Five ()

Author: [Ming] Xie Zhaoshi, Guo Xituo, edition and annotation
Publisher:
Publishing Date: 2001-02-01
Features: A scholarly work titled Wuzhazu (Five Miscellaneous Notes), written by Xie Zhaoshi during the Wanli era of the Ming Dynasty, is a comprehensive treatise divided into five sections: Heaven, Earth, Humanity, Things, and Events. The Humanity, Things, and Events sections are collections of miscellaneous records from ancient and modern times, but they particularly detail the politics, economy, society, and culture of the author's own era, making them highly valuable as historical sources. The influence of the late Ming pragmatic (late Ming practical learning) can also be seen in this book. Wuzhazu is a collection of miscellaneous notes written by Xie Zhaoshi. The entire work is vast, spanning sixteen volumes, and is divided into five sections: Heaven, Earth, Humanity, Things, and Events. The Heaven section records stories of astronomy, omens, seasons, and solar terms from past dynasties; the Earth section documents the geographical features, capital city layouts, mountains, rivers, and transportation routes of various dynasties; the Humanity, Things, and Events sections are collections of miscellaneous records from ancient and modern times, but they particularly detail the politics, economy, society, and culture of the author's own era, making them highly valuable as historical sources. Xie lived during the late Ming period and was also troubled by the declining political and social realities of his time. A careful reader may notice the subtle influence of the late Ming pragmatic on this book. Some of the more famous discussions include those on the longest-living people in history. The book once included a statistical record: "Human life does not exceed a hundred years, as it is the end of the count. Therefore, living beyond a hundred and twenty years is considered an evil that disrupts the natural order. However, there have been records of people living to over a hundred and eighty years. For example, Dou Gong of the Han Dynasty lived to be one hundred and eighty years old. Zhao Yi of the Jin Dynasty lived to be two hundred years old. Luo Jie of the Yuan Wei Dynasty lived to be one hundred and seven years old, serving in thirty-six official posts throughout his life, maintaining his vitality until he died at one hundred and twenty. Li Yuanshuang of Luoyang lived to be one hundred and thirty-six years old. Gu Siyuan of Zhongli lived to be one hundred and twelve years old, eating more than others, with a fleshy horn on his head. Someone in Rangcheng lived to be two hundred and forty years old, no longer eating grains but drinking the milk of his granddaughter-in-law. Zhang Yuanshi of Shangjin County in Jingzhou lived to be one hundred and sixteen years old, possessing extraordinary strength and eating habits similar to those of younger people. Fan Mingyou, a Xianbei slave, lived to be two hundred and fifty years old. These are all records from official histories. These accounts have become valuable resources for later studies on life and health.
In terms of our country's situation, it is necessary to establish the capital in Yan. The sixteen prefectures behind the mountains have been under the rule of the Dang people for nearly five hundred years since the time of Shijin. They now consider themselves the legitimate rulers, and if they were to return these lands to China, would they be willing to accept it? Their desire to seize the opportunity and exploit any weakness is ever-present in their hearts. Moreover, the northern Tartars are now stronger than the western barbarians. If the capital is established in Jiankang, it would mean abandoning the northern river region; if it is established in Luoyang or Guanzhong, it would mean abandoning Yan and Yun. Therefore, establishing the capital in Yan not only secures control over the entire country but also dominates the fate of the nomadic tribes. The divine strategy and wisdom of Emperor Chengzu are beyond the comprehension of ordinary people.
As for burial, it is better for the deceased to decay quickly. The child should not let the soil disturb the skin of the deceased, as this is the kindness of a son. If the mountain shape is intact, free from water and ants, and not near farmland, with fertile and moist soil, and dense forests of Paulownia and Catalpa trees, the resting place of the deceased will be eternal, and their descendants will receive blessings from the shadows. If one insists on waiting for a auspicious site, exposing the shallow soil, being misled by others' opinions, and moving the burial after it has been done will leave the spirits of the ancestors without a home, causing the family to fall apart. Heaven will punish such actions, and how can any blessings be sought?
There are cases where graves are dug to find stones or water, all out of curiosity for blessings. Without seeking blessings, there will be no misfortune. There are cases where after burial, the coffin is found to be overturned, indicating an uneven earth vein; if the coffin and bones are scattered, it means there is no vitality; if leaves fill the grave, it means the wind has killed the spirit. The problem of water and ant infestation can be avoided, but these signs are harder to identify.
The key to choosing a burial site lies in its vitality, hence the term "Dragon Map" (Long Jing). The saying "holding a hoe in one hand and walking while riding an ox" refers to recognizing the true dragon. If the dragon and the site are both true, there will be no issues with water and ants or wind damage. Some curious people first look at the back and water features of the site and then forcefully match them, misleading many. If the dragon is true but the site is not, the vitality will not settle, so these curious people have the "method of cutting the dragon." It is like someone who is far away and is pulled back into the door—it is not advisable, as it may lead to conflicts between the host and guest.
The people of Wu and Yue often practice cremation, while those in the northwest often bury their dead in flatlands. A hundred years later, the land is plowed into fields, yet the families of the wealthy and noble continue to thrive. Where is the significance of fengshui in this? Confucius praised the pine and cypress for enduring winter, but in the Central Plains, there are no trees that do not wither. In the Jiangnan region, there are many trees and flowers that do not wither in winter, such as lychees, dragon's eyes, cassia, banyan, and camellias, all remaining green after frost. This is because of their cold-resistant nature, not because the south is not cold. As for orchids, chrysanthemums, and narcissus, these are herbaceous plants that wither in autumn. When the frost kills beans and the trees turn yellow, these plants become even more charming in color—is this not due to their nature?
The Heavenly Empress is a sea deity. The term "Empress" is used to describe her merits and virtues as being worthy of comparison to Heaven. Today, she is often depicted as a woman, similar to the worship of Guanyin Bodhisattva. People have become accustomed to this without realizing it is incorrect. As for Du Zimei and Chen Zinao, they were mistakenly referred to as "Ten Sisters" in the official records, appearing as women in crowns and veils—how absurd!
One legend says the Heavenly Empress was a woman named Lin from Putian, who was born with supernatural abilities and could predict people's fortunes. After her death, she became a deity. I researched that Lin was born during the reign of Emperor Zhizong of the Song Dynasty, and the worship of sea deities has existed since ancient times. How could it have started only after the Yuanyou era? I will record this as a question for later consideration.
Long and Yue counties both have temples dedicated to the "Lady by the Water," who is said to be the sister of the Heavenly Empress. The sailors at sea worship her with great reverence, though it borders on immorality.
In general, the people of our prefecture are superstitious and fond of shamans. They hold ceremonies every day, even praying for children and protecting fetuses, and after the children grow up, they hold numerous competitions in their honor. The gods they pray to are often elderly women from the village, to whom they attach names, which is particularly ridiculous.
In Xin'an, some students in the same school practiced summoning spirits. One day, a ghost appeared, asked about auspicious and inauspicious matters, but did not receive a dismissal charm. The ghost refused to leave. When asked, "I am a wandering ghost sent by the city god of a certain place. I met you on the way and was summoned. Now that I have no charm to prove my identity, how can I return?" The students had no solution. The ghost wailed day and night.