Delve into King Zhaowang's reign, characterized by enchanting dancers, Daoist explorations, and encounters with the Queen Mother of the West.
In the second year of King Zhao of Yan’s reign, the Guangyan State presented two skilled dancers named Xuan Juan and Ti Mo. These two dancers had skin as pure as jade, with graceful and enchanting figures, captivating fragrances, gentle and elegant postures, quiet and exquisite beauty, and unparalleled appearances. Sometimes, their footprints and figures were invisible when they walked, and at other times, they could go without food for many years without feeling hungry. King Zhao of Yan had them stay in luxurious tents made of thin silk, gave them dewwater superior to jade to drink, and provided them with grains irrigated by the Dan Springs to eat. When King Zhao ascended the Chongxia Terrace, he summoned the two dancers to his side. At that moment, a fragrant breeze arose, and the two dancers gracefully began to dance, moving with the wind, almost entering a trance-like state. King Zhao waved his hat and sash, and the two dancers continued their dance. Their beauty surpassed that of a phoenix in flight, and their singing was melodious, drifting with the wind. Subsequently, King Zhao had other female singers replace them. These singers had clear voices with lingering echoes, even compared to Han E’s singing, which was said to echo for three days, these singers were more praiseworthy. The two dancers performed three dances: “Yingchen,” which described their light bodies dancing in the windblown dust; “Jiyu,” which portrayed their graceful dance like feathers floating on the breeze; and “Xuanhuai,” symbolizing their supple limbs that seemed as if they could fly into someone’s embrace.
So, King Zhao ordered the arrangement of seats adorned with patterns of mythical Qilins and scattered fragrant spices made from fresh plants called “quanwu,” which came from the Boyi country. When this spice was soaked into the ground, the earth and stones would emit a fragrance. When it was applied to rotten trees and withered grass, they would rejuvenate and flourish again. When it was used to fumigate bones, it could make white bones grow flesh. King Zhao spread a thick layer of this spice’s powder on the ground, about four to five inches deep. He then had the two dancers perform on it. Even after dancing for an entire day, they left no footprints because of their incredibly light bodies. At that time, a white phoenix flew alone in the sky, carrying a stalk of thousand-grain wheat in its beak. This wheat grew and ripened in mid-air, and its grains fell to the ground, taking root and sprouting upon landing. It could be harvested a hundred times a year, and a single stalk could fill an entire cart, earning it the name “cart-filling giant wheat.” The seats with Qilin patterns were adorned with various treasures, all shaped like clouds, Qilins, and phoenixes. King Zhao waved his sleeve, and the dancing women ceased. He knew they were mystical and extraordinary beings, so he had them stay in the Chongxia Terrace and arranged beds for their rest. He also stationed guards to protect them. King Zhao of Yan had an interest in the art of immortality, which is why celestial maidens transformed into these two beautiful women. By the end of King Zhao’s reign, no one knew where they had gone. Some said they were wandering around the Han River and the Yangtze River basin, while others claimed they strolled along the banks of the Yi River and Luo River.
In the fourth year of King Zhao of Yan’s reign, one day, while he was in the place of governance, he summoned his chief minister, Gan Xu, and said to him, “I am wholly dedicated to the Dao of immortality and wish to learn the methods of attaining longevity and immortality. Is it achievable?” Gan Xu replied, “I once traveled to Mount Kunlun and encountered an elderly man with disheveled hair, yet he appeared youthful. His countenance was as pure as ice and snow, his figure resembled an unmarried young maiden, his complexion was ruddy, his sinews and bones were robust, his skin was firm, and his body was graceful. He had traveled to the fairylands of Penglai and Yingzhou, crossed the azure seas, traversed mountains and rivers, ascended to the heavens and descended to the earth, moving freely in the realm of the infinite. This elder can indeed be considered an immortal. This is likely because he can distance himself from long-standing desires, overcome difficult-to-break habits, purify his mind, and eliminate impure thoughts. That’s why he can frequently journey into the realm of the Supreme Ultimate. Now, Your Majesty, your eyes are clouded by enchanting beauty, your appetite is spoiled by delicious food, and your heart is perturbed by the many concubines in the palace. The beauty you desire cannot compare to the fair-skinned beauties, and the slender-waisted, white-toothed ones you admire cannot match the goddesses of the heavenly realm. Yet, you wish to attain longevity and wander in the immortal realm. This is like trying to measure the sea with a small wine cup or encircle the sun and moon with a short ruler. How can this be achieved?” Therefore, King Zhao removed the allure of women, reduced his indulgence in fine foods, resided in the place of governance, and bestowed upon Gan Xu a feathered robe. He also erected a monument in Gan Xu’s hometown, naming it “Mingzhenli.”
In the seventh year of King Zhao of Yan’s reign, envoys from the Mu Xu Kingdom came to pay their respects. Mu Xu is another name for India. Among the envoys, there was a man named Shi Luo, who was well-versed in Daoist arts. When asked about his age, he replied, “I am one hundred and thirty years old.” He carried a tin staff and a water jug and said, “It took us five years to reach the capital of Yan from our own country.” Shi Luo was skilled in the art of transformation. He could conjure a three-foot-tall ten-story pagoda on the tip of his finger, along with celestial beings in the heavens, splendid and extraordinary. These celestial beings were about five or six inches tall and stood in rows under banners and canopies, drumming and dancing in circles around the pagoda. Their singing sounded just like that of real humans. Shi Luo could exhale a mist from his mouth, and the mist was so thick that it obscured the area for several miles. Afterward, he would blow another breath, and instantly a strong wind would arise, dispersing the mist completely. Shi Luo could also blow on the pagoda on his fingertip, causing it to slowly ascend into the clouds. He could transform a green dragon from his left ear and a white tiger from his right ear. When these creatures first appeared, they were only a few inches long, but they gradually grew to be eight or nine feet in size. After a while, a strong wind would blow, and clouds would rise. With a wave of his hand, Shi Luo could make the dragon and tiger return into his ears. Shi Luo could open his mouth and face the sun, and one could see people riding in chariots adorned with bird feathers, driven by hornless dragons and swans. They entered Shi Luo’s mouth directly. Then, by pressing on his chest with his hand, one could hear a thunderous sound like rolling thunder coming from Shi Luo’s chest. When Shi Luo opened his mouth again, the chariots, hornless dragons, swans, and others that had entered his mouth would come out one by one. Shi Luo often meditated at noon, gradually feeling himself becoming smaller. Sometimes he would transform into an old man, and other times he would turn into an infant. He could even suddenly “die,” filling the room with a fragrance, and a gentle breeze would occasionally blow toward him. Then he would come back to life, looking exactly as he did before. Shi Luo’s incantations and magical arts were bewildering, and his transformations were endless and mysterious.
In the eighth year of King Zhao of Yan’s reign, envoys from the Lu Fu Kingdom came to pay their respects. They had crossed the Jade River and traveled thousands of miles to reach the capital of Yan. The envoys from Lu Fu described their homeland, stating that their mountains and plains were free from fierce birds and beasts. The waters were calm, never causing waves, and the winds never broke tree branches. In their country, people could live up to three hundred years. They wove clothing from various plants, which they called “herb garments” or “foliage attire.” The people of Lu Fu remained forever youthful, never showing signs of aging, and everyone was known for filial piety and humility. When someone in Lu Fu reached the age of one hundred or more, they were respected as if they were one’s own family. When someone passed away, they were buried in the wilderness, with their body covered by fragrant wood and spiritual herbs. During these funerals, villagers would come to help, and their mourning cries would echo through the deep valleys and forests, even causing the source of the streams to stop flowing. The trees changed their colors in response. People would not consume any food or drink during the mourning period until the deceased’s bones had turned to dust. In the past, when Emperor Yu redirected the flow of water along the natural contours of the mountains, he praised this land as a country of longevity, purity, and filial piety.
It is said, those who are born with the spiritual essence of Heaven and Earth, receiving their existence under the mandate of Heaven, possess five virtues: benevolence, righteousness, propriety, wisdom, and trustworthiness. Therefore, each person upholds sincerity, honesty, and wisdom as the standards for self-cultivation and regards repaying their parents for their nurturing as fundamental. The bonds of affection among people originate from blood relations, so when loved ones are alive, one should strive to treat them with affection and respect. Revealing their naturally charitable disposition, they should observe proper mourning customs when close relatives pass away, offering sincere sacrifices. This is likely the common understanding of human affairs and the consistent behavior of the discerning. As a result, when loyal advice is given, the profound principles behind it are comprehended, and the sincerity of benevolence emanates from the heart, even the spirits of Heaven and Earth are moved. Their deeds and spirit are perpetually exalted, and outward signs manifest as abundant auspicious omens bestowed by Heaven. By adhering to the righteous path, these individuals are praised far and wide. How admirable these foreigners are! They are far removed from the teachings of the imperial court, and their knowledge of Confucian principles of governance is limited. Regarding their own country’s laws, they are entirely different from those of the Han Chinese; observing their politics and teachings, one finds customs and practices distinct from those in the Central Plains. However, the spirit of respect and propriety exists in the regions of various ethnic minorities, and their deeds are recorded in various documents. The customs of filial piety and respect are universally honored.
In the ninth year of King Zhao of Yan’s reign, King Zhao spent his days pondering various extraordinary methods of immortality and Daoist practices. There was a Daoist practitioner named Gu Jiangzi who told King Zhao, “The Queen Mother of the West is soon to visit here on a journey, and she will surely discuss the art of immortality and Daoism.” In less than a year, the Queen Mother of the West indeed arrived. She and King Zhao strolled through the Sui Forest, discussing the method of Yan Emperor drilling wood to make fire. They used the oil from the green laurel tree to light their way. Suddenly, a fire moth, resembling a vermillion bird, flew over, landing on the oil of the laurel tree, fluttering its wings. This fire moth came from the orifice of the circular altar used for offering sacrifices to Heaven. The orifice led straight to the Ninth Heaven and contained tiny pearls like grains of sand, which could be strung together as ornaments. These tiny pearls were the excrement of the divine moths. Relying on clouds and dew, the divine moths could fly for a long time without landing. The immortals captured and killed these fire moths for alchemical purposes. The Queen Mother of the West and the immortals roamed the Circular Mound, collecting divine moths and storing them in a jade basket, which they had the Divine Child carry. Together, they journeyed in all directions, arriving at the court of Yan. The Queen Mother of the West presented these divine moths to King Zhao. King Zhao said, “I now request that you give me some divine moths for the preparation of the Nine-Revolution Divine Elixir.” The Queen Mother of the West refused.
King Zhao of Yan sat on the “Grasp-the-Sun Terrace” observing the changes in the clouds. He could reach up and touch the sun. At that time, a group of black-headed white birds gathered around King Zhao’s residence. They carried a transparent and radiant pearl, which was as bright as a foot in diameter. This pearl was as shiny as lacquer, and when used to illuminate a room, it would reveal all sorts of deities with nowhere to hide. This pearl came from the depths of the Yin Spring, located to the north of the Cold Mountain and in the center of the Yuan River. It was said that the waters there constantly swirled and flowed. There was also a black clam flying around King Zhao’s residence. This black clam had once flown back and forth above the Five Sacred Mountains. During the time of the Yellow Emperor, Wu Chengzi had visited the Cold Mountain and obtained this black clam from a high cliff on the mountain. This is how it became known that the black clam could fly. During King Zhao’s reign, a country presented a black clam to him. King Zhao ordered water from the Yao Pool and the Zhang River to be used to wash away the mud and sand from the clam’s body. He exclaimed, “Since the sun and moon have hung high in the sky, people have witnessed the production of pearls by black clams eighty to ninety times. This black clam produces pearls once every thousand years.” These pearls gradually become lighter and smaller. King Zhao often carried this pearl with him, and every midsummer, he would naturally feel light and cool. Therefore, King Zhao called it the “Pearl for Dispelling Heat and Summoning Coolness.”
王即位二年，廣延國來獻善舞者二人：一名旋娟，一名提謨，並玉質凝膚，體輕氣馥，綽約而窈窕，絕古無倫。或行無跡影，或積年不飢。昭王處以單綃華幄，飲以瓀鈱之膏，飴以丹泉之粟。王登崇霞之台，乃召二人，徘徊翔舞，殆不自支。王以纓?婁拂之，二人皆舞。容冶妖麗，靡於鸞翔，而歌聲輕颺。乃使女伶代唱其曲，清響流韻，雖飄樑動木，未足嘉也。其舞一名《縈塵》，言其體輕與塵相亂；次曰《集羽》，言其婉轉若羽毛之從風；末曰《旋懷》，言其肢體纏曼，若入懷袖也。乃設麟文之席，散荃蕪之香。香出波弋國，浸地則土石皆香，著朽木腐草，莫不鬱茂，以熏枯骨，則肌肉皆生。以屑噴地，厚四五寸，使二女舞其上，彌日無跡，體輕故也。時有白鸞孤翔，銜千莖穟。穟於空中自生，花實落地，則生根葉。一歲百獲，一莖滿車，故曰“盈車嘉穟”。麟文者，錯雜寶以飾席也，皆為雲霞麟鳳之狀。昭王復以衣袖麾之，舞者皆止。昭王知其神異，處於崇霞之台，設枕席以寢宴，遣侍人以衛之。王好神仙之術，玄天之女，托形作此二人。昭王之末，莫知所在。或雲遊於漢江，或伊洛之濱。
四年，王居正寢，召其臣甘需曰：“寡人志於仙道，欲學長生久視之法，可得遂乎？”需曰：“臣遊昆台之山，見有垂白之叟，宛若少童，貌如冰雪，形如處子。血清骨勁，膚實腸輕，乃歷蓬、瀛而超碧海，經涉升降，遊往無窮，此為上仙之人也。蓋能去滯欲而離嗜愛，洗神滅念，常遊於太極之門。今大王以妖容惑目，美味爽口，列女成群，迷心動慮，所愛之容，恐不及玉，纖腰皓齒，患不如神。而欲卻老雲遊，何異操圭爵以量滄海，執毫釐而回日月，其可得乎！”昭王乃徹色減味，居乎正寢，賜甘需羽衣一襲，表其墟為“明真理”也。
七年，沐胥之國來朝，則申毒國之一名也。道術人名屍?。問其年，云：“百三十歲。”荷錫持瓶，云：“發其國五年乃至燕都。“善衒惑之術。於其指端出浮屠十層，高三尺，及諸天神仙，巧麗特絕。人皆長五六分，列幢蓋，鼓舞，繞塔而行，歌唱之音，如真人矣。屍?噴水為雰霧，暗數里間。俄而復吹為疾風，雰霧皆止。又吹指上浮屠，漸入雲裡。又於左耳出青龍，右耳出白虎。始入之時，才一二寸，稍至八九尺。俄而風至雲起，即以一手揮之，即龍虎皆入耳中。又張口向日，則見人乘羽蓋，駕螭、鵠，直入於口內。復以手抑胸上，而聞懷袖之中，轟轟雷聲。更張口，則見羽蓋、螭、鵠相隨從口中而出。屍?常坐日中，漸漸覺其形小，或化為老叟，或為嬰兒，倏忽而死，香氣盈室，時有清風來吹之，更生如向之形。咒術衒惑，神怪無窮。
八年，盧扶國來朝，渡河萬裡方至。雲其國中山川無惡禽獸。水不揚波，風不折木。人皆壽三百歲，結草為衣，是謂卉服。至死不老，咸知孝讓。壽登百歲以上，相敬如至親之禮。死葬於野外，以香木靈草瘞掩其屍。閭里助送，號泣之音，動於林谷，河源為之流止，春木為之改色。居喪水漿不入於口，至死者骨為塵埃，然後乃食。昔大禹隨山導川，乃旌其地為無老純孝之國。
錄曰：夫含靈稟氣，取象二儀；受命因生，包乎五德。故守淳明以循身，資施以為本。義緣天屬，生盡愛敬之容；體自心慈，死結追終之慕。蓋處物之常情，有識之常道。是以忠諫一至，則會理以通幽；神義由心，則祇靈為之昭感。跡顯神著，表降群祥，行道不違，遠邇旌德。美乎異國之人，隔絕王化，闕聞大道，語其國法，華戎有殊，觀其政教，頗令殊俗。禮在四夷，事存諸誥，孝讓之風，莫不尚也。
九年，昭王思諸神異。有穀將子，學道之人也，言於王曰：“西王母將來遊，必語虛無之術。”不逾一年，王母果至。與昭王遊於燧林之下，說炎帝鑽火之術。取綠桂之膏，燃以照夜。忽有飛蛾銜火，狀如丹雀，來拂於桂膏之上。此蛾出於員丘之穴。穴洞達九天，中有細珠如流沙，可穿而結，因用為珮，此是神蛾之矢也。蛾憑氣飲露，飛不集下，群仙殺此蛾合丹藥。西王母與群仙遊員丘之上，聚神蛾，以瓊筐盛之，使玉童負筐，以遊四極，來降燕庭，出此蛾以示昭王。王曰：“今乞此蛾以合九轉神丹！”王母弗與。昭王坐握日之台參雲，上可捫日。時有黑鳥白頭，集王之所，銜洞光之珠，圓徑一尺。此珠色黑如漆，懸照於室內，百神不能隱其精靈。此珠出陰泉之底，陰泉在寒山之北，員水之中，言水波常圓轉而流也。有黑蚌飛翔，來去於五岳之上。昔黃帝時，霧成子遊寒山之嶺，得黑蚌在高崖之上，故知黑蚌能飛矣。至燕昭王時，有國獻於昭王。王取瑤漳之水，洗其沙泥，乃嗟歎曰：“自懸日月以來，見黑蚌生珠已八九十遇，此蚌千歲一生珠也。”珠漸輕細。昭王常懷此珠，當隆暑之月，體自輕涼，號曰“銷暑招涼之珠”也。