《搜神記》

The first volume of In Search of the Supernatural outlines the origins of Confucianism, Buddhism, and Daoism, along with the names of numerous important deities. It provides detailed accounts of Confucius's lineage and distinctive physical characteristics regarding the Confucian tradition.

The records concerning Confucian origins state: Confucius (honored as the Supreme Sage and Cultured King Xuan) traced his ancestry to the state of Song. His ancestors relocated to the state of Lu to escape the Hua Du uprising in Song. His great-grandfather was Kong Fangshu, his grandfather was Bo Xia, and his father, Shuliang He, had an eldest son named Meng Pi who could not inherit the family responsibilities due to illness—the second son was Confucius. Confucius was born on the Gengzi day of the tenth month in the 21st year of Duke Xiang of Lu (551 BCE). On the night of his birth, two dragons encircled the house, and five elders (actually the spirits of the Five Stars: Wood, Fire, Earth, Metal, and Water) descended into the courtyard. His mother, Lady Yan, heard celestial music from the heavens, and a voice proclaimed that the heavens had responded by sending down a sage.

Confucius possessed extraordinary physical traits: he stood nine chi and two cun tall (approximately 2.1 meters), with a waist circumference of ten arm spans (about five chi). The crown of his head was concave like an inverted roof, earning him the name "Qiu" (meaning "hill"). When seated, he resembled a coiled dragon; when standing, he stood tall like a phoenix. His earlobes hung like pearls, his forehead resembled a tortoise shell, his palms bore tiger-like claws, his back had the texture of mountain forests, his lips were perfectly square, and his voice thundered. Notably, his head resembled Emperor Yao's, his forehead mirrored Emperor Shun's, his eyes displayed sixty-four intricate patterns, his teeth were as even as a horse's, and his eyebrows exhibited twelve distinct hues. From the waist down, he was three cun shorter than Yu the Great. He embodied the virtue of a great sage and possessed profound wisdom.

(Note: Historical titles such as "Supreme Sage and Cultured King Xuan" and "Duke Xiang of Lu" are preserved. Ancient measurements like chi and arm spans are accompanied by modern equivalents, while Daoist concepts such as the "spirits of the Five Stars" are explained in translation.)

This passage records the life and significant contributions of Confucius (the Ancient Sage). Initially serving as Magistrate of Zhongdu for just one year, his governance achievements were so remarkable that feudal lords from all regions emulated his methods. He successively held positions as town magistrate, Minister of Works, and Minister of Justice. In the fourteenth year of his service, he executed the Lu state official Shao Zhengmao for disrupting court affairs. Within three months of his administration, social customs transformed remarkably—market transactions became fair, men and women walked on separate paths, lost items on roads remained untouched, and visiting strangers received proper accommodation without needing official assistance.

After fourteen years of traveling among various states, Confucius returned to Lu from Wei in the eleventh year of Duke Ai of Lu's reign. He then began compiling the Book of Songs and Book of Documents, establishing the ritual and music systems, and completing the organization of the Six Arts (rites, music, archery, charioteering, calligraphy, and mathematics). In his later years, he developed a profound interest in studying the Book of Changes, delving deeply into the mysteries of heaven and earth. He composed commentaries such as Tuan, Xiang, Wenyan, and Xici to elucidate its profound meanings. Teaching disciples between the Zhu and Si rivers, he mentored three thousand students, among whom seventy-two mastered the Six Arts.

The text also records several significant omens: Before Confucius' birth, a qilin (unicorn) appeared at Queli (his hometown) and spat out a jade tablet inscribed: "Child of Water Essence, who shall become the Uncrowned King as the Zhou declines" (prophesying Confucius' rise during Zhou's decline). Later, in the fourteenth year of Duke Ai's reign, Lu hunters captured a qilin in the western suburbs. Recognizing it, Confucius lamented, "My Dao is coming to an end." He then compiled the Spring and Autumn Annals based on Lu's historical records, embedding his ideals of Zhou restoration through nuanced praise and criticism. The qilin's appearance was seen as foretelling Confucius' impending death.

During his fatal illness, Confucius dreamed of sitting between two pillars (an ancient omen of death) and told his visiting disciple Zigong: "Mount Tai is collapsing, the roof beam is breaking, the wise man is withering." Seven days later, Confucius passed away at seventy-three and was buried north of Lu's capital. In the eleventh year of Duke Ai's reign, a temple was built at his former residence, with a hundred households appointed to guard the mausoleum. His disciples observed three years of "heart-mourning" (grieving inwardly without wearing mourning garments).

After Confucius passed away, his disciples wept mournfully as they bid him farewell, with some remaining to observe the mourning rites. Zigong (a disciple of Confucius) built a thatched hut by the graveside and kept vigil for six years before departing. The disciples preserved Confucius' ceremonial robes, musical instruments (qin and se), carriage, and books in the temple. Disciples and Lu state residents gradually settled around the tomb, forming a village of over a hundred households that became known as "Kong Village" (Kongli). The people of Lu maintained the tradition of conducting seasonal sacrifices at Confucius' tomb through generations, with his descendants continuing the ancestral rites.

Later imperial courts honored Confucius by posthumously granting him the title "Great Accomplished Supreme Sage King of Culture and Propagation," while his wife was titled "Lady of Yun State," his father "Duke of Qi State," and his mother "Grand Lady of Lu State."

Regarding the origins of Shakyamuni, founder of Buddhism (whose birthday is celebrated on the 8th day of the 4th lunar month): The Buddha was born into the Kshatriya (the warrior/ruling caste in ancient India's varna system), with King Śuddhodana as his father and Queen Maya (called "Pure and Wonderful" in this text) as his mother. While dwelling in Tuṣita Heaven (one of the Buddhist celestial realms), he was known as "Victorious Virtue Celestial Being" or "Great Guardian of Brightness," where he expounded the Dharma to heavenly beings. Later, surveying the ten directions, he prepared to descend to the human realm. The Lalitavistara Sūtra records: When the Buddha descended into the Kshatriya royal family, he emitted great wisdom-light illuminating all directions, while golden lotuses sprang from the earth to support his feet. Taking seven steps in each cardinal direction, he pointed one finger to heaven and one to earth, declaring: "In heaven and on earth, I alone am the honored one." This occurred on the 8th day of the 4th month in the 24th year of King Zhao of Zhou's reign (the jia-yin year).

By the 8th day of the 3rd month in his 42nd year, the nineteen-year-old Shakyamuni resolved to renounce worldly life. Reflecting on human suffering during visits to the city's four gates, he witnessed the four sights—birth, aging, sickness, and death—which awakened his compassion and determination to transcend these sufferings. That night, the deity Viśuddhadeva appeared at his window, palms joined, saying: "The time for renunciation has come." The prince rejoiced at these words and immediately left the palace walls. He first practiced asceticism at Mount Dandaka, studying for three years under Ārāḍa Kālāma to attain the "sphere of nothingness" (ākiñcaññāyatana, a meditative state), but finding it incomplete, he departed. Next he studied for three years with Udraka Rāmaputra to reach the "sphere of neither perception nor non-perception" (nevasaññānāsaññāyatana, a deeper meditative state), yet still found it insufficient. Finally at Gayā Peak, he practiced extreme austerities with other ascetics, subsisting on only hemp seeds and wheat for six years. As scriptures record: Through the state of no-thought and non-abiding, he ultimately subdued all heterodox paths.

This scripture recounts the major events from Shakyamuni Buddha's attainment of enlightenment through his teaching mission until his parinirvana. It first describes how the Bodhisattva (referring to Shakyamuni before Buddhahood) achieved Buddhahood at age thirty when the morning star appeared on the eighth day of the second month, during the third year of King Mu of Zhou's reign (the Guiwei year). Upon enlightenment, he became known as "Teacher of Gods and Humans." At Deer Park, he delivered his first sermon on the Four Noble Truths (suffering, its origin, cessation, and the path) to his first five disciples including Kaundinya, thus beginning his forty-nine-year teaching career.

Approaching parinirvana, the Buddha entrusted the "pure Dharma eye" (referring to the treasury of true Dharma) and subtle mind teachings to his senior disciple Mahakashyapa, charging him to preserve the true Dharma with Ananda's assistance in transmission. At this moment, the Buddha spoke a verse conveying that true Dharma has no fixed form, and non-attachment to any dharma constitutes genuine Dharma. He then passed his golden-hemmed monastic robe to Kashyapa, instructing him to eventually deliver it to Maitreya Buddha (called "Compassionate World Buddha" in the text).

Arriving at Kushinagar, the Buddha announced his impending parinirvana. Between twin sala trees by the Hiranyavati River, he peacefully entered final nirvana lying on his right side. To liberate his mother Maya, he miraculously emerged from his golden coffin to teach her, displaying supernatural signs through his feet. His final verse emphasized the truth of impermanence (anitya): all conditioned phenomena arise and perish, and only by transcending birth-and-death can one attain true peace.

Disciples cremated the Buddha's remains with fragrant wood, yet the golden coffin remained unharmed. The relics (Buddha's bone fragments) filled eight hu and four dou measures. This occurred on the fifteenth day of the second month in King Mu's fifty-second year (the Renchen year). The text concludes by noting Buddhism's transmission to China 1,017 years after the Buddha's parinirvana—referring to Emperor Ming of Han's golden statue dream that prompted his envoys to bring Buddhist scriptures from the West.

In the Western Regions there exists a deity called Buddha—could this be whom Your Majesty dreamed of? The emperor then dispatched envoys to Tianzhu (ancient India) to seek the Buddhist teachings, who returned with scriptures and monastic practitioners. These monks described Buddha as standing sixteen feet tall, his entire body radiant like gold, with the light of sun and moon encircling his head. Possessing boundless transformative powers and omniscient wisdom, he comprehends the essence of all phenomena and delivers all beings from suffering.

Regarding Daoist cosmogony (commemorated on the 15th day of the second lunar month as Lord Lao's sacred birthday), the Dongxuan Lingbao Yuanshi Shangdi Zhenjiao Jiufu Jing records: Before heaven and earth took form, when yin and yang were undivided, the cosmos existed in a state of primordial chaos. Within this formless void, countless strands of pure energy spontaneously coalesced, ultimately manifesting as the "Sagely Lord of Wondrous Non-Being," later venerated as "Celestial Worthy of Primordial Commencement, Divine Sovereign of Wondrous Non-Being," also called the "Elder of Celestial Treasure." After eons beyond measure, another condensation of infinite zhenqi (true qi) gave birth to the "Sagely Lord of Wondrous Being," known as "Great Lord of the Dao, Jade Dawn of Mysterious Emptiness," or the "Elder of Numinous Treasure." Subsequently, myriad currents of Dao-qi coalesced into the "Sagely Lord of Chaos," honored as "Mysterious Origin Lord Lao of Infinite Transformations," also titled the "Elder of Divine Treasure."

The Laojun Shengji Jing states: The Supreme Lord Lao resides in the realm of Great Clarity as the source of primordial qi and foundation of heaven-earth. Before the cosmic epochs of Grand Inception and Grand Commencement, Lord Lao had already initiated creation, disseminating vital essences to establish the cosmos. The duration of his cosmogonic work transcends temporal measurement. His manifestations pervade countless worlds beyond enumeration. After separating heaven and earth, he observed the transformations of worldly energies, establishing teachings appropriate to each era. Repeatedly descending as preceptor to emperors, he transmitted the sacred codes. Since the age of the Three Sovereigns, successive rulers have venerated Lord Lao. Truly, all phenomena between heaven and earth that embody Dao-qi are manifestations of Lord Lao. He has left innumerable methods for delivering beings—though ordinary people encounter them daily without recognition. As Laozi himself declares: "I was born before form existed, I began before the Grand Inception, moving through the primordial origin of Undifferentiated Simplicity."

Laozi (one of the highest deities in Daoism) originates from the profound and mysterious realm of the Great Void, freely traversing the depths of nothingness, entering and exiting the arcane gate of undifferentiated chaos. Ge Xuan (a renowned Daoist master of the Three Kingdoms period), in his preface to the Daode Jing, pointed out that Laozi's existence is natural and spontaneous, predating even the "Great Nothingness" before the formation of the cosmos—his origins are untraceable. He has witnessed the creation and dissolution of heaven and earth, a span of time so vast it defies description in words.

Common belief holds that Laozi descended during the Shang dynasty, yet the name "Laozi" existed countless kalpas (a Buddhist term denoting an immeasurably long period) prior, far beyond the limits of human comprehension. Since before the separation of heaven and earth, Laozi has continually manifested in human form to serve as teacher to successive emperors, though these hidden deeds remain unknown to ordinary people.

According to Laozi's biographies, from before creation until the era of King Tang of Shang, he descended repeatedly in incarnated form to guide rulers. It was not until the 47th year of King Tang's reign (the Gengshen year) that the first signs of his birth appeared—descending from the Supreme Clarity (Taijing) celestial realm as a five-colored orb of solar essence, no larger than a pellet, which was inadvertently swallowed by a meditating Jade Maiden (an honorific for accomplished female practitioners), resulting in conception. After eighty-one years of gestation, he was born from the left side of his mother in the ninth year of King Wu Ding of Shang (the Gengchen year). At birth, his skin was pure white, and because he was born beneath a plum tree (李 li), he took it as his surname, naming himself "Er" (Ear) with the courtesy name "Boyang." From the ninth year of Wu Ding's reign until the ninth year of King Zhao of Qin, when Laozi journeyed west to Mount Kunlun and ascended to heaven, he remained in the human world for a total of 996 years.

The Continued Records of Broad Knowledge (Xu Bowu Zhi) by Li Shi of the Tang dynasty records that in the third year of Wude (620 CE), a man named Ji Shanxing from Jinzhou encountered a white-robed elder at Yangjiao Mountain who identified himself as Lord Lao (an honorific for Laozi) and instructed him to inform Emperor Gaozu of Tang, Li Yuan, that "I am your ancestor." Emperor Gaozu consequently established temples for worship, and Emperor Gaozong posthumously honored Laozi as "Mysterious Origin Emperor" (Xuan Yuan Huangdi). Emperor Xuanzong personally annotated the Daode Jing. At that time, temples dedicated to the Mysterious Origin Emperor were built in both capitals (Chang'an and Luoyang) and throughout the provinces—those in the capital were called Mysterious Origin Palaces (Xuan Yuan Gong), while local ones were named Purple Extremity Palaces (Zi Ji Gong). Later, the Supreme Clarity Palace (Taiqing Gong) in Chang'an and the Supreme Subtlety Palace (Taiwei Gong) in Luoyang were elevated to the highest ceremonial status, with specialized institutions established for study. Laozi was further honored with the title "Great Sacred Ancestor, Exalted and Vast Dao, Golden Tower, Mysterious Origin, Celestial August Great Emperor."

The State Compendium of the Song Dynasty (Guochao Huiyao) records that in the eighth month of the sixth year of Dazhong Xiangfu (1013 CE), Emperor Zhenzong formally conferred upon Laozi the title "Supreme Lord Lao, Chaos-Origin, Exalted Virtue Emperor" (Taishang Laojun Hunyuan Shangde Huangdi). As for Laozi's mother, she had already been posthumously honored as "Heavenly Empress Dowager" (Xiantian Taihou) in the ninth month of the third year of Guangzhai (684 CE) during Empress Wu Zetian's reign.

At the Taiqing Temple in Bozhou (modern-day Anhui Province) stands the ancestral shrine dedicated to the Jade Emperor. According to Daoist scriptures, the ninth day of the first lunar month marks the sacred birthday of the Jade Emperor.

In ancient times, there existed a kingdom called Guangyan Miaoyue, ruled by King Jingde and Queen Baoyueguang. The aging king, having no heir, grew anxious about his kingdom's future. One day, he ordered Daoist priests across the land to conduct Zhaijiao (purification rituals) in all palaces—hanging sacred banners, maintaining solemn purity, and chanting scriptures six times daily for six consecutive months.

One night half a year later, Queen Baoyueguang dreamt of the Supreme Dao Lord (one of Daoism's highest deities) arriving with a host of immortals in a five-colored dragon chariot. Cradled in the deity's arms was a radiant infant whose light illuminated the entire palace. The queen prostrated herself and pleaded: "May the Dao Lord grant this child as heir to our throne." Upon receiving divine assent, she awoke from the dream and conceived.

At noon on the ninth day of the first lunar month in the Bingwu year, the prince was born amidst celestial radiance, his countenance majestic. Gifted with wisdom and compassion from childhood, he later distributed the royal treasury's wealth to the poor, cared for orphans and the infirm, and governed with benevolent virtue. After ascending the throne, he ultimately renounced kingship to cultivate Dao in the Puming Xiuyan Mountains. Through eight hundred kalpas (a Daoist temporal unit denoting immense cultivation cycles) of spiritual practice, he attained perfect enlightenment.

This scripture recounts the Jade Emperor's earthly incarnation, tracing his journey from mortal prince to perfected immortal—embodying the Daoist ideal of "inner sagehood and outer kingship" in spiritual cultivation.

This practitioner originally renounced worldly attachments to cultivate the Dao here. Through eight hundred kalpas (an immense cosmic time unit) of practice, he gathered medicinal herbs to heal illnesses and deliver sentient beings, granting them peace and joy. After completing this kalpa cycle, he underwent another eight hundred kalpas during which he extensively employed expedient means, opened various Daoist scriptural treasures (Daozang), expounded efficacious scriptures, propagated orthodox teachings, disseminated divine virtues, assisted the state, and rescued the people—transitioning from hidden service to visible manifestation. Following yet another eight hundred kalpas, he relinquished body and life, practicing forbearance and even offering his own flesh and blood. After completing these three thousand two hundred kalpas of cultivation, he ultimately attained the fruition of Golden Immortality (the highest celestial rank) and was venerated as the Tathāgata of Pure Natural Awakening (a supreme Buddhist attainment, reflecting here the integration of Buddhist and Daoist traditions).

The Veritable Records of Emperor Zhenzong of Song document: In the ninth month of the seventh year of the Dazhong Xiangfu era, the emperor informed his attendants that since receiving the heavenly auspicious talisman, he wished to jointly honor the Sacred Title of the Jade Emperor with all subjects. On the first day of the first lunar month in the first year of the Tianxi era, the emperor personally visited the Great Beginning Hall and reverently conferred upon the Jade Emperor the honorific title "Supreme Most High Jade August Great Heavenly Emperor Who Opens Heaven, Holds the Talisman, Governs the Ages, Embodies Truth, and Manifests the Dao."

Regarding the Sacred Ancestor's title: The imperial compilation Spirit Encounters Record states that in the early Jingde era, Wang Zhongzheng met the True Lord of Lifespan (a divinity governing longevity), obtained the method for refining medicinal gold, and presented it to the emperor. In the eleventh month of the fourth year, deities descended to Liu Chenggui's residence. By the fifth year, the honorific title "Heavenly Worthy of Lifespan from the Nine Heavens" was formally conferred. On the seventeenth day of the tenth month in the fifth year of Dazhong Xiangfu, the emperor recalled that during the fourth year of Jingde, a divine messenger had conveyed the Jade Emperor's decree foretelling the descent of his Zhao lineage ancestor on the twenty-fourth of that month. On that day, the Heavenly Worthy descended into the Hall of Extended Grace. On the cyclical day jisi in the intercalary tenth month, the Sacred Ancestor was further honored as "Supreme Numinous Heavenly Worthy of the Nine Heavens Who Grants Life and Absolution."

Concerning the Sacred Mother's title: The State Compendium of Administrative Regulations records that on the sixth day of the third month in the first year of Tianxi, the Sacred Mother was formally enshrined as "Supreme Sage Empress of Primal Heaven." As early as the fifth year of Dazhong Xiangfu, an imperial decree had prepared her honorific title, awaiting completion of the Supreme Ultimate Temple in Yanzhou for the ceremonial investiture—at which time Wang Dan and others were ordered to conduct the canonization rituals.

Regarding Houtu Huangdiqi (the Sovereign Earth Deity, celebrated on the eighteenth day of the third month): Before Heaven and Earth separated, all was undifferentiated chaos. When Yin and Yang divided and took their positions, the clear Qi ascended to form Yang Heaven, while the turbid Qi descended to constitute Yin Earth.

This passage discusses the important pantheon of Daoist deities. First is the Empress of Earth (Houtu Niangniang), the goddess of the earth who manifested from the primordial yellow earth when heaven and earth first separated, revered as the "Mother of Earth." During the Dazhong Xiangfu era of Emperor Zhenzong's reign in the Song dynasty (specifically on the 23rd day of the seventh lunar month), she was officially enfeoffed as "Imperial Earth Deity Houtu," with the emperor personally presiding over her worship ceremony at Huayin. At the Houtu Shrine in Fanli Temple of Yangzhou grows a unique qiong flower tree, whose fragrance, blossoms, and foliage are extraordinary—clearly no mundane plant.

Next is the discussion of the Imperial Lord of Eastern Florescence (Donghua Dijun), a major Daoist deity. Through the principle of Wuwei (non-action), he condensed Dao-Qi to reveal the mysteries of creation. First, he manifested the Lord of Wood (Dong Wanggong, the Eastern King) from the purest Qi above the azure seas at the realm of Cangling, entrusting him with governance over the yang and harmonious energies of the east. Both the Eastern King (Wood Lord) and the Queen Mother of the West (Jinmu, Metal Mother) emerged from the primordial Qi of the Great Beginning, respectively representing yin and yang energies that jointly nurture all creation. All male immortals who attain the Dao fall under the Eastern King's jurisdiction. He resides on Mount Fangzhu in the Eastern Sea, where thirty-five departments of destiny oversee human merits and transgressions. On dingmao days in the celestial calendar, the Imperial Lord of Eastern Florescence ascends the Eastern Florescence Terrace to observe Dao practitioners across the four directions.

Daoism classifies immortals into nine grades: Celestial Kings of the Nine Heavens, Celestial Emperors of the Three Heavens, Supreme Zhenren (Perfected Ones), Soaring Celestial Zhenren, Numinous Immortals, Zhenren, Numinous Humans, Flying Immortals, and ordinary Immortals. Those achieving immortality must first pay homage to the Eastern King, then visit the Queen Mother of the West—only after completing these rites may they ascend to the Three Pure Realms (Sanqing) of the Nine Heavens to behold Lord Lao (Taishang Laojun) and the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). As early as the Han dynasty, a children's rhyme circulated: "Donning azure robes, ascending heaven's gate, bowing to the Metal Mother, paying respects to the Wood Lord"—though its profound meaning remained obscure to people at the time.

Zhang Liang (courtesy name Zifang) once visited an immortal who was actually a jade attendant serving the Lord King of the East (Dongwang Gong, a Daoist deity presiding over yang and harmonious qi). This account comes from "In Search of the Supernatural."

In ancient times, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) proclaimed to celestial beings across the ten directions: When the universe emerged from primordial chaos, the dual forces of yin and yang began their cyclical movement. The Celestial Worthy worked with the Great Emperor of Fusang in the Eastern Florescence (Dongwang Gong) to regulate the powers of water and fire, maintaining cosmic balance during kalpic cycles. During the first year of the Middle August Era, the Most High Lord Lao (Taishang Laojun) transmitted the precious "Jade Instructions of the Floral Diagram Treasure Scripture" to Dongwang Gong in the jade chambers and golden towers of the Jade Clarity realm, instructing him to pass it to destined practitioners with "jade-registered names aligned with truth" in later generations. This is why the "Mystic Outline" scripture states "the Eastern Florescence does not conceal true instructions."

The Purple Mansion (Zifu) serves as Dongwang Gong's celestial court for evaluating immortals' merits. Legend describes three divine islands and ten continents in the eastern seas: the superior triad includes Penglai, Fangzhang, and Yingzhou; the middle triad comprises Hibiscus, Langyuan, and Jasper Pool; the inferior triad consists of Red Wall, Mystic Pass, and Peach Spring. Beyond these lies the Purple Mansion Isle, positioned among the three divine islands, where Dongwang Gong oversees the promotion and demotion of immortals. Spiritual cultivation progresses through three stages: from terrestrial immortals (dixian) to divine immortals (shenxian), then to celestial immortals (tianxian), and finally to perfected sages (zhensheng) who enter the grotto-heavens of emptiness. All three advancements are administered by Dongwang Gong.

The title "Eastern Florescence" (Donghua) originates from Dongwang Gong's birth from the purest qi of the east, governing the easternmost realms. "Purple Mansion" refers to his administration from the eponymous isle, commanding thirty-five bureaus of destiny that regulate immortal ranks. "Lesser Yang" (Shaoyang) signifies his governance over the nine qi energies of the eastern spring that nurture all beings. "Imperial Lord" (Dijun) denotes his supreme authority over eastern heavens and immortals, echoing the Yi Jing's statement "the Emperor emerges from Zhen (the east)," hence his full title: "Imperial Lord of Lesser Yang from the Purple Mansion of Eastern Florescence."

The "Primordial Talismans of True Teaching Scripture" further records: Before heaven and earth separated, the cosmos resembled a chaotic egg that spontaneously generated the Perfected of Pangu (creator deity). Later renamed the Celestial King of Primordial Beginning, he wandered the void until the emergence of the Holy Mother of Grand Origin from the world's spine. After one kalpa, their union produced the Celestial Emperor (inaugurating the Supreme August Era), who ruled for sixteen thousand years before receiving mandates from the Celestial God of Primordial Beginning (Yuanshi Tianzun).

This scripture recounts the origins and divine responsibilities of two important Daoist deities—the Eastern King (Dongwangong) and the Queen Mother of the West (Xiwangmu).

The Eastern King (also known as Donghuanggong or the Primal Yang Father) is the principal deity of the east, bearing multiple honorific titles: Youthful Lord (Qingtong Jun), Lord of Fangzhu (Fangzhu Jun), and Lord of Green Support (Qingti Jun). By the Yuan dynasty, he was venerated as the "Imperial Lord of Lesser Yang from the Purple Palace of Eastern Florescence" (Donghua Zifu Shaoyang Dijun). Born from the purest Qi of Eastern Florescence, he manifested at the Azure Spirit Abyss above the Green Sea. Governing the yang-harmonizing Qi, he administers the eastern regions.

The Queen Mother of the West (whose birthday falls on the 18th day of the seventh lunar month) is the principal deity of the west, formally titled the "Golden Mother of the Ninefold Numinous and Great Marvels from Turtle Mountain" (Jiuling Damiào Guishan Jinmu), also called the "Golden Mother of the Ninefold Radiance from the Turtle Terrace of Great Emptiness" (Taixu Jiuguang Guitai Jinmu). She emerged from the wondrous Qi of Western Florescence, taking birth in Yichuan with the surname Gou. As the regulator of yin-subtle Qi, she works in concert with the Eastern King to harmonize the yin-yang energies that nurture all beings between heaven and earth. She presides over female transcendents who attain the Dao, dwelling in the Langfeng Garden of Kunlun Mountain amidst the encircling Jade Pond and Emerald Waters.

The scripture further records legendary encounters between the Queen Mother and historical rulers: King Mu of Zhou once journeyed westward to Kunlun with his eight legendary steeds, presenting white jade and rich brocades as birthday tributes, while the Queen Mother hosted him with delicacies from her Jade Pond. During Emperor Wu of Han's reign, she descended to his palace on the seventh day of the seventh month, gifting seven flat peaches (which bear fruit only once every three millennia). When the emperor sought to keep the pits, she explained these peaches belonged not to the mortal realm. The immortal Dongfang Shuo was caught peering through a window, whereupon the Queen Mother revealed his three prior thefts of her peaches. These narratives vividly portray her majesty as an immortal sovereign.

The Records of Spirits and Immortals documents the deeds of numerous Daoist deities. Dong Shuangcheng, the Queen Mother of the West's attendant, played the Cloud Harmony flute, while Wang Zideng performed on a jade chime called Lang'ao. Xu Feiqiong struck the numinous Lingxu reed pipes, and An Faxing chanted the Mysterious Spirit hymns—all offering celestial music to celebrate Emperor Wu of Han's longevity.

Regarding the Lord King of the East (a revered Daoist divinity governing male immortals), legend recounts that when he played arrow-tossing games with jade maidens, missed throws would provoke celestial laughter—the resulting flashes of light manifesting as earthly lightning.

The Supreme Purple Tenuity Emperor, First-Grade Celestial Official of the Upper Prime (sovereign deity of the Lantern Festival on the 15th day of the first lunar month), resides in the Seven-Jeweled Purple Tenuity Palace of Mysterious Metropolis and Primordial Yang. He oversees all celestial sovereigns and perfected immortals. Each year on this date, the Celestial Official examines beings across the Three Realms: reviewing promotion records of immortals and astral correspondences with earthly regions; determining mortals' lifespans; and overseeing the rebirth cycles of fish, insects, and beasts. Each being's karmic merit dictates their subsequent rebirth form and blessings.

The Pure Void Emperor, Second-Grade Earth Official of Middle Prime (sovereign of the Ghost Festival on the 15th day of the seventh month), governs mountain deities of the Five Peaks and local earth gods. On this day, he similarly evaluates karmic merits of all beings to determine their rebirth paths.

The Cavernous Yin Emperor, Third-Grade Water Official of Lower Prime (sovereign of the Water Lantern Festival on the 15th day of the tenth month), commands deities of rivers, lakes, and seas. These Three Officials (San'guan) conduct their examinations during their respective festivals, forming a precise karmic system where each being's actions determine their rebirth destiny without error.

(Note: The Three Officials belief constitutes a core Daoist doctrine. The Upper, Middle, and Lower Prime festivals—corresponding to the birthdays of Heaven, Earth, and Water Officials respectively—establish a systematic framework of divine judgment and reincarnation.)

The Four Great Rivers (referring to the Yangtze, Yellow, Huai, and Ji rivers) each have their water deities, along with the Twelve Stream True Lords and the numerous water gods of the Three Rivers and Four Seas. On the 15th day of the 10th lunar month, the Lower Primordial Festival (Xiayuan Jie), the Water Official Emperor (Shuiguan Dadi) examines and records the merits and faults of all beings throughout the cosmos.

From the celestial records of divine promotions and the starry correspondences to earthly domains, to the lifespan and blessings of ordinary people, and even the evolutionary cycles of aquatic creatures like fish and dragons, birds in the sky, and beasts on the ground—all must await this day when the Water Official summons the assembly of sages to compile and report these records.

These records are processed according to each being's circumstances: adjusted with changes in life forms, rewarded according to the measure of blessings, transformed with the turning of kalpas, and determined by the pull of karma in matters of life and death. The consequences of good and evil follow the law of causality without the slightest error. All beings should understand this principle.

Mount Tai of the Eastern Peak (birthday: 28th day of the 3rd lunar month) is the ancestor of all mountains and the foremost of the Five Sacred Peaks. It serves as the abode of celestial and earthly spirits, located in Fengfu County, Yanzhou (present-day Tai'an, Shandong), with Mount Liangfu as its auxiliary.

Dongfang Shuo's Classic of Divine Wonders (Shenyi Jing) records: In ancient times, the fifth descendant of Pangu was named Hetian Shi, who begot Xubo Shi, who in turn begot Xuanying Shi. Xuanying Shi's son was the Golden Wheel King (Jinlun Wang). The Golden Wheel King's younger brother, Shaohai Shi, married the immortal maiden Milun.

Milun dreamed of swallowing two suns and became pregnant, giving birth to two sons: the elder, Jinchan Shi (later known as the Sovereign of Eastern Florescence, Donghua Dijun), and the younger, Jinhong Shi (later known as the Great Emperor of the Eastern Peak, Dongyue Dadi).

Jinhong Shi was enfeoffed as "Ancient Year" (Gu Sui) during the era of Fuxi for his merits at Changbai Mountain, titled the Great Hua True Lord (Taihua Zhenren) and put in charge of the celestial register of immortals. From then on, he took "Year" (Sui) as his surname, with the given name "Chong." The place called "Ancient Year" was the dwelling of the Supreme Venerable before the Five Sacred Peaks, now Fenggao County.

Later, Jinhong Shi married the daughter of the Water Unity Venerable (Shuiyi Tianzun). By the time of Shennong, he was granted the title "Heavenly Mandate Capital Official" (Tianfu Duguan). During Emperor Ming of Han's reign, he was further enfeoffed as Marshal of Mount Tai, overseeing human hierarchies of nobility and commonality, matters of blessings and longevity, as well as the eighteen layers of hell, the six registers of judgment, and the life-and-death terms of the seventy-five departments.

From the eras of Yao and Shun to the Qin, Han, Wei, and Jin dynasties, this Sacred Emperor governed the underworld under the title "Lord of the Celestial Capital" (Tiandu Fujun).

According to the Tang Huiyao, on the first day of the seventh month in the second year of Chuigong (686 CE), Empress Wu Zetian conferred additional honors upon the deity of Mount Tai.

This passage documents the evolving imperial titles bestowed upon the Five Sacred Mountains (Mount Tai in the east, Mount Heng in the south, Mount Hua in the west, and Mount Heng in the north) throughout successive dynasties, along with the responsibilities and divine retinues of their respective mountain deities.

Mount Tai, the Eastern Peak, was initially called "Divine Mountain Heavenly Central King." Empress Wu Zetian elevated its status to "Heavenly Equal Lord" on the first day of the fourth month in 696 CE. Emperor Xuanzong of Tang further honored it as "Heavenly Equal King" in 725. Emperor Zhenzong of Song decreed its title as "Benevolent and Sagely Heavenly Equal King of the Eastern Peak" on the fifteenth day of the tenth month in 1008, then upgraded it to "Benevolent and Sagely Heavenly Equal Emperor of the Eastern Peak" in May 1011, with his consort named "Virtuous and Luminous Empress." The Song court later added the honorific "Great Life-Giver." The Eastern Peak Emperor had five sons—Marquis of Manifest Numen, Marquis of Beneficent Numen, King of Supreme Sagely Brilliance, Venerable Master of Dwelling in Benevolence and Perfect Discernment, and Marquis of Protecting Numen—and one daughter, the Jade Maiden Great Immortal (the famous Jade Maiden Goddess enshrined on Taiping Summit).

Mount Heng, the Southern Peak in Hengshan County of Hengzhou, had Mount Huo as its auxiliary. According to Dongfang Shuo's Classic of Divine Marvels, its deity was named Chong Tan, governing celestial constellations and all aquatic creatures including dragons and fish. Emperor Zhenzong posthumously honored him as "Sagely Emperor Who Governs Heaven" on May 25, 1011, with his consort titled "Luminous Empress," later receiving the additional honorific "Great Transformer."

Mount Hua, the Western Peak in Huayin County of Huazhou, recognized Mount Taibai as its secondary peak. The Classic of Divine Marvels records its unnamed deity (surname Shan) overseeing metal resources like gold, silver, copper, and iron, along with avian species. In May 1011, Emperor Zhenzong elevated him to "Obediently Sagely Metal Heaven Emperor," his consort becoming "Solemn Empress," later granted the title "Great Benefactor."

Mount Heng, the Northern Peak in Quyang County of Dingzhou, acknowledged Mount Kongtong as its counterpart. Its deity, Chen E according to the Classic of Divine Marvels, governed rivers, lakes, seas, and terrestrial animals including tigers, leopards, and reptiles. Emperor Zhenzong's May 1011 decree honored him as "Mysterious Sagely Emperor Who Pacifies Heaven," with his consort designated "Serene Empress."

This historical account reveals how ancient emperors reinforced the fusion of imperial and divine authority through ceremonial mountain titles, with each peak deity administering distinct natural domains—a cosmological system reflecting the imperial bureaucracy's terrestrial counterpart.

This passage records ancient Chinese imperial titles bestowed upon mountain and river deities along with their mythological origins, divided into three main sections:

The first section details the evolving titles of Mount Song (modern-day Songshan in Dengfeng County, Henan), known as the Central Sacred Peak (Zhongyue). As the ruler of earthly mountains, rivers, and forests, it received the title "Most Sacred Emperor of the Central Heaven" (Zhongtian Chongsheng Di) from Emperor Zhenzong of Song in May 1011, with its consort designated as "Luminous and Upright Empress" (Zhengming Huanghou). Later, the prefix "Great Peace" (Daning) was added while retaining other honors.

The second section chronicles four major river deities and their title progression:

• The Yangtze River deity was Qu Yuan (a Chu state official), first ennobled as "Duke" during Tang dynasty, elevated to four-character dukedom under Song, then finally as "King of Vast Origins and Smooth Beneficence" (Guangyuan Shunji Wang) in the current dynasty;
• The Yellow River deity Chen Ping (Han dynasty chancellor) similarly progressed from two-character dukedom to four-character kingship as "King of Numinous Sources and Vast Beneficence" (Lingyuan Hongji Wang);
• The Huai River deity Pei Du (Tang dynasty chancellor) ultimately became "King of Long Sources and Timely Beneficence" (Changyuan Houji Wang);
• The Ji River deity (an unnamed Chu official) received the final title "King of Pure Origins and Han Beneficence" (Qingyuan Hanji Wang).

The third section recounts a mythological episode from King Wu of Zhou's campaign against King Zhou of Shang. As Wu prepared his forces in Luoyang during heavy snowfall, five deities arrived in chariots at the city gates. Through Jiang Ziya's (Grand Tutor Shangfu) interpretation, they were revealed as:

• Zhurong (Fire God) of the Southern Sea
• Xuanming (Water God) of the Northern Sea
• Goumang (Wood God) of the Eastern Sea
• Rushou (Metal God) of the Western Sea
• Feng Xiu, the River Earl

These deities declared their heavenly mandate to assist Wu's revolution. The king pledged regular sacrifices to them.

A final note explains their divine lineage: all were descendants of legendary emperors - Houtu (Earth God) as son of Gonggong, Goumang (Wood God) as son of Shaohao, Zhurong (Fire God) as son of Zhuanxu, with Rushou (Metal God) and Xuanming (Water God) being Shaohao's other sons. These five deities governed the Five Phases (wuxing: metal, wood, water, fire, earth) and five cardinal directions (east, west, south, north, center).

The Soushen Ji (Records of Spirits) documents several important divine figures and their associated legends:

In the Tianlu Pavilion (the Han dynasty imperial library), there once appeared an old man dressed in yellow robes holding a green staff made of shining grass. At night, he used the glowing tip of his staff to illuminate the workspace of Liu Xiang, who was collating texts. The old man revealed himself as an embodiment of Taiyi (the Daoist deity Taiyi Zhenren, or True Person of the Great Unity), then vanished without a trace.

The mountain deity Luwu, guardian of Mount Kunlun, possesses a human face with a tiger's body, nine tails, and tiger claws. He governs the nine celestial domains and the Heavenly Emperor's gardens. The Zhuangzi mentions Jianwu, an immortal who attained this divine power and later became the guardian of Mount Tai.

Mount Zhong is home to the deity Zhuyin (also known as Zhu Long, the Torch Dragon). When it opens its eyes, daylight comes; when it closes them, night falls. Its exhalations bring summer, while its inhalations create winter. This crimson divine serpent, with a human face and a body stretching thousands of miles, dwells in the land of Wuqi (the legendary country of the deathless). It requires neither food nor breath—its very exhalations transform into wind and clouds.

In Leizhou (modern Guangdong), there stands a Temple of the Thunder God. Local legends tell of a Chen family hunter who discovered a giant egg that hatched a boy bearing the birthmark "Leizhou." This boy later became a provincial governor and was enshrined as the Thunder God after his death. The temple frequently witnesses lightning flashes and thunderclaps. During the Song dynasty, this Thunder God was officially granted the title of prince by the imperial court. Locals claim the deity manifests in spring and summer but transforms into a wild boar hiding underground during autumn. Another curious phenomenon occurs at the Thunder Cave of Mount Wawu in Yazhou—throwing tiles or stones into the cave triggers thunderstorms.

The origin of the Lightning God is particularly intriguing: it's said that when Dongwanggong (the Lord of Male Immortals) and the Jade Maiden play the ancient game of pitch-pot, every time an arrow misses the vessel, the heavens laugh—and these celestial chuckles manifest as earthly lightning.

The Wind Earl (Fengbo) is none other than the divine beast Feilian, which resembles a deer with a peacock-like crest, a serpent's tail, and a leopard's body. It possesses the power to summon winds and rains.

The Rain Master (Yushi) Shangyang is a mythical one-legged bird capable of changing size at will. When it drinks water, it can drain the entire Bohai Sea in one gulp.

The first volume of "In Search of the Supernatural" concludes here. This classic collection of supernatural tales was compiled by Gan Bao of the Eastern Jin Dynasty, primarily recording ancient stories of deities, ghosts, and karmic retribution. Serving as the opening section of the entire work, Volume One contains numerous legends about divine manifestations and shape-shifting spirits (jingguai). These accounts not only reflect contemporary understandings of paranormal phenomena, but also carry moral teachings encouraging virtue and warning against wickedness.

The second volume of In Search of the Supernatural records the biographical accounts of several important Daoist deities. It particularly details the origins of the Dark Heavenly Emperor (also known as the Perfect Warrior Emperor):

According to the Scripture of Chaotic Caverns and Crimson Writings, the Dark Heavenly Emperor is an incarnation of the Celestial Worthy of Primordial Beginning. During the era of the Three Sovereigns in high antiquity, he successively manifested as the Perfected Person of Grand Commencement, the Upright Person of Grand Simplicity, and the Perfected Person of Grand Purity. By the time of the Yellow Emperor, during the initial kalpa of the Kaihuang era, on the jiawu day of the third month in the first year of Ziyun (corresponding to the gengwu hour), he incarnated through the solar essence into the womb of the Virtuous Victory Queen of Jingyue Kingdom.

Jingyue Kingdom was located overseas beneath the lunar mansions of Kui and Lou, corresponding to the Heaven of Dragon-Transformed Brahma Bliss in the celestial realm. When the Dark Emperor was born from his mother's left flank, the kingdom became enveloped in auspicious clouds, filled with extraordinary fragrance, and the earth transformed into gold and jade—all manifesting various divine omens. From childhood he displayed exceptional wisdom; by age ten he could comprehend all classical texts and understand the principles of heaven, earth, and the myriad things. At fifteen, he resolved to cultivate the Dao. Unable to dissuade him, his parents permitted him to enter deep mountains to practice the Way of Primordial Truth (Yuanzhen).

Later he encountered the Purple Void Primordial Lady of Jade Clarity (a high-ranking Daoist female immortal), who transmitted to him the Supreme Way of Non-Polarity. The Primordial Lady instructed him: "You should cross the eastern sea. Beneath the lunar mansions of Yi and Zhen lies a great mountain that has existed since the beginning of heaven and earth, spanning fifty thousand li, corresponding to the Supreme Ultimate (Taiji). There dwell two celestial emperors—the Emperor of Wind-Settled Heaven and the Emperor of Grand Peace Cliff. You should choose the highest peak among the ranges, Purple Mist Peak, to dwell and cultivate. In time, you will surely attain the Way of Supreme Harmony (Taihe) and ascend as an immortal."

(Note: The terms "Kui-Lou" and "Yi-Zhen" refer to constellations among the twenty-eight lunar mansions. "Supreme Ultimate" denotes the cosmic origin, "Primordial Truth" indicates pre-heaven vital energy (Yuanqi), and "Supreme Harmony" represents the supreme state of yin-yang equilibrium.)

During the second kalpa of the Dragon-Han kalpa cycle (a catastrophic period in Daoist cosmology), there was an ascetic practitioner who wandered barefoot with unbound hair, gathering the quintessential energies of Heaven and Earth's Yin-Yang (the Li and Kan trigrams from the Yijing, representing fire and water as symbols of Yin-Yang). Having perfected his cultivation, he ascended to become an assisting divine lord in the Three Pure Realms (Sanqing, the highest celestial domains in Daoism), while below he manifested as a sacred sovereign throughout the ten directions, his name enduring eternally alongside Heaven, Earth, the sun, and the moon.

This practitioner was none other than the Great Emperor Xuanwu (Xuan Di). Following his master's instructions, he journeyed east across the Eastern Sea until he reached the region corresponding to the Yi and Zhen lunar mansions (two of the twenty-eight constellations). There, he discovered the mountain foretold by his master—its seventy-two peaks emerging from rolling clouds, with the tallest summit piercing the violet heavens. On its sunlit yet secluded mountainside lay a cave, which Emperor Xuan named Purple Mist Cave (Zixiao Yan), while designating the mountain as Mount Taihe and its highest peak as Purple Mist Peak (Zixiao Feng). Here, he secluded himself for cultivation.

After forty-nine years of profound meditation, Emperor Xuan attained the Dao amid auspicious purple clouds—the same celestial sign that had appeared during the Yellow Emperor's ascension. Then, at dawn on the ninth day of the ninth lunar month in the fifty-seventh year (a jiazi cyclical year), divine clouds and celestial blossoms descended as the mountains resonated for three hundred li with immortal music. At this moment, Emperor Xuan manifested his divine form: standing nine chi tall, his countenance full as the moon, with dragon-like brows and phoenix eyes, azure hair, and a graceful beard. He wore a Nine Qi jade crown and pine-patterned ritual robes, standing barefoot atop Purple Mist Peak.

Soon, the clouds parted as five perfected lords (high-ranking immortals) descended with a celestial retinue. Proclaiming a decree from the Three Pure Ones (Sanqing, Daoism's highest deities), they announced that Emperor Xuan—having perfected his virtue—was now enfeoffed as Marshal of Supreme Mystery (Tai Xuan Yuanshuai), presiding over the Yuanhe Transfer Bureau (a celestial institution). He was bestowed sacred regalia: a Nine Virtues jade crown, a jade hairpin of qiong blossoms, a jade tablet of blue jade, along with ritual vestments like a golden-cloud mantle, dragon robes with purple ribbons, and a seven-treasure immortal gown. His insignia included a jade register, a precious seal, a dragon sword, and a cloud chariot. With nine phoenixes clearing his path and eight luan birds trailing behind, Emperor Xuan ascended on the clouds, reuniting with his parents—now fellow immortals—in the heavens.

This scripture recounts the story of how the important Daoist deity Xuantian Shangdi (also known as Zhenwu Dadi) subdued demons. During the reign of the tyrannical King Zhou of Shang, his cruelty and misrule attracted six great demon kings who led hordes of evil spirits to plague the human world. Yuanshi Tianzun (the supreme deity in Daoism) then commanded the Jade Emperor to issue a decree: while King Wu of Zhou would overthrow the tyrant in the mortal realm, Xuantian Shangdi would be dispatched to subdue the demons in the spirit world.

At that time, Xuantian Shangdi descended with disheveled hair and bare feet, clad in golden armor over black robes while wielding a black banner. Leading the divine generals Liuding and Liujia, he engaged the six demon kings in battle at the wilderness of Dongyin. The demon kings transformed the dual energies of Yin-Yang into giant turtle-snake hybrids, but Xuantian Shangdi manifested his divine power to subdue them beneath his feet. He imprisoned all the evil spirits in Fengdu (the Daoist underworld capital), restoring clarity between heaven and earth. For this achievement, he was granted the title "Jade Void Preceptor and Prime Minister, Supreme Emperor of the Mysterious Heaven," becoming the commander of the Nine Heavens Investigative Envoys.

The text also records Xuantian Shangdi's celestial lineage: his father was the Heavenly Lord of Jingyue, Emperor Mingzhen, while his mother was the Sagely Victorious Empress, Immortal Qiongzhen. His subordinates included the Dark General of the Great Mysterious Fire Essence and the Venerable Red Spirit Deity, among other underworld divinities who all resided in the Northern Pole Demon-Subduing Court.

The latter part narrates the story of Yan Zhenqing, the famous Tang dynasty statesman. When Emperor Dezong sent Yan to reprimand the rebel general Li Xilie, Yan drunkenly revealed before departure that in his youth, the Daoist priest Tao Baba had bestowed upon him an elixir and predicted calamity at age seventy. This prophecy came true when Li Xilie later strangled him. Miraculously, Yan's corpse remained incorruptible for years, with his nails and beard continuing to grow. Later, a merchant encountered two Daoist priests playing chess on Mount Luofu—one entrusted the merchant with a letter for the Yan family. When Yan's descendants received it, they recognized it as their ancestor's handwriting. Upon opening the coffin, they found the body had vanished. This story exemplifies the Daoist belief in achieving immortality through spiritual cultivation.

This passage recounts the origin story of the Divine Lord of Zitong (a Daoist deity overseeing literary fortunes and official success). According to the Inner Biography of Qinghe, this divinity was originally an ordinary man from the Wu-Yue region during the early Zhou dynasty who underwent seventy-three reincarnations, serving as an official in each lifetime while never oppressing the common people. His character remained unyieldingly upright, as pure and formidable as autumn frost under daylight.

By the late Western Jin dynasty, he reincarnated in the borderlands between western Yue and southern Jun. Born on the third day of the second lunar month in the dingwei year, his birth was accompanied by auspicious light enveloping the household and yellow qi (energy) spreading across the fields. Living near the coast, he fathered a son at sixty. This child showed no interest in ordinary play, preferring mountain forests and marshes. His speech often contained metaphysical profundities, he could recite classical texts effortlessly, and he exhibited solitary habits while radiating an inexplicable luminosity.

When locals prayed to clay and wooden idols, the boy would mock them: "How can carved mud and wood provide clothing or food? They answer prayers yet bring calamity when insulted. As a living being, shouldn't I be more responsive than these effigies?" Later, he began experiencing strange dreams—sometimes transforming into a dragon, other times receiving celestial edicts or water palace documents—though he dismissed these as mere fantasies.

During a severe drought when rain prayers proved futile, he recalled his dream of administering water palaces. That night, he went to the riverbank and imitated the official from his dream, issuing a document to the River Earl (water deity). Suddenly, dark clouds gathered amid thunder and lightning. A functionary knelt before him, saying: "We request the transport judge's honorable presence." Flustered, he explained he was merely Old Zhang's son, named Zhang Ya (later taking the courtesy name Xumei after attaining the Dao). The official insisted on escorting him, assuring his family would follow. Mounted on a white donkey amid wind and rain, he was abruptly whisked away from his homeland.

They arrived at a towering mountain linking to the Sword Ridge, its phoenix-winged slopes overlooking an abysmal pool. Guided into a colossal cave with a stalagmite at its entrance—introduced as the "Thunder Pillar" famed for answering rain prayers—the official whispered before entry: "Do you recall your seventy-three Zhou dynasty incarnations, transmitting accumulated yin virtue (yin De) through generations?" hinting this encounter stemmed from his multigenerational cultivation.

Suddenly, I had a profound realization, as if awakening from a dream. A celestial official told me: "Your name is recorded in the heavenly registers among the ranks of divine beings, and your fame shall be known in the human realm. The Jin dynasty will soon show signs of revival—you should manifest your divine presence in a suitable location." I replied: "I am grateful for the heavenly official's guidance."

Then I entered a cave and felt as though I were plunging into a bottomless abyss, yet when I neared the ground, my feet never touched—it was as if I floated in midair. There stood a royal palace guarded by sentinels. Upon entering, I unexpectedly saw all my family members inside. Later, I changed my attire to that of a Confucian scholar and traveled to Xianyang, where I recounted historical tales about Yao Chang.

North of Jiuxu Mountain in Zitong County, Jianzhou, there stands a temple with a "Descending Brush Pavilion." Inside, a five-colored feathered luan (a divine bird in Daoism) hangs from a golden chain, holding a brush in its beak. The pavilion is furnished with hundreds of sheets of golden-flowered stationery, complete with ink and brushes. The gate is tightly sealed by local officials to prevent any fraud. Whenever the divine brush descends, the bronze bell in the pavilion rings automatically, and the temple attendants report to the authorities. Officials then unlock the gate to retrieve the divine message, which mostly advises people to uphold loyalty and filial piety as fundamental virtues.

When the traitor Wu Xi (a Southern Song rebel) arrogantly declared himself King of Shu, he prepared sacrificial offerings and personally visited the Temple of the Imperial Lord to worship. Just as he was about to bow southward, a sudden black wind extinguished the candles and overturned the incense burner. Terrified, Wu Xi prostrated himself on the ground. When the wind ceased moments later, the wooden prayer tablet had split in two.

This Imperial Lord (referring to Wenchang Dijun) received posthumous honors from successive emperors:

• Emperor Xuanzong of Tang bestowed the title "Left Chancellor";
• Emperor Xizong of Tang added the title "King of Shunji";
• Emperor Taizu of Song conferred the sacred title "Sagely King of Loyalty, Valor, Benevolence, Martial Virtue, and Filial Piety";
• His consort was honored as "Virtuous and Auspicious Concubine of Harmonious Response";
• His father was titled "Benevolent and Bountiful King of Manifest Blessings and Compassionate Aid";
• His mother was titled "Virtuous and Auspicious Consort of Luminous Virtue and Accumulated Blessings";
• His sons and daughters-in-law were respectively titled "King of Inherited Virtue" and "Lady of Good Assistance and Manifest Grace," "King of Flourishing Virtue" and "Lady of Gentle Assistance and Benevolent Grace";
• His grandsons and granddaughters-in-law were respectively titled "Marquis of Continued Response and Luminous Numinosity" and "Lady of Refined Response," "Marquis of Inherited Response and Proclaimed Numinosity" and "Lady of Benevolent Response";
• The assisting deities were honored as "King of Heroic Benevolence, Loyalty, Valor, and Auspicious Protection," including the Grand Commandant who announces good news;
• On either side stood two immortal officials in charge of blessings and emoluments.

On the seventh day of the third month in the third year of the Yanyou era (1316) of the Yuan dynasty, the Imperial Lord was further honored with the sacred title "Imperial Lord Wenchang, Assistant to the Primordial, Opener of Transformation, Controller of Emoluments, and Embodiment of Vast Benevolence."

During the reign of King Li of Zhou, there were three remonstrating officials named Tang Hong, Ge Yong, and Zhou Wu (collectively known as the "Three Perfected Lords"). Obsessed with hunting and neglecting state affairs, the king received their admonition: "The former kings governed with benevolence and righteousness, nurturing the people through Dao and De (Virtue), thus winning the empire's allegiance. Never has a realm been well-ruled through hunting." After repeated futile counsel, the three resigned and traveled south to the State of Wu.

The King of Wu held them in high esteem. When Chu later attacked Wu, the Three Perfected Lords volunteered: "We pledge our lives to serve Your Majesty and possess strategies to secure the state." Employing divine ingenuity, they ultimately compelled Chu's surrender. Offered rewards, they modestly declined: "We are but guest ministers."

Learning of King Li's death and King Xuan's accession, they returned to Zhou. King Xuan restored their positions with generous honors. Later, they assisted Crown Prince Jing in subduing the Five Directional Ghost Envoys (Daoist deities governing the cardinal directions) to avert calamities. Appointed to govern Dongyan, they brought prosperity and peace to the people. Upon completing their virtuous deeds, they were enfeoffed as lords:

• Tang Hong (courtesy name Wenming) as Marquis Fuling, birthday 21st day of the 7th lunar month
• Ge Yong (courtesy name Wendu) as Marquis Weiling, birthday 13th day of the 2nd lunar month
• Zhou Wu (courtesy name Wengang) as Marquis Jialing, birthday 2nd day of the 10th lunar month

During Emperor Zhenzong's Xiangfu era, when the emperor conducted the Fengshan sacrifices at Mount Tai, three immortals descended from heaven. To the emperor's reverent inquiry, they replied: "We come by the Jade Emperor's decree to guard Your Majesty." The sovereign then conferred upon them the titles:

• Upper Prime Dao Transformation Perfected Lord
• Middle Prime Guardian of Rectitude Perfected Lord
• Lower Prime Stabilizer of Will Perfected Lord

charging them jointly with governance of Mount Tai's underworld (in Daoism, Tai Shan oversees the afterlife).

Eulogies praise them: "Sages who adapt to changing times, noblemen of Dao and De. From Zhou to Wu, they constantly delivered the people. Meeting Zhenzong in Song, they manifested at Heaven's Gate. Only through imperial audience was revealed their true nature as deities governing heaven, earth, and water, dispatched by the Jade Emperor to protect enlightened rulers."

Additional records describe Perfected Lord Xu Xun (birthday 1st day of the 8th lunar month), courtesy name Jingzhi, from Runan. His ancestors practiced Daoism for generations. In youth, he became a disciple of Great Cavern Perfected Lord Wu Meng, studying the Three Pure Ones' (Sanqing) Daoist methods - the supreme cultivation path.

This passage recounts the legendary tale of Daoist immortals Xu Xun (known as Xu the True Lord) and Wu Meng (Lord Wu). Xu Xun originally served as a county magistrate in Jingyang, Sichuan during the Jin Dynasty before resigning due to wartime chaos, thereafter traveling through Jiangnan with Wu Meng.

When the powerful minister Wang Dun plotted rebellion, the two immortals went to admonish him under the pretense of presenting magical talismans (fulu). Wang Dun deliberately tested them by describing his dream of "a single piece of wood piercing heaven" (actually a cryptic reference to the character "Song," implying usurpation). Xu Xun bluntly declared this an ill omen, urging restraint. The diviner Guo Pu (renowned for prophecy) also warned that Wang Dun's rebellion would fail and shorten his life—prompting the furious minister to execute Guo Pu on the spot. At this critical moment, Xu and Wu employed invisibility arts to escape.

Arriving at Lujiang ferry, they summoned a boat to cross the river. The boatman, astonished to see the vessel moving without oarsmen, peeked and discovered two dragons carrying the boat aloft. Having violated the prohibition against looking, the boat was abandoned atop Purple Empyrean Peak. Xu Xun then instructed the boatman to cultivate on the mountain, imparting esoteric arts and elixirs.

Later in Yuzhang (modern Nanchang), Xu Xun used his "Daoist vision" (the transcendent insight of cultivators) to expose a handsome youth calling himself "Shen Lang" as a flood dragon spirit (a dragon-like creature capable of causing deluges). This shape-shifting dragon often appeared in Tanzhou, Hunan as a wealthy young master who married a prefect's daughter while hoarding treasures. To end the resulting floods, Xu Xun and disciple Shi Taiyu devised a plan: Xu transformed into a black ox while his disciple assisted with swordplay, ultimately wounding the dragon (manifested as a yellow ox). The injured creature fled into a well west of the city. This episode explains historical flooding in Jiangxi while showcasing Daoist adepts' spirit of saving the world by subduing demons.

(Note: "Flood dragon spirits" [jiaoshen jing] belong to a category of dragon-like entities associated with causing floods.)

This account tells the story of Xu Xun (also known as Xu Jingyang or Xu Zhenjun), one of Daoism's Four Great Celestial Masters (Tianshi), and his miraculous deeds of subduing demons and manifesting divine power.

A demon had taken human form, posing as the son-in-law of Prefect Jia, but was exposed by Xu Zhenjun. The master sternly rebuked it: "You vile mosquito demon! How dare you hide here!" The creature immediately revealed its true form as a giant mosquito and crawled to the hall's floor. Xu summoned celestial deities to execute it. He then had Prefect Jia's two children brought forth—when he sprayed water on them, they transformed into small shen dragons (shen being mirage-creating dragon-like demons). Lady Jia nearly revealed her own demonic form too, but was spared after her parents' desperate pleas. Xu ordered workers to dig over ten feet beneath the house, uncovering an entire illusionary realm created by the shen demons. He urgently relocated the household—moments later, the official residence collapsed into a murky pool.

Later, on the first day of the eighth lunar month in the second year of the Tai Kang era (281 CE) of the Eastern Jin Dynasty, Xu Zhenjun ascended to immortality in broad daylight from West Mountain in Hongzhou, taking his entire family with him. Local people and Xu's disciples built a shrine at the ascension site. They inscribed his 120 surviving poems on bamboo slips, placing them in bamboo tubes for divination purposes—these became known as "Sacred Lots" (shengqian).

On the seventeenth day of the fifth lunar month in 1112 CE (the second year of Emperor Huizong's Zhenghe reign), the emperor posthumously honored Xu as "Perfected Lord of Divine Power and Wondrous Aid" (Shengong Miaoji Zhenjun), elevating his Daoist temple to palace status with the name "Jade Prosperity and Eternal Life Palace" (Yulong Wanshou Gong). Later, while reading in the Chongzheng Hall, Emperor Huizong suddenly fell into a dream. He saw a Daoist wearing a nine-flowered crown and crimson robes at the northern Donghua Gate, accompanied by numerous attendants, who bowed before the vermilion steps. The emperor asked, "Who are you, minister? You come unbidden." The Daoist replied, "I am Xu Jingyang, temporarily serving as the Nine Heavens' Inspector, sent by the Jade Emperor to inspect the Western Qutu Kingdom while passing through my homeland." When the emperor mentioned his long-unhealed abscess, Xu Zhenjun produced a small gourd, pouring out a pill the size of a mung bean. After chanting incantations, he applied it to the sore, bringing immediate cooling relief. Before leaving, Xu turned back saying, "My former residence has long been neglected—may Your Majesty care for it." Upon awakening, the emperor ordered Xu's portrait painted according to the dream vision and enshrined in the Shangqing Chuxiang Palace. He decreed that all sites associated with Xu Zhenjun should have proper temples built where none existed, and existing damaged structures must be restored according to regulation.

This passage records the biographical accounts of several key figures in Daoism:

Celestial Master Zhang (Zhang Daoling, the founder of Daoism) was the eighth-generation descendant of the renowned Han dynasty minister Zhang Liang. Born during the Jianwu era of Emperor Guangwu of the Eastern Han, he entered this world at Tianmu Mountain in the Wu region. After studying longevity techniques, he retreated to Beimang Mountain for cultivation. Despite repeated imperial summons from Emperors Zhang and He of Han, he refused to leave his hermitage. Later, while traveling through famous mountains and gazing into the distance from Xing'an's Yunjin Creek, he discovered an extraordinary site. Following the stream upward, he found Yunjin Cave where he practiced alchemy (Waidan) for three years. During his elixir refinement, azure dragons and white tigers circled protectively. Upon consuming the completed Golden Elixir (Jindan) at sixty years old, his appearance grew remarkably youthful. He also obtained secret scriptures granting him divine transformations and power over demons. Ultimately, he ascended to immortality from Yuntai Peak in Shu, transmitting scriptures, talismans (Fulu), seals, and his ritual sword to descendants. His fourth-generation successor Zhang Sheng continued cultivation at this mountain, earning great veneration. Today, Zhang's descendants inherit the title of "Zhenren" (Perfected Being) and reside at Dragon-Tiger Mountain in Guixi County, Jiangxi.

Regarding the Three Mao Perfected Lords (brothers Mao Ying, Mao Gu, and Mao Zhong): Mao Ying (courtesy name Shushen) was born in the fifth year of Emperor Jing of Han's Zhongyuan era. From childhood he displayed extraordinary qualities, leaving home at eighteen to cultivate the Dao at Hengshan. Later becoming a disciple of Lord Wang, he traveled west to Turtle Mountain where he met the Queen Mother of the West (Xiwangmu) and received the Scripture of Supreme Mystery and Perfect Truth (Taixuan Zhenjing). Returning to Hengshan's northern valley at forty-nine, he found his parents still living. When his father attempted to punish his long absence, Mao Ying explained he already had celestial guards - a claim proven when the rod shattered upon striking him and arrows pierced walls effortlessly. His brothers Mao Gu (Jinwei) and Mao Zhong (Sihe) both attained high office, with Mao Zhong serving as Governor of Xihe and Mao Gu as Capital Commandant. During their celebratory departure attended by hundreds, Mao Ying remarked smiling: "Though I hold no official position with two-thousand-bushel salary, on next year's third day of the fourth month, envoys shall come for me."

This passage recounts the immortalization stories of two Daoist transcendents, narrated with vivid mythological elements.

The first part tells the story of the Three Mao Lords. Mao Ying (patriarch of the Shangqing lineage) during the fourth year of the Han Emperor Xuan's reign witnessed a miraculous event—a flat open space suddenly appeared before his gate, covered with blue cloth canopies and white felt rugs, capable of accommodating hundreds. During feasts, golden plates and jade cups would materialize spontaneously, with exquisite wine and delicacies appearing endlessly, accompanied by celestial music and wondrous fragrances. Later, hundreds of immortal officials in red robes and jade belts arrived in cloud chariots to escort him. After bidding farewell to family and friends, Mao Ying ascended to heaven. His two brothers, who held government positions, immediately resigned upon hearing the news and returned home to seek their elder brother at Eastern Mountain. Mao Ying lamented their belated awakening, imparting only methods for becoming terrestrial immortals (dixian). He instructed them to observe three years of purification (zhaijie), practice the "Mysterious True Qi of the Bright Hall" (a cultivation technique), and bestowed upon them the "Ninefold Reverted Elixir" (a renowned alchemical substance in Daoism) along with divine prescriptions. Eventually all three brothers achieved immortality and were venerated as the "Three Mao Lords," with three temples built in their honor at Maoshan in Jurong, attracting multitudes of devotees throughout Jiangnan.

The latter section narrates the legendary origins of Emperor Zhang of Cishan. Originally named Zhang Bo, he was born to Lord Longyang as father and Lady Zhang as mother. During their excursion at Lake Taihu, his mother encountered a thunderstorm and claimed to have received a Golden Elixir (jindan) from a celestial being, resulting in her pregnancy. Born in the third year of the Divine Sparrow era of Western Han, Zhang Bo possessed extraordinary features. Following a spirit's guidance to leave his remote homeland, he journeyed eastward with Lady Li under the direction of sacred beasts, settling at White Crane Mountain in Tiaoyunshan, Zhejiang. He married Lady Liu and Lady Zhao as principal and secondary wives, fathering five sons, one daughter, and eight grandsons. This account brims with mythological motifs, exemplifying Daoism's characteristic narrative style regarding divine origins.

In Wuxing Prefecture's Changxing County, Shunling Township, there exists a legend about a deity capable of commanding yin soldiers (spirit troops from the netherworld). This deity originated from Changxing, where it excavated the Jingxi waterway to create a thirty-li-long sacred canal, aiming to connect with Guangde region. During this endeavor, a certain Mr. Wang was interrupted by birds while beating the ritual drum at the altar, preventing him from witnessing the deity's manifestation in female form. Ultimately, the deity revealed itself atop Hengshan Mountain, five li west of Guangde County, before vanishing. The local people, cherishing its memory, erected a temple in its honor.

This deity also manifested two li east of Guangde County, where another temple was established. Over time, the original sacred canal silted up and became farmland, while the pond where yin soldiers once bathed transformed into a lake that irrigates nearly ten thousand mu of surrounding fields. Legend holds that even today, birds dare not perch nor ants gather at the site of the ancient drum altar.

During the Tianbao era of the Tang dynasty (742-756 CE), prayers for rain at this site were frequently answered. Initially, the court posthumously honored the deity as Vice-Director of the Water Bureau and renamed Hengshan as "Shrine Mountain." Subsequent emperors bestowed further honors:

• Emperor Zhaozong of Tang granted the title Vice-Minister of Agriculture with gold seal and purple绶
• Later Jin dynasty conferred the title Prince of Guangde
• Emperor Renzong of Song elevated it to Prince of Lingji
• Emperor Ningzong of Song extended the honorific to an eight-character princely title
• In 1245 (5th year of Chunyou reign, Emperor Lizong of Song), the title was changed to True Lord of Upright Protection and Sacred Heroism
• Later expanded to True Lord of Upright Protection, Sacred Heroism, Luminous Virtue and Prosperous Blessings (celebrated on the 11th day of the second lunar month)

The deity's family also received posthumous honors:

• Principal consort Lady Li as Sacred Consort of Upright Peace, Auspicious Assistance, Spiritual Beneficence and Accordant Sanctity (celebrated 2nd day of second month)
• Consort Zhao as Lady of Harmonious Response, Charitable Aid, Compassionate Illumination and Vast Virtue
• Another consort as Lady of Harmonious Accordance, Supportive Aid, Compassionate Blessing and Extensive Assistance

Ancestral honors included:

• Grandfather: Marquis of Manifest Celebration, Bestowing Blessings, Far-reaching Spiritual Beneficence
• Grandmother: Lady of Manifest Response, Founding Household, Luminous Spirit
• Father: Marquis of Compassionate Response, Hidden Radiance, Stored Blessings and Extended Spirit
• Mother: Lady of Compassionate Beneficence, Continuing Excellence, Sagely Goodness

Nine brothers and their spouses received similar marquis and consort titles, such as Marquis of Universal Spiritual Aid, Luminous Assistance and Lady of Spiritual Virtue, Luminous Beneficence and Excellent Virtue—all titles incorporating laudatory terms like "spiritual," "beneficence," and "virtue." These elaborate titles reflect the Song dynasty's strategy of incorporating local cults into the state sacrificial system through official recognition, demonstrating how imperial authority co-opted popular religious practices.

This scripture records a series of divine titles and origin myths within Daoist belief systems. The content is primarily divided into several sections:

First, it enumerates the honorific titles of various deities holding noble ranks like Marquis and Lady, such as "Marquis of Bright Beneficence, Humble Virtue and Kind Assistance" and "Lady of Compassionate Virtue, Gentle Grace, Prosperous and Auspicious." These titles all reflect the deities' merits in aiding humanity. Notably, the birthdates of several major deities are specified, such as the "King of Inherited Glory, Manifest Beneficence, Initiating Protection" who was born on the fifteenth day of the fifth lunar month.

Next, it documents the titles of the royal daughter, royal son-in-law (Lady Li), and eight royal grandsons—all granted the rank of Marquis, including "Marquis of Eternal Blessings" and "Marquis of Extended Community."

The text then mentions auxiliary deities like the "Three Sage Assistants of Ding and Ren" and the "Offering-Presenting Squire Fang."

Finally, it details the legend of the "Five Sages" (Five Manifest Lords) descending to the mortal realm: During the Guangqi era of the Tang dynasty, five deities descended from heaven and appeared in the garden of local villager Wang Yu. Dressed in yellow robes with black sashes and seated on foreign-style chairs (a type of seating furniture), they displayed the dignified bearing of nobility and declared they had received the Mandate of Heaven to protect this region. After manifesting their divine presence, they ascended on auspicious clouds, prompting local residents to build a temple at the site for their veneration.

This passage reflects the origin stories and title-bestowing systems of local protective deities within the Daoist pantheon, showcasing the typical interactive patterns between deities and mortals in folk beliefs. The "Five Sages" worship persists in certain regions today, where they are revered as important deities protecting communities and bestowing blessings while warding off calamities.

This passage describes the geographical setting and historical evolution of the Wutong Temple. Nestled among mountain ranges, the temple enjoys an exceptional feng shui configuration: Mount Pei stands to the east, while Apricot Mound and Snake City encircle the west; two deep pools lie to the south, and a great winding stream flows northward, with two graceful peaks flanking the water outlet like guardians.

Originally built through communal effort, villagers cleared bamboo and weeds to erect the shrine, carving divine images for reverent worship. As incense offerings flourished, successive imperial courts bestowed honorific titles: during the Tang Dynasty's Dazhong era (847–860), it first received the temple plaque "Lingshun" (Numinous Accord); the Song Dynasty's Xuanhe period (1119–1125) conferred the two-character marquis title, later expanded through generations until reaching the eight-character kingly designation. Emperor Lizong's reign (1224–1264) finalized the supreme title "Eight-Character King," with appointed ritual officers like Hu Bai'er and Hu Jingyi overseeing ceremonies.

Regarding the five deities' origins, the text traces them to Zhou Dynasty "Five Emperor" worship (referring to the Green, Red, Yellow, White, and Black Emperors), which evolved into the Han "Five Sacrifices" system. By the Song era, these directional gods were positioned beside the Celestial Sovereign (Haotian Shangdi) as rulers of the Five Phases' Qi (Wood, Fire, Earth, Metal, Water)—embodied by Xuanming (Water God), Zhurong (Fire God), Goumang (Wood God), Rushou (Metal God), and Houtu (Earth God). Though commonly called "Wutong Shen" (Five Manifestations), the author emphasizes these are orthodox Five Phase deities, distinct from unorthodox cults.

An annual zhaijiao (Daoist purification ritual) on the eighth day of the fourth lunar month drew全县 (entire county) officials and citizens. Imperial edicts reveal a two-tier divine hierarchy: the primary deity bears the title "King of Manifest Wisdom, Auspicious Response, Numinous Influence, and Vast Aid," paired with "Lady of Manifest Celebration, Harmonious Grace, Auspicious Assistance"; the secondary deity holds "King of Manifest Clarity, Distinguished Arrangement, Numinous Protection, and Vast Blessing," accompanied by "Lady of Manifest Kindness, Harmonious Celebration, and Benevolent Aid." These titles reflect Song Dynasty efforts to incorporate and standardize folk beliefs.

This scripture records the titles and origins of numerous Daoist deities, divided primarily into three sections:

The first section enumerates the honorific titles of various king-level deities and their consorts, such as "King of Manifest Righteousness, Illustrious Accord, Numinous Protection and Vast Beneficence" with his wife "Lady of Manifest Harmony, United Assistance and Righteous Support." Most of these deities' titles begin with the character "Manifest" (Xian), followed by terms like "Protection," "Beneficence," or "Grace" indicating their divine functions. Their familial relations are also documented, including grandparents, parents, and sisters—all bearing corresponding honorific titles.

The second section explains how these high-ranking deities prefer not to directly intervene in human affairs through blessings or calamities. Instead, they delegate two lower-ranking deities (the Yellow-Robed Daoist Priest and the Purple-Robed Commander Yuanjue) along with various marquis-level spirits (such as Marquis Shi the Aide of Numinous Virtue and Marquis Xia the Supporter of Auspicious Beneficence) to handle specific matters. It also recounts the origins of the "King of Brilliant Numinosity to the Utmost Sage" (Zhisheng Bingling Wang), who was the third son of the Benevolent and Sagely Emperor of Eastern Peak (Dongyue Tianqi Rensheng Di). His titles were progressively elevated from the Tang to Song dynasties.

The final section narrates the enlightenment journey of the "True Lord of Protecting Sageliness" (Yousheng Zhenjun) Mao Ying. Originally from Chang'an's Xianyang district, he renounced worldly life in his youth to cultivate the Dao. In sacred mountain caverns, he encountered immortals who imparted longevity techniques. During Emperor Ming of Han's reign, celestial documents appointed him "Great Emperor's True Lord Preserving Life" (Dadi Baoming Zhenjun), sharing governance of the underworld with the Benevolent and Sagely Emperor of Eastern Peak. The Song dynasty further honored him as "High Minister of the Nine Heavens' Director of Fate, Bestowing Blessings as True Lord Protecting Sageliness." The text concludes with Wang Wenqing of Linchuan in the Song dynasty, who was valued for his innate Daoist potential and appointed to the prestigious position of "Attendant of the Celestial Chambers" (Shichen).

The Records of Spirits documents several miraculous accounts of accomplished Daoist masters:

A man named Ji Bian Yuzhou encountered an extraordinary being who imparted Daoist methods to him, granting him the ability to summon wind and rain. During Emperor Huizong's reign of the Song Dynasty, a "Golden Gate Feathered Guest" (referring to an enlightened master) served as an attendant in the Ning Shen Hall. Though deeply favored by the emperor, he refused all rewards. When Yangzhou suffered a severe drought, he swung his sword toward the heavens to "borrow" three feet of water from the Yellow River. Days later, turbid waters from the Yellow River indeed rained down upon Yangzhou. After repeatedly manifesting such marvels, the people later built a shrine in his honor within Jianchang Prefecture.

Yuan Qianli, originally named Yuan Sheng, was a native of Nanfeng and the nephew of Wang Shichen. He mastered the Thunder Judgment technique (a method for commanding thunder), resembling his uncle's abilities. During the Duanping era of the Southern Song, while residing at Dai Dian's home, he suddenly declared, "I must depart now—cremate me." With these words, he passed away. During his cremation, a banner materialized within the smoke, inscribed with the words: "Yuan Qianli, Second Judge of the Thundercloud Division."

Zhang Guo Lao (Elder Zhang Guo) secluded himself in the Zhongtiao Mountains of Hengzhou, often traveling between Fen and Jin regions. Local elders recalled seeing him in their childhood, though he already claimed to be centuries old. His white donkey could traverse tens of thousands of li in a single day. When resting, he would fold the donkey into a paper slip stored in a box, reviving it to life with a spray of water. Both Emperor Taizong and Gaozong of the Tang summoned him unsuccessfully. During Empress Wu Zetian's reign, he feigned death before the Temple of the Jealous Maiden, only to reappear later in the Hengzhou mountains. Emperor Xuanzong welcomed him to the palace with an imperial edict, lodging him in the Jixian Academy. Though he remained silent on matters of immortality, his demonstrations of divine arts were inexhaustible.

The Western Peak Perfected Being Feng Chang originally served as Pillar Historian (court archivist) during King Xuan of Zhou's reign. Observing celestial anomalies, he retreated to cultivate the Dao. First receiving spiritual texts from Perfected Being Deng, he later encountered Perfected Being Peng who transmitted the Hidden Book of the Supreme as his cultivation neared completion, ultimately achieving immortality. He frequently employed his arts to save others, ascending in flight during the spring of King Ping of Zhou's twentieth year.

Perfected Being of Grand Simplicity Zhou Liang, styled Taizhen, hailed from Taiyuan. Legend recounts that his mother (the original text here is incomplete, possibly describing miraculous signs during his birth).

The Soushen Ji (Records of Spirits) documents the miraculous deeds of two Daoist perfected beings (zhenren):

The story of Perfected Being Qin Long: When his mother was pregnant with him, she saw five-colored clouds enveloping their house. After a fifteen-month pregnancy, she gave birth to him. As an adult, he became a disciple of Yao Tan, studying the Daode Jing (also called the Five Thousand Character Classic) and the Basu Zhenjing (True Scripture of Eight Purities), acquiring the power to subdue demons and force them to reveal their true forms. When Prince Jin of King Ling of Zhou heard of him, he summoned Qin Long and bestowed upon him the Nine Lights Seven Radiance Mushroom (a type of immortal elixir). After consuming it, Qin Long gained supernatural transformative abilities—he could instantly turn into a white-haired elder and revert to youthful appearance overnight. When wicked men bullied him, they would suddenly find themselves bound by invisible forces and suffer unseen tortures until they begged for mercy. He lived over 190 years until the fourteenth year of King Weilie of Zhou's reign, when celestial beings descended to guide his ascension to heaven. He was enfeoffed as Perfected Being Qin Long, granted the privilege of freely traveling between the celestial and human realms.

The story of Perfected Being Sa (Sa Shoujian): Originally a physician from Xihe, Sichuan, he abandoned medicine after accidentally causing a patient's death through incorrect treatment. Hearing of the profound Daoist arts of Celestial Master Zhang Xujing (Tianshi), Wang Shichen, and Lin Lingsu, he set out to study under them. When his travel funds ran out, he sat distressed on a rock and encountered three Daoists. Learning that his intended masters had all passed away, one of the Daoists taught him the "Date-Chanting Technique"—reciting incantations over ten dates daily could exchange for seventy coins to sustain himself. The second gave him a palm-leaf fan capable of fanning away illnesses. The third transmitted Thunder Methods (Leifa) to him. Perfected Being Sa used the date-chanting technique to take only seventy coins per day, donating any surplus to the poor. When he later visited the Celestial Master in Xinzhou and presented his letter of introduction, the Celestial Master's entire family wept—for the three Daoists had been the manifested forms of the deceased Zhang Xujing, Wang Shichen, and Lin Lingsu.

(Note: The "Five Thousand Character Classic" refers to the Daode Jing; the Basu Zhenjing is an important Daoist scripture; the "Nine Lights Seven Radiance Mushroom" is a legendary immortal elixir; the "Date-Chanting Technique" is a ritual that imbues dates with healing properties through incantations; and "Thunder Methods" constitute a Daoist system for summoning thunder.)

This account records the miraculous deeds of two Daoist perfected beings (zhenren).

The first was Perfected Being Sa (Sa Shoujian). He initially studied Daoist methods under Celestial Master Lin Shichen, later receiving the title "Perfected Being of Memorial Participation." While in Tanzhou, people heard deities foretelling that "the Perfected Being carrying judicial authority will arrive tomorrow." The next day, Sa indeed appeared wearing a bamboo hat and bearing the insignia of a judicial commissioner, astonishing all present. In Xiangyin County, upon seeing locals sacrifice children to a temple deity, he angrily denounced this as improper worship—whereupon thunder and fire immediately consumed the temple. Later, while washing his feet by the Longxing riverbank, a golden-armored deity emerged from the waters, identifying himself as Wang Shan, the Xiangyin temple god whose shrine Sa had destroyed. The deity confessed to following Sa for twelve years seeking revenge, but since Sa had already attained immortal rank, he instead begged to become Sa's lieutenant. After initial refusal, Sa eventually recommended him to heaven upon witnessing his sincere oath. Finally in Zhangzhou, Sa received a celestial summons and ascended in broad daylight.

The second was Perfected Being Shouchun Mei Fu (courtesy name Zizhen), a Han dynasty county captain from Nanchang. Opposing Wang Mang's usurpation, he abandoned office to seek the Dao, traveling through Yandang Mountain and Immortal Mist Mountain where the Immortal Lord of Mount Kongtong taught him internal and external alchemy (neidan and waidan). Failing to achieve completion at Chicken Coop Mountain, he moved to West Ridge by Sword River, where the immortal advised him to cultivate at Flying Swan Mountain. Upon achieving the Golden Elixir (jindan), as he prepared to return home, purple clouds and celestial music appeared while golden boys and jade maidens descended with an edict, escorting him to ascension atop a green phoenix. During the Song dynasty's Yuanfeng era, he was posthumously honored as Perfected Being Shouchun, with an efficacious General Mei Temple built outside Jinling's Treasure Gate.

Though the deeds of Master Negative Position (Fu Ju) aren't detailed here, he was evidently another accomplished adept. These accounts demonstrate Daoist perfected beings subduing evil, aiding the world, and ultimately achieving immortality through cultivation. The mentioned practices—internal/external alchemy and celestial ascension—represent essential Daoist cultivation methods and signs of transcendence.

Master Negative Mirror spoke with the accent of the Yan-Dai region, making his living by polishing mirrors. Each time he worked, he would ask the household if anyone was ill. If so, he would produce purple pills and red elixirs—those who took them never failed to recover. During a great plague, he went door to door distributing medicine, curing tens of thousands without ever accepting payment. Later, he retreated to the cliffs of Mount Wu, where his descendants continued to hang medicines for the people. Before departing, he declared, "I must return to Penglai, the immortal mountain, but I leave you divine water." True to his word, a white spring soon flowed from the cliffs, healing many who drank from it. The locals built a shrine in his honor.

The Lü-Lü Divine Shrine stands atop Fox Rock in Shenxi, five li north of Hunyuan Prefecture in Datong. First erected during the Northern Wei and restored in the Yuan dynasty, legend holds that in the first year of the Taichu era, during the sixth month, a man named Zhang Gui from Hongzhou was resting on the rock at dusk when a celestial being descended and proclaimed, "Lü-Lü, Lü-Lü—Heaven decrees that on the twentieth of this month, hail shall fall." With that, the figure vanished. Recognizing this as a divine warning, Zhang rushed to alert nearby villagers to harvest their wheat early. Sure enough, on the twentieth, hail destroyed all unharvested crops. When the court learned of this, they sent envoys to offer sacrifices.

Master Liu (recorded in the Universal Gazetteer with the surname Liu and courtesy name Mohe) mastered Buddhist sutras and precepts, embodying the essence of Chan. His divinations never failed. During the reign of Juqu Mengxun of Northern Liang, he journeyed to Suzhou Garrison seeking the Dao. In a small thatched hermitage to the south, he joined his palms in devotion and passed into nirvana. When his disciples cremated him, his bones transformed into precious pearls and his blood into elixirs. A shrine was built where he sat in transcendence, and petitioners often received these miraculous relics. From then on, those who sought his aid found fires extinguished, rains summoned, and illnesses cured, drawing devotees from far and wide.

(End of Volume 2 of In Search of the Sacred)

The third volume of Soushen Ji catalogs numerous Buddhist and Daoist deities, including Guanyin Bodhisattva, the Four Heavenly Kings, Ksitigarbha Bodhisattva, Vajra Warriors, the Ten Wrathful Kings, the Ten Yama Kings of the Underworld, and the Eighteen Arhats. It also records eminent Buddhist monks such as Baozhigong, the Sixth Patriarch Huineng, Bodhidharma, and Master Pu'an, alongside folk deities like Erlang Shen, Lord Xiao, and Lord Yan. Additionally, it documents water deities such as the Lords of the Water Palaces, the God of Dongting Lake, the Deity of the Xiang River, the Grand Matron of Chaohu, and the God of Gongting Lake, as well as mountain spirits like the God of Mount Lu and the God of Mount Suling.

Regarding Guanyin Bodhisattva: In ancient times, King Miaozhuang had three daughters, the youngest being Miaoshan (later Guanyin Bodhisattva). Refusing to marry as her father commanded, she was banished to White Sparrow Temple for hard labor. Though the nuns assigned her grueling tasks, spirits secretly aided her. Enraged upon learning this, the king burned down the temple, killing all the nuns—yet Miaoshan remained unharmed. When he ordered her execution, the executioner's blade broke three times. As they tried strangling her with white silk, black fog suddenly enveloped the area, and a white tiger carried her away. Miaoshan later traversed the underworld, saving suffering souls on the Naihe Bridge. After returning to the living world, she cultivated at Corpse Forest until the Great White Venus (Tai Bai Jinxing) appeared as an old man, guiding her to practice at Mount Xiang (Fragrant Mountain). When King Miaozhuang fell gravely ill, Miaoshan gouged out her eyes and severed her arms to heal him. Upon the king's pilgrimage to thank her, she attained enlightenment, manifesting as the Thousand-Armed, Thousand-Eyed Guanyin. Thus, Mount Xiang became her sacred manifestation site.

Concerning the Four Heavenly Kings: Buddhist texts describe them as Virūḍhaka, Virūpākṣa, Dhṛtarāṣṭra, and Vaiśravaṇa. During the Tang Dynasty, when Emperor Taizong aided his father Gaozu in rebellion, a deity claiming to be Vaiśravaṇa descended to assist them. This king, depicted with a boar's head and elephant's trunk, brought invincibility wherever he appeared. After ascending the throne, Taizong mandated nationwide worship of Vaiśravaṇa. By the Tiansheng era, imperial decrees further ordered each prefecture to establish temples and monasteries dedicated to the Heavenly Kings.

This passage documents the origins and deeds of several important deities from Buddhism and Daoism.

Regarding Ksitigarbha Bodhisattva (the bodhisattva who governs the underworld and delivers departed souls), legend states he was born on the thirtieth day of the seventh lunar month. Originally the Lord of the Netherworld, he commanded the Ten Kings of Hell. One story tells how Maudgalyayana (one of Buddha's ten principal disciples) practiced asceticism in Rajagriha before holding the Ullambana ceremony to rescue his mother from the hungry ghost realm. After his parinirvana, he became Ksitigarbha Bodhisattva. Folk traditions worship him on the thirtieth of the seventh month. Some scholars identify the Ksitigarbha enshrined at Jiuhua Mountain in Anhui as actually being a Silla Kingdom (ancient Korea) monk who crossed the sea during the Tang Dynasty to practice at Jiuhua Mountain, living to ninety-nine years old. At death's approach, he gathered disciples to bid farewell amidst mountain tremors and splitting rocks before entering parinirvana in full lotus posture. When his coffin was opened three years later, his body remained incorruptible, with joints producing golden chain-like sounds when moved—hence he became known as "Golden Ksitigarbha."

The tales of Vajrapani (the Dharma-protecting vajra deity) appear in the Samadhi Sutra: When Tathagata subdued five demons in Gandhara, the vajra deity frightened away evil dragons by brandishing a blazing pestle; he also once intimidated a ghost king by raising his sword, forcing the spirit to kneel before Buddha while clutching its child. During Buddha's parinirvana, the grief-stricken vajra deity lamented losing his refuge and cast his vajra pestle to the ground. These stories demonstrate both his formidable power and unwavering devotion to Buddha.

Finally, the text lists the ten Wisdom Kings (ferocious Buddhist protector deities): Yamantaka, Aparajita, Padanaksipa, Vighnantaka, Acala, Takkiraja, Niladanda, Mahabala, and Sumbha—each bearing the title "Great Wrathful Wisdom King," emphasizing their terrifying forms as subduers of evil.

This passage describes important deities from Buddhism and Daoism, along with the legendary monk Baozhi:

The Ten Wrathful Wisdom Kings (Buddhist protector deities) are depicted with three faces each, each face having three eyes. They wear Buddha images on their heads, don tiger skins, and are crowned with skull ornaments, their hair standing upright.

The Ten Yama Kings (Daoist underworld judges) are:

1st Hall: King Qinguang Xiao

2nd Hall: King Chujiang Cao

3rd Hall: King Songdi Lian

4th Hall: King Wuguan Huang

5th Hall: King Yanluo Han

6th Hall: King Biancheng Shi

7th Hall: King Taishan Bi

8th Hall: King Pingdeng Wang

9th Hall: King Dushi Xue

10th Hall: King Zhuanlun Xue

The Eighteen Arhats (Buddhist enlightened beings) are listed in order: Pindola Bharadvaja, Kanaka Bharadvaja, Kanaka Vatsa, Supinda, Nakula, Bhadra, Kalika, Vajraputra, Svaka, Panthaka, Rahula, Nagasena, Angaja, Vanavasin, Ajita, Cudapanthaka, Nandimitra, and Pindola.

The passage concludes with the legendary story of Chan Master Baozhi (renowned monk of the Southern Dynasties): During the Yuanjia era of the Liu Song dynasty, he miraculously appeared in an eagle's nest on an ancient tree in Dongyang town. The Zhu family heard an infant's cries from the nest and adopted him, giving him their surname. Later they donated their residence to establish a temple. Baozhi was ordained at Daolin Temple on Zhongshan Mountain, often carrying a monk's staff adorned with ritual objects like knives, rulers, mirrors, and dusters. Sometimes he would hang several feet of cloth about him, going days without eating yet showing no hunger. His prophetic verses sung in public earned reverence from scholars and commoners alike. During the Jianyuan era of the Qi dynasty, Emperor Wu suspected him of misleading people and imprisoned him in Jiankang. Yet the next day he was seen in the marketplace while simultaneously remaining in his cell—an apparent display of supernatural powers. After the Jiankang magistrate reported this miracle, the emperor summoned him to court. Later in Hualin Garden, Baozhi suddenly appeared wearing triple-layered robes one day.

This account records several miraculous events associated with Chan Master Zhigong during the reign of Emperor Wu of the Liang Dynasty. Upon ascending the throne, Emperor Wu issued an edict stating: "Though Chan Master Zhigong dwells in the mundane world, his spirit has already transcended it. Neither water nor fire can harm him; serpents and tigers cannot threaten him. His Buddhist attainments surpass the Śrāvaka realm, and his cultivation of reclusion exceeds that of all immortals. How can we constrain such an extraordinary being with ordinary standards?"

On one occasion when Zhigong accompanied Emperor Wu for a meal of sliced raw fish, the emperor remarked, "I've enjoyed this delicacy for over twenty years, yet why does the Venerable Master not partake?" Suddenly, Zhigong spat out from his mouth a live, wriggling small fish with completely intact scales and fins—this became the origin of the famous "leftover fish slices" legend in Jiankang (modern Nanjing).

Later, several months after Empress Xi's passing, Emperor Wu pined for her day and night. One night in his bedchamber, he heard strange noises and saw a giant serpent coiled in the hall, staring at him with gaping jaws. To his terror, the serpent spoke in human tongue, claiming to be the reincarnation of Empress Xi. Due to her lifetime of jealousy, harming others and damaging property, she had fallen into serpent-form after death—starving without food, homeless without shelter, with venomous insects gnawing beneath her scales causing knife-like pain. Remembering the emperor's past affection, she came seeking salvation.

The next day, Emperor Wu summoned eminent monks to discuss deliverance methods. Chan Master Zhigong advised that Buddhist repentance rituals for salvation must be performed. The emperor personally consulted sutras, selected Buddha's names, and composed penitential texts. This narrative intertwines Buddhist concepts of karma and posthumous salvation with Zhigong's supernatural abilities, reflecting the period's syncretic religious beliefs where Buddhism and Daoism intermingled.

This account primarily narrates the stories of two eminent Buddhist figures: Master Baozhi (also known as Zen Master Baozhi) and the Sixth Patriarch Huineng.

Regarding Master Baozhi: During Emperor Wu of Liang's reign, celestial beings appeared in the palace, informing the emperor that due to his virtuous deeds, his consort (the "Serpent Empress") had been reborn in Trayastrimsa Heaven (one of the six desire-realm heavens in Buddhism). In the winter of Tianjian 13th year (514 CE) of the Liang dynasty, Baozhi, foreseeing the imminent departure of the Bodhisattva, instructed monks to remove the Vajra deity statue from the monastery before his own peaceful passing at age ninety-seven. His body emitted extraordinary fragrance after death. Emperor Wu spent 200,000 coins to acquire Dulongfu Hill in front of Dinglin Temple for his burial, while Princess Yongding funded the construction of a seven-tiered pagoda. Later dynasties including Southern Tang and Song honored Baozhi with posthumous titles and discovered his prophetic writings. His sandals were preserved at Kaishan Temple in Jiankang (modern Nanjing).

Concerning the Sixth Patriarch Huineng: A native of Xinzhou in Guangdong, Huineng studied Buddhism during Emperor Xuanzong of Tang's reign. Attracted by the fragrance of Cao Creek's waters, he requested a local landowner to donate land the size of his kasaya robe for building a monastery. Miraculously, when unfolded, the robe covered an area of eighty li (about 40 km), becoming the present-day Nanhua Mountain Sixth Patriarch Monastery. Huineng's mummified body remains remarkably preserved, though his face has darkened to lacquer-like hue from incense smoke. During the Yuan dynasty's Bingzi year (1276 CE), Han soldiers tested the body with knives and found its internal organs still vividly red like a living person's, causing them to desist from further desecration. His robe, alms bowl, and even imperial gifts from Emperor Xuanzong have all been preserved.

This passage records the legendary deeds of three eminent Buddhist masters:

The story of the Sixth Patriarch Huineng: Legend tells of a kasaya robe woven with delicate mountain-and-water patterns, and an alms bowl (a monk's eating vessel) from Tianzhu (ancient India) that was neither made of metal nor wood and stone. There were also a pair of sandals from Tianzhu, crafted from neither leather nor wood. Sixteen or seventeen pages of Buddhist scriptures and a Buddha's tooth relic were kept in a silver container. At that time, a malevolent dragon dwelled in a deep pool, bringing harm to the people. The Sixth Patriarch said to the dragon, "I only fear that you might become small," whereupon the dragon indeed shrank and was captured in the alms bowl. It later dried up in the temple and converted to Buddhism.

The legend of Bodhidharma (born on the fifth day of the tenth lunar month): As the 28th Patriarch of Buddhism, he journeyed from Tianzhu across the sea to China. After an unsuccessful conversation with Emperor Wu of Liang, he secluded himself at Shaolin Temple on Mount Song, facing a wall in meditation for nine years, before passing away in seated posture. He was buried at Xiong'er Mountain. Later, when the official Song Yun was returning from a mission to the Western Regions, he encountered Bodhidharma at the Congling Mountains, holding a single sandal as he floated away. Song Yun asked, "Master, are you going to the Western Heaven?" Bodhidharma replied, "Your king has already passed away." When Song Yun returned to court, Emperor Ming had indeed died. Emperor Xiaozhuang later ordered the coffin to be opened, revealing only a single leather sandal inside the empty casket.

The spiritual journey of Master Pu'an (born on the 27th day of the eleventh lunar month): Originally surnamed Yu, he was from Yichun, Jiangxi. At six years old, he dreamed of a monk touching his chest and saying, "You will understand in time." Upon waking, he found a red mole exactly where he had been touched. He left home at twenty-seven and received full ordination the following year. Though naturally brilliant, he considered rote scripture study useless and thus traveled extensively to seek teachings. When pondering the question "All dharmas return to One—where does the One return to?" he attained enlightenment upon seeing his teacher raise a whisk. Later, while living austerely as abbot of Cihua Temple, he experienced a great awakening while reading the Avatamsaka Sutra. Drenched in sweat, he exclaimed, "I've finally personally realized the realm of the Avatamsaka!"

This passage records the miraculous deeds of two eminent Buddhist monks.

The story of Chan Master Pu'an: A monk named Daocun visited through heavy snow, and Pu'an immediately rejoiced upon seeing him, calling him "an uninvited yet welcome fellow practitioner." The two sat quietly discussing the Dharma. Later, Pu'an secluded himself in the Nanling mountains, where he built a Buddhist monastery that attracted numerous devotees. He healed the sick using herbs as medicine; during epidemics, he aided people through chanting sacred texts; he could also pray for clear skies to stop rain and expel malevolent forces. Inspired by his virtue, local people donated funds to construct temples and open roads. Approaching death, he composed gāthās (didactic verses), telling disciples that "Buddhas fundamentally transcend coming into or leaving this world," and urged everyone to practice diligently. Finally, he bathed, changed robes, sat in full lotus posture (Skt. padmāsana), and passed into parinirvāṇa.

The legend of Monk Sengjia of Sizhou: This Tang Dynasty master wandered through various regions carrying a willow branch. When asked about his name and origins, he cleverly replied "My surname is He" and "I'm from He Country." While establishing a monastery in Sizhou, he predicted the existence of ancient temple ruins underground—indeed excavating a stele inscribed "Xiangji Temple" along with Buddhist statues. Emperor Zhongzong of Tang invited him to Chang'an, treating him with great reverence. Known as "Great Sage of Sizhou," numerous miraculous tales about him circulated among the people.

(Note: The term "颂" refers to Buddhist gāthās—short didactic verses; "跏趺" indicates the full lotus sitting posture used in Buddhist meditation; "伽蓝" denotes Buddhist monasteries.)

The Soushen Ji records miraculous deeds of several cultivators:

After Master Sengqie's nirvana, the emperor ordered his body preserved with lacquer at Jianfu Temple and enshrined in a pagoda. Suddenly, the entire capital was filled with a foul stench. When the emperor prayed for the master's return to his hometown Linhuai, an extraordinary fragrance immediately arose. The emperor asked Fang Hui: "What manner of being was Master Sengqie?" Fang replied: "He was an incarnation of Guanyin Bodhisattva." Later during the Qianfu era, he was posthumously honored as "Master of Verified Holiness."

Great Master Fu (originally named Fu Xi) from Wuzhou's Yiwu County displayed exceptional intelligence from childhood, mastering Confucian, Buddhist and Daoist classics. He called himself "Great Master of Benevolent Wisdom." In the first year of Liang Dynasty's Putong era, he met the Indian monk Song Toutuo, who declared: "You're an incarnation of Maitreya Buddha," and had him gaze at his reflection in water - where Fu indeed saw a halo and jeweled canopy, awakening him to past-life karma. When asking about cultivation sites, Song Toutuo pointed to twin oak trees beneath Pine Mountain saying: "Here will do." Fu established a hermitage there, expanding it in the third year of Datong into Shuanglin Temple (whose ruins remain today), preserving sacred objects bestowed by Emperor Wu of Liang: the Lotus Sutra, iron plow-bowl, crystal prayer beads, and copper seven-Buddha crown.

Master Fu's cultivation methods were unique: though studying Buddhism, he never took monastic vows - people believed enlightened beings transcend clerical precepts. At South Yiwu's Yu Hu Rock (aka Cloud Yellow Mountain), where beasts often attacked humans, he would feed leftover fasting meals to wild animals, ending their menace. The mountain's stones would turn lustrous bluish-purple, ideal for prayer beads. A lay patron named Tao long supported Master Fu, who blessed certain stones saying: "These may become prayer beads," but warned: "Never trade them commercially." To this day, only the Tao family can work these stones - others' attempts cause shattering.

When Prince Zhongxian of Wuyue later tried relocating the master's remains, the pagoda bones wouldn't budge from Pilong Mountain. So he built Longhua Temple there, enshrining bone-formed Buddha statues. The Unified Gazetteer records Fu's tomb at Cloud Yellow Mountain. During Later Jin's Kaiyun era, Qian Yuanguan of Wuyue sent envoys to retrieve the remains for Hangzhou reburial. At interment, two tigers roared atop walls as thunderstorms shook valleys. When the procession reached Toad River, the tigers turned back at the water barrier.

The text concludes mentioning Erlang Shen of Guankou (birthday 26th day of sixth month), a folk water-control deity often associated with Li Bing and his son's flood-taming legends.

Erlang Shen's original name was Zhao Yu. In his youth, he followed Daoist Li Jue to practice asceticism in seclusion at Mount Qingcheng. When Emperor Yang of Sui heard of his talents, he appointed him as governor of Jiazhou. The region had two rivers—Leng and Yuan—where an ancient flood dragon often stirred up trouble, inundating farmlands and harming villagers whenever the waters rose during spring and summer. Enraged, Zhao Yu prepared boats, mobilized brave men and villagers to beat war drums along both banks, then leaped into the river with a blade. Soon the waters turned crimson as thunderous roars shook the cliffs—Zhao Yu emerged through the waves, gripping his sword in the right hand and the dragon's severed head in the left. Seven men who followed him into the water later became known as the "Seven Sages."

During the Sui dynasty's collapse, Zhao Yu resigned and disappeared into reclusion. Later, when floods threatened Sichuan, locals saw him manifesting amid azure mists. Grateful for his virtue (De), people built a temple at Guankou to worship him. Emperor Taizong of Tang granted him the title "Divine Uncle Grand General," Emperor Xuanzong added "Red Wall King," and Emperor Zhenzong of Song conferred "Perfected Lord of Clear Origins and Wondrous Dao."

Lord Xiao, named Bo Xuan, had bushy eyebrows, curly hair, a splendid beard, and a youthful face. Stern and incorruptible, he spoke with precision and discerned right from wrong—villagers often sought his judgment. After his death during the Xianchun era of Southern Song, he became a spirit possessing mediums to prophesy fortunes with uncanny accuracy. Locals built him a temple at Taiyang Isle in Xingan County for community protection. During Yuan dynasty, his son Xiang Shu also manifested posthumously and received joint worship. Ming officials conducted state rituals during the Hongwu era, and after his grandson Tianren's death in 1419 (Yongle 17), miraculous signs led to their collective veneration. Later imperial decree granted the title "Numinous, All-Pervading, Widely Beneficent, Manifestly Responsive, Heroic Protector Marquis of Water Palaces"—particularly efficacious along the Yangtze.

Lord Yan, named Shuzai, hailed from Qingjiang Town, Linjiang Prefecture, with thick brows, coiled whiskers, and jet-black complexion. He loathed wickedness like scalding water—villagers would warn wrongdoers: "Beware Lord Yan's wrath!"—inspiring both awe and dread. Selected as head of the Brocade Administration for his talents in early Yuan dynasty, he fell ill during a boat journey home and died abruptly. While attendants prepared funeral rites, townsfolk already witnessed him riding through wilderness with full ceremonial retinue in official regalia. When news of his death arrived a month later, all were astounded.

The Soushen Ji (Records of Searching for Spirits) contains several miraculous accounts about water deities:

The first tale recounts a remarkable man who accurately predicted the day of his death. When people opened his coffin to investigate, they found the corpse had vanished—a phenomenon Daoists call "corpse liberation to immortality" (shijie chengxian). Local villagers built a temple to worship him, and this spirit repeatedly manifested miracles along rivers and lakes, eventually receiving the imperial title "Marquis Who Calms the Waves" (Pinglang Hou).

The Yangtze River basin hosts three major water deity temples: the Upper Water Prefecture Temple (Shangshuifu Miao) on the southern slope of Yangzi River's Yangzi Mountain, where the Yang regime of the Five Dynasties period conferred divine titles; the Middle Water Prefecture Temple (Zhongshuifu Miao) at Caishi Mountain, granted the Song Dynasty title "Manifestly Responsive, Obediently Sagacious, Loyal Assistant King Who Pacifies the River" (Xianling Shunsheng Zhongzuo Pingjiang Wang); and the Lower Water Prefecture Temple (Xiashuifu Miao) within Jinshan Temple. Collectively called the Three Temples, these sites still receive official sacrifices today. Boatmen prepare offerings when passing by, and it's said the deities respond immediately when called upon mid-river.

Another record tells of Chen Yaoci, who encountered an old man identifying himself as the "Patrolling God of the River" (Jiang zhi Youyi Shen) while mooring at Sanshanji. The deity warned of an impending storm—a prediction fulfilled the next day when many vessels sank. The elder revealed he'd approached Chen because of his future appointment as prime minister, requesting only a copy of the Golden Light Sutra (Jinguangming Jing) as compensation. When Chen later sent three copies, the grateful spirit remarked that this generosity had earned him multiple divine promotions.

Finally, the Lake Dongting deity's legend describes Tang scholar Liu Yi meeting a shepherdess at Jingyang who identified herself as the youngest daughter of the Lord of Dongting (Dongting Jun), suffering spousal abuse. She instructed Liu to knock three times beneath the large orange tree south of Lake Dongting, where a warrior would part the waters to guide him to the underwater dragon palace. The Lord of Dongting—the lake's water deity—has his temple at Longdui (Dragon Mound).

This passage recounts several legends related to water deities.

The first part tells the legend of the Dragon Maiden of Dongting Lake: Someone retrieved a book from the Lingxu Temple to present to the Lord of the Cavern (the deity of Dongting Lake), who wept over his own mistake that caused harm to a vulnerable maiden. Subsequently, a crimson dragon flew away, and later a woman in red attire was seen escorting the maiden who had delivered the book back. Later, the Lord of Qiantang (deity of Qiantang River) attempted to arrange a marriage between the widow from Jingyang and a scholar, but the scholar declined and departed, eventually marrying the Dragon Maiden and returning with her to Dongting Lake.

The second part recounts the origin of the Goddess of the Xiang River (Xiangjun): According to the Classic of Mountains and Seas, when Emperor Shun passed away during his southern tour and was buried at Cangwu, his two consorts pursued him but failed to catch up, drowning in the Yuan and Xiang rivers. Later generations built temples to honor them. When Emperor Qin Shi Huang encountered strong winds during his southern travels and inquired about the origins of Xiangjun, he became furious upon learning she was the daughter of Emperor Yao and consort of Emperor Shun, ordering the mountains to be painted red. Tang dynasty poets Han Yu, Li Bai, and Liu Yuxi all composed poems about this legend.

The third part narrates the legend of the Grand Matron (Taimu) of Chaohu: After the Chaohu region experienced severe flooding, a giant fish appeared, which the villagers divided and ate—except for one kind-hearted old woman. Later, an elderly man revealed that the fish was his son and, to repay her kindness, warned her that when the stone turtle at the east gate turned red, the city would sink. The old woman checked daily until mischievous children painted the turtle’s eyes red with cinnabar. She fled to the mountains in time, and the city indeed sank, forming a lake. Later generations built a temple to honor the Grand Matron (the deified old woman).

Finally, the text mentions the deity of Gongting Lake: This unnamed spirit frequently manifested in Gongting Lake east of Nankang Prefecture. When the deity descended, dark clouds would obscure the sun, accompanied by roaring sounds like rushing tides.

The Records of Spirits documents several deities and cultivators associated with water:

The Wind-Splitting Deity, who governs wind directions, possesses the extraordinary ability to simultaneously control opposing northern and southern winds, creating countercurrents and even parting waves. Legend holds that when travelers carry the mythical rhinoceros horn into the sea, this deity specially protects coastal regions while ensuring unobstructed navigation. A shrine erected by Lake Gongting receives annual sacrifices, as the deity unfailingly responds to petitions, becoming the guardian of travelers near and far. Song Dynasty literatus Qin Guan once dreamed of receiving poetic inspiration from this lake spirit while lodging at the Lakeside Bamboo Pavilion.

The Nine Carp Lake Immortals recount how nine brothers surnamed He cultivated the Dao in northeastern Xianyou County's mountains—later named the Nine Immortals Peak. After refining their elixirs (Dan) by the lakeshore, each ascended astride crimson carp, hence the lake's name. The temple there proves remarkably efficacious, particularly during imperial examinations when scholars seek prophetic dreams said to be as accurate as yarrow stalk divination. Moved by this legend, poet Huang Mengliang composed commemorative verses.

Regarding the Sea God (known as Ruo), legend tells how the First Emperor of Qin sought to build a stone bridge to witness sunrise over the waves, with the deity mobilizing stones. When the emperor requested to behold the god's true form but secretly had artists sketch it, the enraged deity accused him of oath-breaking and expelled him. The present Sea God Temple stands in Wendeng County.

Other aquatic deities include: the Tide God (Wu Zixu, sighted riding white chariots upon surging tides), Water Gods (Yuqiang and Hebo), and Wave God (Chuanhou).

Finally, the text records Mount Lu's Master Kuangfu, originally named Kuang Xu (courtesy name Junping) from southern Chu. From youth he cherished transcendental aspirations. During King Wu of Zhou's reign, he studied longevity methods under Laozi before retiring to a thatched hut by Tiger Stream in Nanzhang Mountain, furnished only with a bed and bamboo scrolls. Repeatedly declining royal summons, he ultimately received transcendent instructions from a mysterious youth.

During his southern tour, Emperor Wu of Han ascended Tianzhu Mountain to perform the Heaven-Earth sacrifice ceremony. Later, he hunted and slew a flood dragon at Xunyang River, conferred the title "Lord of the Great Southern Radiance" upon a local Daoist practitioner, and ordered the construction of a shrine at Tiger Stream where the adept had originally practiced reclusion. When local official Heng Yi later relocated the shrine to the mountain pass, it became renowned for answering prayers during floods, droughts, or epidemics with remarkable efficacy.

Regarding the Su Ridge Mountain Deity Temple at Xiangyang's Lumeng Mountain: During his tour of Liqiu, Emperor Guangwu of Eastern Han dreamed of a white-robed deity wearing black headgear paying homage. The deity identified himself as the mountain god of Su Ridge and departed after conveying several messages. Coincidentally, attendant Xi Yu among the imperial retinue had the identical dream. Subsequently, the emperor enfeoffed Xi Yu as Marquis of Xiangyang, commissioning him to build the mountain temple where stone deer were erected before the gate—hence its folk name "Deer Gate Temple." Tang poet Meng Haoran later versified about how Pang Degong's herbal gathering and reclusion at this site remained legendary.

The Xinluo Mountain Deity Temple in Tingzhou (Fujian): During Jin dynasty, Tingzhou was called Xinluo County. Records state that in late Kaiyuan era of Tang, Magistrate Sun Fengxian witnessed the mountain deity's manifestation in his yamen. When the deity demanded an ox sacrifice which Sun attempted to substitute with pigs and sheep, the enraged deity unleashed an epidemic that claimed Sun's life. Later poets described this numinous grotto beneath hundred-zhang cliffs.

The Shooting Wood Mountain Deity Temple in Yangchun County (Guangdong): The summit perpetually veiled in clouds and mist—their gathering and dispersal mirroring weather changes. Han dynasty conferred the title "Lord of Stored Blessings" upon this efficacious mountain spirit. Legends tell of a childless Li family from Jiangnan: the patriarch dreamed the mountain deity would be reborn as his son. This Li Fu eventually passed imperial examinations, but prophetically told his mother before assuming office in Chunzhou that he might never return.

This passage recounts the mysterious connection between a man named Fu Zhi and a temple. During his lifetime, Fu Zhi visited the ancestral shrine at Sheshu Mountain (in present-day Yangchun, Guangdong) and noticed that the temple's architecture perfectly matched visions he had seen before. Shortly afterward, Fu Zhi passed away. Intriguingly, while he was alive, the temple's incense offerings and rituals had fallen into neglect, yet after his death, the temple's spiritual efficacy miraculously reappeared. This suggests that during Fu Zhi's lifetime, the temple deity had manifested in his form.

The text concludes by noting that Tang-dynasty Chunzhou corresponds to modern-day Yangchun County. This account illustrates the extraordinary phenomenon of resonance between humans and deities, hinting that certain individuals may share a profound correspondence with divine beings.

Records of Spirits (Soushen Ji), Volume 4 documents numerous accounts of deities from folk beliefs. Here we focus on the story of General Jiang, the Martial Emperor:

Jiang Ziwen was a native of Yangzhou who served as the county captain of Moling during the late Eastern Han dynasty. While pursuing bandits into Zhongshan (Bell Mountain), he suffered a fatal wound to his forehead. By the time of the Eastern Wu kingdom in the Three Kingdoms period, his former subordinates encountered him on the road—riding a white horse, wielding a white feather fan, accompanied by attendants just as he had been in life. Jiang declared to them: "I am to become the local earth god (Tudi Shen) protecting the people. You must establish a temple for me, or I will send insects to burrow into people’s ears as retribution." Initially, Sun Quan dismissed the claims, but soon after, infestations of insects and outbreaks of fire plagued the region, causing countless deaths. Physicians and shamans proved powerless. Finally, Sun Quan enfeoffed Jiang as Marquis of Zhongdu, erected a temple at the foot of Zhongshan, and renamed the mountain Jiangshan (Jiang’s Mountain).

During the Jin dynasty, when the rebel Su Jun rose in revolt, the emperor dreamed of Marquis Jiang pledging military aid. The rebellion was subsequently quelled, and Jiang was posthumously promoted to Chancellor. Later, when Fu Jian of Former Qin invaded the south, he reportedly saw vegetation on Mount Bagong taking human forms—said to be manifestations of Marquis Jiang’s divine intervention—and was struck with terror. Even in the second year of Emperor Wu of Liu Song’s Yongchu era (421 CE), when unauthorized local cults (yinsi) were abolished by decree, Jiang Ziwen’s worship remained sanctioned. His titles were further elevated to Grand Chancellor and Commander-in-Chief.

(Note: The term yinsi refers to unofficial local cults lacking state approval. Jiang Ziwen’s cult gained official recognition due to its efficacy and became a major belief system in the Jiangnan region.)

This account narrates the deeds of Chen Guoren (courtesy name Zhiwei), a native of Jinling in Changzhou during the Southern Dynasties period, who was later revered as the "Martial and Fierce Emperor." Born at noon on the fifteenth day of the third lunar month in the second year of the Taiqing era (548 CE) during the Liang dynasty, he displayed extraordinary features from childhood—his forehead was square like a ceremonial tripod, his brow ridges protruded like rhinoceros horns. By age eight he could compose essays, and by thirteen he had mastered historical texts.

At eighteen, Chen passed the imperial examinations. In the first year of the Tiankang era (566 CE) during the Chen dynasty, he was appointed Investigating Censor and later promoted to Grand Inspector of Jiangxi Circuit. Combining wisdom with bravery and excelling in military strategy, he served the Chen court for twenty-five years, renowned for his filial piety and loyalty while earning deep affection from the common people. After the Sui dynasty's establishment, he declined official posts until Emperor Yang's southern tour to Jiangdu provoked widespread banditry, when he was commissioned to suppress rebellions.

In the fifth year of the Daye era (609 CE), he successively quelled the Changbai Mountain rebels (earning the title Bingyi Commandant), defeated the 100,000-strong forces of Yue Botong in Jiangning (promoted to Court Counselor), and subdued the 200,000 bandits led by Lou Shigan in Dongyang (awarded the rank of Silver-Green Light Grand Master), ultimately being summoned to court as Grand Minister over the Masses. When Shen Faxing raised troops in Wu during the Sui's decline, Chen again pacified the rebellion.

The text further records his posthumous veneration: the Southern Tang dynasty posthumously honored him as "Solemn Martial Emperor," the Song dynasty rebuilt his temple with the inscribed plaque "Benevolent and Fierce," and in the twentieth year of the Hongwu era (1387 CE), the Ming dynasty relocated his shrine to the southern foothills of Jiming Mountain, with Liu Sanwu composing the stele inscription by imperial decree. Locals counted it among the "Ten Great Temples," attesting to the enduring continuity of his worship.

This account recounts miraculous tales from the Jiangnan region during the Sui-Tang transition period, comprising two main narratives.

The first part chronicles the posthumous manifestations of Emperor Wu of Chen (posthumously titled "Wulie"). When a conspirator named Faxing secretly colluded with northern forces but feared crossing the Yangtze due to the emperor's formidable reputation, he feigned grave illness to lure the emperor into visiting. During the visit, Faxing poisoned the wine. Though the eminent physician Master Lin was summoned, Empress Shen accidentally disturbed the treatment, leading to the emperor's death at age 72. As Faxing reveled in his success, heaven darkened abruptly—the emperor's spirit manifested and struck Faxing dead with a divine arrow, followed by the purge of his faction. Subsequent emperors posthumously honored him with escalating titles, from "Zhonglie Gong" (Duke of Loyalty and Valor) to "Fushun Wulie Xianling Zhaode Dadi" (Great Emperor of Blessing, Obedience, Martial Valor, Manifest Power and Illustrious Virtue), while deifying his consorts and relatives.

The second narrative involves the Five Ministers (Mao, Xu, Zhu, Jiang, and Wu) of Yangzhou. These sworn brothers, fond of hunting, encountered a destitute elderly woman by a mountain stream during a local tiger infestation. Adopting her as their mother, they cared for her dutifully. Returning from hunting one day to find her presumably killed by tigers, they pursued and subdued the beasts, eliminating the threat. The grateful locals built a temple honoring their virtue, which reportedly grants prayers to this day in Jiangdu (modern Yangzhou).

The text mentions Buddhist "jingshe" (meditation halls), Daoist Chongshi Temple, and the divine title "Yiling Jiangjun" (General of Aiding Numinous Power). These deity narratives reflect ancient folk veneration for loyal heroes and protectors who eliminated harm.

This account relates several historical stories of divine manifestations:

During Emperor Yang of Sui's reign, a deity east of Jinkui Mountain in Dongxing Township rendered meritorious service by protecting the imperial carriage and was enfeoffed as Minister over the Masses (a high ancient official title). By the Tang dynasty, the deity was further honored as a Marquis. In the Xinyou year of Shaoding reign (1229) during the Song dynasty, when rebel Li Quan repeatedly invaded the area, prayers to the deity yielded no auspicious signs, so Li desecrated the divine statue. Within three days, Li was slain at Xintang, his body dismembered exactly as he had treated the sacred image. After suppressing the rebellion, local official Zhao Fan led a formal sacrificial ceremony in gratitude, expanded the temple, and petitioned the court. The imperial court named the temple "Yingxian" (Illustrious Manifestation) and granted the deity an eight-character marquis title.

Later, when Chancellor Jia Sidao served here, every drought brought rain after prayers, floods receded when beseeched, fires extinguished themselves, and snow fell upon request. As the deity's miracles in protecting the state and people continued manifesting, Jia petitioned for further honors. Eventually the deity was divided into five kingly titles: King of Numinous Might, Loyal Benevolence and Supporting Accord; King of Numinous Response, Loyal Advantage and Assisting Accord; King of Numinous Aid, Loyal Protection and Auxiliary Accord; King of Numinous Assistance, Loyal Relief and Helping Accord; and King of Numinous Valor, Loyal Fervor and Chu's Hero (referring to Xiang Yu).

Regarding the temple of Xiang Yu, the Conqueror of Western Chu, it stands by the Wu River forty li northeast of Hezhou (legendary site of his suicide). Though the mountain isn't tall, its lush vegetation exudes chilling energy—even caretakers dare not approach, maintaining only thatched huts at the foothills. Old legends say the temple originally faced the river until frequent boat capsizes prompted a traveler to admonish with verse: "The Han's realm already belongs to others," after which the gates were reoriented. During Southern Song's Shaoxing era, when Jin emperor Wanyan Liang sought to cross the Yangtze, unfavorable divinations angered him into burning the temple. Suddenly, a massive serpent coiled around the roofbeam while woods behind the hall roared like a mighty army, terrifying the Jin troops into retreat.

Finally, the text mentions Guan Yu (courtesy name Yunchang, from Xieliang, Shanxi), the renowned late-Han general who aided Liu Bei alongside Zhang Fei, later venerated as "Righteous and Brave Prince of Martial Peace," with his birthday celebrated on the thirteenth of the fifth month. Poetic lines reflecting on historical vicissitudes are quoted, noting how spring grasses sway eternally before Consort Yu's tomb—a poignant symbol of enduring sorrow amid historical transformations.

This passage recounts how three historical figures were deified after their deaths.

The first is Guan Yu (courtesy name Yunchang), the renowned Three Kingdoms general. After Liu Bei secured Zhuge Liang's service and established the Shu Han regime, he appointed Guan Yu as Governor of Jingzhou. When Eastern Wu's Lü Meng captured Jingzhou through strategy, Guan Yu chose death over surrender. Posthumously honored as Grand General and buried at Yuquan Mountain, local people revered his loyalty and held annual sacrifices. During the Song dynasty, Emperor Huizong conferred upon him the titles "Chongning Zhidao Zhenjun" (True Lord of Ultimate Dao) and "Yiyong Wu'an Wang" (Righteous and Brave Martial Peace King).

Next is Tang Shimin (courtesy name Changtu), Prince of Lingling. A late-Tang dynasty native of Lingling, he organized local militia to defend his homeland and was elected Governor of Yongzhou. He died resisting rebel forces. Legends tell of his posthumous manifestations - during droughts, villagers would pray using a sacred wood from his hometown's Dragon Cave, with rain miraculously following. His statue was subsequently enshrined. Both the Hunan-based Ma regime and Song dynasty granted him princely titles.

Lastly is Ouyang You, King Huiying. Formerly the governor of Wenling, he drowned in Daqian River near Shaowu. A temple built in his honor became famous for its efficacy. Song Prime Minister Li Gang reportedly dreamed of Ouyang yielding his seat to him before attaining the position. Examinee Ye Zuqia dreamed of Ouyang hinting at examination questions, later becoming the top graduate. This temple became known as the "Huiying Shrine."

These accounts reflect China's folk tradition of "loyalty and righteousness transforming mortals into deities," where historical figures who served the people or demonstrated exceptional virtue were often venerated as local protective gods after death.

The Soushen Ji (Records of Spirits) contains several accounts of divine manifestations:

Wu Zixu, the renowned general of Wu during the Spring and Autumn period, fled to Wu to avenge his father and brother. He persuaded the King of Wu to attack Chu. After Wu's victory and the capture of Chu's capital Ying, Wu Zixu exhumed King Ping of Chu's corpse and flogged it three hundred times. Later, when Wu attacked Yue and King Goujian surrendered, Wu Zixu advised against accepting the surrender but was slandered by the treacherous minister Bo Pi. The King of Wu gave him the Zhulou sword to commit suicide. Before dying, Wu Zixu prophesied Wu's downfall. Enraged, the king had his corpse stuffed into a leather sack and thrown into the river. The people, pitying him, built a temple by the river to worship him, honoring him as the "King of Awesome Beneficence and Divine Manifestations."

The Great King of Jinshan was originally Huo Guang, a powerful Han dynasty minister. During the Three Kingdoms period, when Sun Hao of Wu fell gravely ill, officials prayed at various temples to no avail. At dawn, a deity appeared in a dream claiming to be Huo Guang of Han, now governing the Jinshan sea region to calm storms. Sun Hao recovered the next day and built a temple in Haiyan County, Jiaxing, bestowing the plaque "Manifesting Loyalty." The people called him "Great King of Jinshan."

Lord Wanhui of Guoguo was from Guozhou, born on the Dragon Boat Festival in the sixth year of Emperor Taizong's Zhenguan era (632 CE). Born simple-minded, he only began speaking at eight or nine and behaved wildly. One day, he suddenly told his family to clean, saying the eminent monk Xuanzang would visit upon returning from the Western Regions. When they met, he described Indian customs in detail, astonishing Xuanzang, who considered him a bodhisattva incarnation. He once traveled to Liaodong and back in half a day to fetch his brother's letter, astounding neighbors who believed divine soldiers protected him. Emperors Gaozong and Wu Zetian summoned and gifted him. At his death in 711 CE, divine fragrance filled the room. The Song dynasty posthumously honored him as Lord of Guoguo.

Marshal Zhao (birthday on the 15th day of the third lunar month), originally named Zhao Gongming, was a native of Zhongnan Mountain. As early as the Qin dynasty, he retreated to the mountains to cultivate the Dao, ultimately attaining perfection and being appointed by the Jade Emperor as deputy commander of the Divine Empyrean Prefecture.

This marshal manifested from the Celestial Wisdom Awakening Obscurity Brahma Qi (a type of primordial Qi) of the Haoting Xiaodu Heaven. In the Five Phases system, he embodies the harmonious union of Metal and Water. His iconic iron crown and iron whip symbolize the Metal-generating-Water relationship in Five Phases theory, while his dark complexion and long beard represent northern Water Qi, and his tiger mount signifies Metal attributes. This fusion of Metal-Water qualities manifests as profound mystical functions during cultivation and thunderous might when performing rituals. His residence is established at Mount Hua (the Western Sacred Peak), as the west corresponds to Metal, earning him the title "Golden Wheel Marshal."

Marshal Zhao's responsibilities are vast: commissioned by the Celestial Gate, he oversees the Three Realms (heaven, earth, and humanity), patrols the Five Directions (east, west, south, north, and center), and administers the affairs of the Nine Provinces. He serves simultaneously as the Guardian General of the Numinous Jade Hall and the Censor of the Northern Pole Demon-Subduing Court. When Celestial Master Zhang Daoling (founder of Daoism) was refining the Golden Elixir (Jindan), the Dragon Spirits petitioned the celestial court for a fierce protector. The Jade Emperor specially appointed Marshal Zhao as the guardian, conferring upon him the title "Orthodox Unity (Zhengyi) Mysterious Altar Marshal."

As commander of the Orthodox Unity Mysterious Altar, Marshal Zhao can repel all evil influences while maintaining pure, undivided spiritual integrity. After Zhang Daoling's ascension, Marshal Zhao became the eternal guardian of Dragon-Tiger Mountain (a sacred Daoist site). During the Three Primes festivals (Upper, Middle, and Lower Yuan) when transmission rituals are performed, he governs all matters—whether rewarding the virtuous and repentant or punishing the stubbornly wicked. Thus the Dragon-Tiger Mysterious Altar became a vital institution for dispensing justice.

Marshal Zhao commands eight fierce generals corresponding to the Eight Trigrams (Bagua), six Great Deities of Poison representing the six malignant forces of heaven-earth-year-month-day-hour, five directional thunder gods and five directional wild troops matching the Five Phases, twenty-eight generals aligned with the lunar mansions, plus the Heaven-Opening and Earth-Closing generals symbolizing cosmic cycles, and the Water-Fire camp commanders representing seasonal transitions. His powers include summoning wind and rain, commanding thunder and lightning, eliminating plagues, vanquishing evil spirits, curing diseases, and resolving disasters—his merits are boundless. Even in civil disputes, he ensures justice; merchants seeking prosperity find fair trade and flourishing business under his protection.

This passage records the origins and miracles of several Daoist deities:

Marshal Peng (a guardian deity in Daoism), originally named Peng Tingjian, once served as an official in Chong'an County, where he suppressed bandits as easily as breaking dead branches. During the Zhizheng era of the Yuan dynasty, he was promoted to Deputy Commander of Fujian's Pacification Commission. At a time when banditry was rampant, he successively quelled all disturbances. Later, he met his demise when his warhorse stumbled, yet his corpse remained standing upright with upturned eyes and beard fluttering in the wind - so fearsome that bandits dared not approach. The local people mourned him as if bereft of parents, establishing a shrine with his statue and conducting annual sacrifices. When praying for relief from floods, droughts or plagues, his responses proved consistently efficacious, leading neighboring regions to erect temples in his honor.

Lord Runji (a water deity) was General Helu of the Northern Wei dynasty, originally named He Yuan. Once when his troops were stationed at Baibiao Mountain in Fenzhou during severe drought, with morale collapsing from water shortage, he knelt praying to heaven - whereupon his warhorse suddenly dug the ground to reveal a spring. This fountain subsequently irrigated fields and benefited the people. Locals built a temple before Baibiao Mountain to worship him, and during the Song dynasty the court bestowed an inscribed plaque reading "Water Beneficence", granting him the title Lord Runji. In the eleventh year of Hongwu era (Ming dynasty), he was renamed "Deity of Horse-Dug Spring at Baibiao Mountain", receiving biannual official sacrifices.

Lord Weiji, Li Lu, was born in Tongzhuang Village of Changxing County, Zhejiang, on the eighteenth day of the first lunar month in the third year of Emperor Huizong's Chongning era (Song dynasty). He possessed extraordinary physical features since birth, with composed temperament and measured speech. When local people encountered difficulties...

The Soushen Ji (Records of Searching for Deities) documents several figures with miraculous deeds:

Li Ju originally served as a military officer in Weizhou during the Later Zhou dynasty. As a general under Emperor Shizong, he excelled in cavalry archery and earned military merits for the state. On his deathbed, he told visitors: "I have been appointed as General of Qi River in Shandong." After his passing, people established a shrine in his honor. During Emperor Xuanzong's Kaiyuan era of the Tang dynasty, he was posthumously titled "General Lingpai," and later in 1015 under Emperor Zhenzong of Song, elevated to "Marquis Lingpai."

Prefect Cui was born in Gucheng, Qizhou. His parents prayed devoutly to Mount Tai for offspring, dreaming one night of a celestial youth presenting a jeweled box containing two pieces of jade. After each consuming one piece, they conceived. Born on the sixth day of the sixth month in 606 CE during the Sui dynasty, Cui Ziyu displayed extraordinary intelligence and diligent scholarship from childhood. In 633 during Emperor Taizong's Zhenguan era, he was recommended as an exemplary talent and appointed magistrate of Changzi County in Luzhou. His incorruptible governance and penetrating judgment earned him the folk saying: "By day he governs the living, by night judges the dead." Each fifth lunar month, he enforced a ban on hunting and slaughter during the 15th and 16th days, strictly punishing violators.

Another unnamed miraculous figure, at age eighteen in 1121 during Emperor Huizong's Xuanhe era, foretold his departure to Jiaoxi, Shandong to "serve the state." After bidding farewell to neighbors, he peacefully passed away. Later manifestations included predicting harvest outcomes and silkworm yields with perfect accuracy through spirit mediums. Local elders established a shrine, which received the imperial plaque "Xianying" (Manifest Response) from Emperor Ningzong and the title "Marquis Weiji" from Emperor Lizong.

These accounts reflect ancient veneration for those possessing precognition and posthumous manifestations, as well as imperial recognition of folk beliefs. Prefect Cui's story particularly embodies the Daoist concept of "governing both Yin and Yang realms," suggesting certain adepts could administer human affairs while simultaneously overseeing underworld matters.

This story recounts the miraculous experiences of Magistrate Cui (Lord Cui) in adjudicating cases between the yin and yang realms.

A commoner secretly left the city to hunt, shooting a rabbit which he brought back inside the walls, where guards arrested and interrogated him. The man preferred punishment in the underworld over admitting guilt at the county office. That very night, as they slept, yellow-clad underworld officers escorted them to a yin-world tribunal. There they saw Lord Cui in official robes presiding over judgments—reducing lifespans, cutting off descendants, or diminishing fortunes based on each person's virtue or vice. After the trial, they were returned to the living world, awakening in amazement.

Later, when man-eating tigers terrorized Diao Huang Ridge, Lord Cui dispatched officer Meng Wan with an official edict to the mountain god's temple to arrest the beasts. Astonishingly, a tiger carried the document in its mouth and followed the officer back to confess. Lord Cui reprimanded the tiger for taking human lives, whereupon the beast dashed itself against the tribunal steps to death. The locals built a living shrine to honor him.

In the 17th year of Zhenguan reign [643 CE], Lord Cui was transferred to become magistrate of Ganyang County in Cizhou. During his tenure, he resolved a yin-world case involving Old Man Yang's two sons wrongly accused of debt. Later, while serving as magistrate of Weizhou, summer floods submerged farmland. After he conducted altar rituals praying to Heaven, a giant serpent's corpse floated on the river surface, and the waters receded—prompting locals to erect another living shrine.

One day while playing chess with Old Man Yang, a yellow-robed emissary suddenly appeared bearing the Jade Emperor's decree, followed by a celestial procession holding jade tablets and wearing magnificent robes. When an immortal led forth a white horse, Lord Cui told his son: "My time has come. Do not grieve excessively." After composing a hundred-character family instruction, he passed away at sixty-four. Later, his meritorious spirit was appointed prefect of Yuzhang, continuing to address the people's hardships.

(Note: A "living shrine" is established for someone still alive; "talismanic documents" refer to Daoist liturgical texts; jade tablets and belts belong to celestial regalia. This tale combines typical Daoist marvels—underworld judgments, animal confessions, flood-control prayers—into its narrative.)

This passage from Soushen Ji (Records of Spirits) documents the deeds of several folk deities:

Lord Gan was renowned for his outstanding governance during his lifetime. He later died in the Wang Dun Rebellion while leading troops east of Pingxiang. Local people built a temple to honor him at the very site of his martyrdom (50 li east of Pingxiang County). During a severe drought in the Song dynasty, when officials' rain prayers proved futile, local elders suggested petitioning Lord Gan. After observing purification rituals (Zhaijiao), the prefect Zu Wuzhe went to offer sacrifices, and indeed heavy rains came, saving the crops. Subsequent dynasties bestowed further honors upon him, and in the present dynasty (referring to the author's era), the temple was rebuilt with official sacrifices held biannually in spring and autumn.

The Temple of Lord Lu stands at the foot of Jinshi Mountain in Deqing Prefecture. According to Yijian Zhi, during the Han dynasty, the envoy Lu Jia prayed here when negotiating with Nanyue, vowing to wrap the mountain stones in brocade should he succeed in making the Nanyue king submit. Though he fulfilled his mission, lacking sufficient brocade, he decorated the stones with flowers instead - hence the later temple's establishment. In the Song dynasty, Liang Hong dreamed of Lu Jia appearing to request a poem, which he composed upon waking and inscribed at the temple. Local legend holds that Jinshi Mountain ("Brocade Stone Mountain") derives its name from Lu Jia's embroidered canopies once erected here.

Hangzhou's Lord Jiang, active during the Jianyan era of the Song dynasty, was renowned for philanthropy, often selling grain below market price to relieve famine victims. On his deathbed, he charged his two younger brothers to continue charitable works. Villagers enshrined statues of all three brothers, whose efficacy in answering prayers became legendary. During the Xianchun reign, the court awarded the temple the name "Guangfu" ("Broad Blessings"), later posthumously ennobling the brothers: Lord Fusun (Lord Jiang), Lord Fuying (second brother), and Lord Fuyou (third brother).

Lord Zhao of Haoli originated as a peasant's son from Haoli Village near Chang'an. Through the imperial examination system, he entered official service, becoming known for his unyielding integrity.

This passage records the deeds and temple circumstances of several folk deities, which I'll explain section by section:

There was a man named Chen Jian who, after his private petition to the imperial court was rejected, committed suicide by dashing his head against the palace steps. Local people established a shrine for him, now located twenty li west of Chang'an city, with his tomb beside it. During the Yanhe era of Emperor Ruizong of Tang, he was posthumously honored as Marquis Zhilie, though commoners simply called him "Xianggong" (Lord).

As for General Zu, no one knows his exact origins or full name. His temple stands alone by Jingxing Lake in Jiujiang, featuring a solemn statue that has shown remarkable efficacy through the ages. Both local residents and passing boatmen worship here with reverence. The Tang scholar Ouyang Zhan recorded in his collected works: Yan Gong of Lu, while serving as governor of Huzhou where fine stone tablets were quarried, was transporting stone slabs when passing through Jiangzhou. A dragon guided his boat to the lake's center where lush trees and extraordinary rock formations created an awe-inspiring landscape with General Zu's temple. Yan Gong built a pavilion called "Zu Pavilion" there and erected a commemorative stele. Later visitors inscribed a poem: "Green mountains appear and vanish, blue waters rise and fall—dare we ask of the general's tale? His bones lie buried by Dongting's shore, pitiful all."

Hua Qing, originally named Hua Jingding from Chang'an, has his temple in Guan Town east of Meizhou. During the Zhide era of Tang, he followed Cui Guangyuan into Shu to suppress Duan Zizhang's rebellion, earning the title Duke of Jiaxiang County for his merits. In a later battle against formidable foes, he fought from dawn till dusk until nearly all his troops perished. Even after being decapitated, he rode back to town holding his spear. As he dismounted to wash his face, a laundress asked, "How can you wash without a head?" Only then did he collapse. Locals buried him by the stream and built a temple that proved extraordinarily efficacious through generations. Du Fu praised him in verse: "Chengdu's fierce general Hua Jingding—even children know his fame. Swift as a falcon in battle, the more foes slain, the lighter his frame."

The Three Deities of Huashan comprise: the Jin-dynasty immortal Fuqiu Weng and his two disciples Wang Bao and Guo Si, collectively called the "Three Immortals of Huagai." Their sacred site at Xianhua Mountain in Chongren County, Fuzhou features a cloud-piercing temple renowned for its miracles. People facing calamities or illnesses would first observe purification rituals (Zhaijiao), then come bearing incense and offerings in long processions that dispersed quietly after prayers.

This passage records a legend about the Nie family's spiritual lineage (referring to deities worshipped generationally by a clan). In Nanchang's Wangjiadu, there lived a Nie family who maintained a tradition about a kind elderly woman who frequently hosted a traveling feng shui master, always treating him with utmost courtesy. To repay her kindness, the geomancer pointed out an auspicious burial site for her ancestors and bestowed the blessing that the Nie family would "produce underworld officials for generations" (meaning successive generations would yield magistrates serving in the netherworld).

Subsequently, the Nie family indeed manifested divine beings in each generation—first Nie Daguan (appearing in official robes as if alive), followed by Nie Erguan through Nie Liuguan (all clad in military armor), with the youngest being Nie Jiusheren ("sheren" being an ancient official title). These deities frequently manifested to respond to villagers' prayers, leading locals to collectively venerate them as the "Nie Family Spiritual Lineage."

The text also cites an ancient poem depicting cultivators treading across mountain streams and traversing Danxia's grotto-heavens, mentioning the Daoist immortal Fuqiugong observing the green fields in the east. The opening description resembles scenes of devotees praying at Mount Tai or Taihe Mountain—crowds standing reverently on the left side of the path without overstepping boundaries, their scripture recitations resonating across the wilderness.

(Note: Key terms rendered with standard Daoist translations:

• 风水 = feng shui (geomancy)
• 丹霞洞天 = Danxia's grotto-heavens
• 浮丘公 = Fuqiugong [immortal's name preserved in pinyin]
• 太和山 = Taihe Mountain

Cultural references like "sheren" (舍人) are contextualized with brief explanations where needed.)

The fifth volume of Sou Shen Ji (Records of Spirits) documents several deities from folk beliefs and extraordinary individuals:

The story of Lü Weng of Guangping took place during the Kaiyuan era of the Tang dynasty. A Daoist priest named Lü Weng was resting at a peasant household north of Handan County when he encountered a poor scholar named Lu Sheng lamenting his poverty. While the host was cooking millet porridge, Lü Weng took out a pillow and said to Lu Sheng: "Rest on my pillow, and it will fulfill your desires for wealth and honor." Lu Sheng fell asleep on the pillow and dreamed that he entered a wondrous realm through the pillow's opening—marrying a beautiful maiden of the Cui family, passing the imperial examination the following year, rising to the position of Chief Minister, and living to eighty before passing away. Upon waking, he found Lü Weng still beside him and the millet porridge still cooking. Lu Sheng rose and bowed in gratitude, saying: "You have shown me the illusory nature of worldly desires." Later generations built a temple to honor Lü Weng, and it is said that prayers for relief from floods, droughts, or illnesses were often answered.

The Temple of Huangling Shen (Yellow Mound Deity) stands at Huangniu Gorge west of Yiling Prefecture in Jingzhou. Legend recounts that this deity aided Yu the Great in taming floods and manifested miraculous powers on multiple occasions. By the Shu Han period of the Three Kingdoms, when Zhuge Liang governed the region, local elders spoke of Huangling Shen's deeds. Impressed by the deity's merits and awed by its divine manifestations, Zhuge Liang erected a shrine here, also called Huangniu Temple. The Song dynasty poet Su Shi composed verses describing the site: "By the river, sheer cliffs tower with no path to climb; / On the mountain, yellow oxen need pull no cart. / Before the temple, passing pilgrims kneel and dance, / Beating drums, playing pipes, sacrificing white goats. / Below the mountain, plow oxen toil on barren land, / Horns scraping cliffs, hooves worn to the bone, / Nibbling half-bundles of grass in lasting hunger— / Gazing up at the mountain oxen, forever beyond reach."

Huang Xianshi (Immortal Master Huang) was a native of Shanghang County, the seventh among his siblings, skilled in shamanistic arts with the power to whip and expel ghosts.

The Soushen Ji (In Search of the Sacred) records legends of several local deities. In the southwest of Shanghang County stood an exorcist temple originally located in the stone gorge of Zhongliaochang. Legend tells of ancient times when mountain spirits and rock demons caused chaos. A shaman named Huang Qigong subdued the monsters using Fulu (talismanic spells), but then merged into the mountain rocks himself, leaving an immortal master's image imprinted on the cliff. Local verses describe this marvel: the cliff portrait was neither carved by human hands nor shaped by supernatural craftsmanship, often shrouded in mist and clouds. Since the immortal master fused with the mountain, lush vegetation has flourished there for years.

The Lingqian Temple by the Jiangdong River enshrines the "Divination Deity" Shi Gu, originally a native of Gan County during the Qin dynasty who became a god after death. On rainy, foggy nights or under dim moonlight, villagers often witnessed him traveling with attendants like a high-ranking official. It's said he held office in the underworld, handling official matters. People built his temple and used divination blocks (jiaobei) to consult him on fortunes, always receiving precise responses. The temple compiled a hundred divination poems renowned for their remarkable accuracy. Located five li east of Gong River outside Ganzhou's city walls, Song dynasty scholar Song Lian documented this account.

The Xieji Dukes were two brother deities surnamed Zeng. In life, they valued righteousness over wealth, devoted to charity with exceptional fraternal affection. During the Three Kingdoms turmoil, they secluded themselves in Qingyang's Jiuzi Mountain (modern Jiuhua Mountain). After death, their manifested miracles protected locals and averted disasters. Grateful communities built separate temples on Jiuhua's eastern and western slopes. Awarded the title "Xieji" (Harmonious Assistance) during the Song dynasty's Daguan era, their incense offerings remain vibrant today.

The Marquis Lingyi, surnamed Gou, hailed from Longzhou in the Tang era. A stele at his shrine near Longzhou's city walls records: in 767 CE (Dali 2nd year), when the city suffered water shortages during relocation, Gou donated land and facilitated the move—earning this commemorative shrine.

The Soushen Ji (Records of Spirits) documents legends of several folk deities:

Zhang Zhaolie was a native of Huatai during the Five Dynasties period who became a deity after death. During the Song dynasty, when bandit leader Pan Zongyan led an attack on Qianyang County, his troops saw bizarre defenders on the city walls before even reaching the moat—some with green faces and fangs, others with red beards and crimson hair, some with ox heads or horse faces, the tallest over ten feet high and the shortest less than three feet. These spectral guards leaped about roaring, spitting fire and smoke, terrifying the bandits into trampling each other in retreat. Subsequent attacks by Huang Anjun and Cao Cheng also failed, which people attributed to Zhang Zhaolie's divine protection. The Song court posthumously enshrined him as "Marquis of Numinous Righteousness" and named his temple "Anyou" (Peaceful Protection), with increasingly grand sacrifices in later generations.

Zhang Qixianggong (Seventh Elder Zhang) of Macheng County in the Song dynasty, being the seventh son, studied under an extraordinary master and attained genuine Daoist arts—able to command spirits and know underworld affairs. When imprisoned for destroying riverside temples, a great fire broke out in the city. He miraculously rode a white horse from his cell wielding a short staff that extinguished flames wherever pointed. After quenching the fire, he rode to Wunao Mountain where both man and horse vanished as blue smoke. Authorities found his cell still securely locked, so they built a temple where he disappeared. Legend says anyone stealing temple offerings would become hopelessly lost.

Geng Qigong's (Seventh Elder Geng) temple stands fifteen li northwest of Gaoyou Prefecture. Said to be from Liangshan Marsh region, he possessed innate chivalry and heroic spirit—when enraged, his fury matched ancient warriors Meng Ben and Xia Yu. Though the area gathered many heroes, Geng Qigong stood preeminent, earning even bandit chieftains' reverence.

(Note: "Ben-Yu" refers to the renowned Warring States period warriors Meng Ben and Xia Yu, often used to describe exceptional bravery; Liangshan Marsh, famous in Water Margin tales, was legendary for gathering heroic outlaws.)

This passage documents the miraculous deeds of three divine beings.

The first is General Sun (given name Shan), who lived during the Five Dynasties period. His temple was located west of Ninghua County, where locals would pray to him during times of illness or drought, and their pleas were often answered. Legend tells of a thief who stole jewelry and hid it beneath the statue’s pedestal, only for the stolen items to vanish. After the owner made an oath before the deity, the jewelry miraculously reappeared in the cracks between the bricks. The renowned Song Dynasty statesman Li Gang even composed a poem in his honor, expressing hope that the divine general would aid in reclaiming the lost northern territories.

The second is General Zhang (given name Xiaozhong), a native of Huai. When Mongol invaders attacked, he led troops in resistance but ultimately fell to enemy arrows. Later, the invaders heard the thunderous sound of an army approaching from the southeast corner of the city at midnight and saw General Zhang riding a white steed amid the clouds, brandishing twin blades. The enemy commander, terrified, knelt and begged for mercy. Locals often witnessed his spectral figure wielding his sword astride his horse, so they built a temple at the site of his death to honor him.

The third is King Shunji, whose temple stands on Wucheng Mountain in Xinjian County. He is said to be the son of a great serpent slain by the two Perfected Lords Wu and Xu. During Emperor Zhenzong’s reign in the Song Dynasty, he was enfeoffed as King Shunji, and a stone inscription was erected to admonish flood dragons. In the Xining era, when imperial officials came to perform sacrifices, a strange serpent descended upon the ritual prayer text. The next day, during the ceremony, the serpent raised its head to observe before finally slithering back into the altar tent. These accounts all attest to the divine efficacy of these sacred beings.

The Soushen Ji (Records of Spirits) contains several accounts of dragon deities manifesting their divine powers:

In Naan Prefecture of Jiangxi, the Temple of Hengpu Dragon Lord enshrined an anonymous dragon deity. The region suffered from scorching heat with no snowfall even in winter, leading to frequent epidemics. After the temple was built, local prayers to the Dragon Lord proved remarkably efficacious. When Southern Song official Zhang Jiucheng was exiled to Naan, he prayed to the Dragon Lord for snow. Though the morning dawned clear, by noon dark clouds gathered, and by evening an inch of snow had accumulated—astonishing all local residents.

Beside the Five Dragons Well in Daozhou stood a temple dedicated to the Five Dragon Deities. During the Tang dynasty, when Yang Cheng was appointed prefect of Daozhou, he encountered five elderly men claiming to be from Chongling during his journey to assume office. Later discovering they were actually five dragons, Yang Cheng established this temple by the well. Miraculous events frequently occurred there, including poetic inscriptions on temple walls describing manifestations of a yellow-robed elder dragon.

Zhang Lusi, Marquis Zhaoling, was a Sui dynasty figure who lived in Baishe Village of Yingshang County. Having passed the imperial mingjing examination at sixteen, he later served as magistrate of Xuancheng County during Emperor Zhongzong's reign. His wife Shi bore him nine sons. After leaving office, he often fished at Jiao's Platform until one day discovering an underwater palace at his fishing spot. Thereafter, he lived at home by day and departed by night, eventually revealing to his wife his true identity as a dragon returning to his aquatic realm. A local man named Zheng Xiangyuan also claimed dragonhood and contested territorial waters with Zhang Lusi. Their dragon battle concluded with Zhang's victory, prompting villagers to build a memorial temple at Jiao's Platform.

This recounts the miraculous manifestations of dragon deities. In the Huainan region, two dragons vied for territory—a crimson dragon representing the Shi family and an azure dragon representing the Zheng family. The next day, nine dragon sons shot the azure dragon with arrows, enraging it into retreat. Wherever it passed, valleys formed, extending all the way to the Huai River. Later, the azure dragon perished at Longxue Mountain in Hefei's western hills, and those nine dragon sons also transformed into dragons.

The Shi family was buried at Guanzhou, their descendants scattering across the Pinshan area, where their graves remain to this day. This account first appeared in records by the Tang commoner Zhao Geng, later compiled by Ouyang Xiu in his Jigu Lu. Starting from Emperor Zhongzong's Jinglong era in the Tang dynasty, Pinshan locals made offerings to the dragon deity at the Jiao Family Platform. By the Qianning era of the Five Dynasties, Prefect Wang Jingyao expanded the dragon temple.

Dragon worship flourished further in the Song dynasty. During the Qiande era, when Caizhou suffered drought, Prefect Si Chao built a shrine to pray for rain, which promptly arrived. In the Jingde era, Zhang Bing received imperial orders to renovate Pinshan's temple. During Xining, Zhang Hui petitioned the court for an honorific title—the dragon deity was enfeoffed as Marquis Zhaoling, while Lady Shi received the title Gentle Responding Lady. The temple had five caverns where marvels often occurred: objects dropped into one would emerge elsewhere, and in recent years, dragon bones were discovered in its pond. These bones varied unpredictably in weight and are still preserved there.

During the great drought of Yuanyou 6, when Su Shi served as prefect, he ceremoniously transported the dragon bones to West Lake's auxiliary shrine to pray for rain. The ritual proved effective, prompting further temple renovations.

Another tale concerns Yangshan's dragon deity. At Yangshan in Yuanzhou Prefecture stood a dragon temple. Legend tells of a man named Xu Fan who, while boating past Dagushan, met two scholars surnamed Xiao claiming to return to Yangshan in Yichun. They traveled together until parting at Pudong, agreeing to reunite at Stone Bridge. When Xu Fan later went there, he saw not men but two dragons—realizing they were Yangshan's dragon deities manifesting. One stormy night during the Tang's Huichang era, this temple was mysteriously relocated south of the commandery city.

The Song court bestowed upon this temple the inscribed plaque "Fu Hui" (Trust and Benevolence) and carried out renovations. The shrine enshrines two deities whose efficacy in answering prayers is widely attested. During our present dynasty (referring to the Song), the deity of Dayang Mountain was incorporated into the official state sacrifices, with biannual rituals conducted each spring and autumn. A branch shrine was also established at Linggang in Xuanzhou, traditionally believed to be where the deity's boat would moor.

Regarding the records of Huang Shigong (the Yellow Stone Elder): His shrine stands south of Gucheng Mountain in Dong'e County. Legend recounts how Zhang Liang of the Han dynasty encountered an elderly man sitting cross-legged on the Yi Bridge at Xiapi. The elder deliberately dropped his shoe beneath the bridge and commanded Zhang to retrieve it. When Zhang complied respectfully, the elder remarked approvingly, "This youth is worthy of instruction," presenting him with a text and prophesying that thirteen years later at Gucheng Mountain's base, Zhang would find a yellow stone representing himself. Zhang Liang later employed the text's strategies to assist Emperor Gaozu in unifying the empire, becoming Marquis of Liu. True to the prophecy, he discovered the yellow stone at Gucheng Mountain and established this shrine. Our dynasty expanded the temple complex, instituting annual sacrifices officiated by officials every March 18th.

East of Lianzhou Prefecture stands the Stone Deity Temple. Local lore tells of fishermen who, while at sea, witnessed a massive stone floating ashore with the tide. Recognizing this as divine manifestation, they vowed to build a shrine if granted bountiful catches. When their wish was fulfilled, the community attempted to transport the stone for temple construction. However, upon reaching Yangmei Mountain, the ropes suddenly snapped, rendering the stone immovable. They consequently erected the shrine at that very spot. The temple became renowned for its efficacy in rainmaking and healing. An anonymous poem inscribed on its walls describes the sacred stone as resembling a giant turtle emerging from primordial chaos—where snow might fall even in midsummer, and where one could hear dragons and serpents weeping amid nocturnal waves.

The Chuxiong region boasts two celebrated sacred stones: One located five li west of Nan'an Prefecture stands over ten zhang tall. During the Nanzhao Kingdom period, it was consecrated as "Divine Guardian of Southern Peaks and Border Pacification," with locals annually gilding its summit with gold leaf—prayers offered here prove remarkably potent. The other rests atop Luomo Mountain thirty li southwest of Chuxiong County, standing eight chi high with a shape resembling a straw-hatted figure. Devotees reverently adorn its face with gold foil. Poetic verses extol these stones' enduring presence in remote lands for millennia, their shaded crevices still harboring primordial snowdrifts.

In Xingguo County's Rulin Township, there is a stone shaped like a rounded turtle, with complete patterns on its head and back that faintly form the Eight Trigrams (Bagua). This stone rotates monthly in alignment with the direction of the Big Dipper's handle. Locals found it miraculous—when moved elsewhere, it would return to its original spot by the next day. After repeated attempts yielded the same result, people began offering regular sacrifices to it.

Seven li south of Lianzhou's city walls lies a turbulent current forming a deep pool connected to rivers and seas. During droughts, locals often came here to pray for rain. Legend says that during the Zhenghe era of the Song Dynasty, the great bell of Lingjue Temple suddenly flew away overnight. Monks heard thunder and rain but couldn't locate the bell. At dawn the next day, it fell from the sky, still damp. Since then, residents often heard bell sounds from the pool at night, believing it was battling a dragon. Only after monks chiseled off the dragon-horn ornaments from the bell's crown did the phenomena cease. Later generations named the inlet "Bell Bay," where during storms, wheel-sized blue-black objects can still be seen rising from the waves—those knowledgeable say it's the Bell Spirit.

The Horse Deity, named "Bu Zhu," harms horses, so people built temples to worship it. The Rites of Zhou (Zhouli) mentions "winter sacrifices to Mabu," referring to this deity. On Liangzi Lake south of Wuchang County stands a Horse Deity Temple. In ancient times, people chose yang days during mid-spring or mid-autumn to offer sacrifices by the great marsh; now locals worship there during the Dragon Boat Festival on the fifth day of the fifth lunar month—a former Wu region custom. A poem reads: "The palaces of the King of Wu long turned to dust, where wild birds and flowers now roam free; by Liangzi Lake, tales of warhorses remain, whose terror once shook Wuchang's people."

Qingyang Prefecture's Huan County has a Green Snake Deity Temple. Temple records state: When Tang Dynasty military governor Yang Chaosheng garrisoned Fangqu to defend against Tibetans, he built Hedao and Mubo forts but struggled with water shortages. Suddenly, a green snake descended a steep slope. Following its trail, workers dug and discovered a water source. Yang built dams to secure it, solving water needs for troops and civilians. When Tibetan forces later retreated, Yang reported this divine intervention to the court. The emperor decreed a shrine be built, naming it "Responsive Sacred Spring." The deity proved efficacious, attracting devotees with offerings. People from near and far suffering droughts, floods, or plagues would come seeking blessings.

This records the stories of two deities and two spirits.

The Golden Horse and Jade Rooster are two mountain gods. The Golden Horse Temple stands on the western side of Golden Horse Mountain, while the Jade Rooster Temple is located on the eastern slope of Jade Rooster Mountain. During Emperor Xuan of Han's reign, a fangshi (Daoist adept) claimed that in Yizhou (modern Sichuan region) there existed deities of the Golden Horse and Jade Rooster who could be summoned through rituals. The court dispatched Wang Bao to conduct the ceremonies, but he passed away upon reaching Shu territory. Yan Shigu explained that the Golden Horse manifests as a golden equine divinity, while the Jade Rooster appears as a bluish-green avian spirit. These two mountains face each other across Lake Dian, with precipitous cliffs and crystal-clear waters forming Yunnan's famous scenic wonder, where the two deities reveal their presence through the landscape. Yuan dynasty poet Zhang Xiongfei described the scenery in verse: Leaving northern palaces behind, gazing south toward Jade Rooster Mountain; Immortal platforms wreathed in purple qi, jade-like herbs touched with golden dew; Dragons return to caves after rain, tigers leap across streams in the wind; Wandering through bamboo groves seeking plum blossoms, treading pine branches to gather herbs.

The Golden Essence refers to the qi (vital energy) of Venus (the Great White Star). Legend tells of Zhang Jinhua from Ningdu County in Han times, whose daughter Zhang Liying was born with auspicious signs and could foresee human fortunes. Fifteen li northwest of the county stood a lofty mountain where she cultivated the Dao at age fifteen and attained perfection. When Prince Wu Rui of Changsha sought to marry her, Liying refused, ascending the peak to declare: "A stone chamber here leads to immortal realms - if you can excavate it, we shall meet." Wu Rui dispatched numerous soldiers to dig, and upon breaking through, saw Liying riding purple clouds as she announced: "I am the Golden Star's essence, destined to govern this mountain." She then vanished, and later generations named it Golden Essence Mountain, which Daoists designated as the 35th blessed land.

The Fire Spirit (born on the 23rd day of the sixth month), surnamed Song and named Wuji, was a Han dynasty figure with extraordinary abilities who transformed into a fire spirit after death. Tang official Niu Sengru established a temple to worship him for preventing fires, located seven li east of Wuchang city. Originally called Minister Song's Temple, it was later renamed Great Constitution Temple to avoid naming taboos. When Tang official Wei Jian was appointed military commissioner of Wuchang, he dreamed before departure of a crimson-robed sage with dozens of attendants saying: "You shall govern Ezhou - my dilapidated dwelling awaits only your restoration."

This records the origins and deeds of several folk deities:

Regarding the construction of a temple, someone dreamed of the deity's appearance and rebuilt the shrine according to the vision. During the Shaoxing era of Southern Song, Prefect Wang Xin further expanded it. The Fire Star Temple currently worshipped in the Jiangdong region venerates this very deity.

The shrine of Chenbao (a divine bird in folk belief) stands twenty li east of Baoji County in Fengxiang Prefecture. According to Records of the Grand Historian, Duke Wen of Qin obtained a sacred stone at Chencang North Slope and built a shrine for it. This deity often manifested at night, its radiance resembling a meteor arriving from the southeast to perch above the shrine town, taking the form of a rooster crowing. People sacrificed whole mountain oxen to it, calling it "Chenbao." Tang dynasty poets described the scenery here with verses like "Endless flowing water like white silk, emerald mountains resembling painted eyebrows."

Legend of General Blackwater: Near the northern gate of Fengyang Prefecture by the Huai River, frequent dike breaches occurred. During the Jiading era of Southern Song, a magistrate named Chai cast an iron general statue inscribed with "Guardian of Haozhou's Northern Bank, Protector of the Huai River for Ten Thousand Years." Thereafter flood disasters ceased, and locals built a temple with flourishing incense offerings.

The shrine of Wooden Recluse (an unnamed wooden deity) stands twenty li east of Leiyang County. Legend tells of firelight penetrating wood to form a human shape that floated downstream, later enshrined by monks. Tang poet Han Yu wrote: "Fire-pierced through unknowable years, roots like a face, trunk like a torso." When a Song dynasty county magistrate's rain prayers went unanswered and he planned to demolish the shrine, sudden torrential rains came, prompting temple renovations and even greater worship.

Legend of King Mocuo: West of Shizhou Garrison stands a shrine bordering the rebellious Luopu barbarians. A general named Meng Shu, repeatedly defeated in campaigns against them, dreamed of a deity calling itself "King Mocuo."

The Soushen Ji (Records of Spirits) documents several folk deities:

The temple of Huangmo Shen (Yellow Demon Deity, a Daoist guardian spirit) was located near Guizhou Gorge in Jingzhou. During the Xiantong era of the Tang dynasty, when the exiled official Xiao Gou passed through the Three Gorges en route to Qiannan, he dreamed of a divine being calling itself "Huangmo Shen," who claimed to dwell northwest of Ziji Palace and promised to protect him through the dangerous waters. Another account tells how Chancellor Li Jifu's boat was rescued from rapids by a deity emerging from the water, identifying itself as Huangmo Shen. Northern Song official Kou Zhun also reported a similar encounter at Chitan Rapids. This deity's repeated manifestations to save travelers led to widespread local worship.

Xiang Wang, originally named Xiang Fu, was born in Dongyang, Guizhou. His mother conceived him after dreaming of swallowing a radiant star, carrying him for twenty-six months before birth. At seven or eight, upon seeing a Daoist priest drawing Fulu (talismans), he suddenly gained speech and adult-like wisdom. Mastering esoteric incantations, he posthumously became a deity capable of moving freely through rocks, appearing and vanishing at will. Villagers built shrines where his miraculous responses to petitions earned enduring reverence.

The Bamboo King legend originates from Yelang Kingdom lore. According to Huayang Guo Zhi (Records of Huayang), a woman washing clothes by the Dunsui River found a three-jointed bamboo floating to her feet—its hollow containing a crying infant. The boy raised from this bamboo later became Marquis of Yelang. Locals established a temple in his honor southeast of Shizhou Fortress beneath Dongjian Mountain.

There was a man named Yelang who was adopted as a child. Growing up strong and valiant, he proclaimed himself the King of Yelang and took "Bamboo" as his surname. When Emperor Wu of Han pacified the southwestern minority regions, the local Yi and Liao tribes (southwestern ethnic groups) requested to continue the sacrificial rites for the King of Yelang. Later, the emperor enfeoffed the king’s three sons as marquises. After the king’s death, his spirit tablet was placed in his father’s ancestral temple to receive shared sacrifices. During the Chongning era of Emperor Huizong of Song, the court bestowed upon this temple the plaque "Linghui" (Spiritual and Beneficent). The descendants of the King of Yelang multiplied over generations, and devotion to his worship grew increasingly reverent. By our current dynasty (referring to the author’s time), the court standardized the sacrificial rites and formally recognized him as the "Divine King of Yelang."

As for the legend of Panhu (a mythical dog deity): The Man tribes (southern ethnic groups) in the regions of Changsha and Wuling today all revere Panhu as their ancestor, and his temple is located on Mount Wu in Luxi County. Legend has it that during the reign of Emperor Ku (Gaoxin) in ancient times, the Dog Barbarians posed a threat. The emperor offered a reward—promising his youngest daughter in marriage—to whoever could bring him the head of the barbarian chieftain, General Wu. At the time, the emperor kept a dog named Panhu, who unexpectedly ventured into the mountains and returned with a human head—indeed, that of General Wu. Though pleased, the emperor hesitated, believing Panhu, as an animal, could not marry, and sought other ways to reward him. But the youngest daughter insisted on keeping the promise, arguing that the emperor’s word must not be broken. Reluctantly, the emperor consented. Panhu took the princess deep into the stone caves of the southern mountains, where they lived together. Three years later, they bore six sons and six daughters. After Panhu’s death, these children intermarried. Their mother returned to the palace and reported their circumstances to the emperor, who sent for his grandchildren and clothed them in multicolored garments. These descendants developed a distinct language and eventually multiplied into the Wuling Man tribes. To this day, the locals abstain from eating dog meat, as the temple of Panhu is considered extraordinarily efficacious.

The sixth volume of In Search of the Supernatural records numerous deities and legendary figures from folk beliefs. Here are selected interpretations:

The Heavenly Consort (Tianfei, known as Mazu) was born in Putian, Fujian. Her father Lin Yuan served as the regional inspector during the Song dynasty. She displayed miraculous signs at birth, possessing the ability to foretell fortunes. After her passing, villagers built a temple in her honor on Meizhou Island, located southeast of Xinghua facing the sea toward the Ryukyu Kingdom. During the Xuanhe reign of the Song dynasty, when envoy Lu Yundi encountered a storm while traveling to Goryeo, all other ships sank except his—saved through the Heavenly Consort's divine intervention. Successive imperial courts bestowed honors upon her, ultimately elevating her to the title of "Heavenly Consort." The Ming dynasty's Hongwu and Yongle reigns saw further honors, and today her traveling palace stands in the prefectural city, where officials conduct biannual sacrifices in spring and autumn.

The legend of the Silkworm Maiden dates back to the era of Emperor Gaoxin. In Shu (ancient Sichuan), a silkworm-raising maiden refused to eat due to grief after her father was abducted. Her mother publicly vowed: "Whoever rescues my husband shall marry my daughter." Upon hearing this, their family horse broke free and galloped away, returning days later with the father. But the horse neighed incessantly day and night. When the parents learned of the vow, the father protested, "How can a promise to men be fulfilled for a horse?" In anger, he shot the horse dead. Suddenly, the horse's hide wrapped around the maiden and flew away. Ten days later, they alighted on a mulberry tree, where the maiden transformed into a silkworm, spinning cocoons while eating mulberry leaves.

Note: The text preserves proper nouns like "Heavenly Consort" (Mazu), "regional inspector" (a Song military title), and "Gaoxin" (an ancient ruler). It clearly renders the formation of Mazu worship and the metamorphic plot of the silkworm-horse legend in vernacular style without additional commentary, maintaining the documentary tone characteristic of folk supernatural accounts.

Here’s the translation of the provided text into English, following your guidelines:

Several stories from In Search of the Supernatural can be understood in modern terms as follows:

The tale of the Silkworm Maiden becoming an immortal: A young woman who raised silkworms rode clouds and horses, telling her parents, "The Heavenly Emperor (Tian Di), moved by my unwavering devotion to benevolence and righteousness, has appointed me as a celestial consort (a female official in the heavenly realm)."

The origin of the Green-Clad Deity (Qingyi Shen): Originally named Can Cong, he was first a feudal lord in Shu (ancient Sichuan) and later became its king. He often traveled through the countryside dressed in green robes, teaching people the art of sericulture. Grateful for his kindness, the people built shrines in his honor. Because these shrines proved particularly efficacious, he became known as the "Green-Clad Deity." This is how present-day Qingshen County in Sichuan got its name. The Song Dynasty poet Xie Fang once wrote a poem praising the silkworm’s spirit of sacrifice: "Silkworms devour mulberry leaves and spin silk—unlike spiders, who weave empty webs—ultimately crafting splendid robes to present to the ruler."

The legend of the White River Maiden (Baishui Sunü): In Fujian, there lived a kind but impoverished man named Xie Duan. One day, by the river, he found an enormous river snail and took it home. Strangely, every time he returned from work, a prepared meal awaited him. Eventually, he discovered that the snail had transformed into a celestial maiden, who explained that she had been sent by the Heavenly Emperor to care for him as the "White River Maiden." When her time was up, she departed, leaving behind the snail shell as an inexhaustible rice jar for Xie Duan. Today, the place name "Luo River" in Fuzhou originates from this story.

The deeds of Immortal Ma (Ma Daxian): In Quzhou, Zhejiang, there was a filial daughter-in-law surnamed Ma. Though her family was poor, she devoted herself to caring for her elderly mother-in-law. One day, she encountered an immortal who taught her magical arts, enabling her to conjure food. Thanks to her powers, her mother-in-law lived comfortably in her later years, and after the old woman’s passing, Ma herself attained immortality. The locals revered her as "Immortal Ma."

These stories all reflect the Daoist principle that "virtue begets blessings," using tales of ordinary people moved to virtue by divine favor to encourage moral conduct. Figures like the "Green-Clad Deity" and the "White River Maiden" hold significant places in folk religious belief.

(Note: I’ve maintained the academic yet accessible tone, preserved Daoist terminology where applicable, and structured the translation in natural paragraphs while keeping the original length and detail.)

The Soushen Ji (Records of Searching for Spirits) documents tales of several extraordinary figures:

Regarding the Great Immortal Ma (Holy Mother):

This Holy Mother was a native of Hailing who married into the Du family. Naturally virtuous, she studied Daoist arts under Liu Gang. After achieving spiritual cultivation, her husband Du, skeptical of her powers, reported her to authorities who imprisoned her. In an instant, the Holy Mother flew through the prison bars straight into the clouds. People built a temple in her honor where miracles frequently occurred. A blue bird often appeared at the temple, circling and singing during sacrifices as if inspecting the offerings. When possessions went missing, villagers could consult this bird—it would perch near the thief's location, making theft virtually nonexistent in the area. During the Yuan Dynasty's Dade era (1297-1307), when her temple was rebuilt sixty li east of Jiangdu County in Yangzhou, her miracles multiplied. The Ming court later granted her additional honorific titles.

The Legend of Wen Xiaotong (Old Wen Woman):

This Wen woman lived during the Qin dynasty, with her temple located eighty li south of Xiagang Town in Xingan County, Linjiang Prefecture. Legend tells of an elderly Wen woman finding a giant egg at Chengxi Creek during the Qin era. She brought it home, and it hatched seven dragons that she later released into the river. Whenever she visited the riverbank afterward, the dragons would present her with exquisite fish. After her death and burial by Chengxi Creek, a night of violent thunderstorms miraculously transported her grave to a northern hilltop by morning. Astonished villagers built a shrine. The Tang dynasty named it "Xiaotong Temple," documented by Yuan scholar Jie Xisi. Alternate accounts identify her as a native of Yuecheng. During the Tang Taihe period (827-835), magistrate Lu E dreamed of her predicting his future post as Jiangxi county magistrate—a prophecy fulfilled when he became Fenyi's magistrate, prompting him to renovate her temple, as recorded by Lu Zhao.

The Filial and Heroic General (Hua Mulan):

This general, originally named Mulan, was the daughter of the Zhu family in Chu. She famously took her father's place in the western military campaign, achieving great merit. Posthumous temples were erected in her honor. The Tang dynasty granted her the title "Filial and Heroic General." Her temples at Mulan Mountain in Huangpi County (her hometown) and Wan County in Baoding (a campaign route) remain sites of spiritual potency. The ancient Yuefu poem "Ballad of Mulan" immortalizes her story: Click click, forever click click—Mulan weaves by the door. No sound of loom and shuttle, only a maiden's sighs...

The Records of Spirits documents several female figures with miraculous deeds:

Lady Lingze was the younger sister of Sun Quan, King of Wu during the Three Kingdoms period, who later became Empress Liu Bei of Shu Han. Legend holds that when Sun Quan set an ambush at Digang in Jingzhou following Zhou Yu's strategy, Lady Lingze discerned the plot and drowned herself in the river. A temple was later built in her honor on Jishan Mountain west of Wuhu County. When Ming dynasty founder Zhu Yuanzhang was crossing the Yangtze, she allegedly aided him covertly. After ascending the throne, he conferred upon her the title "Lady Lingze" and had imperial poems inscribed on the temple plaque.

Lady Shunyi, originally surnamed Chen, was from Gutian County in Fujian during the Tang dynasty. From childhood she possessed precognitive abilities—she could bring paper-cut figures to life and direct oxen and horses with a wooden ruler. She could consume enormous quantities of food at once or fast for days. After death, she possessed mediums to accurately prophesize floods, droughts, and calamities. The Song dynasty granted her the title "Lady Shunyi," and she remains widely venerated in Fujian.

Lady Zhaijiang, surnamed Yu, has her temple at Mazhaigang in Yingde County, Guangdong. During the late Tang Huang Chao Rebellion, she reportedly donned armor to lead villagers in resistance until falling in battle. Locals built a shrine where she died. During the Song Jiatai era, bandits passing the temple suddenly encountered wind, thunder, and hail emerging from its precincts, fleeing in terror. The court consequently named the temple "Mingzhu" (Dark Assistance).

These women were deified after death due to their extraordinary abilities or righteous loyalty, receiving lasting veneration. Their stories reflect ancient folk traditions of worshipping figures embodying supernatural powers and moral virtue.

The Soushen Ji records several stories of women revered as deities in folk tradition:

Lady Xian (née Xian) of Gaoliang Commandery was the wife of Feng Bao, governor of Gaozhou during the Chen Dynasty of the Southern Dynasties period. When the Sui Dynasty conquered Chen in the early 7th century, the people of Lingnan unanimously chose Lady Xian as their leader to defend their territory. After submitting to Sui rule, she subsequently quelled rebellions by Li Qianshi (Governor of Gaozhou) and Zhong Xuan (Barbarian King of Panyu), for which the Sui court ennobled her as Lady of Qiaoguo. Posthumously honored with the title "Sincere and Reverent," a temple was built in her memory east of Dianbai County in Gaozhou. Song Dynasty poet Su Shi composed verses praising her military achievements. During the Ming Hongwu reign, the imperial court officially canonized her as Lady of Gaoliang Commandery, with annual sacrifices held in the eleventh lunar month.

Yao Niang (Yao Zhenshu) of Boluo County was a commoner woman during the Heping era (28-25 BCE) of the Western Han. After her death, miracles manifested, prompting locals to build her a temple. When Song Dynasty official Chen Yaozuo served as Huizhou prefect, he once moored his boat there with Xu Shen, a scholar from Chaozhou. That night, they witnessed a hundred armored guards announcing that the Chancellor and Transport Commissioner would lodge there—a prophecy fulfilled when Chen later became Chancellor and Xu rose to become Transport Commissioner. West of Boluo, another woman surnamed Chen died of grief after her father's passing. Villagers enshrined her image, and the Han court canonized her as Lady Changfu, renowned for answering rain prayers.

Cao E (with "E" written in archaic form) from Shangyu was the daughter of Cao Xu, a shaman skilled in ritual dance. During the Eastern Han Emperor An's reign (107-125 CE), Cao Xu drowned while welcoming river deities during the Dragon Boat Festival. His fourteen-year-old daughter wailed along the riverbank for seventeen days before plunging to her death in filial devotion. The Shaoxing Prefecture erected a temple in her honor during the Yuanjia era (424-453) of the Liu Song Dynasty.

(Note: The character "蛾" is a variant form of "娥" referring to Cao E; "殁而有神" indicates posthumous spiritual efficacy; "介胄百辈" depicts numerous armored guards; "漕使" refers to the Transport Commissioner overseeing waterborne grain shipments)

In the eastern part of Handan City, there was a man named Handanzi who composed a stele inscription. The renowned Eastern Han scholar Cai Yong inscribed eight cryptic characters on it: "Yellow silk, young woman, grandson, pestle mortar" (a famous word puzzle implying "exquisite composition"). The temple was remarkably efficacious, and local people maintained devout worship there.

Another local figure was a woman named Zhu E, raised by her grandmother. When a villain attempted to kill her grandmother, the ten-year-old Zhu E suddenly rushed forward to protect her and was struck over ten times before dying. Later, people enshrined her statue alongside that of the filial daughter Cao E (a famous Eastern Han exemplar of filial piety), collectively known as the "Two Filial Maidens."

During the Tang Dynasty in Jinxi County, there lived a man named Ge You whose daughters were also models of filial devotion. When Ge You, responsible for managing the county's silver mine, couldn't repay deficits in silver reserves, his two daughters, unable to bear seeing their father suffer, threw themselves into the smelting furnace. Their sacrifice secured their father's release and the mine's closure. Later, a young scholar studying at Cuiyun Temple heard celestial music from the northwest at midnight. Peering out, he saw auspicious clouds and two immortal maidens passing by in a divine procession. The maidens reassured the frightened youth: "Fear not. We are the Ge sisters. The Jade Emperor commended our filial piety, appointing us as Zheng Yi Immortal Officials (a high Daoist celestial rank) in the Jade Pure Palace. We're now en route to pay respects to the Queen Mother of the West in the Ten Continents paradise. Please inform our family." A temple was subsequently built for them, renowned for its spiritual efficacy.

Regarding the Five Plague Envoys (deities governing epidemics, celebrated on the 3rd day of the 9th lunar month): Emperor Wen of Sui once witnessed five giant figures hovering midair, clad in five-colored robes and holding respectively a ladle and pot, leather bag and sword, fan, hammer, and fire pot. Court astrologer Zhang Juren identified them as the Five Directional Powers, also called Five Plague Envoys, whose appearance heralds human epidemics. When the emperor sought countermeasures, Zhang declared none existed. A devastating nationwide plague followed, prompting imperial orders to establish temples and confer military titles: Blue-robed Manifest Sage General, Red-robed Manifest Response General, White-robed Responsive Resonance General, Black-robed Accomplished Feeling General, and Yellow-robed Awe-Inspiring General. Sui and Tang courts sacrificed to them annually on the 5th day of the 5th month.

The Five Thief Generals (deities punishing thieves) lack detailed records but presumably belong to a similar divine bureaucracy.

This passage recounts two stories about underworld officials.

The first part explains the origin of the "Five Bandit Generals" (Wu Dao Jiangjun). These were originally five bandits who wreaked havoc during the Yongguang era of the deposed Emperor of the Liu Song dynasty. Later, in the third year of the Jinghe era, the emperor dispatched General Zhang Hong to suppress them north of Xinfeng County. After their deaths, their restless spirits lingered in the area where they perished, causing disturbances and harming people. The locals began making offerings to them, calling them the "Five Bandit Generals"—what is now referred to as "Thief Gods." These five were Du Ping, Li Si, Ren An, Sun Li, and Geng Yanzheng.

The second part tells the story of Pei Pu, the "Plunder and Adjustment Officer" (Lüeshuashi). During his lifetime, Pei Pu served as the county captain (a minor local official) of Xinping County in Binzhou. He died in office in the fifth year of the Yuanhe era. Later, during the early Changqing era, his relative Wei Yuanfang failed the imperial examinations and prepared to travel to the Longyou region. On the way, while staying at a remote inn, he saw a military officer accompanied by dozens of attendants riding on horseback—a man who bore a striking resemblance to the deceased Pei Pu. Upon seeing Wei Yuanfang, the officer quickly dismounted and hid in a teahouse.

Wei Yuanfang followed him inside and confirmed it was indeed Pei Pu. Pei Pu explained that in the underworld, he served as the "Plunder and Adjustment Officer of Longyou and Western Sichuan," tasked with managing wealth that humans had obtained beyond their destined share. The so-called "excess wealth" (shengcai) refers to money and possessions that people were not fated to receive but acquired anyway—for example, when a merchant, due to scarcity of goods or special favor, earned more than their predetermined profit.

Pei Pu's duty was to deplete this ill-gotten wealth through various means: unexpected losses, sudden misfortunes, or failed business ventures. However, he did not directly seize the wealth; instead, he ensured balance through the workings of fate. He emphasized that every meal a person eats and every coin they possess is preordained, meticulously recorded in the underworld. Any excess would be "adjusted" by underworld officials like him to restore equilibrium.

During my lifetime, I often remarked: when merchants are diligent, they gain wealth; when farmers are diligent, they harvest grain; when scholars are diligent, they obtain official stipends—I only lamented that those who are not diligent receive no rewards. Yet consider shipwrecked merchants, farmers struck by drought, or scholars repeatedly failing imperial examinations—were they not diligent? Now I understand: diligence is merely the foundation of De (Virtue), while cultivating goodness is the root of learning. Though De and virtuous intent are paths of self-cultivation, they cannot forcibly command wealth or official positions. Your encounter with me today was preordained by past karma—you were destined to receive two taels of silver. This money was lost by others; giving you more would only cause you to lose it again, so I dare not be overly generous. Though this journey appears prosperous, your actual share will be meager, and in Jingzhou (modern Jingchuan, Gansu) you'll gain almost nothing. Life follows its destined course—the timing of events never errs. Quiet your heart to comprehend Heaven's Dao (Way), and never impatiently force what isn't meant to be.

The Blessing Bestowing Minister (celebrated on the 17th day of the ninth lunar month), originally named Li Guizu, served as an official in the Prime Minister's office during Emperor Wen of Wei's reign. By day he resolved disputes among the living; by night he adjudicated mishandled cases in the underworld. He governed both the stipends of third-rank officials and above, and the annual clothing-and-food blessings allotted to commoners. Later, Emperor Mingzong of Later Tang posthumously honored him as "Blessing Bestowing Minister" in the first year of Tiancheng era.

The God of Wealth and Blessings guarding household gates originated from Yang Cheng, prefect of Daozhou (modern Dao County, Hunan). When Emperor Wu of Han conscripted dwarves from Daozhou as palace attendants—forcibly taking hundreds annually, tearing families apart—Prefect Yang memorialized bluntly: "Your servant has consulted records—Daozhou has short-statured people, but no dwarf slaves." The emperor awakened to this injustice and abolished the decree. Grateful locals established shrines honoring him as their local Blessing God, later worshipped nationwide as the deity governing blessings, stipends, and wealth.

The Door Gods are Tang dynasty generals Qin Shubao and Yuchi Gong (courtesy name Jingde). Legend tells that when Emperor Taizong of Tang fell ill, demons threw tiles and caused disturbances outside the palace gates. The two generals stood guard in full armor, restoring peace. Later generations pasted their portraits on doors to ward off evil—Qin Qiong holding his mace on the left, Jingde gripping his whip on the right.

During Emperor Taizong's reign of the Tang Dynasty, the imperial palace was frequently haunted by ghosts and monsters at night, causing great unrest. The emperor, deeply frightened, consulted his ministers for solutions. General Qin Shubao (courtesy name Shubao) memorialized: "In my lifetime, I've slain countless enemies—their piled corpses resemble anthills. How could I fear mere ghosts? I volunteer to stand guard at the palace gates fully armed with Yuchi Jingde (courtesy name Jingde)." The emperor approved. That night, peace indeed prevailed. Appreciating their service yet concerned about their sleepless vigil, Taizong ordered court painters to portray the two generals in full battle regalia, their hair bristling with wrath. These images were hung on the palace gates, and from then on, the hauntings ceased. This practice became tradition, transforming Qin Shubao and Yuchi Jingde into the Door Gods. As described in Journey to the West: "Once heroic ministers of glorious deeds / Now eternal guardians at every doorpost."

Origins of Door Gods: On Mount Dushuo in the Eastern Sea grew a giant peach tree spanning three thousand li. Its northeastern branch was called the "Ghost Gate," passageway for all spirits. Two deities named Shenshu and Yulü guarded this gate, capturing malevolent ghosts to feed tigers. The Yellow Emperor institutionalized this legend by hanging peachwood plaques. Later generations painted these deities' images on peachwood—Shenshu on the left, Yulü on the right—and hung them on doors during New Year's Day to ward off evil.

Zhong Kui's legend: During Emperor Xuanzong's Kaiyuan era, after military drills at Mount Li, the emperor fell ill. He dreamt of a red-clad imp with one bare foot stealing Consort Yang's sachet and the emperor's jade flute, darting about the hall. When challenged, the imp declared: "I'm the Wastrel Ghost, stealing valuables and ruining joys." Enraged, Xuanzong summoned guards when suddenly a towering figure appeared—worn hat, blue robe, horn-belt, and court boots—who gouged the imp's eyes and devoured it. Identifying himself, the apparition said: "I'm Zhong Kui, a failed jinshi from Zhongnan Mountain who committed suicide in shame. Your Majesty granted me burial in green robes. To repay this grace, I've come to exterminate wastrels." The emperor awoke cured and ordered painter Wu Daozi to recreate Zhong Kui's image from the dream.

Kitchen God's origin: The Stove Deity, surnamed Zhang and named Dan (courtesy name Ziguo), bore feminine beauty. His wife Qing Ji was born on the third day of the eighth lunar month.

Here are the origins and worship methods of several Daoist deities:

Regarding the Kitchen God (Zao Shen): There are six goddesses named "Cha," also called the Six Gui Maidens, who specialize in recording human transgressions. Major offenses result in a lifespan reduction of 200-300 days, minor ones 100-200 days. They are celestial supervisors sent by Heaven and Earth. The kitchen stove should be built at the house's center with its opening facing west, maintaining a nine-inch clearance around the pot. Constructed with bricks and fine earth without cracks, the stove must remain undisturbed when the Kitchen God departs temporarily on Renzi days. On the Chen day of the fifth lunar month, offering a pig's head ensures business prosperity. Beware—chicken feathers falling into the stove invite misfortune, while large bones cause descendants to develop madness. Offering white chickens on Jisi day (first month) benefits sericulture, while Jichou day (fifth month) and Dingsi day (fourth month) bring auspicious results. The yellow-robed, loose-haired Kitchen God emerges from the flames—knowing and invoking his name dispels calamities.

The Toilet Goddess legend: Originally He Liniang of Laiyang County, this brilliant girl was murdered by her jealous principal wife after becoming Li Jing's concubine during Tang Dynasty's Chuigong era. Her unquiet spirit, frequently weeping in latrines, became venerated. Most responsive on the 15th of the first lunar month, she delivers prophecies through suspended winnowing basket divination.

Path-Clearing Deity's origin: This deity traces back to Fangxiangshi from Zhou Rituals. When Emperor Huangdi's consort Leizu died during their imperial tour, he ordered secondary consort Haoru to supervise funeral arrangements using Fangxiangshi effigies for night vigils—thus beginning this deity's worship, alternatively called Xian Dao Shen or Field Marshal.

Explanation of Lüling: This thunder department general moves with lightning speed, hence the common talismanic phrase "urgently urgent as Lüling commands," invoking his velocity.

The Two Wengzhong Deities: Emperor Ming of Wei cast twin bronze figures named Wengzhong flanking Sima Gate. While ancient giants typically foretold dynastic collapse, Qin Shi Huang misinterpreted them as auspicious, commissioning similar statues.

(Recorded on the auspicious Shangyuan Festival, 35th year of Wanli era)

This passage serves as the colophon to Volume 6 of the Ming Dynasty Daoist classic Soushen Ji (Records of Investigating Spirits), documenting its compiler's credentials.

The title "Great Perfected of Orthodox Unity's (Zhengyi) Doctrinal Succession, Steadfast Devotee of the Supreme Dao (Dao), Expounder of Mysteries and Propagator of the Teaching" refers to Zhang Guoxiang, the Celestial Master (Tianshi) of Longhu Mountain during the Ming era—the highest leader of the Orthodox Unity tradition. It signifies his status as: the orthodox successor (嗣教) of Orthodox Unity, a profound adept (大真人) who pursued supreme Daoist methods (至道) with unwavering piety (凝诚), while propagating the arcane teachings (玄教).

The phrase "administrator of all Daoist affairs under heaven" illustrates Zhang's religious authority at the time—he held nationwide jurisdiction over Daoist administration. The Ming imperial court granted Longhu Mountain's Celestial Masters authority to oversee Daoism across the realm.

"Commissioned to collate and publish" indicates that this edition of Soushen Ji was proofread (校) and block-printed (梓) under Zhang Guoxiang's supervision by imperial decree (奉旨). The Ming court frequently organized religious leaders to systematize and publish canonical texts.