Chizao (Herb of Virtue)

《運斗樞》曰：“瑤光得則陵出芝草。”《瑞應》曰：“芝草者，親近耆老養有道，則生。”《地鏡》曰：“敬事耆老，不失舊故，則芝草生。”

The Spring and Autumn Annals of the Movement of the Pole Star says: "When the seventh star of the Big Dipper, Yàoguāng, moves in its regular course, hills and mountains will grow zhi grass." The Book of Auspicious Signs says: "Zhi grass, this auspicious plant, grows only when a ruler is close to elderly and virtuous elders and properly supports wise men." The Book of the Earthly Mirror, a book on observing celestial phenomena to discern auspicious and inauspicious signs, says: "When one respectfully serves the elderly and does not abandon old friends, zhi grass will grow." All three sources associate the appearance of zhi grass with the virtue of respecting the elderly and valuing the wise, indicating that it symbolizes the ruler's moral conduct towards people, rather than merely a natural product.

《地鏡》曰：“不失民心，則木連理生。”

The "Di Jing" says: "When a ruler does not lose the people's hearts, twin-branch trees will grow." Twin-branch trees refer to two trees whose branches and trunks grow together and merge into one. Ancient people regarded this as a sign of harmony between superiors and inferiors and unity among people near and far. This entry is titled "Huo Lian Li" but the quoted text refers to "Mu Lian Li," indicating that the auspicious signs of both grain and trees growing together are considered the same category in divination.

京房曰：“有木同本而異枝，是華光，國有吉昌，五穀登，他民歸國。”《京房傳》曰：“樹同本異末，君有度，諸侯朝。”

Jing Fang said: "Some trees share the same root but have different branches, which is called 'Hua Guang.' When a country has auspicious events and prosperity, with abundant harvests of the five grains, people from other states also come to submit." The "Jing Fang Transmission" says: "Trees that share the same root but have divergent branches indicate that the ruler governs according to law and the feudal lords come to pay homage." The same root but different branches symbolize unity in the root and each branch finding its proper place, hence the divination is favorable.

《地鏡》曰：“國治，樹木卒長自大，其君方有嘉。”京房《易傳》曰：“木成，員圍以上，一夜長數丈，當有臣強於君。”

The "Di Jing" says: "If a country is well governed, trees suddenly grow tall and large on their own, indicating that the ruler will have a joyful event." Jing Fang's "Yi Zhuan" says: "If trees have already grown to a size more than one arm's circumference in girth, and they suddenly grow several zhang in a single night, this indicates that a minister will gain power surpassing the ruler." Although both cases involve trees growing rapidly, one is considered auspicious and the other ominous, depending on whether the tree is newly growing or already mature. If a tree is newly growing and becomes lush, it signifies vitality; but if a mature tree grows rapidly again, it represents an overstepping of bounds.

《地鏡》曰：“木卒生人屋室上，其地出聖人。”京房《易傳》曰：“木生於君屋上及朝廷，其君有聖子。”

The "Di Jing" says: "If trees suddenly grow on the roofs of houses, there will be a sage emerging from this place." Jing Fang's "Yi Zhuan" says: "If trees grow on the roof of the ruler or within the court, the ruler will have a wise son." Roofs and the court are not natural places for trees to grow; yet, when such an unusual occurrence happens, it is interpreted as a good omen, because it appears in the most exalted place, indicating the arrival of a virtuous person.

《地鏡》曰：“木生木，國益土。”又曰：“木生枝盡向下者，大吉。”

The "Earth Mirror" says: "A tree grows another tree upon it; the country will expand its territory." It also says: "All the branches growing from the tree hang downward and droop; this is a great auspicious omen." The image of a tree growing another tree signifies increase, hence indicating territorial expansion. The image of branches hanging downward and drooping signifies humility, hence being interpreted as a great auspicious omen.

京房曰：“有偃木而起，歲有大吉。木生有實，其邑有慶。”

Jing Fang said, "A fallen tree that rises again on its own indicates a great auspicious event in this year. When trees grow and bear fruit, the city will experience joy." A fallen tree rising again symbolizes a decline followed by revival; growth leading to fruit indicates the verification of achievements. Therefore, both are considered auspicious signs.

《地鏡》曰：“竹柏枝遍一百里，是謂陰消，陽國必亡。”又曰：“竹柏夏枯，王侯失位。”又曰：“樹木非其時而枯，是謂金克伐，不出一年，暴兵外國來。”又曰：“凡樹忽生死，主易，兵將至。”又曰：“社樹自死，世主國君亡。”京房曰：“有木夏落葉，有兵喪。”京房《易侯》曰：“秋葉落七十步，人民移徙，大飛揚，人民離鄉。”《地鏡》曰：“木葉非時落，去本七十步，國有兵，民棄故鄉。”

The "Di Jing" says: "The branches of bamboo and cypress trees extend continuously for a hundred li, which is called 'yin xiao,' and the country belonging to yang will surely perish." Bamboo and cypress are originally yin in nature; when yin reaches its peak, it signifies the complete elimination of yang energy. It also says: "When bamboo and cypress trees die in summer, the princes will lose their titles." It also says: "When trees wither before their time, this is called 'jin ke fa,' and within a year, foreign troops of violence will invade." It also says: "Whenever trees suddenly grow and suddenly die, the sovereign will change, and military calamity will arrive." It also says: "If the sacred tree at the earth altar dies on its own, the current sovereign will lose his country." Jing Fang says: "When trees shed their leaves in summer, there will be military calamity and mourning." In Jing Fang's "Yi Hou," it says: "When autumn leaves are blown seventy paces away by the wind, the people will migrate; when fallen leaves fly high and far, the people will leave their homeland." The "Di Jing" says: "When leaves fall from trees before their time and travel seventy paces away from the tree, there will be military affairs in the country, and the people will abandon their homeland."

京房《易侯》曰：“枯楊生荑，斷枯復生，天闢當之。”《地鏡》曰：“竹葦樹木，枯死忽復生，輔臣執政，流其令。”又曰：“枯木冬生，《易》謂陰陽易位，不出二年，國有喪，小人近，君子亡。”又曰：“木實當死者反生，世主凶。”京房《易傳》曰：“木枯而生，不及二年，國有大喪，上貪色，以寵人為主。”又曰：“枯楊生花，國後當之。”

Jing Fang's "Yi Hou" says: "A withered poplar tree regrows tender shoots, and a cut-down dead tree comes back to life, this should be related to the Son of Heaven." ("Ku Yang Sheng Ti" is originally the line statement of the second line of "Da Guo" in The Zhou Changes, and diviners use this line statement to make predictions.) "The Earth Mirror" says: "After bamboo, reeds and trees die, they suddenly revive again, which indicates that the regent ministers are controlling the government and acting on their own orders." It also says: "A dead tree sprouts in winter, in the Yi, this is called a change of yin and yang positions. Within two years, there will be mourning in the country, the petty people get close to the sovereign, and the virtuous ones suffer and die." It also says: "After a tree bears fruit, it should wither, but instead it regrows, indicating that the current sovereign will have misfortune." Jing Fang's "Yi Zhuan" says: "A tree that has died comes back to life, within two years, the country will have a great mourning, the sovereign indulges in women, and the person he favors becomes the ruler." It also says: "A withered poplar tree blooms, this should be related to the Empress Dowger."

《地鏡》曰：“木冬生，有兵，民流。一曰：君失政。又曰：木冬華，當生，反死。”京房曰：“木冬生，王者不平，有卿相出走。”又曰：“有木冬榮，黍不成。”又曰：“木冬生，國後當之。”

The "Di Jing" says: "Trees sprout in winter, indicating military affairs and the dispersal of the people. Another interpretation is that the ruler has lost control. It also says: trees flowering in winter, when they should be growing, instead wither." Jing Fang says: "Trees sprouting in winter indicate that the king's decrees are unjust, and ministers and high officials will flee." He also says: "Trees flowering in winter mean that millet will not mature." Furthermore, he says: "Trees sprouting in winter relate to the empress queen." Winter is the time when all things should be stored away, yet grass and trees sprout and flower, which is a reversal of the natural order, hence it is classified as a bad omen.

《地鏡》曰：“木一歲再花實，有兵，民流。”又曰：“木再榮，世主墮子，姬女致兵之象。”又曰：“桃再花，夏有霜；杏再花，夏有電；李再花，春有霜；榆再莢，有寬令，當死反生。”又曰：“木春冬再作實，世主凶；秋夏再花實，鄰國逼之。”京房曰：“木歲再花，國後當之。”又曰：“木一歲再實，鄰國來其國。”又曰：“木再榮於夏，後亡，國有喪，若五穀不熟，百姓罷作。”

The book "Di Jing" says: "If trees bear flowers and fruits twice within a year, there will be military actions, and the people will scatter." It also says: "If trees flourish twice, the current ruler will lose his heir, which is an omen of the ruler favoring concubines and leading to military calamity." It further says: "If peach trees bear flowers twice, there will be frost in summer; if apricot trees bear flowers twice, there will be lightning in summer; if plum trees bear flowers twice, there will be frost in spring; if elm trees bear pods twice, there will be an edict of pardon, and those who should be executed will live." It also says: "If trees bear fruits twice in spring and winter, the current ruler will face misfortune; if they bear flowers and fruits twice in autumn and summer, neighboring states will press in." Jing Fang says: "If trees bear flowers twice within a year, it concerns the empress dowager." He also says: "If trees bear fruits twice within a year, people from neighboring states will come to this country." He further says: "If trees flourish again in summer, the empress will die, and there will be mourning in the country; or there will be poor harvests of grain, and the people will stop farming."

《地鏡》曰：“桑谷俱生於廟廷，世主廢賢，用不肖。”又曰：“木生，不入土而獨立，天下危。”

The *Di Jing* says: "Mulberry trees and osage orange trees growing together in the courtyard of the ancestral temple indicate that the current ruler discards virtuous men and employs those without talent or virtue." It also says: "When trees grow, if their roots do not take hold in the soil and they stand alone upright, the world is in peril." Mulberry and osage orange trees growing together in the court was a famous omen from the time of Emperor Taiwu of the Yin dynasty, and diviners have continued to use this example as a sign of the government's neglect. The image of roots not entering the soil signifies the lack of a solid foundation to rely upon.

《地鏡》曰：“木卒生道中，君失治，九宮廢。”又曰：“木無故一夜十枝聚生，邑將虛。”

The "Earthly Mirror" says: "Trees suddenly grow in the middle of the road, the ruler loses the way of governance, and the nine halls (the nine main chambers of the Bright Hall, symbolizing the court where imperial commands are issued) become abandoned." It also says: "Trees inexplicably sprout ten branches in a single night, this city will soon become deserted." Roads are originally places for people and horses to pass through; trees blocking them signify that imperial decrees are blocked and obstructed.

《地鏡》曰：“木生一枝，偏無葉，歲惡，民飢。”又曰：“木忽自鳴，主死；自鳴，作金聲者，主地方分裂。”

The "Earth Mirror" says: "A tree grows a branch, but this branch does not bear leaves, indicating a poor year and famine among the people." It also says: "A tree suddenly makes a sound by itself, indicating the death of the ruler; if the sound is like that of metal, it indicates the country will split apart." Trees are by nature silent, so an unexplained sound is abnormal. If the sound is like that of metal or stone, it signifies that metal will overcome wood, so the interpretation is even more severe.

《地鏡》曰：“樹木泣，天下有兵。”《京房飛候》曰：“樹哭，實邑虛，虛邑實。”《地鏡》曰：“木無故血出，及汁流出地，邑敗，有兵。”京房曰：“伐木有血，侯王有憂。”又曰：“林木生齒，有兵起。”

The "Di Jing" says: "Trees weep like humans, indicating warfare in the world." The "Jing Fang Fei Hou" says: "Trees emit cries, meaning that a densely populated city will become desolate, while a desolate city will become prosperous." The "Di Jing" also says: "Trees flow blood without cause, or their sap spreads everywhere, indicating the fall of a city and warfare." Jing Fang says: "When trees are cut and blood flows, the king will face calamity." He also says: "Trees in the forest grow teeth, indicating the outbreak of warfare." Grass and trees naturally have no blood or teeth; once they do, it means that creatures lose their natural state. Diviners universally interpret such phenomena as signs of warfare.

京房曰：“榆莢不落，國受大咎。”

Jing Fang said, "The pods of the elm tree remain attached even when the time comes, indicating a great calamity for the state." Elm pods sprout in spring and fall in summer, each with its own season; if they fail to fall when they should, it signifies that those who should depart do not leave and those who should decline do not wane. Therefore, this is interpreted as a major disaster.

《地鏡》曰：“竹實，眾鳥群行，不出二年，大飢。”又曰：“竹忽實而枯，主易，民飢。”又曰：“國中竹皆盡枯，地失。”

The "Earth Mirror" says: "When bamboo bears fruit, numerous birds gather to eat it; within two years, there will be a great famine." It also says: "If bamboo suddenly bears fruit and then dies, it signifies a change of ruler and the people suffering from hunger." Furthermore, it states: "If all the bamboo in the country withers away, the territory will be lost." Bamboo usually bears fruit only once in many years, and after bearing fruit it dies, which is its natural characteristic. Diviners interpret this widespread withering as a sign of declining earth energy and a bad harvest.

《京房易傳》曰：“黍生疣，大君有憂，相去亡；穄生疣，大君憂，大臣死。”

The Jing Fang Yi Zhuan says: "If wort grains develop warts, the great ruler will have worries and the prime minister will have to leave; if millet grains develop warts, the great ruler will have worries and the ministers will die." The growth of warts on grains, which are useless growths outside the main body, is used in divination to symbolize the emergence of superfluous and harmful personnel within the court.

《京房易傳》曰：“蓬葉繁興，歲不熟。”

The Jing Fang Yi Zhuan says: "The leaves of the wormwood and mugwort grow exceptionally lush, indicating that the crops will not mature this year." Wormwood is a wild plant growing in fields; when wild plants thrive, they consume the soil's nutrients, leaving the crops to suffer from poor harvest. By observing this, one can predict that the harvest will be bad.

《春秋說題辭》曰：“人者，仁也。以心合也。（宋均曰：與他相偶合也。）《易》曰：立人之道，曰仁與義。”《春秋繁露》曰：“人有三百六十六節。耳目之明，日月之象；外有四支，副時數也；乍視乍暝，副晝夜也；乍哀乍樂，副陰陽也。。”《白虎通》曰：“人有五藏六府，所應五行六合也。”《大戴禮》曰：“天地人，一二三，三三九，九九八十一，主日，日數十，故人十月而生，人生期晬，然後行，三年，頭然後合焉。”《孝經援神契》曰：“頭圓法天，足方象地，五藏象五行，四支法四時，九竅法九州，兩目法日月，肝仁、肺義、脾信、心禮、膽斷、腎智、旁光，鬚髮象星辰，節象月歲，腸法經緯。”

The "Spring and Autumn Sayings on the Title" (one of the Spring and Autumn Writings from the Han dynasty, specifically explaining the meaning of the classics) says: "What is meant by 'person' is 'ren' (benevolence), which is to use one's mind in harmony with others." (Original note: Song Jun said, meaning mutual coordination with others.) "The Book of Changes says: Establishing the way of human beings is called 'ren' and 'yi' (righteousness)." The "Spring and Autumn Fanyu" (a book by Dong Zhongshu discussing the correspondence between heaven and humanity) says: "A person has 366 joints in the body, corresponding to the number of days in a year. Ears are keen and eyes are bright, symbolizing the sun and moon; the body has four limbs, corresponding to the four seasons; opening and closing the eyes alternately corresponds to day and night; feeling sorrow and joy alternately corresponds to yin and yang." The "White Tiger Treatise" says: "A person has five zang organs and six fu organs, corresponding to the Five Phases and Liu He." The "Da Dai Li" says: "Heaven, earth, and humanity correspond to one, two, and three respectively. Three times three equals nine, and nine times nine equals eighty-one, which governs the days; the number of days is ten, so a person is carried in the womb for ten months before birth. When a person is born, he is one year old before he can walk; at three years old, the soft spot on the head closes." The "Xiao Jing Yuan Shen Qi" says: "The head is round, following the pattern of heaven; the feet are square, following the pattern of earth; the five zang organs correspond to the Five Phases, the four limbs follow the four seasons, the nine orifices correspond to the nine states, the two eyes correspond to the sun and moon; the liver corresponds to ren (benevolence), the lungs to yi (righteousness), the spleen to xin (credibility), the heart to li (ritual), the gallbladder to decision-making, the kidney to wisdom, and there is also the bladder; the hair and beard correspond to the stars, the joints correspond to the moon and the years, and the intestines follow the meridians and the great circles of heaven and earth."

《禮斗威儀》曰：“君乘土而王，其政太平，黃真人遊於後池。”（宋均注曰：黃，土色；遊於後宮之池，則黃帝問道於玄女素女是也。）孫氏《瑞應圖》曰：“真人者，黃帝時遊於池，王者著德不貪貨利，則金人乘金船，遊王后池。”又曰：“王者德至，則金人遊於池。”

The Li Dou Wei Yi says: "The sovereign inherits the virtue of earth and becomes king; his politics are peaceful and prosperous, and the true person of yellow color roams on the pond in the palace." (Original commentary: Song Jun's note says that yellow is the color of earth; roaming on the pond in the palace refers to events such as Huangdi asking the Xuanyu and Suyu." Sun's Ru Ying Tu says: "The so-called true person refers to a divine person who roamed on the pond during the time of Huangdi; if the king manifests his virtue clearly and does not covet wealth, there will be golden figures riding on golden ships, roaming in the king's rear pond." It also says: "When the virtue of the king reaches its peak, there will be golden figures roaming in the pond."

《禮含文嘉》曰：“禹卑宮室，盡力溝洫，百穀用成，玉女敬降養。”（宋均注云：玉女，有人如玉色也，天降精，生玉女，使能養人，美女玉色，養以延壽也。）

The Li Han Wen Jia (one of the Han dynasty's rites prophecies) says: "Great Yu lived in a humble palace, and made every effort to dredge the waterways, so that the hundred streams became abundant, and the Jade Maiden descended respectfully to serve him." (Original commentary notes: Song Jun's commentary says that the Jade Maiden is a person with skin as white as jade; heaven sent down vital energy, giving birth to the Jade Maiden, who could serve people; a beautiful woman with jade-like appearance served the king to prolong his life.)

《春秋繁露》曰：“君恩及倮蟲，城郭充實，則賢聖皆進。”鄭玄注《論語》云：“周公相成王，致太平時，四乳而生八子，皆有賢行，和氣之所致也。”

The Spring and Autumn Annals: A Treatise on the Hidden Meanings states: "When a ruler's grace extends to the倮虫 (a category of creatures without feathers, scales, or armor, with humans being the leader of the倮虫), the population within the city walls becomes abundant, and then the virtuous and sages will all be employed in the court." Zheng Xuan's commentary on the Analects says: "When the Duke of Zhou assisted King Cheng and brought about peace, there was a case where a woman gave birth four times, producing eight sons, each of whom displayed virtuous conduct. This was due to the harmonious qi of heaven and earth." The Analects records the "Eight Sages of the Zhou dynasty," and the old interpretation holds that they were four pairs of twin brothers born from the same mother.

《魏志》曰：“咸熙二年，晉太子昭封襄武縣，言有大人見，長三丈，餘跡長三尺二寸，白巾，著黃單衣，黃巾，柱杖，或雲今當太平。”

The "Wei Zhi" says: "In the second year of Xianxi of the Wei Yuan Emperor, the county of Xiangwu, which was granted to the Jin crown prince (Sima) Zhao, reported that a giant had appeared, measuring three zhang in height, leaving footprints three chi and two cun in length. He had a white headscarf, wore a yellow single robe, tied a yellow headscarf, held a cane, and some people said this was a sign that the world would soon become peaceful." This event occurred during the transition between the Wei and Jin dynasties. Later, when the Sima clan succeeded the Wei throne and established the Jin dynasty, people interpreted the appearance of the giant as a portent of the change of dynasty.

京房曰：“君暴亂，疾有道，厥妖長狄入國。”《左傳》：“文公十一年，敗狄於咸。”《谷粱》、《公羊傳》曰：“長狄也，兄弟三人，一者之魯，一者之齊，一者之晉，煞之，身橫九畝，（五丈四尺）斷其首而載之，眉見於軾。何以書？記異也。劉向以為，時周室衰微，三國為大，可責者也。天戒若曰：不行禮義，大為夷狄之行，將致危亡。其後三國皆有篡逆之禍，近下人伐上之痾也。”

Jing Fang said, "When a ruler is tyrannical and confused, he resents those who follow the Way, and the corresponding strange phenomenon is a tall giant called Chang Di entering the country." The Zuo Zhuan records, "In the eleventh year of Duke Wen of Lu, they defeated the Di people at Xian." The Gu Liang Zhuan and Gongyang Zhuan say, "This was a Chang Di, with three brothers, one going to Lu, one to Qi, and one to Jin. They were killed, and the corpse lay across nine mu of land (note: equivalent to five zhang and four chi), his head was placed on a cart, and his eyebrows were higher than the crossbar in front of the cart. Why is this recorded? To record an abnormal phenomenon." Liu Xiang believed that at that time the Zhou royal house was declining, and the states of Lu, Qi, and Jin were the most powerful, and they were the ones who should be blamed. Heaven's warning seemed to be saying: if one does not promote rites and morality, but instead follows the ways of the barbarians, one will suffer calamity. Later, the three states all experienced rebellions and usurpations, which belonged to the sickness of the lower attacking the upper.

《史記》：“秦始皇帝二十六年，有大人長五丈，足跡六尺，皆夷狄服，凡十二人，見於臨洮。天戒若曰：大為夷狄之行，將受其禍。是歲秦始皇初並六國，反患以為瑞，銷天下兵器，作金人十二像之，自言賢聖，燔《詩》、《書》，坑儒士，奢媱暴虐，務欲廣地，南戍五嶺，北築長城，以備胡越，塹山填谷，西自臨洮，東至大連，東西徑數千里，故大人見於臨洮，明禍亂之起也，後十四年而秦亡。”

The Records of the Grand Historian states: "In the twenty-sixth year of Qin Shi Huang, there appeared twelve giants, each five zhang tall, with footprints six chi long, all dressed in the clothing of the夷狄. They appeared in Lintao. The heavenly warning seemed to say: if one continues in the ways of the夷狄, it will suffer their calamity. At that time, Qin Shi Huang had just unified the six states, yet he regarded this calamity as a good omen. He melted down weapons throughout the world and cast them into twelve golden figures to imitate them. He called himself virtuous and wise, burned the Book of Poetry and the Book of Songs, buried the scholars, indulged in luxury and debauchery, and was cruel and oppressive. He was determined to expand his territory, sending soldiers to guard the five岭 in the south and building the Great Wall in the north to guard against the Hu people and the Yue people. He cut through hills and filled in valleys, starting from Lintao in the west and reaching Dalian in the east, spanning thousands of li east-west. Therefore, the appearance of the giants in Lintao signified the beginning of chaos, and fourteen years later the Qin dynasty perished."

《春秋潛潭巴》曰：“有人入宮之禍，極效之驗也。”又曰：“有人走入宮，不知其名，大水為災，國驚，群猾並謀。”《漢書五行志》曰：“成帝建始三年七月丁未，渭上女子陳持弓，年九歲，言大水至，走入城，入未央宮尚方掖門，殿門門內諸衛戶者莫見，至鉤盾省乃見，民驚走上城，此下將篡國，因女寵有宮室之象也。後王氏兄弟父子，五侯秉權，至莽卒篡天下。”

The Spring and Autumn Hidden Spring River (a Han dynasty text on the Spring and Autumn Annals) says: "Disasters caused by outsiders entering the palace are signs of extreme omens." It also says: "If someone runs into the palace without anyone knowing his name, there will be a great flood, causing nationwide panic, and a group of cunning people will plot rebellion together." The Book of Han, Records of the Five Phases, states: "In the third year of Jianshi during the reign of Emperor Cheng of Han, on the Dingwei day of the seventh lunar month, a girl named Chen Chi Gong, aged nine, appeared by the Wei River, claiming that a great flood was coming. She ran into the capital and entered the Shangfang Yemmen gate of the Weiyang Palace. The guards inside the palace gates did not see her at all, and she was only discovered at the Goudun Bureau. The people were alarmed and rushed to the city walls. This is an omen of someone below attempting to seize power, using female favor to occupy the palace. Later, the Wang family's five brothers and fathers were granted titles and power, and finally Wang Mang seized the throne."

又曰：“成帝綏和二年八月庚申，鄭通裡男子王褒，衣絳衣小冠，帶鉤，入北司馬殿東門，上前殿，入非常室，解帷組結佩之，曰：天帝令我居此署。長業等收縛考問，褒故公車大誰卒。（應劭曰：在司馬殿門掌權呵也。）病狂易，不自知入宮。後王莽篡之象。”

It is also said: "In the second year of Chengdi's Suihe era, in the eighth month, on the Gengshen day, a man named Wang Bao from Tongli village in Zheng county was wearing a dark red robe, a small hat, and a belt hook. He rushed into the eastern gate of the northern司马 door, climbed onto the front hall, entered the special chamber, took off the silk ribbon from the curtain, tied it into a knot, and wore it on his body, saying: 'The heavenly emperor has ordered me to reside in this official office.' Changye and others bound him and interrogated him. It turned out that Wang Bao had once served as a 'dashi zu' in the public carriage office. (Original note: Ying Shao said that 'dashi zu' refers to the officers who were in charge of questioning and checking at the司马 gate.) He was suffering from a madness illness and did not know how he had entered the palace. This was a premonition of Wang Mang's later usurpation of the throne."

《續漢書》云：“靈帝光和中，洛陽男子以弓箭射闕北，吏收考問，辭居貧負責，無所聊生，因買弓箭以射闕，近射妖也。其後車騎將軍何苗與兄大將軍進，部曲相疑，對相攻擊，戰於闕下，苗死敗，殺數千人，洛陽宮室因火延燒盡。”《風俗通》曰：“靈帝光和元年，南宮中黃門寺，有一男子長九尺，白衣，中黃門吏呵問：汝何等人？白衣妄入宮曰：我梁伯夏，天使我為天子。吏欲收取，忽不見。董卓之應也。”

The "Continued Book of the Han" says: "During the Guanghe period of Emperor Ling of the Han, a man in Luoyang shot an arrow at the northern side of the palace. Officials arrested him and interrogated him. He confessed that his family was poor and in debt, and he could not live any longer, so he bought a bow and arrow to shoot at the palace. This was close to the category of 'shooting demons.' Later, General Cai Qi He Miao and the troops of his brother, Grand General He Jin, had mutual suspicion and attacked each other, fighting in front of the palace. He Miao's army was defeated and he was killed, with thousands of people dying. The palaces in Luoyang were also burned down by fire." The "Customs and Practices" says: "In the first year of Guanghe of Emperor Ling, in the Zhonghuangmen official residence of the Southern Palace, there was a man who was nine feet tall, dressed in white. The officials of Zhonghuangmen asked him: Who are you? Why are you dressed in white and entering the palace擅自? He said: My name is Liang Boxia, sent by heaven to be the Son of Heaven. The officials wanted to arrest him, but he suddenly disappeared. This was a sign of the chaos caused by Dong Zhuo."

王陵《晉書惠帝紀》曰：“齊王同為大司馬，十二月，有白頭老公入司馬府，大呼：有大兵起，不出甲子旬。即收都衛考，竟殉於內，外演。”《晉漢春秋》曰：“齊王同輔政大安元年，有一婦詣大司馬門，求寄產，吏乃詰之，婦曰：待我截臍便去。言訖不見，有位者聞而惡焉，至二年而同被誅。”

King Wang Ling's "Jin Shu · Hui Di Ji" says: "Prince Jing (here written as 'Tong') was appointed Grand General, and in December, an old man with white hair rushed into the Grand General's mansion and shouted loudly: There will be great military action, not before the ten days of Jiazi. He was immediately arrested by the capital guards and interrogated, and eventually died within the mansion. However, the news spread outside." "Jin Han Chun Qiu" says: "In the Tai'an first year, when Prince Jing was assisting in government affairs, a woman came to the gate of the Grand General's mansion, requesting a place to give birth. The officials questioned her, and she said: I will leave after cutting the umbilical cord. She finished speaking and disappeared. Those in power heard this and felt deeply uneasy. The next year, Prince Jing was indeed executed."

《漢書王莽傳》曰：“建國元年，長安狂女子碧，呼道中：高皇帝大怒，趣歸我國，不者九月殺汝。莽收捕殺之。”《幽州錄》曰：“吳郡張茂度在益州時，忽有人道朝廷誅徐羨之、傅亮、謝晦三人，遂傳紛紜，張推問造言之主，問何由言此，答曰：實無所承，恍惚不知言之耳。張鞭之，傳者遂息，後乃驗，日月正與符同。”

The "Book of Han: Biography of Wang Mang" says: "In the first year of the Shiguo era, a woman named Bi in Chang'an went mad and shouted on the road: 'The great emperor Gao is very angry, quickly return my country, otherwise in September you will be killed.' Wang Mang had her arrested and executed." The "Yuzhou Record" says: "Zhang Maodu of Wujun was serving in Yizhou when suddenly there were rumors that the court had executed Xu Xianzhi, Fu Liang, and Xie Hui. Rumors spread widely. Zhang Maodu investigated the person spreading the rumors and asked him why he said that. The man replied: 'In fact, there was no source, and he just spoke vaguely.' Zhang Maodu beat him, and the rumors then ceased. Later, the events actually came true, and even the date and month matched exactly what was said."

沈約《宋書》曰：“大明二年，民築治廣陵城，劉誕出巡行，有人楊聲大罵，曰：大兵尋至，何以辛苦百姓？使執之，問其本末，答曰：夷姓名孫，家在海陵，天公與佛道共議，欲燒此間人民，道佛苦諫，強得至今，大禍將至，何不立六慎門？誕問：六慎雲何？答曰：古言，禍不過六慎門。誕以其言狂悖，殺之。又五軍士忽狂，見鬼驚怖啼哭，曰：外軍圍城，城上張白布帆。執錄二十餘日乃散，築城之日，雲霧晦暝，白虹臨門，連蜀城內。”

Shen Yue's "Song Shu" says: "In the second year of Daming, the common people were repairing and improving the city of Guangling. Prince Liu Dan of Jingling came out to inspect the work. Someone shouted loudly: The great army will arrive soon, why are the people still suffering hardships? Liu Dan ordered people to seize him and asked about his background. The man replied: My surname is Yi, my name is Sun, my family is from Hailing. Heaven and Buddhism and Taoism have discussed together to burn the people in this area, but Buddhism and Taoism pleaded hard and managed to delay it until today. Now great calamity is coming, why not set up the 'Six Caution Gates'? Liu Dan asked: What are the Six Caution Gates? The man replied: There is an old saying that calamity cannot pass the Six Caution Gates. Liu Dan thought his words were rebellious and had him killed. There were also five soldiers who suddenly went mad, seeing ghosts and crying in fear, saying: The army outside has surrounded the city, and white sails are hanging on the city walls. They were detained for more than twenty days before they were released. On the day of building the city, the clouds were dark and the sky was gloomy, a white rainbow was pressing over the city gate and connected into the city (the 'Shu City' was probably a place name within the city)."

《漢書五行志》曰：“言之不從，是謂不義，時則有詩妖，君亢陽而虐，臣畏刑而箝口，則怨謗之氣，發於歌謠，故有詩妖。”《鴻範五行傳》曰：“下既非君上之刑，畏嚴刑而不敢正言，則先發於歌。歌，口事也。氣逆則惡言至，或有怪謠，以此占之，故曰詩妖。古者人君必視人民，聽其歌謠，以省國政。”

The "Book of Han · Five Phases Chapter" says: "When speech does not follow the way, this is called injustice, and at that time there will appear 'poem omens.' When a ruler is stubborn and cruel like an overbearing yang, ministers fear punishment and remain silent, so resentment and slander are expressed through songs, hence there are poem omens." The "Hongfan Five Phases Transmission" (a Han dynasty work interpreting disasters and anomalies based on the "Book of Documents · Hongfan") says: "The people have already criticized the ruler's laws and punishments, but fear severe punishment and dare not speak out directly, so they first vent their feelings through songs. Singing is an affair of speech. When the vital energy is reversed, evil words follow; sometimes strange songs appear, and diviners use these to make predictions, hence called poem omens. In ancient times, rulers must observe the people's sentiments and listen to the songs of the common people to examine the state affairs."

《左傳》曰：“僖公五年，晉侯伐虢，八月甲午，圍上陽，問卜偃曰：吾其濟乎？對曰：克之。公曰：何時？對曰：童謠有雲，丙之晨，龍尾伏辰，（龍尾，尾星也。日月之會曰辰，日在尾，故尾星伏而不見也。）均服振振，取虢之旗，（戎事上下同服。振振，盛貌；旗，軍之旌旗也。）鶉之賁賁，天策焞焞，火中成軍，虢公其奔。

The *Zuo Zhuan* says: "In the fifth year of Duke Xi of Lu, Duke Xian of Jin attacked the state of Guo. In the eighth month on the Jiawu day, he surrounded the city of Shangyang and asked the diviner Ban to inquire if the campaign would succeed. Ban replied that it would be possible to conquer. Duke Xian asked when this would happen. Ban answered: There is a folk song that says, on the morning of the Bing day, the star of the Tail mansion will be hidden where the sun and moon meet. The soldiers will all wear the same color of military robes, their military appearance strong and imposing, and they will capture the banner of Guo. The star of the Fire Bird will shine brightly, while the star of the Heavenly Strategy will be dim. When the star of the Fire Bird reaches the southern midpoint, the military campaign will succeed, and the Duke of Guo will flee."

（鶉，鶉火星也；賁賁，鳥星之體也；天策，傅說星；時近日，星微；焞焞，無光耀也。言丙子平旦，鶉火中，軍事有成功也。此已上皆童謠言也，童子未有念慮之惑，而會成嬉戲之言，似有所憑者，其言或中或否，博覽之士，能懼思之人，兼而志之，以為炯戒，以為將來之驗，有益於世救。）其九月、十月之交？（以星驗之，知九月、十月之交，謂夏之九月、十月也。交，晦朔交會。）丙子旦，日在尾，月在策，（是夜日月合朔於尾，月行疾，故至且過，在策。）鶉火中，必是時也。冬十二月丙子朔，晉滅虢，虢公丑奔京師。”（周之十二月，夏之十月也。）

(Original commentary: "Chun" refers to the bird-like Mars; "Benben" describes the appearance of a bird star; "Tian Ce" is the star Fuyue, which was close to the sun and had faint light; "Tun Tun" means without brightness. This refers to the day of Bingzi when the sky was just beginning to brighten, the bird-like Mars was in the southern sky, and military success was expected. All of these are words from a nursery rhyme. Children's minds have not yet formed fixed ideas, so they combine their words in a playful manner, yet it seems to have some basis. Some of these statements come true, some do not. Those who have wide knowledge and are cautious remember them all, treating them as clear warnings and future verification, which is beneficial for helping the world.) Bo Yan continued saying: Perhaps around the middle of September and October? (Original commentary: Using star observation, it is known to be around the middle of September and October, referring to the Xia calendar's September and October. "Jiao" means the time when the end of the month meets the beginning of the next.) On the morning of the Bingzi day, the sun was in the Tail mansion, and the moon was in the Tian Ce star. (Original commentary: On that night, the sun and moon combined at the conjunction in the Tail mansion, but the moon moved quickly, so by that time it had already passed and reached the Tian Ce star.) The bird-like Mars was in the southern sky at its zenith, which must have been at that time. On the Bingzi new moon day of the twelfth month of the Zhou calendar, the state of Jin destroyed the state of Guo, and the Duke of Guo, Guo Gong Chou, fled to the capital of the Son of Heaven. (Original commentary: The twelfth month of the Zhou calendar corresponds to the tenth month of the Xia calendar.)

《左傳》曰：“文成之世，童謠曰：‘鸜之鵒之，公出辱之。鸜鴒之羽，公在外野，往饋之馬。鸛鵒跦跦，公在乾侯，徵褰與襦。鸜鵒之巢，迄哉搖搖，稠父喪勞，宋父以驕。鸜鵒鸜鵒，往歌來哭。’至昭公時，鸜鵒來巢，公攻李氏，敗，出奔在外野，次乾侯。八年，薨於外，歸葬。魯昭公名稠，公子宋立，是為定公。”

The *Zuo Zhuan* says: "During the reigns of Duke Wen and Duke Cheng of Lu, there was a nursery rhyme that went: 'Queyu, queyu, the king flees and suffers disgrace. Queyu's feathers, the king is exiled in the wild, someone gives him a horse. Queyu jumps and leaps, the king is trapped in Qianhou, and must beg for clothes and trousers. Queyu builds its nest, the king wanders far and wide, Choufu dies in exile, while Songfu becomes arrogant because of it. Queyu, queyu, when you go you sing, when you return you weep.' By the time of Duke Zhao of Lu, the queyu indeed came and built a nest. Duke Zhao attacked the Ji family (here written as the Li family), was defeated, fled and was exiled in the wild, living in Qianhou. Eight years later he died in another place, and his coffin was only brought back for burial later. Duke Zhao was named Chou, and later his son Song became king, who was Duke Ding of Lu." The terms 'Choufu' and 'Songfu' in the rhyme refer to these two kings.

《異苑》曰：“秦世有童謠云：‘秦始皇，奄僵僵，開吾戶，擄吾床，飲吾酒，唾吾漿，食飲以為糧，張弓射東牆，前至沙丘當滅亡。’始皇既坑儒焚典，乃發孔子墓，欲取經傳，壙既啟，悉如謠者之言。又言謠文藏在冢壁，始皇甚惡之，反問之，還沙丘而修別路，見群小兒輦沙為阜，問之，云：‘沙丘也。’從此得疾而殂。”

The "Yi Yuan" (a strange tales book written by Liu Jingshu of the Southern Dynasties) says: "In the Qin dynasty, there was a children's song that went: 'Qin Shihuang, straight and tall, open my door, take my bed, drink my wine, spit out my soup, use these food and drink as food, draw the bow and shoot at the east wall, when you reach Shaoqiu you will perish.' After Qin Shihuang had buried scholars alive and burned the classics, he went on to dig up Confucius's tomb in order to take out the classics inside. When the tomb chamber was opened, the situation was exactly as the song had predicted. It is also said that the words of the song were written on the tomb wall. Qin Shihuang became very resentful and asked about the matter. On his way back, he deliberately took a different route to avoid Shaoqiu, but he saw a group of children pushing sand to make a small hill. When he asked them, they replied: 'This is Shaoqiu.' From then on, he fell ill and died."

《漢書五行志》曰：“元帝時童謠云：‘井水溢，滅灶煙。灌玉堂。流金門。’至成帝建始二年三月戊子，北宮中井泉水溢出南流，象春秋時有鸛鵒之謠，而後有來巢之驗。井水，陰也；灶煙，陽也；玉堂、金門，至尊之居，象陰盛而滅陽，竊有宮室之應也。王莽生於元帝初元，四年成帝封為三公輔政，因以篡位。”

The "Book of Han, Five Phases Chapter" says: "During the reign of Emperor Yuan, there was a folk song that sang: 'Well water overflows, extinguishing the smoke from the stove, flooding the Jade Hall, flowing into the Golden Gate.' In the second year of Chengdi's Jianshi era, on the fifth day of the fifth month, the well spring in the Northern Palace actually overflowed and flowed southward. This is similar to the Spring and Autumn period when there was first a song about the myna bird, and later the myna bird actually nested. Well water belongs to yin, stove smoke belongs to yang; Jade Hall and Golden Gate are the places where the supreme ruler resides. This is a sign of excessive yin extinguishing yang, and someone usurping the palace. Wang Mang was born during the early years of Emperor Yuan's reign, and in the fourth year of Chengdi's reign he was appointed as one of the Three Princes to assist in government, and he then seized the throne." The song contrasts well water with stove smoke, and Jade Hall with Golden Gate, using the imagery of the waxing and waning of yin and yang and the change of palace rulers, to foretell the usurpation of the throne by a maternal relative.

又曰：“成帝時童謠曰：‘燕燕尾涎涎，張公子，時相見。木門倉琅根，燕飛來，啄皇孫。皇孫死，燕啄矢。’其後帝為微行出遊，常與富平侯張放俱稱富平侯家人，過河陽公主作樂，見舞者趙飛燕而幸之，故曰：燕燕尾涎涎，美好貌也；張公子，謂富平侯也；木門倉琅根，謂宮門銅鍰，（服虔曰：門銅樞也。應劭曰：門銅鋪首環也。蘇林曰：鍰音環。）言將尊貴也；後遂立為皇后。弟昭儀賊害後宮，皇子卒，皆伏辜，所謂‘燕飛來，啄皇孫，皇孫死，燕啄矢。’者也。”

It is also said that during the reign of Emperor Cheng, there was a children's song that went: "The swallow, the swallow, with a smooth tail, Zhang公子, comes to meet often. The wooden door with a green door handle, the swallow flies in, pecks the prince. The prince dies, the swallow pecks excrement." Later, Emperor Cheng secretly went out for tours, often traveling with Fu Ping Hou Zhang Fang, both claiming to be from the Zhang family. They passed by the banquet of He Yang Princess, saw Zhao Feiyan dancing and singing, and favored her. Therefore, "Yan Yan Wei Xian Xian" describes her beautiful appearance; "Zhang公子" refers to Fu Ping Hou Zhang Fang; "Mu Men Cang Lang Gen" refers to the bronze door rings on the palace gate (note: Fu Qian said it refers to the bronze door hinges; Ying Shao said it refers to the bronze door knocker; Su Lin said that "huan" is read as "huan"), indicating her future rise to power. Later she was indeed made empress. Her younger sister Zhao Zhaoyi persecuted the palace, and the皇子 died one after another. After the incident, they were all punished, which is exactly what the song said: "The swallow flies in, pecks the prince. The prince dies, the swallow pecks excrement."

又曰：“成帝時，童謠曰：‘邪徑敗良田，讒言亂善人。桂樹花不實，黃爵巢其巔。昔為人所羨，今為人所憐。’桂樹赤色，漢家象；花不實，無繼嗣也。王莽自謂黃象，黃爵巢其巔，象也。”《續漢書》曰：“更始時，南陽有童謠，曰：‘諧不諧，在赤眉；得不得，在河北。’是時更始在長安，世祖為大司馬，平定河北，更始大臣並見煞，是更始之不諧，在赤眉也，世祖由河北興。”

It is also said that during the reign of Emperor Cheng, there was a children's song that went: "A crooked path destroys good fields, slanderous words confuse the virtuous. The osmanthus tree blooms but does not bear fruit, the yellow sparrow nests at the top of the tree. Once envied by all, now pitied by all." The osmanthus tree has a red color, symbolizing the Han dynasty; its blooming without bearing fruit signifies no descendants. Wang Mang claimed to be the one who should possess the virtue of yellow, and the yellow sparrow nesting at the top of the tree symbolizes his taking the place of the Han dynasty. The "Continued Book of Han" says that during the time of the Later Han's Emperor Gengshi, there was a children's song in Nanyang that went: "Success or failure depends on the Red Eyebrows; gain or loss depends on Hebei." At that time, Emperor Gengshi was in Chang'an, while Emperor Guangwu, the World Ancestral Emperor, served as Grand General, pacifying Hebei. The ministers of Emperor Gengshi were all killed, which is why his rule failed, and the success lay with the Red Eyebrows army, while Emperor Guangwu rose to power from Hebei.

又曰：“世祖建武中，蜀童謠曰：‘黃牛白腹，五銖當復。’是時公孫述僭號於蜀，時人竊言：‘莽稱黃，述欲繼之。故稱白腹；五銖，漢家貨，明當復也。’述遂誅滅。”又曰：“順帝之末，京都童謠曰：‘直如弦，死道邊；曲如鉤，反封侯。‘案順帝即世，孝質短祚，大將軍梁冀貪，樹疏幼李固，以為清河，雅性聰明，敦詩悅禮，加以屬親，立長則順，置善則固，而冀私白太后，策免固，因徵蠡吾侯，遂即至尊，固由是結怨，幽斃於獄，暴尸道路，而太尉胡廣封安樂鄉侯，司徒趙戒廚亭侯，司空袁陽安國亭侯。”

It is also said that during the reign of Emperor Shizu in the Jianwu period, there was a children's song in Shu: "A yellow cow with a white belly, the five-zhu coins are coming back." At that time, Gongsun Shu had usurped the imperial title in Shu. People privately discussed: "Wang Mang claimed to be the one who should possess the virtue of yellow, so Gongsun Shu wanted to continue his legacy, hence the white belly; the five-zhu coins were the currency of the Han dynasty, clearly indicating that the Han dynasty should be restored." Later, Gongsun Shu was indeed destroyed. Another instance is during the end of Emperor Shun's reign, when a children's song was sung in the capital: "Straight as a bowstring, it dies by the roadside; bent like a hook, it is made a marquis." This refers to the fact that Emperor Shun died, and Emperor Zhi took the throne briefly. General Liang Ji held power, wanting to support a distant and young royal relative. Li Gu believed that Prince Qinghe was intelligent, devoted to the Book of Poetry and fond of propriety, and being a close relative, he should be chosen as the heir both by seniority and virtue. However, Liang Ji secretly informed the empress dowager, dismissed Li Gu, and instead summoned Li Wu Hou to ascend the throne. Li Gu thus became an enemy, was imprisoned, and died in jail, his body left on the roadside. Meanwhile, the Grand Minister Hu Guang was granted the title of Anlexiang Marquis, the Minister of Works Zhao Jie was granted the title of Chutingshou, and the Minister of Works Yuan Yang was granted the title of Anguotingshou. The song clearly criticized this incident.

又曰：“桓帝之時，京都童謠曰：‘城上烏，尾畢逋。父為吏，子為徒。一徒死，百乘車。車班班，入河間。河間奼女工數錢，以錢為室金為堂，石上慊慊舂黃梁，梁下有懸鼓，我欲擊之丞卿怒。’案此謠皆謂為政貪也。

It is also said that during the reign of Emperor Huan, there was a folk song sung in the capital city: "The crows on the city walls have their tails high up. The father is a military official, the son is a soldier. One soldier dies in battle, and hundreds of carts come out. The carts and horses rush in, heading to Hejian. The beautiful women of Hejian are very good at counting money, using it to build houses and using gold to make halls; they keep pounding yellow millet by the stone mortar, and there is a drum downstairs. I want to beat it, but the chancellor gets angry." The commentary says that this song talks about the corrupt officials who are greedy and accumulating wealth.

‘城上烏，尾畢逋’者，處高利獨，食不與下共，謂人主多聚斂也；‘父為吏，子為徒’者，言蠻夷將叛逆，父既為軍吏，其子又為卒徒，往擊之也；‘一徒死，百乘車’者，言前一人往討廣既死矣後，又遣百乘車往也；‘車班班，入河間’者，言桓帝將崩，鑾輿班班，入河間迎靈帝也；‘河間奼女工數錢，以錢為室金為堂’者，言靈帝既立，其母永樂太后，好聚金錢以為堂室也；‘石上慊慊舂黃梁’者，永樂雖積金錢，猶慊慊常若不足，使人舂黃粱而食之也；‘梁下有懸鼓，我欲擊之丞卿怒’者，永樂教靈帝，使賣官受錢，所祿非其人，天下忠篤之士怨望，欲擊懸鼓以求見丞卿；主鼓者亦復諂順，怒而止我也。”

"The crows on the city walls, their tails trailing behind," refers to crows occupying high places and enjoying their benefits alone, taking food without sharing it with those below, symbolizing a ruler who hoards wealth alone; "The father is an official, the son is a common soldier," refers to the impending rebellion of the barbarians, where the father has already become a military official, and the son is made a soldier, both going to fight together; "One soldier dies, a hundred chariots go forth," refers to the fact that those previously sent to attack have already died, and then hundreds of chariots are sent again; "The chariots come one after another into Hejian," refers to the fact that Emperor Huan would soon die, and the imperial chariots came one after another into Hejian to welcome Emperor Ling; "The beautiful woman from Hejian is good at counting money, using money as her hall and gold as her hall," refers to Emperor Ling's mother, the Yongle Empress Dowger, who liked to collect money to build her halls and rooms; "She choppers yellow millet on the stone," refers to the Yongle Empress Dowger, although she had accumulated money, still felt insufficient, and had people chop yellow millet to eat; "There is a hanging drum below the beam, I want to hit it but the chancellor is angry," refers to the Yongle Empress Dowger inciting Emperor Ling to sell official positions for money, and those who received the official positions were not the right people, and the virtuous and honest people in the world were resentful, wanting to hit the hanging drum to see the chancellor; the person who held the drum was always flattering and obeying, and when I wanted to hit it, he got angry and stopped me." This passage is the historian's explanation of each line of the ballad, linking the accumulation of wealth, military campaigns, the enthronement of Emperor Ling, and the selling of official positions during the reigns of Emperor Huan and Emperor Ling to the verses of the ballad.

又曰：“獻帝踐祚之初，京都童謠曰：‘千里草，何青青；十日卜，不得生。’案千里草，為董；十日卜，為卓；青青，暴強之貌；不得生者，亦旋破亡也。”《魏略》曰：“令狐愚字公冶，太原人。為兗州刺史，愚見吳未平而齊王芳年少，又聞楚王有智勇，初東郡有謠云：‘白馬出河，妖馬夜過，官權矧鳴呼，粟馬皆應。’明日見跡，大如斛，行數里，還入河中。又有謠言：‘白馬素羈西南馳，其誰乘者來虎騎。’愚既聞此謠，又聞大司馬楚王小字來虎，故遂與其舅王陵陰謀立楚王，愚病死後，發覺，刀割愚棺而戮尸焉。”

It is also said that when Emperor Xian first ascended the throne, there was a folk song in the capital which went: "A thousand miles of grass, how green it is; ten days of divination, cannot live long." The meaning is that "a thousand miles of grass" combined forms the character "Dong" (董), and "ten days of divination" combined forms the character "Zhuo" (卓); "how green it is" refers to being fierce and tyrannical; "cannot live long" means that he would soon meet his downfall. The "Wei Lie" states: "Lingyu, whose name was Gongye, was from Taiyuan and served as the governor of Yanzhou. He saw that Wu had not yet been subdued and that Prince Cai Fang was still young, and also heard that Prince Chu had both wisdom and strength. At first, there was a folk song in the eastern commandery which said: "A white horse comes out from the river, a demon horse passes through the night, the imperial horse neighs, and all the chestnut horses respond." The next day, they saw hoofprints as big as a measure vessel, which traveled several miles before returning to the river. There was also a folk song which said: "A white horse with a white headband gallops toward the southwest, who is riding it? It is the cavalry of Laihu." Lingyu, having heard this song, also heard that the Grand General Prince Chu was nicknamed Laihu, so he secretly conspired with his uncle Wang Ling to support Prince Chu. After Lingyu died of illness, the plot was uncovered, and the authorities split his coffin open and executed him in public."

《吳志》曰：“初興年中，吳中童謠曰：‘黃金車斑斕，昌門出天子。’昌門，吳西郭門也，夫差所作也，其後孫氏興焉。”《異苑》曰：“義熙中，童謠云：‘長作掃帚樞作把，掃除洛中迎琅琊。’及十一年，晉大軍至洛，修復園陵時，封琅邪王也。”《中興徵祥說》曰：“大和中，童謠曰：‘青青御路楊，白馬紫縷韁，汝非皇太子，那得甘露漿。’又曰：‘鳳凰生一雛，天下莫不喜。本言是馬駒，何悟成龍子。’是時海西公寵愛殿中常侍相龍等，因共為亂，生子男三人，海西以為己子，將欲立之，既而被廢，以馬韁殺三子。三子死之明日，南方獻甘露焉。”

The "Wu Zhi" says: "In the early years of the Chu Xing era, there was a children's song in the Wu region that went: 'A golden chariot, splendid and colorful, the Changmen will produce a heavenly son.' The Changmen was the outer city gate of the western part of the capital of Wu, built by Fu Chai. Later, the Sun family indeed rose to power from there." The "Yi Yuan" says: "In the Yixi era, there was a children's song that went: 'The long ones make brooms, the short ones make handles, sweep away the city of Luoyang, and welcome back the Prince of Langya.' In the eleventh year, the Jin army arrived at Luoyang, repaired the tombs of the former emperor, and at that time the Prince of Langya was being enfeoffed." The "Zhongxingshengxiang Shuo" says: "In the Taihe era, there was a children's song that went: 'The willow trees on the yellow road are green and lush, a white horse with purple silk reins; you are not the crown prince, how could you drink the sweet dew?' Another song went: 'A phoenix has hatched a young one, the whole world is happy. Originally it was said to be a horse foal, who would have thought it became a dragon son?' At that time, Haixi Gong favored the palace attendants Xiang Long and others, who conspired together in licentiousness and gave birth to three boys. Haixi Gong regarded them as his own sons and intended to make them his successors. Soon after, he was himself deposed, and the three children were strangled with horse reins. On the day after the three children died, southern regions presented the sweet dew."

《中興徵祥說》曰：“隆和中，謠曰：‘昇平不滿斗，隆和那得久。’哀皇聞而惡之，改為興寧。又謠曰：‘雖復改興寧，只自無聊生。’尋哀帝中藥，不識萬幾。”《異苑》曰：“石勒末年，謠曰：‘一杯水，食者吉。石勒死，人不知。不信我語視鹽池，三月忽變而生壘。’七月而勒死，池還如先。”又曰：“符堅城中謠曰：‘河水濁復清。符詔死新城。‘又謠曰：’肩不過項。’及其南侵，其相王猛諫曰：‘童謠有雲肩不過項，此不宜遠行之征也。’不從，果敗於壽春之項城。”

The Middle Revival Prophecies say: "During the Longhe period, a folk song spread: 'The era of Shengping is not even a single dou, how can Longhe last long?' Emperor Jian of Jin heard this and felt very displeased, so he changed the era name to Xingning. Another folk song then spread: 'Even if it is changed to Xingning, life still cannot be peaceful.' Soon after, Emperor Jian took poison from elixirs and became ill, unable to handle state affairs anymore." The Miscellaneous Records say: "In the later years of Shi Le, a folk song spread: 'A cup of water, whoever drinks it will be fortunate. Shi Le died, but people still did not know. If you don't believe my words, look at the salt lake. In March, it suddenly changed and appeared to have earthworks.' By July, Shi Le indeed died, and the salt lake returned to its original state." It also says: "Inside the city of Fu Jian, a folk song spread: 'The river water is turbid but will become clear again, Fu Zhao will die in Xincheng.' Another folk song said: 'The shoulder is not higher than the neck.' When he invaded the south, Prime Minister Wang Meng advised: 'The children's song says the shoulder is not higher than the neck, this is a sign that it is not suitable to travel far.' Fu Jian did not listen, and indeed suffered a great defeat in Xingcheng of Shouchun."