Witness the Early Han Dynasty's blend of mystical occurrences, Emperor Wu's pursuit of immortality, and the extraordinary talents of its people.
During the impoverished days of Emperor Gaozu of Han, Liu Bang’s father wore a three-foot-long sword adorned with inscriptions that were difficult to decipher. It was speculated that these inscriptions might have originated from the time of King Wu Ding of the Shang Dynasty when he campaigned against the Guifang tribe. He once ventured into the mountains of Feng and Pei, where he encountered a metalworker in a deep valley. Emperor Gaozu sat down beside the craftsman and asked, “What kind of weapon are you forging?” The craftsman smiled and replied, “I am forging a sword for the Emperor. Please, do not let this secret out!” Emperor Gaozu considered it a mere jest and didn’t doubt the craftsman’s words. The swordsmith continued, “The iron sword I am currently forging, once sharpened on a whetstone, will be extraordinarily sharp. However, if I could obtain your waist-worn dagger and melt it down together with the iron, I could craft a divine sword. With this sword, you can pacify the realm, and celestial deities will descend to assist in governing the country. It will also eradicate Xiang Yu, Chen Sheng, and Hu Hai completely. As of now, the Wood Virtue has declined, and the Fire Virtue is on the rise, signaling extraordinary times.” Emperor Gaozu replied, “My dagger is known as a dirk. Its sharpness is unparalleled, capable of cutting through serpents and dragons in water, slaying tigers and rhinoceroses on land, and keeping all manner of ghosts and spirits at bay. When used to cut jade or engrave metals, its edge remains unwavering.” The craftsman said, “Even with the exceptional swordsmithing skills of someone like Ou Ye, if we do not melt down your dirk to forge the sword, and instead use ordinary whetstones from Yuedi, it will still be nothing more than an average weapon.”
Emperor Gaozu then removed the dirk from his waist and threw it into the furnace. Soon, smoke billowed, flames soared into the sky, and even the sun dimmed. After the sacred sword was forged, they slaughtered pigs, cattle, and sheep as offerings, anointed the sword with the blood of the three sacrificial animals, and prayed to the deities. The swordsmith asked Emperor Gaozu when he had obtained this dirk. Emperor Gaozu replied, “During the reign of King Zhao of Qin, one day I encountered a commoner in the countryside. He handed it to me on a country path, claiming it was a mystical relic from the Yin and Shang eras, passed down through generations, with ancient inscriptions detailing the dirk’s forging year and month.” After the sword was completed, the craftsman carefully observed it and found that the inscriptions on the dirk were still intact, confirming Emperor Gaozu’s earlier account. The swordsmith then presented the sword to Emperor Gaozu. Later, Emperor Gaozu bestowed the sacred sword upon Han Gaozu Liu Bang, who wore it for many years and used it to defeat Xiang Yu, Chen Sheng, and Hu Hai. After unifying the realm, Empress Lü Hou stored the sword in the imperial treasury. The guardians of the treasury often witnessed white clouds floating outside the treasury, resembling dragons and serpents. Consequently, Empress Lü renamed the treasury as the “Lingjin Treasury.” However, when the Lü clan came to power and held absolute control, this white cloud phenomenon disappeared. When Emperor Hui of Han ascended the throne, he used this treasury to store imperial weapons and renamed it the “Lingjin Inner Palace.”
Xiao Qi Lu said: The origin of all things takes on countless forms, and the paths of transformation are not singular. The intuitive resonance among these changes does not follow a set pattern either. As for the prophecies recorded in oracles and astrological books, they can all find confirmation in past historical events. Folk songs and local legends can also be verified by future facts. When examining diagrams and consulting ancient texts, there is often a systematic arrangement. By observing the predictions of craftsmen, one can speculate on the far-reaching effects of these fantastical statements. Liu Bang’s three-foot sword corresponds to the unity of Heaven (one) and Earth (two), thus three represents the yang aspect, aligning with the sacred virtue of Heaven and Earth. According to the “Hooking Life Decree,” it is said, “Xiao He is the Maostar incarnate, while Xiang Yu, Chen Sheng, and Hu Hai are the Three Rogues.” The Zhou dynasty symbolizes the Wood element, and the Han dynasty aligns with the Fire element, so perhaps these are also signs of such portents!
In the second year of Emperor Hui of the Han Dynasty (193 BC), there was nationwide praise for the uniformity of cultural artifacts such as standardized chariots and written scripts. The entire nation enjoyed peace, and warfare came to a halt. People from distant lands and foreign countries arrived at the imperial court bearing tributes, and they communicated through intermediaries and translators. At that time, there was a Daoist named Han Zhi, a descendant of the Daoist Han Zhong. He had crossed the great sea to reach the Han court, claiming to be an envoy of the East Sea God. He had heard of the benevolent rule of Emperor Hui of Han, and out of respect and sincerity, he came to the Han court. There was also a place known as the Eastern Extremity, far beyond the land of Fusang, where emissaries from the Ni Li kingdom came to pay their respects. The people of Ni Li were four feet tall, with two horn-like protrusions on their heads. Their teeth protruded outside their lips, and from birth, they had fine, divine hairs covering their bodies, serving as their clothing. They lived in deep caves and had extraordinarily long lifespans beyond measure. Emperor Hui of Han said, “Daoist Han Zhi is proficient in the language of distant lands. Please ask about the lifespan of the people of Ni Li and the events spanning their generations.” Han Zhi translated the words of the Ni Li people and replied, “Time passes in a continuous cycle, and the lives and deaths of people succeed one another, like drifting dust or gentle rain. Their existence and demise cannot be quantified.” Emperor Hui of Han then inquired, “Can you tell me about the era before Nüwa?” Han Zhi conveyed the answer, saying, “In the era before Nüwa, the winds and rains were harmonious in all directions, and the four seasons followed a regulated pattern. They managed the operation of all things in the world without the need for force or appeasement.”
Emperor Hui of Han then inquired about the history before the era of the Fire-Starting Man (Chu Shi Ren). Han Zhi conveyed the response, saying, “Since the Fire-Starting Man invented drilling wood to create fire and transformed the unpleasantness of raw meat into a more palatable form, the elderly have been loving, and the youth have been filial. However, since the time of Xuanyuan (the Yellow Emperor), the world has become tumultuous and unstable, marked by mutual killings. Social customs have become frivolous and extravagant, and societal order has started to fall into chaos and turmoil. People have cast aside propriety and indulged in lust and debauchery through song, dance, and the company of women. The accumulated virtues of generations have become shallow and reversed, and the simple and honest customs and traditions have been lost.” Han Zhi conveyed the Ni Li emissaries’ response to Emperor Hui of Han. The emperor remarked, “The dim and distant past is too remote. It’s challenging to express these insights unless one is in communion with divine beings and possesses a deep understanding of the principles.” After this incident, Han Zhi withdrew from public life, and his whereabouts became unknown. Emperor Hui of Han ordered the construction of an altar for immortals north of Chang’an city, naming it “Han Shrine.” There is a saying, “The deity of the Cold resides in the north of the city.” According to the “Spring and Autumn Annals,” offerings were made to the deity of the Cold. The terms “Han” and “Cold” share a similar pronunciation, so the correct name is undoubtedly “Han Shrine.” In the second year of Emperor Hui of Han (193 BC), the emperor issued a decree to summon one hundred palace maids, ten thousand patterned silk fabrics, and ten large ships to send off the Ni Li kingdom’s emissaries. He also ordered the reduction or forgiveness of penalties for criminals.
Emperor Wu of the Han Dynasty missed his deceased consort, Lady Li, dearly, but they could never meet again. At that time, the Kunming Lake had just been excavated, and Emperor Wu rode on a boat shaped like a flying bird, leisurely cruising in the lake. He composed a song and had the palace ladies sing it. The sun was already slanting in the western sky, and a cool breeze gently rippled across the water. The songbirds sang melodiously. In this moment, Emperor Wu recited this song, “Silken sleeves flutter silently in the wind, jade steps covered in dust. Empty chambers are cold and lonely, leaves fall by tightly closed gates. Gazing at that beautiful lady, how can I meet with you? My emotions intertwine, and my heart remains restless.” Emperor Wu listened to the songstress’s singing, and a profound sorrow overcame him. He felt troubled and overwhelmed by grief, so he ordered the attendants to light a dragon oil lamp, illuminating the entire cabin. However, his sorrow only grew more unbearable. Observing the emperor’s melancholy, the attendants offered him a fine wine from Hongliang along with wine vessels made of patterned conch shells, which were from the country of Poqi. The wine was produced in Hongliang County, which was under the jurisdiction of the Right Fufeng Commandery. It wasn’t until the reign of Emperor Ai of Han that the county’s name was abolished. Later, people in the southern regions adopted this method of brewing wine. The saying “Yunyang produces fine wine” nowadays is likely due to the similar-sounding names “Hongliang” and “Yunyang” being confused. After drinking three cups of wine, Emperor Wu’s countenance gradually brightened, and his mood became more cheerful. He then ordered the songstress to come forward and serve him.
Emperor Wu of Han rested in the Yanliang Chamber, lying on his bed, where he dreamt of Lady Li presenting him with a type of fragrant herb called “Hengwu.” Startled, he awoke from his dream and sat up, but the scent of Hengwu still lingered on his bedding. Months passed, and the fragrance had not dissipated. Emperor Wu missed Lady Li even more and hoped to see her in his dreams again, but eventually, it never occurred. Tears welled up in Emperor Wu’s eyes, soaking his seat, so he renamed the Yanliang Chamber to the “Chamber of Lingering Fragrance Dreams.” Originally, Emperor Wu held a special affection for Lady Li, and after her passing, he constantly longed to meet her in his dreams, sometimes even yearning to encounter her during the day. His deep sorrow and exhaustion due to his yearning for Lady Li deeply disturbed the concubines in the palace. Later, Emperor Wu summoned Li Shaojun and said, “I miss Lady Li very much. Can you make me see her?” Li Shaojun replied, “You can see her from a distance but not be together in the same tent.” Wu Di said, “Just seeing her once will be enough. Please bring her.” Li Shaojun explained, “There is a kind of hidden sapphire stone in the deep sea, which is deep blue and light as a feather. It is hot when the weather is cold and cool when the weather is hot. Carving a human figure from this stone, its wisdom is no different from a real person. If we bring this stone statue back, Lady Li will also come. This stone statue can convey human language, but it has no human breath, which is why it is known as a divine object.”
Emperor Wu asked, “Is this stone statue obtainable?” Li Shaojun replied, “I hope Your Majesty will provide me with a hundred luxurious boats and a thousand powerful men, all capable of floating on water and climbing trees. I will ensure they are proficient in the Dao arts and grant them the elixir of immortality.” So, Li Shaojun led the boats to the hidden sea, and it took ten years for him to return. Some of the people who had gone with Li Shaojun to the hidden sea ascended to become immortals and never returned, while others assumed different forms, pretending to be dead. Only four or five people returned. After obtaining the hidden sapphire stone, Emperor Wu immediately ordered craftsmen to carve a statue in the likeness of Lady Li according to the original drawing. Once it was carved, Li Shaojun placed the stone statue inside a tent made of gauze, just like Lady Li was alive. Emperor Wu was overjoyed and asked Li Shaojun, “Can I get closer to her?” Li Shaojun said, “This is like a dream in the middle of the night; how can it appear before your eyes during the day? This stone is poisonous and is meant for distant viewing, not for approaching. Your Majesty, please do not be easily enchanted by this supernatural object!” Emperor Wu heeded Li Shaojun’s advice. After viewing Lady Li’s stone statue, Li Shaojun had it ground into powder and made into pills, which Emperor Wu consumed. From then on, Emperor Wu no longer wished to dream of Lady Li. Later, Emperor Wu built the Lingmeng Terrace and offered annual sacrifices to Lady Li.
In the first year of Emperor Wu of the Han Dynasty’s Yuanfeng era (110 BC), the Fuxin Kingdom presented Lanjin mud as tribute. This gold mud was sourced from a hot spring where, during the peak of summer, the spring’s water frequently boiled and erupted like scalding water and fierce flames, frightening away even the flying birds. People from the Fuxin Kingdom often saw individuals by the water refining this gold mud to create various objects. The gold mud had a texture like loose mud and a color akin to top-grade gold. After multiple smeltings, its color would turn white, emitting a shine resembling silver, hence the term “silver candle.” People frequently used this gold mud to seal various documents, wooden boxes, and palace gates throughout the land. Once coated with this gold mud, evil spirits dared not trespass. During the Han Dynasty, high-ranking generals embarking on military campaigns and envoys traveling to distant lands mostly used this gold mud to seal documents and affix their seals. Wei Qing, Zhang Qian, Su Wu, and Fu Jiezi used such gold mud seals when embarking on their expeditions or diplomatic missions. However, after the passing of Emperor Wu of the Han Dynasty, this type of gold mud ceased to be used.
To the south of Rinnan Commandery, there is an area known as “Lewd Spring.” It is said that the water there flows from underground, converging to form deep waters, hence the name “Lewd Spring.” It is rumored that the water here is sweet and delicious, and drinking it makes both men and women indulge in lascivious behavior. In shallower parts of the Lewd Spring, only a wine cup can float, and people can wade across by lifting their clothes. In wider and deeper areas, two boats can travel downstream or upstream together, following the winding watercourse. The sound of the water from the Lewd Spring, as it strikes the rocks, resembles the sounds of people’s merry songs and laughter. Those who hear it are easily swayed by their desires, hence the name “Lewd Spring.” At that time, some wild ducks and geese with golden feathers would fly and play in groups over the water flow on the sands. Bird catchers captured one of them and were astonished to find that it was a real golden duck. When Qin Shi Huang’s Li Shan Mausoleum was looted in the past, a person walking in the mountains saw a golden duck flying south and landing on the Lewd Spring. Later, during the reign of Sun Hao of Eastern Wu in the first year of Baoding (266 AD), Zhang Shan was appointed as the Administrator of Rinnan Commandery. In Rinnan Commandery, someone captured a golden wild duck and presented it to Zhang Shan. With his extensive knowledge, Zhang Shan investigated the golden duck’s casting date and discovered that it was from Qin Shi Huang’s mausoleum.
In the past, Qin Shi Huang constructed his own tomb, collecting rare treasures from all over the world. He buried workers alive, placed the treasures from distant foreign lands in the tomb, and created shapes resembling rivers, seas, large rivers, small rivers, as well as various mountains inside the tomb. He used sandalwood and rosewood to make boats and oars, and cast wild ducks and geese in gold and silver. He used glass and various precious stones to create turtles and fish. In the sea within the tomb, he carved jade elephants and jade whales, and they held fire-igniting pearls in their mouths to serve as stars, replacing candles. The light from these fire-igniting pearls inside the tomb would shine outside, creating a marvelous and grand spectacle. The workers who were buried alive in the tomb did not die when the tomb was later looted. They had carved stones into statues of dragons, phoenixes, and immortals in the tomb. They also created stone tablets and inscribed them with inscriptions, poems, and praises. During the early years of the Han Dynasty, when this tomb was excavated, archaeologists examined various historical records but found no mention of the carving of immortals, dragons, or phoenixes. It was then discovered that these stone statues were made by the workers who had been buried alive. Subsequently, people transcribed the inscriptions on these stone tablets, which mostly contained resentful words about the cruelty of King Qin, and they became known as “Resentment Inscriptions.” Sima Qian’s “Records of the Grand Historian” briefly mentions this event.
Dong Yan often rested in the Yanqing Chamber, where the bed was made of stone with intricate patterns, resembling colorful silk fabric. This lightweight stone was from the Zhizhi Kingdom. Over the bed, there hung curtains adorned with purple glass pendants, and in front of the bed, there was a screen decorated with fire-igniting pearls. Lamps and candles fueled by sesame oil were placed around the room. There were also plates made of purple jade, crafted in the shape of coiled dragons, embellished with various gemstones. One day, a servant stood outside the door to fan and cool Dong Yan. He remarked, “Does jade need to be fanned to become cool?” The servant, curious, put down the fan and reached out to touch, only to discover a screen in front. Dong Yan also used top-quality jade to create a plate, filled it with ice, and placed it on his lap. The jade plate was as smooth and transparent as the ice. The servant, thinking that there was no plate beneath the ice and fearing it would wet the bedding, brushed away the ice along with the plate. As a result, the jade plate and the ice shattered. Dong Yan took these mishaps in good humor. This type of jade was presented as tribute from the Qiantu Kingdom. Emperor Wu of the Han Dynasty gifted it to Dong Yan. During the reigns of Emperors Ai and Ping of Han, many households still possessed such plates, but most of them had already become damaged. However, during Wang Mang’s rule, it became increasingly rare to find these plates.
In the second year of the Taichu era (103 BC) during the reign of Emperor Wu of the Han Dynasty, the Great Yuezhi Kingdom presented a chicken with two heads, four legs, and one tail. When it crowed, both mouths crowed simultaneously. Emperor Wu placed this chicken in the Ganquan Palace and allowed it to mate with other chickens, hoping to hatch chickens that wouldn’t crow. However, court officials pointed out, “The Book of Oaths in the Shang Shu states: ‘The hen does not announce the dawn.’ It also says: ‘When the hen crows at dawn, it signifies a decline in the household.’ Now, if the roosters don’t crow, it is not an auspicious sign.” Consequently, Emperor Wu ordered the chicken to be returned to the Yuezhi Kingdom in the Western Regions. As the chicken was being taken back, when it reached the western gate, it turned its head and gazed mournfully towards the Han Palace, crying incessantly. This led to a folk song that said, “In the 210th year of the founding of the Han Dynasty, chickens do not crow, dogs do not bark. The palace is overgrown with thorns, and chaos abounds. Nine tigers will surely contend for the throne.” When Wang Mang usurped power, he appointed nine generals, each with a tiger as their emblem. Since then, death and turmoil plagued the nation for years, and the palace was filled with wild grass and thorns. Ordinary people could no longer hear the crowing of chickens or the barking of dogs. It is said that this particular chicken had not even reached the Yuezhi Kingdom when it flew up to the Milky Way. Its crowing sounded like that of a kun, and it soared among the clouds. The kun, also known as the xuan chicken, has similar pronunciations for “kun” and “xuan.”
In the second year of the Tianhan era, in the western region of the Qu Souchu Kingdom, there was a country known as the Qilun Kingdom. The people there were simple, gentle, and lived up to three hundred years. In the Qilun Kingdom, there was a forest of Longevity Trees. Each tree in this forest reached a height of eight thousand feet, and their towering canopies obscured the light of the sun and moon. Resting beneath these trees was believed to grant eternal life and freedom from illness. Travelers who crossed seas and mountains to reach the Qilun Kingdom could return with the assurance of everlasting youth if they carried a leaf from one of these Longevity Trees. The people of the Qilun Kingdom made clothing from grass and animal hair, weaving them into nets and garments as exquisite as modern silk fabrics. In the sixth year of the Yuanshou era, the Qu Souchu Kingdom presented a set of net clothing to Emperor Wu of the Han Dynasty. However, Emperor Wu, concerned that future generations might indulge in extravagance upon finding such clothing, chose to burn it. As the clothing was incinerated, it emitted fumes resembling the smoke produced when refining precious metals.
In the second year of the Taishi era of Emperor Wu of the Han Dynasty (95 BC), there was a country in the western regions known as the Yinxiao Kingdom. The people there were skilled in producing long whistles. The men’s whistles could be heard for hundreds of miles, and even the whistles of women could be heard from fifty miles away. Their whistles sounded like the music of reed pipes and bamboo instruments. During the autumn and winter, their whistles were clear and resonant, while in the spring and summer, they became deep and muffled. The people of this region had a unique way of whistling by curling their tongues towards their throats. Some even claimed they had two tongues that overlapped. By slowly scraping their tongues with their hands, they could produce whistles that traveled even farther. This is why “Lüshi Chunqiu” mentions the “foreign land with reversed tongues,” referring to this place. Later, enlightened rulers visited the Yinxiao Kingdom and brought about a transformation, leading the people to become more obedient and devout.
Xiao Qilu recounted: At the beginning of the Western Han Dynasty, it inherited various problems left by the Six States. At that time, people all over the world yearned for a government of sage wisdom and virtue. Therefore, the common people lamented that the downfall of the ruthless Qin came too late and complained that the Han Dynasty arrived too tardily. Emperor Gaozu of Han, the founder of the dynasty, vigorously expanded the territory and laid the foundation for his rule. Emperor Xiaohui of Han worked to reduce harsh legal punishments, aiming to achieve governance through inaction. Their virtues were compared to those of the legendary ancient Three Sovereigns and Five Emperors, and their teachings reached every corner of the land. During the reign of Emperor Wu of Han, he further magnified the achievements of his predecessors. He inspected the country, traveled to mountains and rivers, initiated an era, and established an era name. He allowed the principles of ritual and music to be heard throughout the empire to revive the simple and pure customs of ancient times. Emperor Wu of Han also transformed the Qin Zhuanxu calendar into the Taichu calendar, conducted grand ceremonies to worship Heaven and Earth at Mount Tai, and offered sacrifices to hundreds of deities to invite numerous auspicious omens. Even though the “Book of Documents” records “respectful and enlightened” rulers, and the “Yu Shu” contains deeds such as “broad learning and deep thinking,” could they truly surpass the era of Emperor Wu of Han? Observing the education of Duke of Zhou and Confucius, they never advocated empty doctrines. However, Emperor Wu of Han delved into Huang-Lao teachings, studied the art of immortality, and sought blessings through rituals. This led to candid advice from individuals like Zhang Chang, who criticized and urged people to reject the practice of seeking immortality, and accused figures like Chang Hong, King Huai of Chu, King Huai of Chu, Qin Shi Huang, and Xu Fu. As a result, individuals like Xinyuan Ping eventually faced execution.
As for immortals, they revered inner tranquility and serenity, forgetting the existence of the physical body, and adhering to a solitary and austere life, free from worldly distractions. However, Emperor Wu of Han often enjoyed traveling incognito and actively engaged in campaigns and conquests. He expanded his palace, opened up vast hunting grounds, which forever deviated from the path of attaining immortality and departed from the Daoist principles of “profound unity in preserving the Way.” He first ordered the execution of Shaoweng but soon regretted it. Later, he was deceived by the false words of Luandai. As for Lady Li, Emperor Wu was completely immersed in his affection for her, fixated on her charms, and deluded into believing that her departed soul could be resurrected. He adorned newly constructed palaces, eagerly awaiting the return of her spirit. Perhaps, this excessive devotion and infatuation with his consorts, along with the accumulated worldly desires over the years, made it impossible for him to rid himself of such feelings. He wished to transcend into the realm beyond the mortal world, to coexist with the heavens and the earth, like trying to capture a fleeting shadow, an unattainable goal. Even though he couldn’t reach the pinnacle of the Dao, he had a deep understanding of its mysteries. Therefore, the subtle and profound secrets of both the Yin and Yang realms could not be hidden from him, and there was no place in the universe where the essence of the spirits was concealed. Investigating various books recounting the deeds of immortals and examining folklore from different regions, there is no disagreement on this matter.
The rise and fall of dynasties are the results of the succession of the Five Elements – Metal, Wood, Water, Fire, and Earth. This is a general law of changes in qi. When there are signs of the dominance of Metal and Earth, the Wei and Jin dynasties come to power. Dong Yan rose from a background of trading in jewelry and gained the favor of the emperor through a cook. He accumulated wealth beyond that of anyone in the realm due to the emperor’s temporary favor. Dong Yan’s home not only stored miraculous treasures but he also flaunted these rare treasures to others. However, unexpectedly, he fell out of favor one morning. This indeed indicates signs of rise and fall! The purpose of making coffins is to prevent damage from ants and to gather scattered bones. Sages have the deceased enter coffins as a matter of proper etiquette. They dislike excessive extravagance and waste, as well as excessive simplicity and poverty. Regarding the frugality of someone like Dantai Mieming in burying his son, and the extravagance in the burials of Empress Dowager Lu and Emperor Qin Shi Huang, they both err in their improper use of resources. Alas, when people die, their physical forms disappear, and their souls are extinguished. They quickly turn into the earth within a coffin. As the world changes, those rare treasures also turn to ashes in an instant. It is a waste of the living’s wealth to impose it on the dead, and it brings no benefit to the deceased’s body or reputation. Once a person dies, they depart from the earthly realm forever, and they have no recollection of their good days in life. Confucius said, “It is better to decay quickly!” Just as long as the limbs are gathered. Sages admonish us in this way; isn’t it worth our attention?
漢太上皇微時，佩一刀，長三尺，上有銘，其字難識，疑是殷高宗伐鬼方之時所作也。上皇遊酆沛山中。寓居窮谷里有人冶鑄。上皇息其傍，問曰：“此鑄何器？”工者笑而答曰：“為天子鑄劍，慎勿洩言？”上皇謂為戲言，而無疑色。工人曰：“今所鑄鐵鋼礪難成，若得公腰間佩刀雜而治之，即成神器，可以克定天下，星精為輔佐，以殲三猾。木衰火盛，此為異兆也。”上皇曰：“余此物名為匕首，其利難儔，水斷虯龍，陸斬虎兕，魑魅罔兩，莫能逢之。斫玉鐫金，其刃不卷。”工人曰：“若不得此匕首以和鑄，雖歐冶專精，越砥斂鍔，終為鄙器。”上皇則解匕首，投於爐中。俄而煙焰沖天，日為之晝晦。及乎劍成，殺三牲以釁祭之。鑄工問上皇：“何時得此匕首？”上皇云：“秦昭襄王時，余行逢一野人，於陌上授余，云是殷時靈物，世世相傳，上有古字，記其年月。”及成劍，工人視之，其銘尚存，葉前疑也。工人即持劍授上皇。上皇以賜高祖，高祖長佩於身，以殲三猾。及天下已定，呂后藏於寶庫。庫中守藏者見白氣如雲，出於戶外，狀如龍蛇。呂后改庫名曰“靈金藏”。及諸呂擅權，白氣亦滅。及惠帝即位，以此庫貯禁兵器，名曰“靈金內府”也。
錄曰：夫精靈變化，其途非一；冥會之感，理故難常。至如《墳》讖所載，咸取驗於已往；歌謠俚說，皆求徵於未來。考圖披籍，往往而編列矣。觀乎工人之說，諒妖言之遠效焉。三尺之劍，以應天地之數。故三為陽數，亦應天地之德。按《鉤命訣》曰：“蕭何為昴星精，項羽、陳勝、胡亥為三猾。”國為木德，漢葉火位，此其徵也。
孝惠帝二年，四方咸稱車書同文軌，天下太平，干戈偃息。遠國殊鄉，重譯來貢。時有道士，姓韓名稚，則韓終之胤也。越海而來，云是東海神使，聞聖德洽乎區宇，故悅服而來庭。時有東極，出扶桑之外，有泥離之國來朝。其人長四尺，兩角如繭，牙出於唇，自乳以來，有靈毛自蔽，居於深穴，其壽不可測也。帝云：“方士韓稚解絕國人言，令問人壽幾何？經見幾代之事？”答曰：“五運相承，迭生迭死，如飛塵細雨，存歿不可論算。”問：“女媧以前可聞乎？”對曰：“蛇身已上，八風均，四時序，不以威悅攬乎精運。”又問燧人以前，答曰：“自鑽火變腥以來，父老而慈，子壽而孝。自軒皇以來，屑屑焉以相誅滅，浮靡囂動，淫於禮，亂於樂，世德澆訛，淳風墜矣。”稚以答聞於帝。帝曰：“悠哉杳昧，非通神達理者，難可語乎！斯遠矣。”稚於斯而退，莫知其所之。帝使諸方士立仙壇於長安城北，名曰“祠韓館”。俗云：“司寒之神，祀於城陰。”按《春秋傳》曰“以享司寒”，其音相亂也，定是“祠韓館”。至二年，詔宮女百人，文錦萬匹，樓船十艘，以送泥離之使，大赦天下。
漢武帝思懷往者李夫人，不可復得。時始穿昆靈之池，泛翔禽之舟。帝自造歌曲，使女伶歌之。時日已西傾，涼風激水，女伶歌聲甚遒，因賦《落葉哀蟬》之曲曰：“?袂兮無聲，玉墀兮塵生。虛房冷而寂寞，落葉依於重扃。望彼美之女兮安得，感余心之未寧！”帝聞唱動心，悶悶不自支持，命龍膏之燈以照舟內，悲不自止。親侍者覺帝容色愁怨，乃進洪梁之酒，酌以文螺之卮。卮出波祇之國。酒出洪梁之縣，此屬右扶風，至哀帝廢此邑，南人受此釀法。今言“雲陽出美酒”，兩聲相亂矣。帝飲三爵，色悅心歡，乃詔女伶出侍。帝息於延涼室，臥夢李夫人授帝蘅蕪之香。帝驚起，而香氣猶著衣枕，歷月不歇。帝彌思求，終不復見，涕泣洽席，遂改延涼室為遺芳夢室。初，帝深嬖李夫人，死後常思夢之，或欲見夫人。帝貌憔悴，嬪御不寧。詔李少君，與之語曰；“朕思李夫人，其可得見乎？”少君曰：“可遙見，不可同於帷幄。暗海有潛英之石，其色青，輕如毛羽。寒盛則石溫，暑盛則石冷。刻之為人像，神悟不異真人。使此石像往，則夫人至矣。此石人能傳譯人言語，有聲無氣，故知神異也。”帝曰：“此石像可得否？”少君曰：“願得樓船百艘，巨力千人，能浮水登木者，皆使明於道術，賫不死之藥。”乃至暗海，經十年而還。昔之去人，或升雲不歸，或托形假死，獲反者四五人。得此石，即命工人依先圖刻作夫人形。刻成，置於輕紗幕裡，宛若生時。帝大悅，問少君曰：“可得近乎？“少君曰：“譬如中宵忽夢，而晝可得近觀乎？此石毒，宜遠望，不可逼也。勿輕萬乘之尊，惑此精魅之物！”帝乃從其諫。見夫人畢，少君乃使舂此石人為丸，服之，不復思夢。乃築靈夢台，歲時祀之。
元封元年，浮忻國貢蘭金之泥。此金出湯泉，盛夏之時，水常沸湧，有若湯火，飛鳥不能過。國人常見水邊有人冶此金為器，金狀混混若泥，如紫磨之色；百鑄，其色變白，有光如銀，即“銀燭”是也。常以此泥封諸函匣及諸宮門，鬼魅不敢干。當漢世，上將出征及使絕國，多以此泥為璽封。衛青、張騫、蘇武、傅介子之使，皆受金泥之璽封也。武帝崩後，此泥乃絕焉。
日南之南，有淫泉之浦。言其水浸淫從地而出成淵，故曰“淫泉”。或言此水甘軟，男女飲之則淫。其水小處可濫觴褰涉，大處可方舟沿泝，隨流屈直。其水激石之聲，似人之歌笑，聞者令人淫動，故俗謂之“淫泉”。時有鳧雁，色如金，群飛戲於沙瀨，?者得之，乃真金鳧也。當秦破驪山之墳，行野者見金鳧向南而飛，至淫泉。後寶鼎元年，張善為日南太守，郡民有得金鳧以獻。張善該博多通，考其年月，即秦始皇墓之金鳧也。昔始皇為塚，斂天下瑰異，生殉工人，傾遠方奇寶於塚中，為江海川瀆及列山岳之形。以沙棠沉檀為舟楫，金銀為鳧雁，以琉璃雜寶為龜魚。又於海中作玉象鯨魚，銜火珠為星，以代膏燭，光出墓中，精靈之偉也。昔生埋工人於塚內，至被開時，皆不死。工人於塚內琢石為龍鳳仙人之像，及作碑文辭讚。漢初發此塚，驗諸史傳，皆無列仙龍鳳之制，則知生埋匠人之所作也。後人更寫此碑文，而辭多怨酷之言，乃謂為“怨碑”。《史記》略而不錄。
董偃常臥延清之室，以畫石為床，文如錦也。石體甚輕，出郅支國。上設紫琉璃帳，火齊屏風，列靈麻之燭，以紫玉為盤，如屈龍，皆用雜寶飾之。侍者於戶外扇偃。偃曰：“玉石豈須扇而後涼耶？”侍者乃卻扇，以手摸，方知有屏風。又以玉精為盤，貯冰於膝前。玉精與冰同其潔澈。侍者謂冰之無盤，必融濕席，乃合玉盤拂之，落階下，冰玉俱碎，偃以為樂。此玉精，千塗國所貢也。武帝以此賜偃。哀、平之世，民家猶有此器，而多殘破。及王莽之世，不復知其所在。
太初二年，大月氏國貢雙頭雞，四足一尾，鳴則俱鳴。武帝置於甘泉故館，更以餘雞混之，得其種類而不能鳴。諫者曰：“《詩》云：‘牝雞無晨。’一云：‘牝雞之晨，惟家之索。’今雄類不鳴，非吉祥也。”帝乃送還西域。行至西關，雞反顧望漢宮而哀鳴。故謠言曰：“三七末世，雞不鳴，犬不吠，宮中荊刺亂相繫，當有九虎爭為帝。”至王莽篡位，將軍有九虎之號。其後喪亂彌多，宮掖中生蒿棘，家無雞鳴犬吠。此雞未至月支國，乃飛於天漢，聲似鵾雞，翱翔雲裡。一名暄雞，昆、暄之音相類。
天漢二年，渠搜國之西，有祈淪之國。其俗淳和，人壽三百歲。有壽木之林，一樹千尋，日月為之隱蔽。若經憩此木下，皆不死不病。或有泛海越山來會其國，歸懷其葉者，則終身不老。其國人綴草毛為繩，結網為衣，似今之?紈也。至元狩六年，渠搜國獻網衣一襲。帝焚於九達之道，恐後人徵求，以物奢費，燒之，煙如金石之氣。
太始二年，西方有因霄之國，人皆善嘯。丈夫嘯聞百里，婦人嘯聞五十里，如笙竽之音，秋冬則聲清亮，春夏則聲沉下。人舌尖處倒向喉內，亦曰兩舌重沓，以爪徐刮之，則嘯聲逾遠。故《呂氏春秋》云“反舌殊鄉之國”，即此謂也。有至聖之君，則來服其化。
錄曰：漢興，繼六國之遺弊，天子思於聖德。是以黔黎嗟秦亡之晚，恨漢來之遲。高祖肇基帝業，恢張區宇。孝惠務寬刑辟，以成無為之治，德侔三王，教通四海。至於武帝，世載愈光，省方巡岳，標元崇號，聞禮樂以恢風，廣文義以飾俗，改律曆而建封禪，祀百神以招群瑞。雖“欽明”茂於《唐書》，“文思”稱於《虞典》，豈尚茲焉！觀乎周、孔之教，不貴虛無之學。武帝修黃老，治卻老之方，求報無福之祀。是以張敞切言，使遠斥仙術，指以萇弘、楚襄懷、秦皇、徐福之事，故辛垣之徒，卒見夷戮。夫仙者，尚沖靜以忘形體，守寂寞而袪囂務。武帝好微行而尚剋伐，恢宮宇而廣苑囿，永乖長生久視之法，失玄一守道之要，悔少翁之先誅，惑欒大之詭說。至如李夫人，緬心暱愛，專媚蘭閨，思沉魂之更生，飭新宮以延佇。蓋猶嬖惑之寵過熾，累心之結未袪。欲竦身雲霓之表，與天地而齊畢，由繫風晷，其可階乎？雖未及玄真，頗參神邃。是以幽明不能藏其殊妙，萬象無所隱其精靈。考諸仙部，驗以眾說，未有異於斯乎！夫五運遞興，數之常理，金、土之兆，魏、晉當焉。董偃起自販珠之徒，因庖宰而升寵，竊幸一時，富傾海宇，內蓄神異之珍，衒非世之寶；一朝絕愛，信盛衰之有兆乎！夫為棺槨者，以防螻蟻之患，權斂骨之離，聖人使合其正禮，惡其逾費，疾其過薄。至如澹台滅明之儉，盛姬、秦皇之奢，皆失於節用。嗟乎！形銷神滅，欻為一棺之土，為陵成谷，瓊珣美寶，奄為燼塵，斯則費生加死，無益身名也。冥然長往，何憶曩時之盛？仲尼云：“不如速朽。”斂手足形，聖人以斯昭誡，豈不尚哉！