Delve into the Jin Dynasty's intriguing tales, featuring mystical plants, rare treasures, and fascinating characters that defined an era.
During his time as the Grand General in Wei during the Three Kingdoms period, Emperor Wu of Jin, Sima Yan, witnessed the sudden growth of three unique plants beneath the steps of a hall in his residence. These plants had yellow stems and green leaves, resembling green foliage emerging from clustered golden threads. Their branches were delicate, akin to the appearance of golden needle grass. People at that time were unfamiliar with this auspicious plant, so Sima Yan concealed the three plants, preventing outsiders from viewing them. In his stables, there was a man named Yao Fu, of Qiang ethnicity, with the courtesy name Shifen. He possessed knowledge of the art of yin and yang. Upon seeing these three plants, Yao Fu said to Emperor Wu, “These three plants are an auspicious sign corresponding to the virtue of gold.” At the age of ninety-eight, Yao Fu, whose ancestors included Yao Xiang, was known for his love of reading and an insatiable thirst for alcohol. When he got drunk, he enjoyed discussing the rise and fall of emperors throughout history. Yao Fu was also fond of humor, had a silver tongue, and frequently exclaimed, “The waters of nine tributaries of the Yellow River are insufficient to soak fermentation grains, the trees from eight marshes are insufficient to serve as firewood, and the deer from seven swamps are inadequate to be used as side dishes. All humans are spiritual beings infused with the essence of heaven and earth. Those who do not understand the art of wine are mere walking corpses. Why choose to be a conscious puppet?” Yao Fu particularly enjoyed drinking turbid wine with sediments, often claiming that he became exceedingly thirsty when he saw a rich, aromatic wine. Those who cared for horses alongside him enjoyed teasing him and nicknamed him “Thirsty Qiang.” When Sima Yan ascended to the throne as Emperor, he one day spotted Yao Fu standing below the steps. Impressed by Yao Fu’s carefree and unbound personality, Emperor Wu appointed him as the County Prefect of Chaoge.
Yao Fu declined and said, “I am a foreigner here, far from my homeland, separated by thousands of miles and numerous mountains. I consider myself incredibly fortunate to have traveled throughout the Central Plains. I kindly request your permission to resign from the position of County Prefect of Chaoge and continue serving in the stables. Please grant me the pleasure of enjoying fine wine regularly as I spend my later years.” Emperor Wu of Jin replied, “Chaoge was once the capital during the time of King Zhou of Shang, and there lies excellent wine underground. You won’t have to complain of thirst again.” Yao Fu, standing below the steps, responded loudly, “I, Yao Fu, a horse keeper from the Qiang people, have already been influenced by the Emperor’s benevolent rule and teachings. All the minority tribes under heaven are now your subjects. If I were to indulge in the wine of Chaoge, wouldn’t I become a subject of King Zhou of Shang once more?” Emperor Wu of Jin burst into laughter upon hearing this and appointed Yao Fu as the Prefect of Jiuquan. Beneath Jiuquan lay clear springs with water as aromatic as wine. Yao Fu expressed his gratitude while intoxicated and accepted the appointment. Upon taking office in Jiuquan, Yao Fu ruled with benevolence, and the local people erected a shrine in his honor. Later, Emperor Wu of Jin granted the general’s residence, where he once lived, to Zhang Hua. At that time, the three plants were still present, and as a result, Zhang Hua wrote in his “Golden Expedition Ode,” “Nine golden branches of the Golden Expedition Grass once grew in the court of the Han Dynasty. In the general’s residence, the three plants were even more magnificent. Their greatest value lies in their manifestation of auspicious virtue, attaching themselves to households of renown and causing disturbances.” In the first year of Emperor Hui of Jin’s Yongxi era, these three plants transformed into three trees with branches resembling poplar trees, each five feet tall. This transformation foretold the rise of the “Three Yangs.” At that time, there were three brothers, Yang Jun, Yang Yao, and Yang Ji, collectively known as the “Three Yangs.” The words of the intoxicated Qiang horse keeper had all come true.
Xiao Qilu said, “Although one may not be able to firmly adhere to the path of moderation, as long as they have an enterprising spirit and maintain personal integrity, it is acceptable. Figures like Chunyu Kun and Youmeng used playful and satirical language to admonish emperors. As for Yao Fu, his talents, disposition, and appearance were unlike those of the people in the Central Plains. Nevertheless, he could subtly offer criticism through brief words while maintaining decorum in his dealings. He had the ability to use witty and flexible language to explore literature, elucidate ancient teachings, and employ metaphors for admonition. People who spoke in this manner would not incur punishment, and he was simply one of the talented individuals akin to Dongfang Shuo! When the digestive system deteriorates, it is due to excessive drinking habits known as ‘rotting the intestines.’ Hence, the saying ‘abundant food injures the appetite.’ Laozi regarded this statement as a profound admonition. Because the food is not as sweet as cinnamon or as pure as pine or grass, people breathe mountain mist and clouds, drink evening dew, view millennia as a single morning, and regard generations as a fleeting moment. How can they indulge in drinking and revelry and forget the principles that lead to longevity? In the world, there are many things with similar names but different essences. If one cannot explore the subtleties of things and understand the reasons behind them, how can they predict the future? How can they rely on crooked and unorthodox words to seek alternative paths? Heaven’s decrees have signs, and the destiny of an era has its limits. How can one blindly believe in rumors and wrongly accuse these fragile plants? If one is deluded by hearsay and believes in fantastical arts, it is truly lamentable!”
In the fourth year of the Xian Ning era (278 AD) of Emperor Wu of Jin, a fragrant vegetable garden was established to the east of the Jin Yong City. This garden was home to a variety of exotic vegetables. Among them was a vegetable known as “Yun Wei,” which had three different varieties. The purple variety had the lushest stems and leaves and had a slightly spicy taste. Its roots had vibrant colors. During the spring and summer, its branches and leaves grew densely, while in the autumn, it budded and awaited flowering. In the winter, the garden was filled with the fragrance of its flowers, and its fruits resembled pearls, coming in five different colors. As the seasons changed, the purple Yun Wei grew increasingly lush. People gave this particular variety a name, calling it “Yun Zhi.” The purple Yun Wei was considered the finest vegetable and had a spicy taste, while the yellow Yun Wei was of medium quality and had a sweet taste. The green Yun Wei was considered the lowest quality and had a salty taste. These three varieties of vegetables were frequently used in the palace for the emperors’ meals. The leaves of Yun Wei could be used as food padding, for ancestral offerings during ceremonies, and also to satisfy hunger and thirst. Palace maids and concubines would even pick the stems and leaves of Yun Wei to carry with them, and the fragrance would linger for several days.
Xiao Qilu remarked, “In the ‘Book of Songs, Shao Nan: Grasshoppers,’ it mentions ‘harvesting Wei cai,’ referring to the Yun Wei vegetable. In the annotations of Lu Ji’s ‘Exegesis on Plants, Trees, Birds, Beasts, Insects, and Fishes in the Mao Poems,’ it is said that the fruit of Yun Wei resembles beans. In the past, the two sons of Lord Gu Zhu, Boyi and Shuqi, avoided the noisy world, refrained from eating grains of the Zhou dynasty, and sustained themselves by foraging Yun Wei on Shouyang Mountain. Some people doubted whether this type of Wei cai was similar to grass, while others claimed that there were various extraordinary plant species, leading to confusion. Yun Wei, which can relieve hunger, must have a purple color. Although there are different opinions, their words and intentions align. Studying the shape and types of Yun Wei, as well as understanding its fragrance and color in detail, even if transplanted outside the fragrant vegetable garden, its aroma and beauty are unparalleled. Therefore, fragrant orchids have their unique inherent qualities that cannot be altered. Even when grown in different places, their fragrance becomes even more intense. For example, ginger and cinnamon, do they change their spiciness due to different cultivation locations? In this era, Yun Wei was considered a vegetable with a celestial essence, truly a marvel.”
Zhang Hua created a type of “Nine-Soaked Wine,” which was made by soaking three varieties of Wei vegetables with yeast, sprouted wheat, and barley. The sprouted wheat came from the Western Qiang, and the yeast from the Northern Hu. In the Hu region, there is a type of star-pointing wheat. When Mars appears in April, the wheat ripens and can be harvested. Star-pointing wheat sprouts after soaking in water for three days and can be used to make wine at dawn when the rooster crows. Locals call this type of wheat “Rooster-Crowing Wheat.” Wine made from this wheat has a rich flavor and can loosen teeth if held in the mouth for a long time. If one gets heavily drunk but refrains from shouting, laughing, or moving around, their liver and intestines will rot, and locals call this wine “Gut-Rotting Wine.” Some also claim that this fine wine is suitable for late-night revelry. Although both interpretations refer to the same wine, the outcomes are entirely different. There is a folk song that goes, “It’s better to have fine wine that rots the liver and intestines than to seek lasting light like the sun and moon.” This means that indulging in this fine wine for temporary pleasure is preferable to preserving one’s character for a long life. By the end of Emperor Huai of Jin’s reign, fields and orchards in the countryside were overgrown with mugwort and thorns, and foxes and hares roamed there. In the first year of Yongjia, the Grand Historian Gao Tangchong reported to Emperor Huai that Mars was invading the Purple Forbidden Enclosure, and unless precautions were taken, Luoyang would fall. Emperor Huai issued an edict ordering the planting of purple Wei vegetables in the palace and around the capital, in temples, protective forests, as well as in the gardens of the common people, to suppress evil influences. By the later stages of the uprisings led by Liu Yuan, Shi Le, Yao Yizhong, Fu Hong, and others, the mugwort and thorns in the vegetable and fruit gardens had not been cleared and had mysteriously disappeared on their own.
In the first year of Tai Kang (280 AD) during the reign of Emperor Wu of Jin, a white cloud appeared over the Ba River and took three days to disperse. Officials reported to the emperor, “The rising of the white cloud signifies peace and tranquility throughout the land.” Emperor Wu of Jin inquired about the reasons behind this phenomenon, and the officials explained, “During the time of Emperor Shun of the Yao and Shun era, yellow clouds rose in the open fields outside the city. In the Xia dynasty, white clouds covered the sun in the capital city. In the Yin and Shang dynasties, black clouds shrouded the mountains, forests, and waters. These are all auspicious signs in accordance with the times, indicating that distant countries and foreign lands should bring tribute of special products.” True to their words, not long after, a man from Yushan presented ten thousand rolls of fire-washed fabric. The man from Yushan explained, “On Yushan, there are stones with patterns that can ignite spontaneously. The smoke produced from these stones changes colors with the seasons. People call this kind of fire ‘Pure Fire.’ Any clothing, no matter how dirty or stained, when placed on these stones, will become as clean as if just washed.” During the time of Emperor Shun, this country had presented yellow fire-washed fabric. In the late Han dynasty, they had offered red fire-washed fabric, which Liang Ji had used to make clothing, calling it ‘Dan Yi’ or ‘Red Robes.’ Historians say, “‘Dan Yi’ is the wide-sleeved single garment worn by Confucian scholars today.” The character forms are different, but the pronunciation is the same, and it is unclear which is correct.
Xiao Qilu said: The rise and prosperity of emperors in various dynasties are often accompanied by auspicious signs. Heaven does not conceal auspiciousness, and the earth does not hoard treasures. Therefore, signs of destiny are revealed through divine and extraordinary phenomena, and the conduct of emperors is observed through the changing patterns of celestial bodies. It is said that the role of Feng Xiangshi, as mentioned in the Book of Zhou Officials, is to observe celestial phenomena and record signs of auspiciousness. During the Jin Dynasty, they were known for their golden virtues, which is why there were auspicious signs like the rising of white clouds over the Ba River. The Shan Hai Jing (Classic of Mountains and Seas) and Yi Wu Zhi (Records of Strange Objects) mention, “There is a creature in the Ran Zhou region that grows within a great fire. Its fur is woven into cloth, and even if the cloth is covered in dirt and grease, when thrown into the fire, it becomes remarkably clean.” This account differs from Wang Jia’s description, so both are recorded here together.
Because the country of Yincheng presented a creature with five limbs that resembled a lion, they also offered a thousand strings of jade coins. These jade coins were round with a hole in the center and weighed ten taels each, with the words “Tian Shou Yong Ji” engraved on them. Emperor Wu of Jin asked the envoy from Yincheng about the origin of the five-limbed creature. The envoy replied, “In the east, there are people who can detach their four limbs. They often send their heads to the South Sea, their left arms to Dongshan, their right arms to Xize, leaving only two legs below the navel to stand. By nightfall, their heads return to their shoulders. Sometimes, when their two arms are caught by strong winds, they drift overseas, landing on Xuan Island, where they transform into five-limbed creatures, with each hand becoming a foot. These people, after losing their two arms, will have others cut flesh from their bodies to make new arms, just like their original ones.” Yincheng is located to the north of the Western Regions. When the envoys carrying the five-limbed creature arrived in the Western Regions, they used iron-wheeled carts. It took them ten years to reach the Jin Dynasty. When the envoys returned to Yincheng, the iron wheels of their carts had been ground extremely sharp. No one knew exactly how far Yincheng was.
In the first year of the Taishi era (265) during the reign of Emperor Wu of Jin, which was the same year when Cao Huan, the Emperor Yuan of Wei, was deposed and became the Prince of Chenliu, an envoy from the country of Fensi came to pay respects. He was dressed in a garment made of jade pieces of five different colors, resembling modern-day armor. The envoy from Fensi did not partake in the delicacies of the Central Plains. Instead, he brought a golden flask containing a thick liquid that resembled oil. Just a drop of it could extend one’s life by a thousand years. In the country of Fensi, there were extensive forests of large maple trees. Each tree reached a height of sixty to seventy li (Chinese miles). Those proficient in mathematics calculated the height of the maple trees using li measurements. Thunder and lightning often appeared in the middle of the maple trees. The branches of the maple trees intertwined above, blocking out the sunlight, creating darkness underneath where neither the sun nor moonlight could penetrate. The ground beneath the maple trees was level and clean, as if it had been meticulously swept, and even rain and fog could not seep through. To the east of the maple forest, there was a large stone chamber capable of accommodating ten thousand people. Carved on the walls of this chamber were images of the Three Emperors: the Heavenly Emperor with thirteen heads, the Earthly Emperor with eleven heads, and the Human Emperor with nine heads, all of them possessing dragon bodies. There were also places within the chamber for placing lamps and candles. Beds made of fitted stones were arranged in the chamber, and one of them had a three-inch deep knee impression. In front of the bed, there was a bamboo tablet measuring one foot and two inches in length. The text on the bamboo tablet was inscribed in large seal script and contained stories from the time of the creation of heaven and earth, but no one could decipher its meaning. Some said that this book existed when Fuxi created the Eight Trigrams, while others claimed that this was the place where Cangjie invented writing.
Next to the stone chamber, there was a red stone well. This well was not artificially dug, and its bottom led directly to a gushing spring. The wellwater was always churning and gushing. When the immortals wanted to drink water, they used long ropes to draw water from the well. The people of Fensi were very strong and did not consume grains or miscellaneous foods. At noon, they could stand in the sun without casting a shadow and drank what was called “cassia dew and mist.” They made clothing from feathers, and their hair was abundant, as fine as silk threads, sturdy and resilient like rubber bands. When they straightened their hair, it would reach nearly a zhang (a Chinese unit of length), but upon releasing it, their hair would automatically curl up like tree worms. They would connect their hair together to form ropes, which they used to draw water from the Dan well. It took a long time to obtain one sheng or one he of water from the well. In the Dan well, there was a type of white frog with two wings that would often fly above the well. The immortals used these white frogs as food. During the Zhou Dynasty, Prince Jin, a native of the Fensi country, stood by the well and looked down. A green sparrow flew up from the well, carrying a jade spoon in its beak, and presented it to Prince Jin. Prince Jin used the spoon to drink the wellwater, and then he saw dark clouds gather and snowflakes falling. He waved his sleeve to disperse the dark clouds, and the dark clouds and falling snow immediately disappeared. The white frogs transformed into two white doves and flew into the sky, gradually disappearing from Prince Jin’s sight. All of these are accounts related to the country of Fensi. It’s difficult to estimate the age of the people of Fensi. Emperor Wu of Jin had the people of Fensi draw the mountains, terrain, and rare objects of their country to show Zhang Hua. Zhang Hua remarked, “This is indeed a miraculous country, and it’s challenging to verify the authenticity of these things.” Emperor Wu of Jin presented the people of Fensi with horse-drawn carriages and precious clothing as gifts before they departed.
Zhang Hua, with the courtesy name Maoxian, was a man of intelligence and wisdom who had a fondness for reading books on the supernatural, as well as oracles and astrology. He collected scattered and lost sayings from throughout the world, from the origins of written language, examined and verified stories of the supernatural, to folk legends in local communities. He compiled all this into a work called the “Records of Natural Phenomena” consisting of four hundred scrolls, which he presented for Emperor Wu of Jin to peruse. After reading the “Records of Natural Phenomena,” Emperor Wu of Jin issued a decree to question Zhang Hua, saying, “You possess the talent to compile the knowledge of all generations. Your breadth of knowledge is vast, unparalleled, surpassing even Xi Huang and second only to Confucius. However, the ‘Records of Natural Phenomena,’ with its four hundred scrolls detailing stories and collected sayings, contains many empty and fantastical elements. It should be further edited and reduced. Do not use irrelevant material to create content! In the past, Confucius edited ‘The Book of Songs’ and ‘The Book of Documents,’ omitting discussions of the supernatural, strange phenomena, feats of strength, and the occult. Yet now, in your ‘Records of Natural Phenomena,’ you express amazement at the unheard-of and astonishment at the unseen. I fear that future generations will be confused by its extensive and miscellaneous content, laden with falsehoods. Remove the false and unfounded material, and divide the entire work into ten scrolls.” Emperor Wu of Jin immediately granted Zhang Hua a green iron inkstone. Green iron was produced in the country of Yutian, and they presented it to Emperor Wu of Jin, who had it cast into an inkstone. Emperor Wu also gifted Zhang Hua with a pen made from a qilin horn as the pen holder, which had been presented by the country of Liaoxi. Additionally, he bestowed upon Zhang Hua ten thousand sheets of zhe-li paper, a type of paper made from seaweed that had been presented by the country of Nanyue. Later generations mistakenly read “zhi-li” as “ce-li.” This paper was made from seaweed, and its fibers ran vertically and horizontally, making it distinctively patterned. This is why it was called zhe-li paper. Emperor Wu of Jin frequently kept the ten scrolls of the “Records of Natural Phenomena” in a box and perused them during his leisure time.
In the second year of Emperor Hui of Jin’s Yongxi era (291), the reign title was changed to Yongping in its first year. During this time, Changshan commandery presented a bird known as the “Soul-Wounding Bird.” It had the appearance of a chicken but with feathers resembling a phoenix’s plumage. Emperor Hui disliked the name of this bird and initially rejected it, but he had a fondness for its feathers. At that time, a knowledgeable person explained, “During the reign of the Yellow Emperor, when he defeated Chi You, his vanguard, two fierce tigers, accidentally injured a woman. Despite her severe wounds, the woman survived for seven days without dying. Out of pity for her, the Yellow Emperor buried her in a double coffin with a stone casket. Since then, a bird has always flown over the graves of women, its cries sounding like it is uttering the words ‘soul-wounding.’ It is the transformed spirit of that woman.” In later times, whenever someone had an unfortunate end, these birds would gather at their home. Towards the end of Emperor Ai and Emperor Ping’s reigns in the Han dynasty, Wang Mang ruthlessly executed virtuous and talented ministers. During this period, these birds frequently cried over the capital city. Due to the aversion to the name of these birds, the people of Changshan commandery used slingshots to shoot them down and drive them away. In the early years of the Western Jin dynasty, as weapons were returned to the arsenals and the realm was unified, these birds could occasionally be seen in the wild. People disliked the name of these birds and changed “Soul-Wounding” to “Xiang Hong.” By the end of the Yongping era, the country was in turmoil, and the people had suffered greatly, with cries of mourning heard throughout the streets and alleys. It was during this time that Changshan commandery presented the Soul-Wounding Bird, and so Emperor Hui of Jin released and drove away the bird.
In the tenth year of Emperor Wu of Jin’s Taishi era (274), the country of Fuzhi presented a plant known as “Wangshu Grass.” This grass had a red color, and its leaves resembled lotus leaves. Upon closer inspection, it looked like a budding lotus flower, and from afar, it resembled unfurled lotus leaves, with its round leaves resembling cart covers. Some said that when the moon rose, the Wangshu Grass would unfurl its leaves, and when the moon disappeared, it would curl up. Emperor Wu of Jin ordered the planting of Wangshu Grass in the palace and even had a pond, measuring one hundred paces in width, excavated for this purpose. This pond was named the “Wangshu Lotus Pond.” However, by the end of Emperor Min of Jin’s reign, Wangshu Grass was transplanted to the northern regions by the non-Chinese people who brought its seeds back there. Today, Wangshu Grass has become extinct, and the Wangshu Lotus Pond has been filled in.
The country of Zuliang presented a plant known as “Manjin Tai,” which had a golden color, resembling fireflies gathered together and was as big as chicken eggs. When Manjin Tai was thrown into water, it would proliferate like vines on the water’s surface. The golden glow of Manjin Tai, when illuminated by sunlight, looked like a ball of fire burning on the water. Therefore, Emperor Hui of Jin ordered the excavation of a pond in the palace, measuring one hundred paces in width. Emperor Hui would often visit the pond to observe this Manjin Tai, providing enjoyment for the palace residents. Emperor Hui would reward favored consorts with Manjin Tai. Placing Manjin Tai in a lacquered tray would illuminate the entire room with its light, earning it the name “Night-Bright Moss.” When worn on clothing, it would make the clothing appear as if it had a radiant fire on it. Fearing that if people outside the palace obtained this Manjin Tai, they might mislead the common people, Emperor Hui issued an edict to clear away the Manjin Tai and fill in the pond. By the end of Western Jin, during the internal turmoil of the imperial family, some of this Manjin Tai still existed, but it was later taken to non-Chinese territories.
Shi Chong had a beloved servant girl named Xiangfeng, whom he acquired in the late Wei Dynasty in the northern regions. Xiangfeng was just ten years old at the time, and Shi Chong had the women in his household raise her. By the age of fifteen, Xiangfeng’s unparalleled beauty, especially her graceful demeanor, earned her a reputation. Xiangfeng had a talent for identifying the sounds of precious stones and could discern the color of gold with precision. Shi Chong’s wealth was comparable to that of imperial households, and he indulged in extravagance. The exotic treasures in his home were stacked like bricks and tiles, and it was all acquired through plundering people from distant lands. No one could identify the origins of these rare treasures. Therefore, Shi Chong enlisted Xiangfeng to identify these treasures by their sound and color, and she astonishingly knew the origins of all these treasures. She explained that Western and Northern gemstones had a deep, heavy sound and a gentle and soft nature, and wearing these beautiful gemstones could nourish one’s spirit and temperament. In contrast, gemstones from the East and South had a clear and pure sound with a cool nature, and wearing these gemstones could enhance one’s awareness and thinking. In Shi Chong’s household, there were thousands of beautiful servant girls, but Xiangfeng was the most cherished due to her eloquence. Shi Chong once told her, “After my death, I will swear by the sun to have you buried with me.” Xiangfeng replied, “To love in life and be separated in death is worse than not loving at all. I can accompany you in death, and how could my body decay?” From then on, Shi Chong favored Xiangfeng even more. He often selected ten beautiful women with similar appearances, dressed them in identical attire and accessories, making it impossible to distinguish between them without close inspection, as they stood by Shi Chong’s side to serve him.
Shi Chong instructed Xiangfeng to select jade stones to be given to craftsmen. These stones were to be carved into a dragon pendant with the dragon’s head facing downward. They were then to be encased in gold wire to create phoenix crown hairpins. The dragon pendant was made from carved jade, and the phoenix crown hairpins were crafted from molten gold to resemble phoenix crowns. Shi Chong had the beautiful women in his household connect their sleeves to one another and dance around the pillars in the hall. This constant dancing, day and night, was referred to as the “Eternal Dance.” When Shi Chong wanted to summon someone, he never called the names of the beauties. Instead, he relied on the sounds emitted by the jade pendants they wore and the colors of the gold hairpins they had. Those with the softest jade sounds led the procession, followed by those with the most beautiful gold hairpins. They all moved in this order. Shi Chong also had dozens of beautiful women walk and talk while carrying various fragrances in their mouths. The fragrances wafted on the wind as they walked and chatted. Additionally, he had agarwood ground into fine particles like dust and spread on beds decorated with ivory. The women he favored would then step on the beds, leaving no footprints. Those who didn’t leave footprints were rewarded with one hundred pearls, while those who did were restricted in their food and drink, leading to slender bodies. Consequently, these women often joked among themselves in the chambers, saying, “If you don’t have a slim and graceful figure, how can you receive one hundred pearls?” By the time Xiangfeng reached the age of thirty, the younger beauties in the household became jealous and competitive. Some even said, “Women from the northern regions cannot compare to her.” As a result, everyone began to ostracize and slander her. Shi Chong, influenced by these false accusations, moved Xiangfeng to a side room to serve as the head of the household, managing the younger girls. Filled with resentment, Xiangfeng composed a five-character poem in which she expressed her feelings. In the poem, she lamented the fleeting nature of youth and beauty, likening it to the falling of autumn leaves. She described how her fragrance, like rising smoke, dissipated and how she had been cast aside. The poem ended with a reflection on the passage of time and the loss of her beloved, and she questioned the outcome she had anticipated. The beautiful women in Shi Chong’s household sang songs based on this poem, and this practice continued until the end of the Jin Dynasty.
In front of the Taiwu Hall, Shi Hu constructed a towering building, forty zhang in height. He adorned the building with pearl curtains that hung down, with jade pendants of five different colors swaying beneath them. Whenever a gentle breeze blew, the jade pendants produced melodious sounds, harmonizing with each other, creating a sweet and pleasant symphony. During the peak of summer, atop the high building, various musical performances continued day and night while overlooking the surroundings. He also created a horseback riding track at the base of the building, measuring four hundred steps in circumference. The sides of this track were adorned with patterned stones, cinnabar, and colorful designs. He gathered treasures such as gold, precious jade, and shell money to reward performers of songs, dances, and acrobatics. All around the high building, colorful curtains were hung, and the columns within the building were concealed by sculptures of dragons, phoenixes, and various animals. Various precious objects were also sculpted to decorate the columns in front of the hall, creating a magnificent sight at night. Shi Hu also assembled many Di and Qiang people on the building. At the time, there was a severe drought, so Shi Hu had them mix various treasures and different fragrances together and grind them into fine powder. Hundreds of people then scattered this powder from the building, naming it “Fragrant Dust.” There was a bronze dragon on the platform of the building, capable of holding hundreds of hu of wine in its belly. Shi Hu had the barbarians on the building spray the wine downwards, creating a fine mist when caught by the breeze. This spectacle earned the building the name “Adhesive Rain Terrace.” The purpose of spraying the wine was to dispel the dust.
Laughter echoed in the air above the high building. Shi Hu also constructed a bathhouse that could be used year-round. The bath’s embankments were made of natural brass and beautiful stones, and some even used amber to craft water bottles and ladles. In the summer, a canal was diverted to fill the bath, and it was filled with sachets made from fine, lightweight silk containing various fragrances, which permeated the water. During the harsh winter, when the bathwater froze, Shi Hu had thousands of bronze dragon-shaped devices made, each weighing several tens of pounds. These bronze dragon devices were heated until they glowed red and then thrown into the bath, maintaining a constant temperature. People referred to this bath as the “Heated Dragon Bath.” Around the bath, they erected pavilions adorned with phoenix patterns made from brocade to shield it. Palace women and favored concubines would disrobe here and engage in feasting, music, and revelry, often continuing throughout the night. This bath became known as the “Clear Revelry Bathhouse.” After bathing, the bathwater was discharged outside the palace. The area where the bathwater flowed was called the “Warm Fragrance Canal.” People would eagerly gather by the canal to fetch water, and even if they obtained only a small amount to take home, their families would be delighted. After the fall of the Later Zhao’s Shi family, the bronze dragon devices were left in Ye city, and the bathhouse has since been filled and leveled into flat ground.
Xiao Qilu said, “When many women live together and serve the same man, jealousy is bound to arise, especially among those with deceitful hearts. They use their enchanting beauty to captivate the man, making him susceptible to their slanderous words. As for those wicked flatterers skilled in beguiling, nothing can prevent them from ingratiating themselves with the ruler. They seek favor during moments of the ruler’s delight and are admitted to his chambers through private intimacy. Thus, even if initially favored and not dismissed, the signs of early favor followed by rejection start to emerge. When love fades, the oaths made under the sun vanish without a trace. Poignant melodies that sing of abandoned women and words filled with sorrow and sarcasm then come into being.” “Shi Chong, with his insatiable greed, amassed wealth that was unprecedented in his time. His possessions and riches were beyond compare, and he composed songs imitating ‘Joys in the Bedchamber’ and his dances were renowned as ‘Endless Dancing.’ In ancient times, the Ji clan performed the Eight Yi dances in their courtyard, and Guan Zhong had the Three Returns, which later generations regarded as Yue rituals. Is it fair to condemn only the actions of the ancients? Shi Hu swept through the Western Capital, favored alluring beauties, and had a cruel disposition. He even exceeded his bounds by using the emperor’s carriages and imperial procession for his outings. He constructed the Three Heroes Hall and Nine Flowers Hall within the palace. Mysterious and exotic treasures, tributes from distant lands, glittered in Chang’an City. Red and purple gems adorned the palace halls. Throughout history, such tyrants plundered nations, lived extravagantly, disregarded decorum, and seized power through deceit. Their enormous wealth was unmatched by anyone.”
武帝為撫軍時，府內後堂砌下忽生草三株，莖黃葉綠，若總金抽翠，花條苒弱，狀似鐙。時人未知是何祥草，故隱蔽不聽外人窺視。有一羌人，姓姚名馥，字世芬，充廄養馬，妙解陰陽之術，云：“此草以應金德之瑞。”馥年九十八，姚襄則其祖也。馥好讀書，嗜酒，每醉時好言帝王興亡之事。善戲笑，滑稽無窮，常歎云：“九河之水不足以漬麴糵，八藪之木不足以作薪蒸，七澤之麋不足以充庖俎。凡人稟天地之精靈，不知飲酒者，動肉含氣耳，何必木偶於心識乎？”好啜濁糟，常言渴於醇酒。群輩常弄狎之，呼為“渴羌”。及晉武踐位，忽思見馥立於階下，帝奇其倜儻，擢為朝歌邑宰。馥辭曰：“老羌異域之人，遠隔山川，得遊中華，已為殊幸，請辭朝歌之縣，長充養馬之役，時賜美酒，以樂餘年。”帝曰：“朝歌紂之故都，地有美酒，故使老羌不復呼渴。”馥於階下高聲而對曰：“馬圉老羌，漸染皇化，溥天夷貊，皆為王臣，今若歡酒池之樂，更為殷紂之民乎？”帝撫玉幾大悅，即遷酒泉太守。地有清泉，其味若酒。馥乘醉而拜受之，遂為善政，民為立生祠。後以府地賜張華，猶有草在，故茂先《鐙賦》云：“擢九莖於漢庭，美三株於茲館。貴表祥乎金德，比名類乎相亂。”至惠帝元熙元年，三株草化為三樹，枝葉似楊樹，高五尺，以應“三楊”擅權之事。時有楊駿、楊瑤、楊濟三弟兄，號曰“三楊”。馬圉醉羌所說之驗。
錄曰：不得中行，狂狷可也。淳於、優孟之儔，因俳說以進諫。至如姚馥，才性容貌，不與華同，片言竊諷，媚足規範。及其俳諧詭譎，推辭指誡，因物而刺，言之者無罪，抑亦東方曼倩之儔歟！夫心胃之逸朽，故有腐腸爛腸之嗜，是以“五味令人口爽”，老氏以為深誡。未若甘並桂石，美斯松草，含吐煙霞，咀食沆瀣，迅千靈於一朝，方塵劫於俄頃，乎可淫此酣樂，忘彼久視者乎？夫物有事異而名同者，自非窮神達理，莫能遙照。豈可假於詖辭，專求於邪說。天命有兆，歷運攸歸，何可妄信於謠訛，指怪於纖草？將溺所聞，信諸厥術，可為嗟乎！
咸寧四年，立芳蔬園於金墉城東，多種異菜。有菜名曰“芸薇”，類有三種，紫色者最繁，味辛，其根爛熳，春夏葉密，秋蕊冬馥，其實若珠，五色，隨時而盛，一名“芸芝”。其色紫者為上蔬，其味辛；色黃者為中蔬，其味甘；色青者為下蔬，其味鹹。常以三蔬充御膳。其葉可以藉飲食，以供宗廟祭祀，亦止人渴飢。宮人採帶其莖葉，香氣歷日不歇。
錄曰：《大雅》云：“言採其薇。”此之類也。《草木疏》云：其實如豆。”昔孤竹二子避世，不食周粟，於首陽山採薇而食，疑似卉。或云神類非一，彌相惑亂。可以療飢，其色必紫，百家雜說，音旨相符。論其形品，詳斯香色，雖移植芳圃，芬美莫儔。故薰蘭有質，物性無改，產乖本地，逾見芬烈，譬諸薑桂，豈因地而辛矣！當此一代，是謂仙蔬，實為神異。
張華為九醞酒，以三薇漬麴糵，糵出西羌，麴出北胡。胡中有指星麥，四月火星出，麥熟而獲之。糵用水漬麥三夕而萌芽，平旦雞鳴而用之，俗人呼為“雞鳴麥”。以之釀酒，醇美，久含令人齒動。若大醉，不叫笑搖蕩，令人肝腸消爛，俗人謂為“消腸酒”。或云醇酒可為長宵之樂，兩說聲同而事異也。閭里歌曰：“寧得醇酒消腸，不與日月齊光。”言耽此美酒，以悅一時，何用保守靈而取長久。至懷帝末，民間園圃皆生蒿棘，狐兔遊聚。至元熙元年，太史令高堂忠奏熒惑犯紫微，若不早避，當無洛陽。及詔內外四方及京邑諸宮觀林衛之內，及民間園囿，皆植紫薇，以為厭勝。至劉、石、姚、苻之末，此蒿棘不除自絕也。
晉太康元年，白雲起於灞水，三日而滅。有司奏云：“天下應太平。”帝問其故，曰：“昔舜時黃雲興於郊野，夏代白雲蔽於都邑，殷代玄雲覆於林藪，斯皆應世之休徵，殊鄉絕域應有貢其方物也。”果有羽山之民獻火浣布萬匹。其國人稱：“羽山之上，有文石，生火，煙色以隨四時而見，名為‘淨火’。有不潔之衣，投於火石之上，雖滯污漬涅，皆如新浣。”當虞舜時，其國獻黃布；漢末獻赤布，梁冀製為衣，謂之“丹衣”。史家云：“單衣今縫掖也。”字異聲同，未知孰是。
錄曰：帝王之興，葉休祥之應，天無隱祥，地無蓄寶，是以因神物以表運，見星雲以觀德。按《周官》有馮相氏，以觀祥錄之數。晉以金德，故白雲起於灞水。《山海經》及《異物志》云：“燃洲之獸，生於火中，以毛織為布，雖有垢膩，投火則潔淨也。”兩說不同，故偕錄焉。
因墀國獻五足獸，狀如獅子；玉錢千緡，其形如環，環重十兩，上有“天壽永吉”之字。問其使者五足獸是何變化，對曰：“東方有解形之民，使頭飛於南海，左手飛於東山，右手飛於西澤，自臍以下，兩足孤立。至暮，頭還肩上，兩手遇疾風飄於海外，落玄洲之上，化為五足獸，則一指為一足也。其人既失兩手，使傍人割裡肉以為兩臂，宛然如舊也。”因墀國在西域之北，送使者以鐵為車輪，十年方至晉。及還，輪皆絕銳，莫知其遠近也。
太始元年，魏帝為陳留王之歲，有頻斯國人來朝，以五色玉為衣，如今之鎧。其使不食中國滋味，自賫金壺，壺中有漿，凝如脂，嘗一滴則壽千歲。其國有大楓木成林，高六七十里，善算者以裡計之，雷電常出樹之半。其枝交蔭於上，蔽不見日月之光。其下平淨掃灑，雨霧不能入焉。樹東有大石室，可容萬人坐。壁上刻為三皇之像：天皇十三頭，地皇十一頭，人皇九頭，皆龍身。亦有膏燭之處。緝石為床，床上有膝痕深三寸。床前有竹簡長尺二寸，書大篆之文，皆言開闢以來事，人莫能識。或言是伏羲畫卦之時有此書，或言是倉頡造書之處。傍有丹石井，非人之所鑿，下及漏泉，水常沸湧，諸仙欲飲之時，以長綆引汲也。其國人皆多力，不食五穀，日中無影，飲桂漿雲霧。羽毛為衣，髮大如?婁，堅韌如筋，伸之幾至一丈，置之自縮如蠡。續人發以為繩，汲丹井之水，久久方得升之水。水中有白蛙，兩翅，常來去井上，仙者食之。至周，王子晉臨井而窺，有青雀銜玉杓以授子晉，子晉取而食之，乃有雲起雪飛。子晉以衣袖揮雲，則雲雪自止。白蛙化為雙白鳩入雲，望之遂滅。皆頻斯國之所記，蓋其人年不可測也。使圖其國山川地勢瑰異之屬，以示張華。華云：“此神異之國，難可驗信。”以車馬珍服送之出關。
張華字茂先，挺生聰慧之德，好觀秘異圖緯之部，捃採天下遺逸，自書契之始，考驗神怪，及世間閭里所說，造《博物志》四百卷，奏於武帝。帝詔詰問：“卿才綜萬代，博識無倫，遠冠羲皇，近次夫子。然記事採言，亦多浮妄，宜更刪翦，無以冗長成文。昔仲尼刪《詩》、《書》，不及鬼神幽昧之事，以言怪力亂神。今卿《博物志》，驚所未聞，異所未見，將恐惑亂於後生，繁蕪於耳目，可更芟截浮疑，分為十卷。”即於御前賜青鐵硯，此鐵是於闐國所出，獻而鑄為硯也。賜麟角筆，以麟角為筆管，此遼西國所獻。側理紙萬番，此南越所獻。後人言“陟里”，與“側理”相亂，南人以海苔為紙，其理縱橫邪側，因以為名。帝常以《博物志》十卷置於函中，暇日覽焉。
惠帝元熙二年，改為永平元年，常山郡獻傷魂鳥，狀如雞，毛色似鳳。帝惡其名，棄而不納，復愛其毛羽。當時博物者云：“黃帝殺蚩尤，有貙、虎誤噬一婦人，七日氣不絕，黃帝哀之，葬以重棺石槨。有鳥翔其塚上，其聲自呼為傷魂，則此婦人之靈也。”後人不得其令終者，此鳥來集其國園林之中。至漢哀、平之末，王莽多殺伐賢良，其鳥亟來哀鳴。時人疾此鳥名，使常山郡國彈射驅之。至晉初，干戈始戢，四海攸歸，山野間時見此鳥。憎其名，改“傷魂”為“相弘”。及封孫皓為歸命侯，相弘之義，葉於此矣。永平之末，死傷多故，門嗟巷哭，常山有獻，遂放逐之。
太始十年，有浮支國獻望舒草，其色紅，葉如荷，近望則如卷荷，遠望則如舒荷，團團似蓋。亦雲，月出則荷舒，月沒則葉卷。植於宮中，因穿池廣百步，名曰望舒荷池。愍帝之末，移入胡，胡人將種還胡中。至今絕矣，池亦填塞。
祖梁國獻蔓金苔，色如黃金，若螢火之聚。大如雞卵，投於水中，蔓延於波瀾之上，光出照日，皆如火生水上也。乃於宮中穿池，廣百步，時觀此苔，以樂宮人。宮人有幸者，以金苔賜之，置漆盤中，照耀滿室，名曰“夜明苔”；著衣襟則如火光。帝慮外人得之，有惑百姓，詔使除苔塞池。及皇家喪亂，猶有此物，皆入胡中。
石季倫愛婢名翔風，魏末於胡中得之。年始十歲，使房內養之。至十五，無有比其容貌，特以姿態見美。妙別玉聲，巧觀金色。石氏之富，方比王家，驕侈當世，珍寶奇異，視如瓦礫，積如糞土，皆殊方異國所得，莫有辨識其出處者。乃使翔風別其聲色，悉知其處。言西方北方，玉聲沉重而性溫潤，佩服者益人性靈；東方南方，玉聲輕潔而性清涼，佩服者利人精神。石氏侍人，美豔者數千人，翔風最以文辭擅愛。石崇嘗語之曰：“吾百年之後，當指白日，以汝為殉。”答曰：“生愛死離，不如無愛，妾得為殉，身其何朽！”於是彌見寵愛。崇常擇美容姿相類者十人，裝飾衣服大小一等，使忽視不相分別，常侍於側。使翔風調玉以付工人，為倒龍之珮，縈金為鳳冠之釵，言刻玉為倒龍之勢，鑄金釵象鳳皇之冠。結袖繞楹而舞，晝夜相接，謂之“恆舞”。欲有所召，不呼姓名，悉聽珮聲，視釵色，玉聲輕者居前，金色艷者居後，以為行次而進也。使數十人各含異香，行而語笑，則口氣從風而颺。又屑沉水之香，如塵末，布象床上，使所愛者踐之。無跡者賜以真珠百琲，有跡者節其飲食，令身輕弱。故閨中相戲曰：“爾非細骨輕軀，那得百琲真珠？”及翔風年三十，妙年者爭嫉之，或者云“胡女不可為群”，競相排毀。石崇受譖潤之言，即退翔風為房老，使主群少，乃懷怨而作五言詩曰：“春華誰不美，卒傷秋落時。突煙還自低，鄙退豈所期！桂芳徒自蠹，失愛在娥眉。坐見芳時歇，憔悴空自嗤！”石氏房中並歌此為樂曲，至晉末乃止。
石虎於太極殿前起樓，高四十丈，結珠為簾，垂五色玉珮，風至鏗鏘，和鳴清雅。盛夏之時，登高樓以望四極，奏金石絲竹之樂，以日繼夜。於樓下開馬埒射場，周回四百步，皆文石丹沙及彩畫於埒旁。聚金玉錢貝之寶，以賞百戲之人。四廂置錦幔，屋柱皆隱起為龍鳳百獸之形，雕斫眾寶，以飾楹柱，夜往往有光明。集諸羌互於樓上。時亢旱，舂雜寶異香為屑，使數百人於樓上吹散之，名曰“芳塵”。台上有銅龍，腹容數百斛酒，使胡人於樓上嗽酒，風至望之如露，名曰“粘雨台”，用以灑塵。樓上戲笑之聲，音震空中。又為四時浴室，用瑜石碔玞為堤岸，或以琥珀為瓶杓。夏則引渠水以為池，池中皆以紗縠為囊，盛百雜香，漬於水中。嚴冰之時，作銅屈龍數千枚，各重數十斤，燒如火色，投於水中，則池水恆溫，名曰“燋龍溫池”。引鳳文錦步障縈蔽浴所，共宮人寵嬖者解媟服宴戲，彌於日夜，名曰“清嬉浴室”。浴罷，洩水於宮外。水流之所，名“溫香渠”。渠外之人，爭來汲取，得升合以歸，其家人莫不怡悅。至石氏破滅，燋龍猶在鄴城，池今夷塞矣。
錄曰：居室見妒，故亦奸巧之恆情，因嬌湎嬖，而菲錦之辭入。至於惑聽邪諂，豈能隔於求媚；憑歡藉幸，緣和嫟而相容。是以先寵未退，盛衰之萌兆矣；一朝愛退，皎日之誓忽焉。清奏薄言，怨刺之辭乃作。石崇叨擅時資，財業傾世，遂乃歌擬房中，樂稱“恆舞”，季庭管室，豈獨古之貶乎！石虎席捲西京，崇麗妖虐，外僭和鸞文物之儀，內修三英、九華之號，靈祥遠貢，光耀舊都，珠璣丹紫，飾備於土木。自古以來，四夷侵掠，驕奢僭暴，擅位偷安，富有之業，莫此比焉。