During the rebellion of Xie Qian (in Shandong, 1648–1649), the mansions of officials were all turned into hideouts for the bandits. The residence of Mr. Wang Qixiang, who held the post of Educational Commissioner (Xue Shi), was particularly crowded with robbers. When the imperial troops took the city and swept away the rebels, corpses filled the steps, and blood flowed in such quantity that it reached the gate.
After the city was pacified, Mr. Wang entered his house, had the bodies removed and the blood washed away, and took up residence there. Often, in broad daylight, he would see ghosts; at night, will-o’-the-wisps danced beneath his bed, and weeping sounds came from the corners of the walls.
One day, a scholar named Wang Haodi came to lodge at Mr. Wang’s house. He heard a small voice from under the bed calling repeatedly: “Haodi! Haodi!” Soon the voice grew louder and said: “I died in agony!” Then it began to weep, and soon the whole courtyard echoed with crying.
Mr. Wang heard this, grabbed his sword, and rushed in, shouting: “Do you not recognise me, the Educational Commissioner Wang?” But in reply, he heard only a hundred snickering sounds – they were laughing at him through their noses.
Mr. Wang then arranged a Water-and-Land Dharma Assembly (a grand Buddhist rite for delivering the souls of the dead) and ordered both Buddhist monks and Taoist priests to chant and perform rituals for the salvation of the ghosts. That night, as the ghost-feast (food offerings for hungry spirits) was being scattered, phosphorescent fires appeared everywhere, rising from the ground.
Earlier, an old gatekeeper named Wang had been dangerously ill and had lain unconscious for several days. That very evening, he suddenly stretched and seemed to wake up, and his wife brought him food. The gatekeeper said: “Just now, I don’t know why the master was distributing food in the courtyard, and I joined the crowd to eat. Only after I had eaten did I return, so I am not hungry now.” From that time on, the ghosts and strange occurrences ceased.
Could it be that the sounds of bells, drums, and gongs, and the recitation of the Yankou (ritual for feeding hungry ghosts) and yoga-style mantras, truly had such an effect?
The Historian’s Commentary (Yishi Shi yue):
“Evil and monstrous things can only be stopped by virtue. When the city fell, Mr. Wang’s power and prestige were at their height – at the mere sound of his voice, men trembled. Yet the ghosts dared to mock him. Perhaps they foresaw that he would not come to a good end?
I would like to say to all the great lords and gentlemen of the world: even if you put on a human face, you cannot frighten ghosts; and I hope you will not put on a demon’s face to frighten men!”
Note
From Liaozhai, set after the Xie‑Qian rebellion’s massacre, this tale tells how official Wang Qixiang’s house gets haunted. Ghosts mock his worldly power; only a Buddhist Water‑and‑Land ritual pacifies these aggrieved spirits.
The Xie Qian Rebellion (谢迁之变):
In 1648–1649, a peasant uprising led by Xie Qian broke out in Shandong Province against the newly established Qing dynasty. The revolt was suppressed by Qing forces, leading to much bloodshed. This historical event provides the background for the ghost story.
Educational Commissioner:
The title Xue Shi was a high-ranking provincial official responsible for supervising education and the imperial examinations. Wang Qixiang held this position, tried to threaten the ghosts, saying “Do you not recognise me, the Educational Commissioner?” However the ghosts simply despised him. The ghost’s taunt implied the worldly authority did not intimidated the spirits.
Will-o’-the-wisps:
Also known as “ghost fire”, these are flickering flames that appear over marshes or graveyards at night (now understood scientifically as the combustion of phosphine gases from decaying organic matter). In folklore, they were seen as the lights of restless spirits.
Water-and-Land Dharma Assembly (水陆道场):
A grand Buddhist ritual aimed at liberating all suffering beings, especially the dead, in the water and on land. It involves chanting, offerings, and prayers to guide ghosts toward rebirth. It was often performed after wars or disasters to pacify vengeful spirits.
There is a comparable plot arrangement in Journey to the West. The Dragon‑King of Jinghe was beheaded in a dream by Wei Zheng for tampering with the scheduled rainfall. His aggrieved ghost haunted Emperor Taizong of Tang. The emperor’s soul journeyed to the Underworld, where countless wronged spirits in the City of the Wrongfully Slain – including those killed during his military campaigns – came to claim his life. Judge Cui advised him to hold a Water‑Land Dharma Assembly after returning to the mortal world, so as to deliver the souls of the dead, stabilize the realm, and atone for his sins.
Yankou and Yoga (焰口瑜伽):
Yankou (literally “flaming mouth”) is a Buddhist ritual for feeding hungry ghosts (preta). The term “yoga” here refers to esoteric Buddhist practices (from Sanskrit yoga meaning “union”) involving mantras and mudras, popular in Chinese folk Buddhism. The author questions whether these ceremonies truly worked, though the story suggests they did.
Ghost-feast:
Food offerings scattered outdoors for the wandering dead, especially during the Ghost Festival or after such rituals. It is believed that hungry spirits can consume the spiritual essence of these offerings.
The gatekeeper’s dream
The old servant’s unconsciousness and subsequent waking corresponds with the ghost-feast. His claim that he “ate with the crowd” suggests that the ghosts accepted the offering, and that once they were satisfied, they left – explaining why the hauntings stopped.
The Historian’s ironic conclusion:
Pu Songling often ends his tales with a sharp moral twist. Here he criticises pompous officials who rely on fear and force, yet cannot even intimidate ghosts. The final line – “even if you put on a human face, you cannot frighten ghosts; do not put on a demon’s face to frighten men” – is a satirical jab at corrupt officials who bully the common people, suggesting that true authority lies in virtue, not in arrogance or terror.
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