VOLUME 29 · ENGLISH TRANSLATION

Book of Wei · Biographies of Masters of Technical Arts

By Chen Shou · With source commentary

Hua Tuo, courtesy name Yuanhua, was from Qiao in Pei. He was also named Fu (旉).

He traveled to study in Xu Province and understood several classics. Chancellor of Pei Chen Gui nominated him as Filial and Incorrupt, and Grand Commandant Huang Wan recruited him, but he accepted neither. He understood techniques for nourishing life. Contemporaries thought him nearly a hundred, yet still youthful in appearance. He was also skilled in prescriptions. In treating illness, he combined no more than a few ingredients, understood doses mentally without weighing, and had the decoction drunk after cooking, explaining its regimen. Once he left, recovery followed. If moxibustion was needed, he used only one or two sites, no more than seven or eight applications at each, and the illness responded. For acupuncture, likewise only one or two sites were used. Inserting the needle, he said: “The sensation should extend to a certain place. Tell me when it reaches there.” When the patient said it had arrived, he immediately withdrew the needle and recovery followed. If disease accumulated internally beyond the reach of needles or medicine and required cutting, he gave his mafeisan <the anesthetic powder named in this account>. Soon the patient lay like a dead drunk, knowing nothing, and he opened the body to remove the affected part. For intestinal disease, he cut and washed the intestines, sutured the abdomen, and applied ointment. After four or five days, the condition improved without pain or the patient being aware of it, and within a month recovery was complete.

The wife of a former Chancellor of Ganling was six months pregnant and suffered abdominal pain. Feeling her pulse, Hua Tuo said: “The fetus is already dead.” He had someone feel its position: on the left it would be male, on the right female. Told it was on the left, he prepared a decoction to expel it. A male form was indeed expelled, and she recovered.

County official Yin Shi suffered distress in all four limbs, dryness of mouth, intolerance of voices, and difficulty urinating. Hua Tuo said: “Try hot food. If you sweat, you will recover; otherwise you will die in three days.” Hot food produced no sweat. Hua Tuo said: “The organs' vital energy has ended within. He will cry and die.” Events followed his words.

Administrative officials Er Xun and Li Yan lived together. Both had headache and fever, with identical symptoms. Hua Tuo said: “Er Xun requires purging; Li Yan requires sweating.” Asked why treatments differed, he answered: “Er Xun has excess externally, Li Yan internally, so treatment must differ.” He gave each medicine, and both rose the next morning.

Yan Xin of Yandu visited Hua Tuo with several others. As he arrived, Hua Tuo asked: “Are you well?” Yan Xin answered: “As usual.” Hua Tuo said: “An acute illness shows in your face. Do not drink much wine.” After the visit, a few li along the road, Yan Xin suddenly grew dizzy and fell from his carriage. People supported him back and carried him home. He died during the night.

Former inspector of subordinate offices Dun Zixian had recovered from illness and came for Hua Tuo to examine his pulse. Hua Tuo said: “You remain deficient and have not fully recovered. Do no strenuous work. Intercourse will kill you. At death your tongue will protrude several inches.” Hearing he was better, his wife came more than a hundred li to visit. They stayed together overnight and had intercourse. After three days he fell ill, exactly as Hua Tuo had said.

Inspector of subordinate offices Xu Yi became ill, and Hua Tuo visited. Xu Yi said: “Yesterday I had medical clerk Liu Zu needle my stomach region. Immediately afterward I suffered coughing and could not lie comfortably.” Hua Tuo said: “The needle missed the stomach region and struck the liver. Your food intake will diminish daily, and in five days you cannot be saved.” It happened as he said.

Chen Shushan of Dongyang had a two-year-old son who cried before every bout of diarrhea and grew weaker daily. Hua Tuo said: “His mother is pregnant. Yang energy nourishes within, leaving the milk deficient and cold. The child receives her cold and therefore fails to recover.” He gave Siwu Nüwan Pills <四物女宛丸; the historical formula's name>, and the illness ended in ten days.

A woman of Pengcheng went to the privy at night and was stung on the hand by a scorpion, crying helplessly. Hua Tuo had her soak the hand in water warmed nearly hot. She could then sleep, while attendants repeatedly changed the water to keep it warm. By morning she recovered.

Military official Mei Ping became ill and was removed from the rolls to return home to Guangling. Two hundred li short of it, he stayed with relatives. Hua Tuo happened to visit the host, who asked him to examine Mei Ping. Hua Tuo said: “Had you seen me earlier, it need not have reached this point. Now the illness is established. Hurry home and you can see your family; you will die in five days.” He returned immediately and died at the predicted time.

On the road Hua Tuo saw a man with an obstructed throat, wanting food but unable to swallow. His family was taking him by cart to a physician. Hearing his groans, Hua Tuo stopped and examined him, saying: “Back along the roadside a cake seller has strong vinegar with crushed garlic. Obtain three sheng and drink it; the illness will leave.” The man followed his words and immediately vomited a snake. Hanging it beside the cart, he went to Hua Tuo's home. Hua Tuo had not returned. Children playing at the gate saw him and said: “It looks as though he met our father. That illness beside his cart is the sign.” Entering, the patient saw several dozen such snakes hanging on Hua Tuo's northern wall.

A commandery administrator was ill. Thinking intense anger would cure him, Hua Tuo took much payment without treating him, abruptly left, and left a letter insulting him. The administrator became furious and sent men to capture and kill Hua Tuo. Knowing the purpose, his son told them not to pursue. In extreme anger the administrator vomited several sheng of black blood and recovered.

An official felt unwell. Hua Tuo said: “The disease is deep and would require opening the abdomen. Yet your life will last no more than ten years. The disease cannot kill you. Endure it ten years, and your allotted life will end then anyway. There is no reason to cut yourself open.” Unable to bear the discomfort, the man insisted. Hua Tuo operated and the trouble soon healed. At ten years' end the man died.

Administrator of Guangling Chen Deng became ill with chest distress, red face, and inability to eat. Feeling his pulse, Hua Tuo said: “Several sheng of worms are in your stomach, about to form an internal abscess, caused by eating raw food.” He prepared two sheng of decoction. Chen Deng drank one first and soon finished it. After a meal's interval he vomited about three sheng of worms, all with moving red heads and half their bodies like raw fish slices. His suffering ceased. Hua Tuo said: “This illness will recur after three years. Only a good physician can save you then.” It returned at the predicted time. Hua Tuo was absent, and Chen Deng died as foretold.

Hearing of him, Taizu (Cao Cao) <Great Ancestor; a posthumous temple name> summoned Hua Tuo, who regularly remained nearby. Taizu (Cao Cao) suffered attacks of head pain, each bringing mental confusion and dizziness. Hua Tuo needled the diaphragm region, and recovery followed his hand.

General Li's wife was gravely ill. Called to examine her pulse, Hua Tuo said: “A pregnancy has miscarried, but the fetus has not come away.” The general said: “I heard she truly miscarried and the fetus was expelled.” Hua Tuo replied: “The pulse shows it remains.” The general disagreed, and Hua Tuo left. She improved slightly, but after more than a hundred days the illness returned. Called again, Hua Tuo said: “The pulse still indicates a fetus. There should originally have been twins. One came first, with much blood, and the second could not be born. Neither mother nor attendants realized, and no further delivery was assisted. The fetus died, its blood no longer circulated, and it must have dried against the mother's spine, causing frequent back pain. A decoction and one needle site will expel it.” After treatment, severe pain came as though she were giving birth. Hua Tuo said: “The dead fetus has long dried and cannot emerge itself. Someone must reach for it.” They indeed obtained a dead male fetus, limbs complete, black in color, about one chi long.

Such were Hua Tuo's extraordinary arts. Yet originally a scholar, he was constantly regretful at being regarded professionally as a physician. Later, as Taizu (Cao Cao) personally managed affairs and became seriously ill, he made Hua Tuo attend him exclusively. Hua Tuo said: “This is difficult to cure soon. Continuing treatment can prolong life.” Long away from home and wishing to return, Hua Tuo said: “I have just received a family letter and wish to go back briefly.” At home he pleaded his wife's illness and repeatedly requested extensions without returning. Taizu (Cao Cao) summoned him by repeated letters and ordered commanderies and counties to send him. Relying on his ability and weary of this service, Hua Tuo still did not leave. Furious, Taizu (Cao Cao) sent an investigator: if the wife was truly ill, give forty hu of small beans and extend leave; if the claim was false, arrest him. Hua Tuo was sent to Xu's prison, interrogated, and confessed. Xun Yu pleaded: “His arts are truly skillful and people's lives depend on him. He should be pardoned.” Taizu (Cao Cao) said: “Do not worry. Will the realm lack such rats?” Hua Tuo was interrogated to death. Near death he gave a scroll to the jailer: “This can save lives.” Fearing the law, the jailer refused. Hua Tuo did not insist, asked for fire, and burned it. Afterward Taizu (Cao Cao)'s head pain remained. He said: “Hua Tuo could cure this. The petty man fostered my illness to increase his importance. Yet even had I not killed him, he would never have removed its root for me.” Later, when his beloved son Cangshu (Cao Chong) became critically ill, Taizu (Cao Cao) sighed: “I regret killing Hua Tuo and letting this child die needlessly.”

Earlier, military official Li Cheng suffered coughing, sleeplessness day and night, and occasional vomiting of pus and blood. Hua Tuo said: “Your illness is an intestinal abscess. What you cough up does not come from the lungs. I shall give two qian of powder. After vomiting more than two sheng of pus and blood, nourish yourself well. In a month you can rise a little; with careful care, in a year you will be healthy. In eighteen years it will recur slightly. Take this powder and you will recover. Without it, you must die.” He gave another two qian of powder, and Li Cheng left. Five or six years later a relative with similar illness said: “You are strong now, while I am dying. How can you bear to keep medicine you do not urgently need stored away,

“waiting for misfortune? Lend it to me first. Once cured, I shall obtain more from Hua Tuo for you.” Li Cheng gave it. Later he went to Qiao just when Hua Tuo was arrested. In the confusion he could not bear to ask. Eighteen years afterward the disease returned. Without medicine, Li Cheng died.

Commentary<A Separate Biography of Hua Tuo says: During Qinglong someone saw Liu Jingzong of Guangling, Administrator of Shanyang. Liu Jingzong said that during Zhongping he had often seen Hua Tuo, whose pulse diagnoses and treatments proved almost divine. Liu Xun of Langye, Administrator of Henei, had a daughter nearly twenty with a sore above the inside of her left knee, itching but painless. After healing, it recurred within several dozen days, continuing seven or eight years. Hua Tuo was called and said: “Easy to cure. Obtain a rice-chaff-yellow dog and two good horses.” He had a rope tied around the dog's neck and dragged it behind a running horse, changing horses when exhausted. After more than thirty li the dog could not walk, and men dragged it on foot until nearly fifty li. He gave the daughter medicine that made her lie unconscious. Taking a large knife, he opened the dog's belly before the hind legs and held the opening two or three cun from the sore. Soon a snake-like thing emerged from it. An iron spike was driven crosswise through its head. It moved within the skin for a long time, then stopped. Drawn out, it was about three chi long and entirely snake-like except for eyes without pupils and reversed scales. Ointment and powder were applied, and the sore healed in seven days. Another man had suffered years of dizziness, unable to raise his head or see. Hua Tuo had him undress and hang upside down with his head one or two cun above the ground, wiped his whole body with damp cloth, and watched vessels appear in five colors. Several pupils opened them with broad needles. Once the five-colored blood was exhausted and red blood appeared, they lowered him, rubbed ointment on him, and covered him. Sweat emerged everywhere. A powder of tingli and dog's blood was given, and he recovered immediately. A woman had been ill for years with what people called a cold-and-heat affliction. In the eleventh winter month, Hua Tuo seated her in a stone trough and had cold water poured over her at dawn, prescribing a hundred pourings. After seven or eight she shook and seemed about to die. The pourers feared and wished to stop, but Hua Tuo ordered the full number. Near eighty, hot vapor rose two or three chi. At a hundred he had fire warm the bed and covered her thickly. After a long time she sweated thoroughly. Powder was applied; when the sweat dried, she recovered. Another man had cutting pain in part of his abdomen and lost temple hair and eyebrows within more than ten days. Hua Tuo said: “Half the spleen is decayed. The abdomen can be opened for treatment.” He gave medicine to induce sleep, opened and examined the abdomen, and found half the spleen rotten. He cut it away, scraped off diseased flesh, applied ointment, and gave medicine. In a hundred days the man recovered.>

Wu Pu of Guangling and Fan A of Pengcheng both studied under Hua Tuo. Following his methods, Wu Pu saved many. Hua Tuo told him: “The body needs movement, but should not be exhausted. Movement digests grain's energy and circulates blood, preventing disease, like a door pivot that does not rot. Thus ancient immortals practiced guiding and stretching, extending like bears and turning like owls, pulling the waist and moving joints to resist aging. I have a method called the Five Animal Exercises: tiger, deer, bear, ape, and bird. It removes illness and benefits hands and feet as guiding exercises do. When unwell, perform one animal's exercise until sweating, then apply powder. The body becomes light and the appetite returns.” Wu Pu practiced it and, past ninety, retained clear hearing and sight and sound teeth. Fan A excelled in acupuncture. Physicians generally said the back and spaces among chest organs should not be needled carelessly, and insertion should not exceed four fen. Fan A inserted needles one or two cun in the back and five or six cun at the Juque point among the chest organs, and illnesses healed. Asking Hua Tuo for something beneficial to consume, he received Lacquer-Leaf and Qingnian Powder. The stated proportion was one sheng of powdered lacquer leaves to fourteen liang of powdered qingnian. Hua Tuo said prolonged use removed the Three Worms, benefited the five organs, lightened the body, and prevented white hair. Fan A followed this and lived over a hundred. Lacquer leaves grew in many places; qingnian was said to grow at Feng, Pei, Pengcheng, and Zhaoge.

Commentary<A Separate Biography of Hua Tuo says: Qingnian was also called dijie and huangzhi. It regulated the five organs and strengthened essence and energy. Someone lost in the mountains had seen immortals consume it and told Hua Tuo, who thought it excellent and told Fan A. Fan A kept it secret. Later people, surprised by his long life and strength, pressed him to reveal what he consumed. Drunk and confused, he disclosed it accidentally. Once the method spread, many took it, all with great effects. Emperor Wen (Cao Pi)'s Authoritative Discourses, discussing Xi Jian and others, says: “Xi Jian of Yingchuan could abstain from grain and ate fuling. Gan Shi of Ganling practiced breath circulation and looked young in old age. Zuo Ci of Lujiang knew techniques of supplementation and guidance. All became military officials. When Xi Jian first arrived, the market price of fuling suddenly multiplied. Consultant Gentleman Li Tan of Anping learned grain avoidance, eating fuling and drinking cold water, developed diarrhea, and nearly died. When Gan Shi came, everyone stared like owls and turned like wolves, inhaling and exhaling. Libationer for Military Planning Dong Fen of Hongnong overdid it, blocking his breath and reviving only after a long time. When Zuo Ci arrived, people competed to learn his supplementation techniques. Even eunuch Yan Jun went to inquire. A eunuch truly had no use for these arts, yet such was people's pursuit of reputation! During Guanghe, Wang Heping of Beihai also loved occult arts and thought he would become immortal. Sun Yong of Jinan served him when young and followed him to the capital. Wang Heping died of illness, and Sun Yong buried him at Dongtao with over a hundred scrolls and several bags of medicine. Later pupil Xia Rong said he had escaped the corpse to immortality. Sun Yong still regrets not taking the precious books and immortal medicines. Liu Xiang was deluded by Hongbao's teachings, and Junyou by Zizheng (Liu Xiang)'s words [Junyou's identity is not supplied here]. Is ancient and modern folly confined to one man?” The Prince of Dong'e (Cao Zhi) <a territorial royal title> wrote the Discussion of the Way: “There are occult practitioners whom our king (Cao Cao) summoned: Gan Shi of Ganling, Zuo Ci of Lujiang, and Xi Jian of Yangcheng. Gan Shi practiced breath circulation and guiding exercises, Zuo Ci understood sexual techniques, and Xi Jian grain avoidance. All claimed three hundred years of age. They were gathered in Wei because we feared such men would join wrongdoers to deceive the multitude and use malign marvels to delude the people. Could we wish instead to see immortals at Yingzhou, seek Anqi on sea islands, leave the golden carriage for a cloud vehicle, abandon six fine horses to admire flying dragons? My father the king (Cao Cao), the crown prince (Cao Pi), my brothers, and I all treated it as amusement and did not believe them. Knowing the ruler treated them consistently, gave no more support than ordinary officers, and no greater reward than men without merit, they found sea islands hard to tour and ceremonial robes hard to obtain. They ultimately dared not advance extravagant falsehoods or extraordinary statements. I once tested Xi Jian's abstention for a hundred days, personally sharing his quarters. He moved and lived as usual. Ordinary people die after seven days without food, yet he did this. It need not prolong life, but could treat illness and remove fear of famine. Zuo Ci's sexual techniques might help complete one's lifespan, but only those of utmost dedicated purpose can practice them. Gan Shi looked young in old age, and the practitioners all respected him. Yet his words were abundant and facts few, with many strange claims. I once dismissed attendants and spoke alone, asking his practices, encouraging him warmly and eloquently. He said: ‘My original teacher was surnamed Han, courtesy name Shixiong. We made gold in the Southern Sea four times or so and threw ten thousand jin into the sea.’ He also said: ‘In the time of the Liang rulers [諸梁時; the reference is uncertain], western foreigners offered a fragrant felt carpet, belt, and jade-cutting knife. I regret not taking them.’ Again: ‘In a state west of Jushi, newborn children's backs are opened to remove the spleen, making them eat little and travel strongly [弩行 in the source].’ Again: ‘Take two carp five cun long, dose one with medicine, and place both in boiling fat. The treated fish will move tail and gills, swimming up and down as in deep water, while the other cooks for eating.’ I asked whether these claims could be tested. He said the medicine lay more than ten thousand li away beyond the frontier and could be obtained only if he went himself. His claims were not limited to these, but are difficult to record fully. I cite the strangest. Had he encountered the First Emperor of Qin (Ying Zheng) or Emperor Wu of Han (Liu Che), he would have become another Xu Fu or Luan Da.”>

Du Kui, courtesy name Gongliang, was from Henan. For understanding music he became a gentleman of court ritual music. In the fifth year of Zhongping he left through illness. Province, commandery, and the Minister over the Masses courteously recruited him, but disorder drove him to Jing Province. Governor Liu Biao ordered him and Meng Yao to assemble ritual music for the Han ruler. When it was ready, Liu Biao wished to see it performed in his own courtyard. Du Kui remonstrated: “You claim to assemble music for the Son of Heaven. Is performing it in your courtyard not improper?” [The source includes 不 within this clause; its text is uncertain.] Liu Biao accepted and stopped. After his son Liu Cong surrendered to Taizu (Cao Cao), Taizu (Cao Cao) made Du Kui Libationer for Military Planning, participating in the Grand Music administration, and ordered him to establish ritual music.

Du Kui excelled in bells and pitch standards and possessed exceptional intelligence. He mastered strings, bamboo, and all Eight Sounds, though singing and dancing were not his strengths. Supernumerary gentlemen Deng Jing and Yin Qi could sing ritual music; singing master Yin Hu knew ancestral and suburban sacrificial songs; dance masters Feng Su and Fu Yang understood earlier dynasties' dances. Du Kui directed their refined study, examining classics of old and recent precedents, teaching, practicing, and preparing instruments. Restoration of ancient music all began with him.

During Huangchu he became Director of Grand Music and Commandant for Harmonizing Pitch. Han bell-caster Chai Yu possessed ingenious ideas and made many forms and vessels, recognized by nobles of the time. Du Kui ordered him to cast bronze bells, but their pitch and tonal clarity often failed the standards, requiring repeated destruction and recasting. Weary of this, Chai Yu claimed Du Kui arbitrarily judged clear and muddy tones and resisted him. They accused each other before Taizu (Cao Cao), who mixed the bells and tested them in altered order, discovering Du Kui's precision and Chai Yu's falsehood. Chai Yu and his sons were punished by assignment to tending horses. Emperor Wen (Cao Pi) favored Chai Yu and once ordered Du Kui to play reed pipes and qin among guests with Zuo 𩥄 and others [the name has variant or corrected forms in the source]. Du Kui looked reluctant, displeasing the emperor. Later he was imprisoned over another matter, and Zuo and the others were sent to learn from him. Considering his art proper ritual music and his official standing established, Du Kui remained dissatisfied. He was dismissed and died.

His pupils Shao Deng, Zhang Tai, and Sang Fu of Henan each reached Assistant Director of Grand Music; Chen Hang of Xiapi became General of the Household for Pitch Administration. Though Zuo Yannian and others were wonderfully skilled, all excelled in the music of Zheng. None matched Du Kui in loving antiquity and preserving the correct tradition.

Commentary<At the time Ma Jun of Fufeng possessed ingenuity unequaled in the age. Fu Xuan's account says: “Master Ma (Ma Jun) was a famous craftsman of the realm. Young and easygoing, he did not know his own skill. Since he did not speak of it, how could words have revealed it? Poor while serving as an Erudite, he thought of changing the patterned-silk loom. Without speaking, he made the world know his ingenuity. Old looms with fifty heddles used fifty treadles, those with sixty used sixty. Troubled by wasted labor and days, he changed them all to twelve treadles. Their remarkable patterns and transformations, arising through inspiration, resembled nature's forms and the endlessness of yin and yang. Like Wheelwright Pian's answer, this cannot be conveyed in words. How then could verbal debate compare it? As Concurrent Attendant, he disputed at court with Regular Attendant Gaotang Long and General of Valiant Cavalry Qin Lang about the south-pointing carriage. The two denied its ancient existence, calling the records false. Master Ma (Ma Jun) said: ‘It existed. You simply have not thought about it. How remote can it be?’ They laughed: ‘Your name Jun means a vessel's mold, and your courtesy name Deheng refers to a balance determining weight. Without a standard of weight, can everything have a mold?’ He answered: ‘Empty argument is less easy to verify than a trial.’ They reported to Emperor Ming (Cao Rui), who ordered him to make one. The south-pointing carriage was completed. This first marvel could not be established through words, and the realm thereafter accepted his ingenuity. In the capital he had land suitable for a garden but lacked irrigation. He made a chain pump operated by children, which continuously lifted and discharged water, a hundred times more ingenious than ordinary methods. This was the second marvel. Later someone presented mechanical entertainments that could be set up but not moved. The emperor asked Master Ma (Ma Jun) whether they could move. ‘They can.’ Could their ingenuity be increased? ‘It can.’ Ordered to build them, he carved large wood into a wheel-like structure set on level ground and secretly powered by water. He made female musical and dancing figures and wooden men beating drums and playing flutes. On constructed mountains, wooden men juggled balls, tossed swords, climbed ropes, stood upside down, and moved freely in and out. Officials performed duties; figures pounded grain, ground meal, and fought cocks. Ingenious changes numbered a hundred. This was the third marvel. Seeing Zhuge Liang's repeating crossbow, he said: ‘Ingenious, but not perfected.’ He claimed his version could increase its effectiveness fivefold. He also disliked stone-throwers: enemies hung wet oxhides beside towers, making stones drop, and stones could not arrive continuously. He wished to make a wheel with several dozen large stones suspended from it, drive it mechanically at steady speed, and cut the suspensions to launch stones against enemy walls in a lightning succession. He tested a cartwheel carrying several dozen tiles, flinging them hundreds of paces. Master Pei (Pei Xiu), a learned gentleman of the upper state, understood principles keenly and laughed on hearing this. He challenged Master Ma (Ma Jun), who was verbally defeated and gave no answer. Believing his objection decisive, Master Pei (Pei Xiu) continued. Master Fu (Fu Xuan) told him: ‘Words are your strength, craftsmanship your weakness. Craftsmanship is Master Ma (Ma Jun)'s strength, words his weakness. Attacking his weakness with your strength, he must be defeated. Challenging his strength with your weakness, you must fail to understand something. Craftsmanship is a subtle affair. Without understanding, continuing objections drive the two ever farther apart. His mind disagrees within while his mouth is defeated without. That is why he does not answer.’ Master Fu (Fu Xuan) met the Marquis of Anxiang (Cao Xi) <a territorial marquisate title> and discussed Master Pei (Pei Xiu)'s argument. The marquis agreed with Master Pei (Pei Xiu). Master Fu (Fu Xuan) said: ‘Sages comprehend forms and things, taking men by no single measure. Some are known by spirit, some by words, some by deeds. Those known by spirit reveal sincerity without speech, like Yan Yuan in virtue. Those known by words distinguish right and wrong through debate, like Zai Wo and Zigong in discourse. Those known by deeds include Ran You and Jilu in government and Ziyou and Zixia in learning. Even sages, though understanding everything, test anyone they employ. Thus Ran You and Jilu were tested in government, Ziyou and Zixia in learning. If even they required testing, how much more lesser men! Why? Abstract speech cannot exhaust things' principles. In practice, what words cannot fully explain is easily known by trial. What Master Ma (Ma Jun) wishes to make is refined state equipment and essential military gear. Ten xun of wood and two men's labor would settle right and wrong before long. To refuse an easily tested experiment and lightly suppress exceptional ability through words is to manage every affair by one's own intelligence without changing methods for things difficult to exhaust. This is why much is discarded. Master Ma (Ma Jun)'s works reach correctness through modification, so his first words are not all correct. To reject him for this prevents extraordinary skill from emerging. Men of like interests envy each other, those in the same occupation injure each other: ordinary people cannot avoid it. Thus a gentleman does not use one person to harm another but makes testing his scales and weights. Abandon those, and fine jade is falsely called stone, leaving Bian He to weep over the uncut gem.’ The Marquis of Anxiang (Cao Xi) understood and spoke to the Marquis of Wu'an (Cao Shuang) <a territorial marquisate title>, who disregarded it and never authorized the trial. Even an easy experiment by a man already famous for ingenuity was ignored. How much more hidden talent and an unnamed uncut gem! Let later gentlemen take warning. Master Ma (Ma Jun)'s skill could not be surpassed by ancient Gongshu Ban, Mo Di, Wang Er, or more recent Zhang Pingzi (Zhang Heng). Gongshu Ban and Mo Di were employed and benefited their age. Though Zhang Heng was Palace Attendant and Master Ma (Ma Jun) served within the palace, neither directed technical offices. Their skill did not benefit the age. Employing men outside their talent and hearing of worth without testing it in practice is truly regrettable.” Master Pei was Pei Xiu; the Marquis of Anxiang was Cao Xi; the Marquis of Wu'an was Cao Shuang.>

Zhu Jianping was from Pei. Skilled in reading appearance, he repeatedly proved accurate among village people. As Duke of Wei, Taizu (Cao Cao) heard of him and summoned him as a gentleman. When Emperor Wen (Cao Pi) <Civil Emperor; a posthumous imperial title> was General of the Household for All Purposes, he gathered more than thirty guests and asked Zhu Jianping about his lifespan, also having him read every guest. Zhu Jianping said: “You will live eighty years, but face a small crisis at forty. Take careful care.” He told Xiahou Wei: “At forty-nine you will govern a province and face a crisis. If you pass it, you can reach seventy and a highest assisting office.” He told Ying Qu: “At sixty-two you will be a senior attendant and face a crisis. A year before, you alone will see a white dog that others do not see.” He told Cao Biao: “You will hold a princely state and at fifty-seven face military disaster. Guard against it carefully.”

Xun You of Yingchuan and Zhong Yao were close friends. Xun You died first, leaving young sons. Zhong Yao managed the household and intended to marry off his concubine. He wrote: “Gongda (Xun You) and I once asked Zhu Jianping to read us. He said: ‘Though Master Xun (Xun You) is younger, he will entrust later affairs to Master Zhong (Zhong Yao).’ I joked: ‘I shall merely marry off your Awu.’ Who imagined he would die early and the joke come true! I now wish to find Awu a good marriage. Recalling Zhu Jianping's subtlety, how could Tang Ju or Xu Fu surpass him?”

In the seventh year of Huangchu, Emperor Wen (Cao Pi), forty and critically ill, told his attendants: “Zhu Jianping's eighty meant days and nights separately. My end is settled.” Soon he died. Xiahou Wei became Inspector of Yan Province. At forty-nine, in the first ten days of the twelfth month, he fell ill. Remembering Zhu Jianping, he expected death and prepared final instructions and funeral arrangements. In the last ten days he improved toward recovery. Late on the thirtieth day he entertained leading officials: “My illness is gradually settling. At tomorrow's cockcrow I shall be fifty and truly past Zhu Jianping's warning.” After dismissing the guests, his illness returned at nightfall, and he died at midnight. At sixty-one, Ying Qu was Palace Attendant on duty within the palace. Suddenly seeing a white dog, he asked everyone, but none had seen it. He therefore held frequent gatherings and hurried to tour fields and villages, amusing himself with feasts. He passed the predicted date by one year and died at sixty-three. Cao Biao, enfeoffed as Prince of Chu, was ordered to die at fifty-seven for conspiracy with Wang Ling. Such predictions all matched, too numerous to detail; these few are recorded. Only his readings of Minister of Works Wang Chang, General Who Campaigns against the North Cheng Xi, and Central Commandant Wang Su were mistaken. Wang Su, sixty-two and gravely ill, was judged incurable by the physicians. His wife asked for final words. He said: “Zhu Jianping said I would pass seventy and reach the Three Excellencies. Neither has happened. Why worry?” Yet he died.

Zhu Jianping also read horses well. Before Emperor Wen (Cao Pi) went out, a horse was brought in. Meeting it on the road, Zhu Jianping said: “This horse's appearance shows it will die today.” When the emperor mounted, the horse disliked the fragrance of his clothes and bit his knee in alarm. Furious, the emperor killed it. Zhu Jianping died during Huangchu.

Zhou Xuan, courtesy name Konghe, was from Le'an and served as a commandery official. Administrator Yang Pei dreamed someone said: “On the first day of the eighth month, Lord Cao (Cao Cao) will arrive, give you a staff, and offer medicinal wine.” He asked Zhou Xuan to interpret it. The Yellow Turbans had risen. Zhou Xuan answered: “A staff raises the weak; medicine treats illness. On the first day of the eighth month, the rebels must be destroyed.” At the appointed time, they were indeed defeated.

Liu Zhen of Dongping later dreamed a snake grew four feet and dwelt in a hole in his gate. Zhou Xuan interpreted: “This dream concerns the state, not your household. Women acting as rebels will be killed.” Soon the female rebels Zheng and Jiang were both destroyed. The snake signified women, while feet were something a snake should not have.

Emperor Wen (Cao Pi) asked Zhou Xuan: “I dreamed two roof tiles fell and turned into a pair of mandarin ducks. What does this mean?” Zhou Xuan answered: “Someone in the rear palace will die violently.” The emperor said: “I was deceiving you!” Zhou Xuan replied: “Dreams are intentions. Once expressed in form and words, good or bad fortune can be read.” Before he finished, the Director of the Yellow Gates reported palace women had killed one another. Soon the emperor asked: “Last night I dreamed blue-green vapor rose from earth to Heaven.” Zhou Xuan replied: “A noble woman in the realm will die unjustly.” The emperor had already sent an envoy with an imperial letter ordering Empress Zhen <her personal name is not supplied here> to die. Hearing the interpretation, he regretted it, but his messenger could not overtake the envoy. The emperor again asked: “I dreamed of rubbing away a coin's inscription, yet it grew clearer. What does this mean?” Distressed, Zhou Xuan did not answer. Asked again, he replied: “This is Your Majesty's household affair. Though you wish it, Empress Dowager Bian <her personal name is not supplied here> refuses. Thus the inscription intended for removal becomes clearer.” The emperor then wished to punish his younger brother Cao Zhi but, constrained by Empress Dowager Bian, merely reduced his rank. Zhou Xuan became a consultant gentleman attached to the Grand Astrologer.

Someone once asked Zhou Xuan: “Last night I dreamed of a straw dog. What does it mean?” He answered: “You will obtain fine food.” Going out soon afterward, the man indeed met a rich meal. Later he again asked about a straw-dog dream. Zhou Xuan said: “You will fall from a carriage and break a leg. Take care.” It happened shortly. Asked a third time, Zhou Xuan said: “Your house will catch fire. Guard it carefully.” Fire soon broke out. The man said: “None of the three was a real dream. I only tested you. Why did all come true?” Zhou Xuan answered: “Spirits moved you to speak, making it no different from a real dream.” Asked why three straw-dog dreams had different interpretations, he said: “A straw dog is used in sacrifice. The first dream therefore brought leftover food. After sacrifice, a cart runs over it, so the second brought a fall and broken leg. After being run over, it is carried away as fuel, so the last warned of fire.” His dream interpretations were of this kind. Accurate eight or nine times in ten, he was compared with Zhu Jianping's readings. Other successful examples are not listed. He died late in Emperor Ming (Cao Rui)'s reign.

Guan Lu, courtesy name Gongming, was from Pingyuan. Coarse and unattractive in appearance, lacking ceremonial bearing and fond of wine, he ate, drank, spoke, and joked without choosing suitable company. Thus many liked him but did not respect him.

Commentary<A Separate Biography of Guan Lu says: At eight or nine he delighted in looking at stars, asking anyone he met their names, and refused to sleep at night. His parents repeatedly forbade it but could not stop him. He said: “Though young, my eyes delight in celestial patterns.” He often said: “Domestic chickens and wild swans know the time. How much more humans!” Playing in the dirt with neighboring children, he drew celestial patterns and the sun, moon, and stars on the ground. His answers and explanations were unusual, and learned elders could not refute him. All knew he would have extraordinary talent. As an adult he indeed mastered the Changes, observation of the heavens, wind-direction divination, prognostication, and reading appearance. Broad and generous, he tolerated much, neither hating those who disliked him nor praising those who liked him, always wishing to repay resentment with virtue. He said: “Loyalty, filial devotion, trust, and righteousness are human roots and must be substantial. Strict integrity and petty rectitude are superficial ornaments and not worth pursuing.” He said of himself: “Those who know me are few, so I am valued. How could one dam the Yangzi and Han to make the clear water of a stream striking stones? I delight in discussing the Way with Jizhu (Sima Jizhu) and do not wish to share a boat with the fisherman. This is my aspiration.” Filial to parents, devoted to brothers, and loving toward friends, his humanity and harmony came from within without deficiency. Even critical gentlemen eventually accepted him. His father became Chief of Jiqiu in Langye. At fifteen Guan Lu came to the official residence to read. Beginning the Odes, Analects, and text of the Changes, he displayed deep understanding and brilliant language. More than four hundred local and distant students at the school accepted his talent. Administrator of Langye Shan Zichun [personal name not supplied here], a man of capacity, heard he was the school's outstanding pupil and wished to see him. His father sent him. At a great gathering of over a hundred guests, including eloquent men, Guan Lu said: “You are eminent and bear heroic rank. I am young and my courage not firm. In meeting you I fear losing my composure. Let me first drink three sheng of clear wine, then speak.” Delighted, Shan Zichun poured three sheng for him alone. After drinking, Guan Lu asked: “Will you debate me yourself, or the gentlemen on all sides?” Shan Zichun replied: “I shall match banners and drums with you.” Guan Lu said: “I have only begun the Odes, Analects, and Changes and possess shallow learning. I cannot expound sages' Way or Qin and Han affairs. I merely wish to discuss metal, wood, water, fire, earth, and spirits.” Shan Zichun said: “These are hardest, yet you call them easy?” Guan Lu began a great argument extending through yin and yang, splendid language spreading in branches, drawing little from sage books and much from natural insight. Shan Zichun and the others attacked in turns with sharp objections, but he answered each with words to spare. Until dusk no food or wine was served. Shan Zichun told the assembly: “This youth has abundant talent and capacity. His discourse resembles Sima Quanzi (Sima Xiangru)'s hunting rhapsody: open, heroic, mighty, and rich in spirit. He must understand the transformations of heaven and earth, not merely possess words.” His fame spread in Xu Province, where he was called a prodigy.>

His father served at Licao. Guo En and his two brothers there all suffered disabled legs and asked Guan Lu to divine the cause. He said: “The hexagram shows your ancestral grave, with a woman's ghost within—if not your father's elder brother's wife, then his younger brother's wife. During a famine someone must have coveted her few sheng of rice, pushed her into a well, and, hearing her cries, dropped a large stone to break her head. Her lonely spirit suffers injustice and appeals to Heaven.” Guo En wept and confessed.

Commentary<A Separate Biography of Guan Lu says: Guo En of Licao, courtesy name Yibo, was learned and talented, skilled in the Changes and Spring and Autumn Annals and able to observe the heavens. Guan Lu studied the Changes with him. Within several dozen days his understanding opened, and his questions surpassed the teacher. Dividing stalks and casting hexagrams with subtle thought, he predicted students' sickness, death, wealth, poverty, and mourning without error. All marveled and called him divine. He also studied celestial observation with Guo Yibo (Guo En), staying awake through thirty nights. He said: “Simply tell me the positions of the celestial regions. Calculating cycles and discussing anomalies must come from my own heavenly endowment.” Before a year, Guo En was instead asking him about the Changes and astronomy. Hearing him, Guo En always pushed aside his table in excitement: “Listening to your highest arguments, I forget my grave illness. How far apart are brightness and darkness!” Hosting Guan Lu alone, he fully explained his suffering: “All three brothers have disabled legs. Why? Cast a hexagram to find the cause. If there is guilt, Heaven's Way pardons people. Pray for blessing without withholding anything. If we all walk, it will be a new life.” Guan Lu cast the hexagram but had not resolved it by evening and stayed overnight. At midnight he said: “I have obtained it.” Hearing the account, Guo En wept until his clothes were wet: “This truly happened at the end of august Han. Your failure to name the culprit preserves a taboo; my inability to speak is ritual. We have been disabled more than thirty years, our feet like thorny seeds, beyond cure. I only hope it does not reach our descendants.” Guan Lu said that fire's form did not cease and water's form had no remainder [the symbolic phrasing is uncertain], so it would not reach later generations.>

The wife of Liu Fenglin of Guangping was critically ill, and a coffin had already been bought. It was the first month. Guan Lu predicted: “Her allotted life ends at noon on the xinmao day of the eighth month.” Liu Fenglin thought this impossible, yet she gradually recovered. In autumn the illness returned, exactly as predicted.

Visiting Administrator of Anping Wang Ji, Guan Lu was asked to cast a hexagram. He said: “A lowly woman will bear a boy who runs into the stove on reaching the ground and dies. A great snake holding a brush will appear on a bed, seen by old and young before it leaves. A crow will enter the room and fight a swallow; the swallow will die and the crow depart. These three marvels will occur.” Alarmed, Wang Ji asked their fortune. Guan Lu replied: “The guesthouse is old, and strange spirits make mischief. The newborn does not run by himself; Song Wuji's malign spirit takes him into the stove. The great snake holding a brush is merely an old writing assistant; the crow fighting the swallow an old attendant at the bell. The hexagram shows images but no ill fortune, so these are no signs of disaster. There is nothing to worry about.” No harm followed.

Commentary<A Separate Biography of Guan Lu says: Wang Ji discussed the Changes with Guan Lu for days in great delight: “Previously I merely heard you were good at divination. Now we share pure discussion. You are extraordinary talent who should be recorded for posterity.” Guan Lu cast a hexagram and knew he had no fault. He said: “Gaozong of Shang (Zi Zhao) <High Ancestor; Wuding's temple name> had a cauldron not meant for a pheasant's call; Yin's court was no place for trees. Yet one wild bird's call made Wuding Gaozong (Zi Zhao), and a brief growth of mulberry and grain trees brought Taiwu's resurgence. Knowing the three events are not auspicious themselves, keep yourself secure and nourish virtue, calmly broadening brilliance. Do not let knowledge of supernatural mischief stain your natural integrity.”>

Women in the Magistrate of Xindu's household were frightened and successively ill. Guan Lu divined: “At the western end of your northern hall lie two dead men, one holding a spear, one a bow and arrows. Their heads are inside the wall, feet outside. The spearman pierces heads, causing heavy pain and inability to raise them. The archer shoots the abdomen, causing suspended pain within and inability to eat. They wander by day and afflict people at night, causing fear.” The bones were dug up and moved, and everyone recovered.

Commentary<A Separate Biography of Guan Lu says: Wang Ji immediately had the Magistrate of Xindu excavate the room. Eight chi down they found two coffins, one containing a spear, the other a horn bow and arrows. The wood had rotted, leaving iron and horn intact. After reburial ten li outside the city, illness ceased. Wang Ji said: “I loved the Changes young and studied it long, never imagining divine calculation so subtle.” He studied it and astronomy with Guan Lu, whose explanations of transformations and signs of fortune were always minute and complete. Wang Ji said: “At first I thought I could grasp your words; in the end all is confused. This is Heaven's gift, not human effort.” He put away the Changes and ceased contemplating divination. A person from Guan Lu's home district [the source reads 乃太原 here; the name and segmentation are uncertain] asked: “You called the snake an old writing assistant and the crow an old bell attendant. Both were originally human. Why transformation into such low creatures? Did this appear in the hexagrams or come from your own mind?” Guan Lu answered: “Without nature and Heaven's Way, how could I abandon the images and trust my own breast? Transformations of things have no fixed form, human changes no constant body. Great may become small, small great, with no inherent superiority. Transformation follows one Way. Gun of Xia, a Son of Heaven's father, became a yellow bear; King Ruyi of Zhao (Liu Ruyi), Emperor Gaozu of Han (Liu Bang)'s son, became a blue-green dog. Even the highest transformed into black-mouthed creatures. The snake accords with chen and si's positions, the crow rests in the sun's essence: clear images of rising darkness and flowing daylight. For small officials to transform into snake and crow is surely more than enough!” [The source reads 況 rather than 蛇 before the chen-si clause; the wording remains open.]>

Wang Jing of Qinghe returned home after leaving office and met Guan Lu. He said: “Recently a strange event greatly displeased me. Please cast a hexagram.” After casting it, Guan Lu said: “The lines are auspicious; this is no harmful marvel. At night before your hall door, a flowing light like a swallow or sparrow entered your robe, sounding deeply. Uneasy within, you opened your clothes, paced about, summoned women, and searched for remaining light.” Wang Jing laughed: “Exactly so.” Guan Lu said: “Auspicious—a sign of promotion. Its response will soon arrive.” Shortly afterward Wang Jing became Administrator of Jiangxia.

Commentary<A Separate Biography of Guan Lu says: Wang Jing wished him to divine but spoke doubtfully. Guan Lu laughed and reproached him: “An accomplished man of your region, why speak so crudely? Sima Jizhu said divination must model Heaven and Earth, image the four seasons, and follow humanity and righteousness. Fu Xi made the Eight Trigrams, and King Wen of Zhou (Ji Chang) the 384 lines, bringing order to the realm. The sick may recover, those near death live, dangers be escaped, affairs accomplished, marriages produce descendants. Is this merely a matter of several thousand cash? It is urgent business. Where the Way is clear, sages and worthies do not yield. How could I, a petty man, call it difficult?” Yanwei (Wang Jing) folded his hands and apologized: “I was only joking.” Guan Lu cast the hexagram, and all his words proved true. Wang Jing always considered him possessed of the essence of dragon and cloud, able to nurture harmony and penetrate the hidden, not merely to match coincidences.>

At Guo En's house, a dove flew to a roof beam and cried mournfully. Guan Lu said: “An old man will come from the east with a piglet and a jar of wine. Though the host rejoices, a small mishap will occur.” Next day the guest indeed came as foretold. Guo En told him to limit wine, guard the meat, and beware fire. Yet when a chicken was shot for the meal, the arrow ricocheted among trees and struck a little girl's hand, causing blood and fright.

At Magistrate of Ande Liu Changren's house, a magpie perched above the chamber and cried urgently. Guan Lu said: “The magpie says a woman to the northeast killed her husband yesterday and implicates the man of the western household, Li Lou. By the time the sun reaches Yuyuan, an informant will arrive.” At that time a northeastern neighbor indeed came to report that the woman had killed her husband and falsely claimed the western neighbor, hostile to him, had done it.

Commentary<A Separate Biography of Guan Lu says: Liu Changren of Bohai possessed eloquence. Hearing Guan Lu understood bird calls, he repeatedly challenged him: “Human sound is speech; beasts' sound is calling. Speech belongs to noble, intelligent spirit, calling to lowly creatures without knowledge. How can bird calls become words, confusing the distinction of divine understanding? Confucius said he would not flock with birds and beasts, clearly showing their lowliness.” Guan Lu answered: “Heaven has great images but cannot speak, so it moves stellar essence above and sends spiritual understanding below. Wind and cloud display anomalies; birds and beasts communicate signs. Displaying anomalies brings signs of rise and fall; communicating spirit has responses in musical tones. Thus Duke Xiang of Song (Zi Zifu) lost virtue and six yi birds flew backward; Lady Bo Ji faced burning and birds announced disaster; before four states burned, the Rong wind arose; red birds flanked the sun and calamity lay in Jing and Chu. Heaven directs these natural signs. Examined through pitch, sounds have a basis; sought in human affairs, fortune does not err. Qin's ancestor gained enfeoffment for such service; Ge Lu understood animal sounds, recorded in the Spring and Autumn Annals. These are realities of canonical records, not empty sage names. Shang's rise began with a swallow's egg. When King Wen of Zhou (Ji Chang) received the mandate, a red bird bore a document. These were sage portents and Zhou's blessings. What is lowly? Understanding bird calls is refined in the Quail Fire celestial region and subtle in the Eight Spirits. Without belonging to this kind, one is like Zilu regarding life and death.” Liu Changren said: “Your words are splendid but ornate without substance. I dare not believe.” Soon the magpie prediction came true, and he accepted it.>

Guan Lu visited agricultural administrator Wang Hongzhi at Lieren. A whirlwind more than three chi high came from the shen direction, whirling repeatedly in the courtyard, stopping and rising again before ending. Asked its meaning, Guan Lu said: “A mounted official will come from the east. I fear a father will mourn a son.” Next day an official arrived from Jiaodong: Wang Hongzhi's son had died. Asked why, Guan Lu explained: “The day was yimao, signifying the eldest son. Wood falls at shen, the Dipper points to shen, and shen breaks yin: signs of death. The wind arose at noon, a horse's sign. Li signifies written patterns, hence an official. Shen and wei are the tiger, the tiger a great man, hence the father.” A male pheasant then flew to the inner bell-post, making Wang Hongzhi uneasy. Guan Lu cast a hexagram: “You must be promoted in the fifth month.” It was the third month, and at the appointed time he became Administrator of Bohai.

Commentary<A Separate Biography of Guan Lu says: Guan Lu added: “Wind moves with time, lines respond through images. Time drives spiritual action; images show time's form. Once aligned, the Way is not difficult.” Wang Hongzhi was also greatly learned and versed in arts but precise in none. He asked: “Can wind's transformations be inferred like this?” Guan Lu said: “This is merely wind's hair. Why marvel? If stars abandon stations, spirits move chaotically, Eight Winds rise crosswise, anger flies like lightning, mountains collapse, stones fly, trees break, dust rises ten thousand li, Heaven disappears, birds and beasts hide, and the multitude is terrified, then men like Zi Shen climb high terraces, observe wind and vapor, distinguish calamities, and fix their dates. Only then is spiritual thought's remoteness and the numinous wind's terror known.”>

When Magistrate of Guantao Zhuge Yuan became Administrator of Xinxing, Guan Lu attended his farewell feast with many guests. Zhuge Yuan placed a swallow's egg, wasp nest, and spider in containers for concealed-object divination. Guan Lu said: “The first holds vital energy awaiting change, depends on roofs, takes male and female form, and spreads wings: a swallow's egg. The second has an upside-down household with many doors, stores essence and nurtures venom, transforming in autumn: a wasp nest. The third trembles on long legs, spins silk into a net, follows the web for food, and profits in darkness: a spider.” Everyone was amazed and delighted.

Commentary<A Separate Biography of Guan Lu says: Zhuge Yuan, courtesy name Jingchun, was learned and fond of divination. He repeatedly tested Guan Lu with concealed objects but could not exhaust him. With their honor and standing at stake, the farewell feast had many elevated discussants. Most knew his divination and astronomy but not his extraordinary talent. They first discussed sages' writings and the mandate signs of the Five Emperors and Three Kings. Understanding Zhuge Yuan's subtle purpose, Guan Lu opened a field of verbal battle, displaying weak defenses and concealing empty positions to await attack. Zhuge Yuan fled in debate, his advisers defeated, saying: “Seeing your banners, my walls are already broken.” Other eager combatants sounded drums and horns, raised ladders, drew bows and crossbows, and gathered banners like rain. Guan Lu then mounted the walls, displayed might, and opened gates to receive them. Above he discussed the Five Emperors like Yangzi and Han; below the Three Kings like spreading wings. His brilliance blossomed like spring flowers, his attacks scattered autumn leaves. Listeners were dazzled and could not follow; speakers fell silent and submitted. Even Bai Qi's burial of Zhao's soldiers and Xiang Yu's choking of the Sui River could not surpass it. Guests wished to bind their hands and bear jade in surrender beneath his military drums. He still stood mountain-like with shield in hand and did not immediately allow it. Only at next day's parting did they speak intimately. Eight or nine outstanding men of the realm were present. Cai Yuancai [personal name not supplied here], the purest talent among their friends, said publicly: “I heard you were a dog. Who expected a dragon?” Guan Lu answered: “Hidden yang has not yet transformed; this is beyond your knowledge. How could a dog's ears hear a dragon's voice?” Zhuge Yuan said: “We now part far away. When shall we meet again? Let us try concealed objects once more.” Guan Lu identified all correctly. Laughing, Zhuge Yuan asked him to explain the hexagram and ease his heart. He unfolded lines and principles and assigned forms and images, words matching signs in indescribable subtlety. All said the beauty of the explanation surpassed the pleasure of the guesses. Parting, Zhuge Yuan warned of two things: “You love wine. Though your capacity is controlled, this cannot be guaranteed. Restrain it. Your talent is a clear mirror, seeing subtleties. Yet heavenly observation, though divine, can bring disaster like oil feeding fire. Be cautious. With your discerning talent moving among the celestial clouds, wealth and rank need cause no worry.” Guan Lu said: “Wine cannot be exhausted, talent cannot be used to its end. I shall hold wine through ritual and talent through apparent foolishness. What worry is there?”>

Guan Lu's older clansman Xiaoguo lived at Chiqiu. Guan Lu visited and met two guests. After they left, he told Xiaoguo: “Their foreheads and the spaces around mouth and ears share ominous influences. Strange changes arise together, both souls without a dwelling,

“their wandering spirits at sea, bones returning home. Soon both will die.” Several dozen days later, drunk, they shared a cart at night. The ox startled, left the road, and entered the Zhang River. Both drowned.

At this time in Guan Lu's neighborhood, outer doors were not shut and no one stole from another. Administrator of Qinghe Hua Biao recruited him as a clerk for literary affairs. Zhao Kongyao of Anping recommended him to Inspector of Ji Province Pei Hui: “Guan Lu is broad and generous, without suspicion toward the world. Looking upward, his astronomy matches Gan Gong and Shi Shen; looking downward, his understanding of the Changes equals Jizhu (Sima Jizhu). You now direct your spirit toward hidden marshes and your attention to the ninefold pools. He should receive the answering harmony from shade and find his time to display fine plumage.” Pei Hui recruited him as attendant officer for literary affairs, met him, and became a close friend. Guan Lu transferred to supervision of Julu, then administrative aide and deputy governor's aide.

When first answering the province's summons, Guan Lu rode with his younger brother Jiru. West of Wucheng he divined their fortune and said: “We shall see three wildcats in an old city. Then distinction will appear.” At a corner of old Hexi city, they indeed saw three wildcats sitting beside the wall. Both rejoiced. In the ninth year of Zhengshi he was nominated as Flourishing Talent.

Commentary<A Separate Biography of Guan Lu says: Hua Biao of Qinghe recruited him as literary instructor at the northern school, admired by all his friends. Zhao Kongyao of Anping, perceptive and thoughtful, was bound to him like Guan Zhong and Bao Shuya. Coming from Fagan, he visited him at the commandery school: “Your breast is vast. Even among former dead men half could not match you, and among the living none can. You should leave the commonplace and soar through Heaven. Why remain here? Hearing your circumstances makes my food tasteless. Governor Pei of Ji Province (Pei Hui) is clear in talent and reasoning and can explain profound emptiness. Discussing the Changes, Laozi, and Zhuangzi, he concentrates on men like Yan and Qu [the referents are uncertain]. He values me and trusts my explanations. I shall go specially and offer for you sincerity that could move a tiger or open stone.” Guan Lu answered: “I am no dragon of the four depths. How could I darken daylight? If you can move the east wind and raise morning clouds, I will not yield my aspiration.” Zhao Kongyao went to Pei Hui, who asked why his complexion had declined. He replied: “No physical disease, but in Qinghe a thoroughbred has been tied for years in a rear stable, a hundred eighty li from Wang Liang and Bole, unable to display its heavenly frame and raise dust. That makes me haggard.” Asked where it was, he answered: “Guan Lu of Pingyuan, courtesy name Gongming, thirty-six. Broad and generous, free of worldly suspicion, he is a hero among gentlemen. In astronomy he matches Gan Gong and Shi Shen; in the Changes, Sima Jizhu; wandering through arts of the Way, he opens spirit endlessly. He holds Mount Jing's uncut jade and a luminous pearl yet is retained as Qinghe's northern-school instructor. This is painful. You wish to attend to hidden talent so an enlightened ruler need not govern alone and exceptional ability not remain blocked. Let him receive answering harmony and display his plumage. He must spread your transformation throughout the Nine Regions.” Stirred, Pei Hui said: “How can this be! In this great province I have found no extraordinary talent to relieve my frustration and think of returning to the capital for discussion. Yet pure and subtle talent lies among the grass! I shall obtain him at once. Do not let the thoroughbred become ordinary or Mount Jing's gem turn to common stone.” He immediately summoned Guan Lu as literary attendant officer. At first meeting they discussed all day without weariness. In great heat, they moved their couches beneath courtyard trees and spoke until dawn. At the second meeting Guan Lu became attendant officer for Julu, at the third administrative aide, at the fourth deputy aide. In the tenth month he was nominated as Flourishing Talent. At farewell Pei Hui said: “Masters of Writing Ding Mi and Deng Yang have statecraft talent but lack precision about principles. Master of Writing He Yan is spiritually subtle, his words ingenious enough to split an autumn hair. Be careful. He says he does not understand nine matters of the Changes and must ask you. Refine their principles before Luoyang.” Guan Lu answered: “If He Yan's ingenuity is verbal attack moving beyond forms, it has not entered spirit. Those entering spirit must pace Heaven's origin, infer yin and yang, explore profound emptiness, and exhaust hidden and manifest, surveying the endless Way without leisure for small words. To arrange Laozi and Zhuangzi alongside lines and images, love subtle debate, and raise ornate language is skill at shooting a target, not splitting autumn hairs. If the nine matters concern ultimate principles, no laborious thought is needed; if yin and yang, I have long studied them. After I leave, on New Year's morning there will be a fierce seasonal wind breaking trees. If it arises from qian, it signifies heavenly authority and will leave no opportunity for pure discussion together.”>

On the twenty-eighth day of the twelfth month, Master of Writing for Personnel He Yan invited Guan Lu. Deng Yang was present. He Yan said: “I hear your hexagram lines are wonderfully subtle. Cast one to tell whether I shall reach the Three Excellencies.” He also asked: “I repeatedly dream of dozens of blue flies settling on my nose and refusing to leave. Why?” Guan Lu answered: “The owl is a despised bird, yet eating mulberries in the forest, ‘it cherishes our good sound.’ My heart is not grass or wood: dare I fail in loyalty? Yuan and Kai assisted Chonghua (Shun) through kindness and harmony; the Duke of Zhou (Ji Dan) assisted King Cheng of Zhou (Ji Song), sitting through night until dawn. Thus their light spread through the six directions and all states were secure. This is the favorable response of practicing the Way, not something divination reveals. Your rank is weighty as mountains and your power like thunder, yet few cherish your virtue and many fear your authority. This is hardly the cautious humanity that brings many blessings. The nose is gen, the mountain at Heaven's center,

“high without danger, preserving rank long. Yet foul blue flies now gather there. Lofty rank can topple; reckless arrogance can perish. Consider the number that harms excess and the term of prosperity and decline. A mountain within earth is Modesty; thunder above Heaven is Great Strength. Modesty takes from abundance to add to scarcity; Great Strength treads only ritual. None who diminish themselves fail to grow bright, none who act wrongly escape injury. Pursue King Wen of Zhou (Ji Chang)'s six lines above and reflect on Father Ni (Confucius)'s judgments and images below. Then the Three Excellencies can be assured and blue flies expelled.” Deng Yang said: “This is an old scholar's commonplace.” Guan Lu replied: “As for ‘old scholars,’ I see those who do not live; as for ‘common talk,’ I see those who do not speak of it” [the answer plays on 生 and 談 and remains difficult]. He Yan said: “We shall meet again after New Year.”

Commentary<A Separate Biography of Guan Lu says: Invited by He Yan, Guan Lu discussed the nine matters of the Changes and clarified all. He Yan said: “Your discourse on yin and yang is unmatched.” Deng Yang asked: “You are said to excel in the Changes, yet your words do not mention its text. Why?” Guan Lu immediately answered: “One good at the Changes does not discuss the Changes.” Smiling, He Yan praised its concise essentiality and requested a hexagram. After Guan Lu cited warnings, He Yan thanked him: “Knowing the subtle beginnings is divine, something the ancients found difficult; expressing sincerity despite slight acquaintance is difficult today. In one meeting you fulfill both. Truly bright virtue is fragrant. Does the Odes not say, ‘I store it in my heart; what day could I forget?’”>

Returning to his lodgings, Guan Lu reported everything to his maternal uncle, who blamed him for excessive bluntness. Guan Lu said: “Speaking to dead men, what is there to fear?” Furious, his uncle called him mad and perverse. On New Year's morning a great northwestern wind filled Heaven with dust. More than ten days later news came that He Yan and Deng Yang had been executed. Only then did his uncle accept him.

Commentary<A Separate Biography of Guan Lu says: His uncle Grandee Xia [personal name not supplied here] asked: “When you saw He Yan and Deng Yang, did they already show ominous influences?” Guan Lu answered: “Meeting doomed men reveals the crossing of spirits; approaching fortunate men reveals sages' search for refined essence. Deng Yang's sinews do not bind his bones or vessels control his flesh. He leans when standing as though without limbs: this is ghostly agitation. He Yan's spirit does not guard its dwelling, blood does not brighten his complexion, essence floats like smoke, and his appearance is withered wood: ghostly obscurity. The agitated are gathered by wind, the obscure burned by fire—natural signs that cannot be hidden.” Later on leave, Governor Pei (Pei Hui) asked: “He Pingshu (He Yan) was renowned for talent. What was he really like?” Guan Lu replied: “His talent was water in a basin: clear where seen, muddy where unseen. His spirit sought breadth but his purpose neglected learning, preventing accomplished talent. Seeking a mountain's form in basin water, he could not obtain it and his understanding became confused. Discussing Laozi and Zhuangzi, he was ingenious and ornate; deriving meanings from the Changes, beautiful but false. Ornament made the Way float, falsehood emptied spirit. Against superior talent he was shallow and his flow ended; against middling talent his essence ranged alone. I consider his talent accomplished little.” Pei Hui said: “Indeed. In repeated discussions of Laozi, Zhuangzi, and the Changes, I felt his language subtler than his principles but could not refute him. Everyone followed and accepted him, deepening confusion. Only your clear words make it bright.”>

Earlier, Guan Lu visited Administrator of Wei Commandery Zhong Yu and discussed the Changes, saying: “Divination can reveal your days of birth and death.” Zhong Yu had his birth date divined, with no error. Astonished, he said: “You are formidable. I entrust death to Heaven, not to you.” He sought no further divination. Asked whether the realm would become peaceful, Guan Lu answered: “Four and nine now fly in Heaven; it is favorable to see a great man. Divine martial power rises, the royal Way shines. Why fear lack of peace?” Zhong Yu did not understand, but after Cao Shuang's execution soon afterward he realized the meaning.

Commentary<A Separate Biography of Guan Lu says: Zhong Yu was pure, free-spirited, and talented. He challenged Guan Lu on more than twenty refined points of the Changes. Guan Lu answered without hesitation, unfolding lines and images with exceptional subtlety. Zhong Yu thanked him. After the accurate birth-date divination, Zhong Yu exclaimed: “Sages move spirit through transformation and link affairs. How can understanding be so great?” Guan Lu replied: “Hidden and manifest share transformation; death and life one Way. The Great Ultimate is vast, ending and beginning again. King Wen of Zhou (Ji Chang)'s shortened life brought no anxiety; Confucius dragging his staff no fear. Since stalk divination has been troubled, exhaust its meaning.” Zhong Yu said: “Life is good, death bad. I cannot equalize sorrow and joy. Leave it to Heaven, not you.” Agricultural administrator at Ye Shi Bao asked Guan Lu: “I hear your fellow native Di Wenyao can become invisible. Is this credible?” Guan Lu answered: “Merely yin and yang's concealment. Obtain the method and the Four Peaks can hide, rivers and seas escape. How much more a seven-chi body within transformation, spreading clouds and mist to hide form and metal and water to erase traces! With complete arts and numbers it is not difficult.” Asked the subtle method, he replied: “Without refinement, things are not divine; without subtlety, numbers are not art. Refinement joins spirit, subtlety meets intelligence. Their minute conjunction can be grasped through nature but hardly discussed. Thus Lu Ban cannot explain his hands or Li Zhu his eyes. Not because words themselves are difficult: Confucius said writing does not exhaust speech because speech is fine, and speech does not exhaust meaning because meaning is subtle. These concern divine subtlety. Consider the whole. The sun rises and carries light ten thousand li, illuminating everything, yet after it enters earth not even a coal's light can be seen. The full moon shines clearly at night for distant sight, but by day is dimmer than a mirror. What hides sun and moon must be yin and yang's numbers, which reach all things. Even birds and beasts transform. How much more humans! Obtaining numbers brings subtlety, spirit brings efficacy. Not only life but death has signs. Du Bo rode fiery energy to display essence, and Peng Sheng used watery transformation to form a body. Thus the living can emerge and enter, the dead appear and hide. Things' vital essence and transformation's wandering spirits make humans and ghosts affect one another through numbers.” Shi Bao asked: “None sees yin and yang more clearly than you. Why not hide yourself?” Guan Lu replied: “Birds love clear heights and do not desire river fish's life; fish love wet depths and would not exchange for wind-riding birds. Nature and allotment differ. I wish to straighten myself to clarify the Way and approach righteousness, regarding numbers as no marvel and arts as no oddity, studying subtle beginnings night and day and diligently reviewing the old. I have no leisure for hidden eccentricity and strange conduct.”>

Administrator of Pingyuan Liu Bin placed a seal bag and pheasant feathers in a vessel and asked Guan Lu to divine them. Guan Lu said: “Square within, round without, five colors forming patterns, containing treasure and preserving trust, revealing insignia when taken out: a seal bag. On a towering peak, a red-bodied bird with black and yellow wings calls without missing dawn: pheasant feathers.” Liu Bin asked why strange events repeatedly frightened people in the official residence. Guan Lu said: “Perhaps the wars at Han's end spilled soldiers' blood over hills, leaving strange shapes at dusk. Your virtue is lofty, and Heaven protects you. Rest in abundant blessings and display your fortunate favor.”

Commentary<A Separate Biography of Guan Lu says: Former administrator Liu Bin, courtesy name Lingyuan, was pure, harmonious, and thoughtful, fond of the Changes but not precise. Meeting Guan Lu, he joyfully said his commentary was nearly finished. Guan Lu replied: “You wish to engage an extraordinary spirit and order the great Way, a season of rich beauty. Yet annotating the Changes is more urgent than water and fire. Their dangers show at once; the clarity or confusion of the Changes extends through ten thousand generations. Settle its spirit before transmitting your bright thought. Listening since dawn, I have heard not one part of the Changes. How can it be annotated? I do not understand why ancient sages placed qian northwest and kun southwest. They image Heaven and Earth, vast divine ruler and parent, covering, bearing, and growing all things without beginning. Why confine them to two positions alongside six trigrams? Qian's judgment says: ‘Great is qian's origin! All things draw their beginning from it, and it governs Heaven.’ Governing means encompassing. Nothing is more honored. How can it have a separate position?” Liu Bin cited the Appended Statements and his commentary's arguments but missed the essentials. Guan Lu challenged each and exhausted them: “Qian and kun are the Changes' ancestors and transformation's source. Your uncertainty over clarity and confusion leaves no spirit and may not fit commentary.” He expounded the Eight Trigrams and the essence of lines and images, broad arguments linking transformations. What Liu Bin understood he called subtle, what he did not divine. He said: “For eight years I have labored without rest on a commentary. Your highest discourse proves my talent insufficient. I do not begrudge the work and gladly accept your refined words. Now I can rest at ease.” Wishing to learn concealed-object divination, he was told: “Having emptied your spirit on commentary, stop thought on numinous stalks too. They are the bright numbers of the Two Powers and hidden contract of yin and yang. Applied to the Way they settle the realm's fortune; applied as art they encompass great and small. Subtle things cannot be treated lightly.” Liu Bin said he had sought merely a beginning in the Changes' nearer numbers, but now saw no reason to pursue it. He kept Guan Lu five days, neglecting official business for discussion: “I often discuss the Changes, Laozi, and Zhuangzi with He Pingshu (He Yan). In ranging spirit through transformation, clear like metal and water and rich like mountain forests, he is no match for you.” Asked again about residence anomalies, Guan Lu said: “Pingyuan's name comes from its plains. Its hills have no trees or stone and lie naturally with the earth. Holding yin, they cannot release clouds; holding yang, they cannot stir wind. Though weak, these influences have small spirits. Untrue spirits gather wicked things, like seeking like, and become groups of specters. Or Han's final wars stained hills with soldiers' blood, making strong souls affect one another in unpredictable transformations, hence strange forms at dusk. Yu of Xia, though enlightened, did not marvel at the yellow dragon; King Wu of Zhou (Ji Fa) trusted the time and was not confused by a violent wind. Your lofty virtue need not fear malign spirits. Heaven protects you, and nothing is unfavorable. Rest in blessings to display your fortunate favor.” Liu Bin said this seemed near the principle, since anomalies brought drums and horns or shapes of bows and swords. The spirits of earthen hills and souls like Boyou's could indeed combine and intrude upon bright spiritual order. He asked whether “firm vigor and substantial sincerity, radiance renewed daily” were the same. Guan Lu said: “Different names. Morning is hui, radiance; noon is guang, light.” Appreciations of the Lords of Jin says: Liu Bin was originally named Yan, changed to avoid Jin's crown prince's naming taboo. He rose to Coachman to the Crown Prince. His sons were Liu Cui, courtesy name Chungu (純嘏), Palace Attendant; Liu Hong, courtesy name Zhonggu (終嘏), Minister of Ceremonies; and Liu Han, courtesy name Zhonggu (仲嘏), Grandee of the Imperial Household. Pure and unassuming, Liu Han had refined discernment and ranked next to Yue Guang in fame. Liu Hong's sons were Liu Xian, Inspector of Xu Province, and Liu Dan, Internal Administrator of Jinling. Liu Dan's son Liu Hui, courtesy name Zhenchang, was Intendant of Danyang and an eminent gentleman of the restored Jin.>

Magistrate of Qinghe Xu Jilong sent men hunting and asked Guan Lu what they would obtain. He replied: “A small beast, not an edible bird. Though with claws and teeth, small and weak; though patterned, its markings subdued. Neither tiger nor pheasant, its name is wildcat.” The hunters returned at dusk exactly so. Xu Jilong placed thirteen kinds of objects in a large chest. Guan Lu said: “Thirteen things lie jumbled within.” Beginning with a chicken's egg and then silkworm pupae, he named each, only taking one comb for another type of comb [梳 versus 枇 in the source].

Commentary<A Separate Biography of Guan Lu says: Xu Jilong, courtesy name Kaiming, was talented and quick. Discussing dragons raising clouds and tigers summoning valley winds, he argued that the Fire Star was dragon and Shen tiger: their rising brought clouds and wind through yin and yang, not actual dragons and tigers. Guan Lu answered: “Debate must establish its basis before seeking principle. Wrong principle misdirects judgment, the source of honor or shame. If Shen were tiger, the valley wind would instead be cold frost wind, not east wind. The dragon is yang essence concealed in yin; hidden spirit reaches above and harmonious energy stirs it, raising clouds. The tiger is yin essence dwelling in yang, roaring by trees and moving the xun forest. The two influences respond and move wind. Like a magnet attracting iron, unseen spirit brings metal through response. Dragons can hide and fly, tigers transform in pattern: why doubt their summoning wind and cloud?” Xu Jilong objected that a dragon's pool was no larger than a well, a tiger's cry reached only a hundred paces, so shallow form and energy could not reach clouds and east wind. Guan Lu replied: “Yin and yang mirrors fit in the hand, yet draw the sun's fire above and moon's water below, smoke and vapor gathering in an instant. If essences respond, suspended celestial images answer the two mirrors; otherwise two women dwelling together cannot share purpose. Nature's Way has no near or far.” Asked why warfare made cocks and pheasants cry first and whether only they gave signs, he answered: “Great men's affairs respond in Heaven through sun, moon, and stars; war and people's anxiety in earthly things, mountains, forests, birds, and beasts. The cock belongs to dui, metal is war's essence; the pheasant belongs to li, beasts to martial spirit. Thus Venus shines and cocks cry; Mars moves and pheasants startle, each responding to numbers. War's spiritual Way is distributed through the Six Jia, whose movement gives varying signs. Thus an ox pulling Jin's funeral carriage lowed and a western army indeed came; Hongjia's stone drum sounded and war followed. Signs are not confined to cocks and pheasants.” Xu Jilong asked whether Shi Kuang's explanation of a speaking stone in Jin, in Duke Zhao of Lu (Ji Chou)'s eighth year, was sound: untimely undertakings stir popular resentment until speechless things speak. Guan Lu said: “Duke Ping of Jin (Ji Biao) was extravagant, embellishing palaces, cutting forests, and breaking stone and metal. Exhausted people's resentment reached mountains and marshes. Spirit's pain and human response acted together; metal and stone share energy, and dui is mouth and tongue, so a speaking anomaly stirred in the numinous stone. The Commentary says that slighting the people and adorning walls makes metal fail to submit to working. This is it.” Admiring him, Xu Jilong kept him several days. After the hunting prediction succeeded, he said: “Though wonderful, you cannot know many concealed objects. How obtain them all?” Guan Lu replied: “I join spirit with Heaven and Earth, commune through stalks and shells, embrace sun and moon in obscurity, exhaust transformation, and see what has not happened. How could nearby objects hide?” Xu Jilong laughed: “Not modest, and you may soon be confounded.” Guan Lu said: “You do not yet understand modest words. How discuss the Way? Heaven and Earth mean qian and kun; stalks and shells mean divination numbers; sun and moon mean li and kan; transformations mean yin and yang lines; obscurity is spiritual change's source; the not-yet is what precedes hidden things. All are the Changes' framework. Where is my immodesty?” Xu Jilong then used thirteen objects to defeat him, but he identified all. Xu Jilong sighed: “The creator is sage, the transmitter discerning. Is this what it means?”>

Traveling west with the army, Guan Lu passed beneath Guanqiu Jian's grave [as named here; the prediction's chronology requires checking], leaned against a tree, and chanted sadly. Asked why, he said: “Though trees flourish, no lasting form remains; though stele and eulogy are fine, no descendants will guard them. The Dark Warrior hides its head, Azure Dragon lacks feet, White Tiger holds a corpse, Vermilion Bird cries. With all four dangers present, the clan should be destroyed. Within two years the response will come.” It happened as he said. Later on leave he visited Administrator Ni of Qinghe [personal name not supplied here]. During drought, Ni asked when rain would fall. Guan Lu said: “Tonight.” The day was clear and dry, without sign. Officials present disbelieved. At the first watch, stars and moon vanished, wind and cloud rose, and abundant rain fell. Ni treated him grandly and they rejoiced.

Commentary<A Separate Biography of Guan Lu says: After Guan Lu fixed the rain time, Ni still doubted. Guan Lu said: “Creation is divine, swift without haste and arriving without movement. The sixteenth is renzi and the Man day. Water energy already lies in Bi; its release stirs at mao and chen, a certain response. Yesterday Heaven summoned the Five Planets, proclaimed stellar commands through Eastern Well and Southern Winnowing Basket to call Thunder Lord, Lightning Mother, Wind Earl, and Rain Master. Mountains release yin, rivers stir essence, the celestial river sends moisture, dragons hold spirit, vermilion lightning flashes through darkness, thunder breathes rain, and valley winds join the six directions. In a cough and spit, all things take flowing form. Heaven has fixed times, the Way its nature. This is not difficult.” Ni said the discourse was high and belief scant. He kept Guan Lu and invited his assistants and Qinghe's magistrate: if rain came, two hundred jin of calf meat would be served; if not, Guan Lu must stay ten days. Guan Lu remarked on the expense. Near dusk no cloud appeared and everyone laughed. He said: “The Youngest Daughter's faint wind is in the trees and yin birds call together. The Youngest Son's wind will arise and birds fly together. The response has arrived.” Soon gen wind and calling birds came. Before sunset mountain-like clouds rose southeast. After dusk thunder shook Heaven. At the first watch, stars and moon disappeared, wind and cloud rose, dark energy closed on four sides, and rain poured like a river. Ni teased: “An accidental hit, not divinity.” Guan Lu replied: “To hit Heaven's appointed time by accident—is that not skillful?”>

In the second year of Zhengyuan, Guan Lu's younger brother Guan Chen asked: “The General-in-Chief treats you generously. May wealth and rank be expected?” Guan Lu sighed: “I know my allotted position. Heaven gave me talent and understanding but not long life. At forty-seven or forty-eight, I fear I shall not see daughters married or sons take wives. If I escape this, I should like to be Magistrate of Luoyang, making people leave lost goods untouched and alarm drums silent. But I fear going to Mount Tai to govern ghosts instead of living people!” Asked why, he said: “My forehead lacks a life-bone, eyes guarding essence, nose a supporting bridge, feet heavenly roots, back the Three Jia, and abdomen the Three Ren. All show short life. My birth sign is yin, and I was born at night during a lunar eclipse. Heaven has fixed numbers that cannot be concealed; people simply do not know. I have read the approaching deaths of over a hundred men with almost no error.” In the eighth month he became Assistant Minister Steward. He died the next second month, aged forty-eight.

Commentary<A Separate Biography of Guan Lu says: With bright talent he met a flourishing time, when fame and influence blazed like fire and swift wind. Men in power attached themselves like branches and leaves. Guests gathered like clouds; all, many or few, received food, high or low ceremonial courtesy. The capital's crowds sought not merely reputation and power but cherished his virtue. Had he not died young, his glory would have exceeded prediction. His brother Guan Chen wished to learn divination and astronomy. Guan Lu said: “You cannot be taught. Only utmost refinement sees the numbers, utmost subtlety its Way. The Classic of Filial Piety, Odes, and Analects suffice for the Three Excellencies. You need not know this.” Guan Chen stopped. None of the descendants could transmit the art. Guan Chen's account says: “Wei and Jin gentlemen, seeing my brother's divine arts and accurate predictions, thought he possessed secret books and image-and-jia calculations. Yet his books were only more than thirty scrolls of the Forest of Changes, wind divination, bird calls, and stellar observation, common to everyone. Alone in the Minister Steward's residence, without family, he died, and curiosity-seekers who did not mourn stole his books. Only the Forest of Changes, wind, and bird-call books came home. There are more than a hundred schools of technical calculation and thousands of scrolls. Books are not scarce. Few become renowned because they lack talent, not books. Governor Pei Hui of Ji Province, Masters of Writing He Yan and Deng Yang, Minister of Ceremonies Liu of our home region, and the Yingchuan brothers [the grouping of this phrase is clarified and questioned below] all accepted that, endowed with heavenly talent, once he reached the source of yin and yang and fortune, following the stream was easy. He said conversation with these five cleared his spirit until he had no time for sleep; with lesser men he nearly wished to sleep in daylight. He desired nothing contemporary but wished to ascend the spiritual terrace with Zi Shen of Lu, Bi Zao of Zheng, Bu Yan of Jin, Zi Wei of Song, Gan Gong of Chu, and Shi Shen of Wei, open divine charts, pace the Three Luminaries, clarify anomalies, and resolve doubts through stalks and shells. Then he would have no regret. Though ignorant, through brotherly kinship I often discussed with him. In distinguishing people, analyzing good and bad, explaining immediate meanings, and judging right and wrong, he was clumsy rather than skillful. But expounding ancient rulers and Fu Xi, spreading King Wen of Zhou (Ji Chang) and Confucius's words, ranging among the Five Planets and ordering the Three Measures, his overflowing speech gathered subtle words like wind. It was like looking up at a wild goose vanishing in the distance or down into a deep stream where essence disappears. Press him with objections, and one lost the beginning; seek instruction, and confusion followed. All clenched wrists and struck fingers, sighing after the vanishing sound. Jing Fang, though skilled in divination and wind pitches, could not avoid disaster; Guan Lu knew he would die at forty-eight. Their discernment differed. Jing Fang saw the slanderers and heard their fly-like voices, remonstrated unsuccessfully, yet continued public agitation. Guan Lu lived at Wei and Jin's transition, hiding wisdom in simplicity and expanding or withdrawing at the proper time. His subtlety was not demanded, his apparent foolishness not discarded. Their knowledge of beginnings was far apart. Jing Fang failed to assess the ruler above or avoid flatterers below, wishing through astronomy and the Great Plan to benefit state and self. Unable to act in distress, he fell to great punishment: leftover wisdom of a dried tortoise, last light of an oily candle—how sad! People often class my brother with Jing Fang. I dare not agree. In observing stars and settling fortune, never missing a year for distant predictions or a day for near ones, even Gan Gong and Shi Shen did not surpass him. In identifying concealed objects swiftly, Dongfang Shuo did not exceed him. In reading bones, form, and complexion to know rank, life, and death, Xu Fu and Tang Ju did not surpass him. In examining wind, subtle signs, and bird calls, he was extraordinary in an age. Had he become a high minister, his benefits flowed in an enlightened age, and his brilliance been recorded, with all secret verifications and words preserved, later followers of the Way would believe and value him, while others doubted and marveled. Belief would recognize subtlety exceeding ordinary reality; subtlety joining spirit leaves no doubt. I regret that his talent was long and life short, his Way honored yet his time lowly, worthy intimates far away, and no good historian made him known. His humble brother pursues the record, dark-minded and distant from events. Of his divinations, though I do not know the original hexagrams, I gathered remnants, preserving two-tenths. Of astronomy, Wei and Jin's rise and decline, the Five Cycles, wars, and anomalies, less than one-tenth survives. Without a source how make a river, without roots how spread foliage? Autumn chrysanthemums can be gathered but do not match spring flowers. Writing, I feel grief and shame. May later gentlemen seek the meaning with superior understanding. When Meng, later Inspector of Jing Province, was agricultural administrator at Lieren, he asked which hexagram let Dongfang Shuo identify a house gecko and lizard. My brother set the hexagram and generated images, interweaving explanations and subtle meanings through transformation, meeting at chen and si and distinguishing dragon and snake, each with reason. Afterward Meng sighed: ‘Your discourse makes my spirit leap almost into flight. How vast it is!’” I, your servant Pei Songzhi, observe: Guan Chen's “Minister of Ceremonies Liu of our home region” means Liu Shi (劉寔). Liu Shi was Minister of Ceremonies when Guan Chen wrote; “Yingchuan” refers to Liu Shi's younger brother Liu Zhi (劉智). Both were renowned for Confucian learning but not eloquence. Accounts of the Age calls Liu Shi widely argumentative, yet still insufficient to rank with Pei Hui and He Yan. Moreover, Guan Lu said his birth sign was yin, implying birth in Jian'an's fifteenth year. In Zhengshi's ninth year he should have been thirty-nine, but the biography says thirty-six; dying in Zhengyuan's third year he should have been forty-seven, yet it says forty-eight. These do not correspond. Recently Yan Xubo, personal name Zuan, understood subtle things comprehensively and had a good historian's manner. To supplement missing accounts, I record what I heard, received from elders and earlier worthies and sufficiently trustworthy, hoping to escape falsehood. He received this from Minister Liu, mentioned in Guan Chen's biography: “Guan Lu first became known by divining a neighbor woman's missing ox. He said it was within a blocked wall to the west, its head hanging upward. Told to search among tombs, she indeed found it. Thinking he had hidden it, she reported him. Official investigation showed he knew through art, and Governor Pei Hui heard of him.” He also said: “A commoner's wife went missing. Guan Lu told him next morning to wait at Dongyang's gate, seize a pig carrier, and fight him. Following this, the pig escaped and both pursued. It entered a house and broke a jar, from which the woman emerged.” Minister Liu knew many such cases, of which Guan Chen recorded only one or two tenths. He called Guan Chen merely talent fit for nomination as Filial and Incorrupt. Palace Secretariat clerk Ji Xuanlong, of Guan Lu's home region, said: “In country residence Guan Lu visited a distant neighbor troubled by recurring fires. Divining, he told him to wait next day on the southern road for a scholar in an angular headcloth, driving a black ox and old cart. Detain him with a host's hospitality; he can stop it. The host obeyed. The scholar urgently wished to leave but was kept overnight. Uneasy and suspecting a plot, when the host retired he took a knife outside and stood half-asleep between woodpiles. A small beast-like creature came holding fire and blowing it. Startled, he struck and cut it in half at the waist. It was a fox. No more fires followed.” Former Administrator of Changguang Chen Chengyou received this orally from Colonel of the City Gates Hua Changjun: “When his father governed Qinghe and summoned Guan Lu, Hua Changjun knew him from youth. Later, as a fellow native, he showed him greater kindness and often shared his carriage, learning the affairs fully. Important verifications numbered three times the biography's account. Guan Chen lacked talent, was much younger, and often stayed in the country, so his record was less detailed. He served as provincial registrar and divisional attendant officer and died early in Taikang.” Hua Changjun also said: “Guan Lu's divinations did not all succeed, but seven or eight in ten. Asked why, he said the principles did not err, but questioners sometimes failed to state the facts fully. Hua's wife, daughter of the late Wei Minister of Works Lord Lu of Zhuo (Lu Yu), suffered illness for years. The family lived at Nanchan Lane beneath the western wall, with three stables southeast. Guan Lu predicted a healer from the east claiming ability should be allowed to try. Soon a groom from the southern campaigning stables, about to become an armored soldier, came to Lord Lu (Lu Yu), claiming he could treat the young lady. Lu Yu petitioned to retain him and sent his son to accompany him to the Hua household. Powder first and pills afterward soon worked. The groom was removed from the stable rolls and assigned to the Imperial Medical Service. While Guan Lu lived with his father at Licao, a colony farmer caught a deer. Returning in the morning, he found hair and blood where someone had taken it and came to the stables. Guan Lu divined: ‘The thief is the third household in your eastern lane. Go before the gate when no one is there, lift the seventh rafter at the east end of the pounding shed, and hide a tile beneath it. By tomorrow's meal it will be returned.’ That night the thief's father had headache, high fever, and severe distress and also sought divination. Guan Lu disclosed the haunting cause and the thief confessed. He ordered the hide and meat returned to the original place so the illness would heal, secretly told the owner to retrieve them, and had him lift the rafter and remove the tile. The father recovered. Another clerk within the commandant's administration lost something. Guan Lu told him next morning to watch outside the office gate and, meeting a certain man, point at Heaven and earth and raise his hands in four directions. He would recover it. By evening it was indeed found in its former place.”>

Appraisal: Hua Tuo's medical diagnosis, Du Kui's music, Zhu Jianping's reading of appearance, Zhou Xuan's dream interpretation, and Guan Lu's divination were all profoundly subtle special skills and extraordinary arts. Historian Sima Qian wrote biographies of Bian Que, the Granary Master (Chunyu Yi), and diviners to broaden unusual knowledge and display remarkable affairs. Thus these accounts are preserved here.