Jiao Shen, whose courtesy name was Zhongyan, was a native of Maoling in Fufeng Commandery. In his youth, he admired the Daoyin (breathing and stretching) techniques of the immortals Songzi and Wangzi Qiao. He withdrew into seclusion in the mountain valleys. Although he was a contemporary and fellow townsman of Ma Rong, the Governor of Nanjun, and Su Zhang, the Inspector of Bingzhou, the purity and transcendence of the two officials could not compare to Jiao Shen.
Wu Cang of Runan held him in great esteem and once wrote him a letter to gauge his aspirations, stating: “I have heard that the teachings of Huang and Lao advocate embracing the void, entering tranquility, and hiding one’s body in distant seclusion; yet they also contain principles for governing the state, nurturing the people, and applying them to politics. As for climbing mountains and cutting off all traces, where spirits do not manifest their proofs and men do not witness their results, I follow you, sir, hoping to see you put into practice what is feasible. What are your thoughts on this? In the past, Yi Yin did not harbor his Way in vain, waiting only for sage kings like Yao and Shun. Today, governance is bright and the four seas are opening up. Chaofu and Xuyou need not remain on Mount Ji, and Boyi and Shuqi regretted entering Mount Shouyang. If you are truly able to ride dragons and play with phoenixes, soaring and frolicking among the clouds, then you are certainly not something that foxes, hares, swallows, and sparrows would dare to scheme against.” Jiao Shen did not reply.
Jiao Shen lived to be over seventy years old, yet he steadfastly refused to marry. Later, he suddenly returned home and announced his own impending death. When the appointed time arrived, he indeed passed away. However, people in later generations claimed to have seen him in Dunhuang. Thus, earlier generations regarded him as extraordinary, and some said he had become an immortal.
Jiao Shen’s fellow townsman, Ma Yao, lived in seclusion on Mount Qian, making his living by weaving nets for catching rabbits. The local customs in the area where he lived were transformed by his influence. The common people praised him and respectfully called him “Mr. Ma the Shepherd.”
Note
Daoist Jiao Shen practiced immortality arts and lived secluded. He ignored Wu Cang’s letter persuading him to serve the court. Unmarried, he predicted his own death; later sighted in Dunhuang, he was deemed an immortal. His townsman Ma Yao also lived a simple hermit’s life.
Jiao Shen:
A Daoist hermit who pursued physical transcendence and immortality rather than political or moral influence. His refusal to even reply to Wu Cang’s letter demonstrates the ultimate Daoist silence wuwei) in the face of worldly persuasion.
Songzi and Wangzi Qiao:
Legendary ancient immortals in Chinese mythology. Daoyin (导引) refers to ancient Daoist breathing, meditation, and physical exercises aimed at achieving longevity and spiritual transcendence. Jiao Shen’s dedication to this path marks him as a practitioner of religious Daoism rather than just a political recluse.
Wu Cang’s Letter:
Wu Cang’s letter is a masterpiece of rhetorical persuasion. He uses the ultimate Confucian argument – that a sage should emerge to serve a clear and prosperous government – to try to coax Jiao Shen out of hiding. He cleverly contrasts the “foxes and sparrows” (ordinary men like himself) with the “dragons and phoenixes” (immortals), giving Jiao Shen an out: if he is truly an immortal, he should fly away; if not, he should serve the state. Jiao Shen’s silence is his ultimate answer.
Yi Yin, Chaofu, Xuyou, Boyi, Shuqi:
Wu Cang cites these legendary figures to make his point. Yi Yin was the ultimate sage-minister who served a worthy king. Chaofu and Xuyou were the ultimate recluses who refused the throne. Boyi and Shuqi starved themselves rather than serve a corrupt dynasty. Wu Cang argues that since the current Han dynasty is enlightened, the era for reclusion is over.
Immortality and Disappearing from Dunhuang:
The sighting of Jiao Shen in Dunhuang (a remote oasis on the Silk Road) after his supposed death is a classic trope in Chinese hagiography. It signifies that the hermit has successfully shed his mortal coil and achieved true transcendence, existing beyond the boundaries of ordinary time and space.
Ma Yao / Mr. Ma the Shepherd:
Ma Yao represents a different, more grounded type of hermit. Unlike Jiao Shen who sought the clouds, Ma Yao wove rabbit nets and quietly transformed the local culture through his mere presence. He embodies the Daoist ideal of leading by example and harmonizing with the common people without holding official power.
矫慎字仲彦，扶风茂陵人也。少慕松、乔导引之术，隐遁山谷，与南郡太守马融、并州刺史苏章乡里并时，然二人纯远不及慎也。汝南吴苍甚重之，因遗书以观其志，曰：“盖闻黄老之言，乘虚入宴，藏身远遁，亦有理国养人，施於为政。至如登山绝迹，神不著其证，人不睹其验。吾从先生欲其可者，於意何如？昔伊尹不怀道以待尧舜之君，方今明明，四海开辟，巢许无为箕山，夷齐悔入首阳，足下审能骑龙弄凤，翔嬉雲间者，亦非狐兔燕雀所敢谋也。”慎不答。年七十年馀，竟不肯娶。后忽归家，自言死曰。及期，果卒。后人有见慎於敦煌者，故前世异之，或云神仙焉。慎同郡马瑶隐於汧山，以兔罝为事，所居俗化，百姓美之，号马牧先生焉。
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