Human affairs and the emergence of the earth's elements.

京房曰：“權臣專政，厥妖人生角。”《漢書五行志》曰：“景帝二年九月，膠東人年七十餘生角，角有毛。角，兵象；老人，吳王象也；年七十七，國象也。時膠西、濟南、臨淄、膠東四王謀反，連楚趙，凡七國。”《華陽國志》云：“李勢未亡之前，涪陵有民頭生角，長三寸，凡三截之。”《京房易傳》曰：“人自地出，君有憂，民散流，國亡地。”

Jing Fang said, "When a powerful minister monopolizes the government, the corresponding strange phenomenon is a person growing horns on their head." The "Five Phases" section of the "Book of Han" states, "In the second year of Emperor Jing's reign in the ninth month, a man over seventy from Jiao Dong grew horns on his head, with hair growing on the horns. Horns symbolize weapons; an old man symbolizes the King of Wu; the age of seventy-seven symbolizes the number of a country. At that time, four marquises of Jiao Xi, Jinnan, Linzi, and Jiao Dong conspired to rebel, and also colluded with the states of Chu and Zhao, making a total of seven states." The "Huayang Guozhi" records, "Before the fall of Li Shi of the Chenghan dynasty, a commoner in Fuling grew horns three inches long, which were cut off three times in total." The "Jingfang Yizhuan" states, "If someone emerges from the ground, the ruler will face troubles, the people will scatter, and the country will lose land."

《春秋潛潭巴》曰：“小人聚，天子弱，則丈夫化為女子。”京房曰：“丈夫化為婦人，茲謂柔勝強，陰勝陽，邦必亡。”又曰：“男化為女，有異姓來其國。”《蜀王本紀》曰：“武都丈夫化為女子，顏色美好，蓋山精也。蜀王取為後，后死，蜀王於武都擔土，於成都葬之，故地號曰武擔。以石鏡一，表其墓。”《漢書五行志》曰：“哀帝建平三年，豫章有男子化為女子，嫁為人婦，生子。長安陳鳳言：陽變為陰，將無繼嗣，自相生之象，生一子，將復一世絕也。”

The "Chunqiu Qiantanba" says: "When petty people gather into a group, the Son of Heaven becomes weak, and men will turn into women." Jing Fang says: "When men turn into women, this is called softness overcoming firmness, yin overcoming yang, and the state will certainly perish." He also says: "When men turn into women, there will be people of another surname entering the country." The "Shu Wang Benji" says: "In Wudu, there was a man who turned into a woman, with a beautiful appearance, probably a spirit from the mountains. The Shu King married her as his queen. After the queen died, the Shu King brought soil from Wudu and buried her in Chengdu, so that place was called 'Wudang,' and he also set up a stone mirror as a marker for her tomb." The "Han Shu · Wuxing Zhi" says: "In the third year of Jianping during Emperor Ai's reign, there was a man in Yuzhang who turned into a woman, married into another family, and gave birth to a son. A person from Chang'an named Chen Feng said: when yang turns into yin, there will be no descendants; this is an image of self-producing oneself; although a son is born, after one generation, the line will still end." The transformation of male and female bodies is, in the view of disaster and anomalies, an extreme example of yin and yang being out of place, so it has been carefully recorded in the annals of successive dynasties.

《春秋潛潭巴》曰：“賢人去位，天子獨居，則女化為丈夫。”京房曰：“女子化為男子，茲謂陰昌，賤人為政，其邦必亡。”又曰：“君將絕嗣，則君妻化為男。”《紀年》曰：“晉定公二十五年，西山女子化為丈夫，與之妻，能生子。其年，鄭一女生四十人，二十人死。”《史記》曰：“魏襄王三年，魏有女子化丈夫。”《續漢書五行志》曰：“獻帝建安七年，越嶲有女子化為男子，時周群上言：‘哀帝時亦有此，將有代易之事。’至二十五年，帝封山陽公。”

The "Chunqiu Qiantanba" says: "When virtuous people leave their posts, the Son of Heaven is isolated without support, and women will become men." Jing Fang says: "When women become men, this is called the flourishing of yin energy, and the lowly will take power, and the state will surely perish." It also says: "When the ruler is about to lose his descendants, the queen consort will become a man." The "Zhu Shu Ji Nian" says: "In the twenty-fifth year of Duke Ding of Jin, a woman in the Western Mountains became a man, was married, and could have children. In the same year, a woman in the State of Zheng gave birth to forty children, twenty of whom died." The "Shiji" says: "In the third year of Duke Xiang of Wei, a woman in Wei became a man." The "Xu Han Shu · Wu Xing Zhi" says: "In the seventh year of the Jian'an era of Emperor Xian of the Han, a woman in Yuezhi became a man. At that time, Zhou Qun submitted a memorial saying: 'This has happened in the time of Emperor Ai, and there will be a change of dynasty.' By the twenty-fifth year of Jian'an, Emperor Xian was demoted to the Marquess of Shanyang." In contrast to the transformation of males into females, these records are attributed to yin energy invading the position of yang, so the conclusions mostly point to the rule of the lowly and the extinction of the royal lineage.

《京房易傳》曰：“言之不知，則人生而能言，天使代其言也。”又曰：“人生而能言，言善則善，言惡則惡，此國之徵。”《地鏡》曰：“多有讒賊，人生而言。”

The Jing Fang Yi Zhuan says: "If one speaks inappropriately without self-reflection, there will be a baby born who can speak from the moment of birth, sent by heaven to replace the sovereign in speech." It also says: "If a baby is born speaking, and speaks good words, it portends good fortune; if it speaks evil words, it portends misfortune. This is a sign for the entire country." The Di Jing says: "If there are many slanderers in court, there will appear the strange phenomenon of a baby speaking at birth."

京房曰：“人生而行，其國大昌，其君有憂。又曰：自受其殃，黔首散亡。”《地鏡》曰：“王事急，民欲流亡，國有兵，則人生而能行。”

Jing Fang said: "An infant is born and can walk, the state will be greatly flourishing, yet its ruler will have worries. It also says: the ruler himself will suffer calamities, the common people will scatter and flee." ("Qianzhou" was a term used in the Qin and Han dynasties to refer to common people.) The "Di Jing" said: "The royal household's conscription is urgent, the common people will soon flee, and if there is military action in the country, there will appear the strange phenomenon of infants being born and able to walk."

《續漢書五行志》曰：“靈帝建寧三年，河內婦食夫，河南夫食婦。”《異苑》曰：“後漢桓帝元嘉元年，任城民婦生兒即自取食之，又謂姑曰天使如此，我亦行死尸僵者。門閭安欹者失，半覆則盡滅。言畢而匍匐，復產一兒而兩頭。五人楊難自王仇池，分國之應也。”

The "Continued Book of the Han Dynasty: Five Phases Chapter" says: "In the third year of Lingdi's Jianning period, in Heining, there were cases of wives eating their husbands, and in Henan, husbands eating their wives." The "Yiyuan" says: "In the first year of Yuanjia of Huan Di's reign in the Later Han Dynasty, a civilian woman in Rencheng gave birth to a child and then ate him. She also told her mother-in-law that this was what heaven had ordered her to do, and that she was about to die and become a stiff corpse. Those households with stable and upright doors would lose their stability, and those with half-collapsed houses would be completely destroyed. After she said this, she crawled on the ground, and then gave birth to an infant with two heads. This was the fulfillment of Yang Nan establishing himself as king in Qiu Chi and the fragmentation of his territory."

《天鏡》曰：“婦女一時生三男，不出三年，外國來；生三女，國有陰私。”《春秋潛潭巴》曰：“人生五首，猾大起。”京房曰：“人生子，首在背，天下易鄉。”《天鏡》曰：“人生兩首，不出三年，上帝命王徵四方，布令天下。”又曰：“人生四頭兩目，世主大哀；人生多頭，君王有咎，民顛沛流亡。”《地鏡》曰：“天下憂，主凶，民流亡，則人生有四目。”《天鏡》曰：“人生三目，橫兵並起為害。”京房曰：“人生子，有一目，其國不寧。”

The book "Tian Jing" (a divination text similar to "Di Jing", which records omens and signs from natural phenomena) says: "If a woman gives birth to three boys in one pregnancy, foreign troops will arrive within three years; if she gives birth to three girls, there will be secret private misconduct within the country." The "Chunqiu Qiantanba" says: "If a person is born with five heads, cunning people will rise in great numbers." Jing Fang says: "If a child is born with its head on its back, the world will change direction." "Tian Jing" says: "If a person is born with two heads, within three years, the heavenly emperor will command the king to conquer all directions and issue orders to the whole world." It also says: "If a person is born with four heads and two eyes, the current ruler will be greatly distressed; if a person is born with many heads, the king will suffer misfortune and the people will be in turmoil and hardship." "Di Jing" says: "If the world has troubles, the ruler faces danger, and the people flee, someone will be born with four eyes." "Tian Jing" says: "If a person is born with three eyes, warfare from all directions will break out simultaneously." Jing Fang says: "If a child is born with only one eye, the country will not be at peace."

《春秋演孔圖》曰：“崇高將亡，陰不承陽，怨望生，則十口之人出。”京房曰：“人生有二口以上，國主見驚以兵。”《天鏡》曰：“人生兩口，五穀不登，百姓喪亡。”京房曰：“人生子，舌長，天下有兵；人生子，有一耳，是謂不聰；人生有三耳以上，是謂多方，其國無王。又曰：是謂多聰，國事無定；人生子，有一手，是謂不壽，其國有咎；人生有三臂，有反臣；人生有三手以上，臣謀主；人生三足，是謂非常，天下有兵。”

The "Chunqiu Yanzhongtu" (a Han dynasty text of the "Chunqiu Wei," attributed to Confucius and discussing omens) says: "A great kingdom will decline, the yin energy will no longer follow the yang energy, resentment will grow, and there will be a person with ten mouths." Jing Fang says: "If a person is born with more than two mouths, the ruler will be disturbed by military affairs." The "Tianjing" says: "If a person is born with two mouths, the five grains will not mature, and the people will perish." Jing Fang says: "If a child is born with an exceptionally long tongue, there will be military conflicts in the world; if a child is born with only one ear, this is called 'inability to hear'; if a person is born with three ears or more, this is called 'many voices,' and the country will have no true ruler. Another interpretation says this is called 'many hearing,' and state affairs will be uncertain; if a child is born with only one hand, this is called 'short life,' and the country will suffer calamity; if a person is born with three arms, there will be rebellious ministers; if a person is born with three hands or more, the ministers will plot against the ruler; if a person is born with three legs, this is called 'unusual,' and there will be military conflicts in the world."

《天鏡》曰：“人生多足，是謂大役，其國東西移走；人生有三足，不出二年，國有兵喪。”京房曰：“人生子，有一足，是謂不行，國主亡；人生子，有三十指，民流亡；人生子，有二鼻，有民謀其主；人生有二背，臣反主亡。”《天鏡》曰：“人生兩身，世主被殃，民人散亡；人生兩腹，不出三年，歲大熟，民食足。”京房曰：“人生子，有三腹，其國分；人生有二腹，是謂惡祥，國主以仇亡；人生子目在首上及後，天子亡。”

The Tian Jing says: "If a child is born with many feet, this is called 'great labor,' and the people of the country will have to run about east and west; if a child is born with three feet, within two years, there will be military calamities and funerals in the country." Jing Fang says: "If a child is born with only one foot, this is called 'unable to move,' and the ruler will perish; if a child is born with thirty fingers, the people will flee; if a child is born with two noses, there will be people plotting against the ruler; if a child is born with two backs, the ministers will rebel and the ruler will perish." The Tian Jing says: "If a child is born with two bodies, the ruler of the present age will suffer calamity, and the people will scatter and flee; if a child is born with two bellies, within three years, there will be a great harvest, and the people's food will be abundant." Jing Fang says: "If a child is born with three bellies, the country will split; if a child is born with two bellies, this is an evil omen, and the ruler will perish due to enemies; if a child is born with eyes on the top of the head or behind the head, the emperor will perish."

《天鏡》曰：“人生目著腹，五穀豐，橫兵起。”京房曰：“人生子，目在項背，天子不安；人生子，目在臂及手，天下有大事；人生子，目在腋下，天下不相見；人生子，目在陰，天子亡位；人生子，目在踵及足，是謂下視，天下大兵；人生子，口在首上，及在後，國主亡。”

The Tian Jing says: "A child is born with eyes on the abdomen, and there will be a bountiful harvest of the five grains, yet there will be military disturbances arising in four directions." Jing Fang says: "A child is born with eyes on the neck and back, and the emperor will not be at peace; eyes on the arms and hands indicate great events in the world; eyes under the armpits mean people do not communicate with each other; eyes in the private parts mean the emperor loses his throne; eyes on the heels and feet are called 'looking downward,' indicating great military conflicts; a child born with the mouth on the top of the head or behind the head means the ruler will perish." When eyes and mouth are in wrong positions, diviners take the meaning of "the responsible organs are out of place": the eyes are responsible for vision, and if misplaced, sight and hearing become disordered; the mouth is responsible for speech and eating, and if misplaced, commands and the way of sustaining life will both be disrupted.

《天鏡》曰：“人生子，兩口在背，國無兵，人民行，五穀昌。”京房曰：“人生子，口在肢，臣主亡；人生子，口在腹旁，天下有兵，一曰為天德，五穀豐熟；人生子，口在節，天下民大飢流亡；人生子，鼻在背及項，天下不寧；人生子，鼻在首前，太子有殃；人生子，鼻在腹，天下大荒；人生子，鼻在四肢節，天子亡；人生子，鼻在陰，是謂不恆，天子降；人生子，耳在首上及前後，天下有兵，民流亡，國君喪；人生子，耳在腹，天下兵；人生子，耳在背及肩項，天下有憂；人生子，耳在四肢及手足，有反主者；人生子，腹在背，天下飢；人生子，腹在手上前後，天下民飢，兵作；人生子，腹在四肢足，天下有大兵，又曰天子易；人生子，四肢在背，天下亂於兵；人生子，陰在首，天下大亂；在背，天子無後；人生子，陰在腹，天下有大事。”

The "Heavenly Mirror" says: "If a child is born with two mouths on its back, the country will have no military conflicts, the people will walk safely, and the five grains will flourish." Jing Fang says: "If a child is born with a mouth on its limbs, both the minister and the ruler will perish; if the mouth is on both sides of the abdomen, there will be military conflicts in the country, another interpretation says this is the sign of the Star of Virtue and Resolution, and the five grains will be abundant; if the mouth is on the joints, the people will suffer great famine and flee; if a child is born with its nose on its back and neck, the country will be unstable; if the nose is in front of the head, the crown prince will suffer calamity; if the nose is on the abdomen, the country will face great famine; if the nose is on the joints of the limbs, the emperor will perish; if the nose is in the private parts, this is called 'inconstancy,' and the emperor will lose his throne." This long passage assigns the mouth, nose, ears, abdomen, limbs, and private parts to abnormal positions on the body: the closer the position is to the head, the more it relates to the emperor; the closer it is to the extremities, the more it relates to ministers and common people.

《京房易候》曰：“人生子，足小，此謂下約，不出三年，邦消亡。”《漢書五行志》曰：“平帝元始六年六月，長安女子生兒，兩頭異頸，面相向，四臂共胸，尻上有目，長二寸所，若六畜首目在下，茲謂亡上，政將變更。凡妖之作，以譴失正，各象其類。二首，下不一也；手多，所任邪也；足少，下不勝任也。”

The Jing Fang Yi Hou says: "A child born with very small feet is called 'Xia Yue,' and within three years, the state will perish." The Han Shu · Wu Xing Zhi says: "In the sixth year of Pingdi's Yuanshi era, in June, a woman in Chang'an gave birth to an infant with two heads on two necks, two faces facing each other, four arms connected to one chest, and eyes growing from above the tailbone, about two inches long; if the head and eyes of the six domestic animals are located below, this is called 'Wang Shang,' indicating a change in the government. All strange phenomena occur to admonish those who have lost the righteous path, each symbolizing its corresponding category: two heads signify that the people below cannot be unified; multiple hands indicate that the ones appointed are all wicked; small feet signify that the people below cannot bear their responsibilities."

《風俗通》曰：“靈帝光和二年，洛陽上西門外女子生兒，兩頭異肩，四臂共胸，俱前向，以為不祥，隨地棄去，朝廷變亂，上下無別，二頭之象也。”《春秋運斗樞》曰：“人主不省山川之祠、州土之位。不應天府，斬伐無度，懷山絕渠，則人生大頭。”《天鏡》曰：“人生子，頭如囊者，主有咎凶。”又曰：“人生頭大，不出三年，將有大師來伐其國。”又曰：“人生無頭，世主方凶。”

The "Fengsu Tong" says: "During the Guanghe second year of Emperor Ling's reign, outside the western gate of Luoyang, a woman gave birth to an infant with two heads on either side of her shoulders, four arms connected to one chest, all facing forward. The family considered it an omen of ill fortune and discarded the child on the ground. Later, the court became chaotic, with right and wrong confused, which corresponded to the omen of two heads." The "Chunqiu Yun Dou Shu" says: "If the ruler does not examine the worship of mountains and rivers, does not follow the proper positions of the states and lands, does not follow the regular order of the Treasury star and Command star, and cuts down trees without restraint, blocking mountains and cutting off waterways, there will be a person born with an unusually large head." The "Tian Jing" says: "A child born with a head like a bag indicates that the sovereign will face calamity and danger." It also says: "A person born with a large head will not survive three years, and there will be a great army coming to attack the country." It also says: "A person born without a head indicates that the current ruler will face misfortune."

京房曰：“人生子，無目，其國主暴死；人生子，無口，其國主見賊，又曰多疾。”《春秋運斗樞》曰：“上弊下塞，則人無唇。”京房曰：“人生子，無唇，是謂不祥，國主死亡；人生子，無耳，天子不聰。”《天鏡》曰：“人生而無口鼻耳，世主凶，其國年熟；人生子，無鼻，其國主疾病；人生子，無足，歲大飢；人生子，無手，主有客兵至；人生子，無手掌，世主大憂疾病；人生無足，世有喪征也；人生無足，不出三年，其國空。”

Jing Fang said, "A child born without eyes indicates that the ruler of the country will die violently; a child born without a mouth indicates that the country will suffer from attacks, or alternatively, it will be plagued by illness." The "Spring and Autumn Annals of the Movement of the Stars and the Pole" said, "If those in power are昏蔽 (obscured or confused), and those below are blocked, there will be children born without lips." Jing Fang said, "A child born without lips is an omen of misfortune, indicating the ruler's death; a child born without ears means the Son of Heaven will not hear the people's grievances." The "Heavenly Mirror" said, "If children are born without mouths, noses, or ears, the ruler of the time will face danger, yet the country's harvest will be good; a child born without a nose indicates the ruler will suffer from illness; a child born without feet indicates a great famine; a child born without hands indicates that the ruler will face an invasion from outside; a child born without palms indicates that the ruler will have great worries and illness; children born without feet indicate signs of loss in the world; children born without feet will result in the country becoming empty within three years."

京房曰：“人生子，無指，天子有更令；人生子，無腹，其國年大熟；人生子，無四肢，其國主君臣有反者；人生子，無陰，其國主無後；人生子，無尻，國主以仇亡。”《天鏡》曰：“人生子，無頭，不出三年，有大師來伐其國；人生子，無骨，其國主昌。”《魏志》：“公孫述時，襄平北市有人生肉，長圍，各數尺，有頭目口喙，無手足，而動搖，此赤眚也。占曰：有形不成，有體無聲，其滅亡必也。”

Jing Fang said: "If a child is born without fingers, the Son of Heaven will change his decree; if a child is born without a belly, the country will have a great harvest; if a child is born without limbs, there will be rebels among the king and his ministers; if a child is born without the lower part, the ruler will have no descendants; if a child is born without a buttocks, the ruler will die because of enemies." The "Heavenly Mirror" said: "If a child is born without a head, within three years, there will be a large army coming to attack the country; if a child is born without bones, the ruler will be prosperous." The "Wei Records" recorded: "During the time of the Gongsun clan (Xiangping was the capital of Liao East Commandery), someone in the northern market of Xiangping gave birth to a piece of meat, which was several feet long and wide, with a head, eyes, mouth, and beak, but without hands and feet, and it could move. This belongs to the category of 'red portents.' The divination text says: if there is a shape but not a human form, if there is a body but no sound, it will surely perish."

京房曰：“人生六畜，是謂更有王，天下易主；人生馬，百姓勞苦；人生彘犬，人君失道；人生彘，貴人牽義，民不義；人生六畜形人面者，天子不聰；人生六畜，口在手之上及腹，天下有大兵；人生六畜，口在腹背胸，天下有反者；人生子，人形六畜面，更天子；人生六畜，口在陰，天下有惡天子；人生六畜，耳在手上，天下有憂，又云有反者；人生六畜，耳在四肢，天下有兵，一曰天下大荒；人生六畜，耳在腹及胸，天下有反臣；人生六畜，耳在陰，群臣常謀天下；人生六畜，四肢在腹及首，天下大亂；

Jing Fang said: "When a person is born with the form of domestic animals, this is called a new king appearing, and the world will change its ruler; when a person is born with the form of a horse, the people will suffer hardship; when a person is born with the form of a pig or dog, the ruler will lose his way of governance; when a person is born with the form of a pig, the nobleman will force himself to speak about morality, but the people will not follow morality; when a child is born with the form of domestic animals but with a human face, the emperor will not hear the voices of the people; when a child is born with the form of domestic animals but with the mouth on the hand or on the belly, there will be great warfare in the world; when a child is born with the form of domestic animals but with the mouth on the belly, back, or chest, there will be rebels in the world; when a child is born with the form of a human but with the face of domestic animals, the emperor will be replaced; when a child is born with the form of domestic animals but with the mouth on the private parts, there will be a cruel emperor; when a child is born with the form of domestic animals but with the ears on the hands, there will be troubles in the world, or there will be rebels; when a child is born with the form of domestic animals but with the ears on the limbs, there will be warfare in the world, or there will be great famine; when a child is born with the form of domestic animals but with the ears on the belly and chest, there will be rebellious ministers; when a child is born with the form of domestic animals but with the ears on the private parts, the ministers will often plot to take the throne; when a child is born with the form of domestic animals but with the limbs on the belly and head, there will be great chaos in the world;"

人生六畜，有三首以上，天下樂昌；人生六畜，有兩身，天下有重兵；人生六畜，有三目以上，天下有亂臣；人生六畜，有一目，國令不行；人生六畜，有兩口以上，天下有兵；人生六畜，有三耳以上，天下有大事；人生六畜，有一耳，國主不聰；人生六畜，有兩鼻以上，有謀反者；人生六畜，有一足，天下無主；人生六畜，有二足，天下有大憂；人生六畜，陰在首上，天子失位；人生六畜，有二陰以上，國主多子；人生六畜，有四肢無節，天下有不善者；人生六畜，有二尾以上，國有大事；人生六畜，有毛無羽，天子失位；人生六畜，有羽無毛，天子無朝之者；人生六畜，身半有毛，半無毛，國有大事；

If a domestic animal is born with more than three heads, the world will be peaceful and prosperous; if it is born with two bodies, the country will have a large military force; if it is born with more than three eyes, there will be rebellious ministers in the country; if it is born with only one eye, the state's orders will not be carried out; if it is born with more than two mouths, there will be war in the country; if it is born with more than three ears, there will be major events in the country; if it is born with only one ear, the ruler will not hear the people's grievances; if it is born with more than two noses, there will be people plotting rebellion; if it is born with only one foot, the country will have no ruler; if it is born with only two feet, the country will face great sorrow; if it is born with the private part growing on the head, the emperor will lose his position; if it is born with more than two private parts, the ruler will have many children; if it is born without joints in its limbs, the country will have wicked people; if it is born with more than two tails, there will be major events in the country; if it is born with fur but no feathers, the emperor will lose his position; if it is born with feathers but no fur, the emperor will have no one to pay homage to; if it is born with half the body covered in fur and the other half without, there will be major events in the country. The interpretation of this divination passage is: if an animal has an extra part, it signifies usurpation, rebellion, or major events; if a part is missing, it signifies loss, extinction, or lack of wisdom. As for the disorder of fur and feathers or bones and joints, it signifies that something is not in its proper category and has become abnormal.

人生六畜，無面，天下兵作；人生六畜，無首，天下無主，天子失位；人生六畜，無目，社稷亡；人生六畜，無口，天下大飢，重有大兵；人生六畜，無鼻，天下有災；人生六畜，無耳，天子無令臣；人生六畜，無腹，天下大飢，重以大兵；人生六畜，無四肢，天子無忠臣；人生六畜，無陰，天子無後；人生六畜，無骨筋肉，天下昌；人生六畜，無尾，是謂無後，近臣反殺主；人生六畜，無毛，天下貧，民飢。”《地鏡》曰：“兵起則人生牛馬。”

When six domestic animals are born without faces, warfare will arise throughout the world; when six domestic animals are born without heads, there will be no ruler, and the Son of Heaven will lose his position; when six domestic animals are born without eyes, the state will perish; when six domestic animals are born without mouths, there will be great famine and also great warfare; when six domestic animals are born without noses, there will be calamities in the world; when six domestic animals are born without ears, the Son of Heaven will lack loyal ministers; when six domestic animals are born without bellies, there will be great famine and also great warfare; when six domestic animals are born without limbs, the Son of Heaven will lack loyal ministers; when six domestic animals are born without private parts, the Son of Heaven will have no heir; when six domestic animals are born without bones, sinews, or flesh, the world will flourish; when six domestic animals are born without tails, this is called "no heir," and the attendants will rebel and kill the sovereign; when six domestic animals are born without hair, the world will be poor and the people will suffer from hunger." The "Earth Mirror" says: "When warfare arises, cattle and horses will be born."

《天鏡》曰：“人生野獸，國君兄弟分別，不出一年，夷狄內侵。”京房曰：“人生野獸，天下不通；人生野獸，有他變形，天下大兵，凶亡。”《京房易候》曰：“人生飛鳥，茲謂不祥，司馬將兵，上卿亡；人生子，形如飛鳥面者，非常兵行；人生子，人面飛鳥形者，大水行，兵戰；人生飛鳥，有人形體者，天下分。”《天鏡》曰：“人生飛鳥，君憂，小民散流。”

The Tian Jing says: "When a person is born with the form of an animal, the king and his brothers will be separated, and within a year, the夷狄 will invade from within." Jing Fang says: "When a person is born with the form of an animal, the whole world will be cut off from communication; when a person is born with the form of an animal and also has a transformed shape, there will be great military conflict and danger of death." The Jing Fang Yi Hou says: "When a person is born with the form of a bird, this is considered an omen of misfortune; the commander of the army will lead troops to campaign, and the high minister will die; if the child born has the shape of a bird with a bird's face, there will be great military affairs; if the child born has the face of a human but the shape of a bird, there will be great floods and warfare; if the child born has the form of a bird but with the shape of a human, the world will be divided." The Tian Jing says: "When a person is born with the form of a bird, the ruler will have worries, and the common people will scatter." Animals belong to the earth, birds belong to the sky, and when a human is born with the form of these creatures, it indicates a mixture of human ways and animal ways. Therefore, the divination results usually point to military chaos, division, and scattering of people.

京房曰：“人生子，盡為五穀，國民昌；人生子，盡為草木，國主死；人生子，盡為石，兵強；人生他物，非人所見聞者，皆為天下有兵。”

Jing Fang said: "If a child is born entirely as grain, the state's people will flourish; if a child is born entirely as grass and trees, the ruler will die; if a child is born entirely as stone, the military strength will be strong; if something else is born, it is something people have never seen or heard of, and it generally indicates that there will be warfare in the world." This type of divination focuses on which of the Five Phases the born thing belongs to, then deduces the fortune or misfortune of human affairs based on the generating and overcoming relationships among the Five Phases.

《地鏡》曰：“國君見伐則人生龍。”京房曰：“人生龍，有異姓來相，其國君將亡；人生子，人面而龍蛇形者，天下有兵。”《紀年》曰：“今王四年，碧陽君之諸御產二龍。人生子，人形而龍蛇面者，天下飢，其兵合；人生蛇、蜂、蠆，天下有並民；人生蛇、蜥蜴，國破，有喪，君走；人生子，魚為首者，有大水。”

The "Earth Mirror" says: "When a king is about to be attacked, someone will give birth to a dragon." Jing Fang says: "If someone gives birth to a dragon, there will be a minister of a different surname serving as prime minister, and this king will be overthrown; if the child born has the face of a human and the body of a dragon or snake, there will be warfare across the land." The "Bamboo Annals" says: "In the fourth year of the present king, the concubine of Prince Biyang gave birth to two dragons. If a child is born with the form of a human and the face of a snake or a scorpion, there will be famine across the land, and armies will gather from all directions; if someone gives birth to a snake, a bee, or a scorpion, there will be consolidation and consolidation of people; if someone gives birth to a snake and a lizard, the country will be ruined, there will be mourning, and the king will flee; if a child is born with the head of a fish, there will be great floods."

《天鏡》曰：“人死復生，國有大病，五穀死，兵起。”京房曰：“子不三年，改父之道，則為私，厥妖人死更生。”《左傳》曰：“晉殺秦諜於繹，七日復生。”《續漢書五行志》曰：“獻帝初平中，長沙人姓桓死，棺斂月餘，其母聞棺中有聲，發之，遂生。至陰為陽，下人為上，其後曹公由匹庶起也。”又曰：“獻帝建安四年，武陵宛縣女子李娥年六十餘，死於城外，已四十年，行人聞冢中有聲，發出，遂活。”《京房易傳》曰：“死人復行，五穀不登，兵革大起。”

The Tian Jing says: "When people die and come back to life, there will be a great plague in the country, the five grains wither, and military conflicts arise." Jing Fang says: "When a son changes his father's established laws within three years, it is partiality, and the corresponding strange phenomenon is the resurrection of the dead." The Zuo Zhuan says: "In the area of Yi, the State of Jin killed a Qin spy, and seven days later he came back to life." The Xiu Han Shu · Wu Xing Zhi says: "In the early years of the Xian Di era, a man named Huan from Changsha died, was placed in the coffin for over a month, and his mother heard a sound inside the coffin. When she opened it, the man was alive again. This is the image of extreme yin transforming into extreme yang, and the lower becoming the upper. Later, Cao Cao rose from the common people." It also says: "In the fourth year of the Jian An era of the Xian Di, a woman named Li E from Wuling Wan County, who was over sixty years old, died outside the city and had been dead for forty years. Passersby heard a voice from the grave, dug it up, and she came back to life." The Jing Fang Yi Zhuan says: "When the dead rise again and walk, the five grains will not mature, and there will be great warfare."

《京房易傳》曰：“人君尊卑無別，則女生赤毛。”

The Jing Fang Yi Zhuan says: "When the ruler fails to establish distinctions between superiors and inferiors, there will be a woman who grows red hair." The disorder of hierarchy is a human affair, but divination schools regard its manifestation as a strange phenomenon appearing on the human body.

《帝王世紀》曰：“舜時，群瑞畢臻，崑崙之北，玉山之神，人身虎首豹尾，蓬頭戴勝，執几杖皓然，白石城金室而居，南有青鳥，常為取食，名曰西王母，慕舜之德，來獻白環及貢益地圖。”《瑞應圖》曰：“王者承先王法度，無遺失，則來。黃帝時，西王母使使乘白鹿來獻白環。”《大戴禮》曰：“舜以天德嗣堯，布恩散德，日月出入，莫不率俾，西王母來獻玉琯。”（《異苑》云：零陵文學奚景，於舜廟下得玉琯，即舜時西王母所獻玉琯也。《漢律曆志》注云：西王母獻舜白玉管，以玉為管也。）

The "Imperial Chronology" says: "During the time of Yu Shun, various auspicious signs appeared together. A god living on Mount Kunlun to the north of Mount Yu had the body of a human, the head of a tiger, the tail of a leopard, disheveled hair, a jade ornament on his head, and held a staff in his hand. His beard and eyebrows were white. He lived in a city made of white stones and a house made of gold. To the south of the city, there was a blue bird that often brought him food. His name was Xibowu. He admired Yu Shun's virtue and came to present a white jade ring and to offer the 'Beneficial Map.'" The "Auspicious Response Diagram" says: "When a ruler inherits the laws of previous kings without omission, Xibowu will come. During the time of the Yellow Emperor, Xibowu sent envoys riding white deer to present a white jade ring." The "Da Dai Li" says: "Yu Shun inherited the throne of Yao with heavenly virtue, spread benevolence and virtue, and wherever the sun and moon rose and set, all obeyed and submitted. Xibowu then came to present a jade flute." (Original book note: The "Yi Yuan" says that Xi Jing, an official of the Lingling prefecture, found a jade flute in the temple of Yu Shun, which was the jade flute presented by Xibowu during Yu Shun's time. The annotation of the "Han Shu · Lü Li Zhì" says that the jade flute presented by Xibowu to Yu Shun was a jade tube made of jade.)

《金匱》曰：“武王伐紂，都洛邑，陰寒雨雪一十餘日，深丈餘。甲子朔旦，有五丈夫乘馬車，從兩騎，至王門外，欲謁武王。武王將出見之，太公曰：‘不可，雪深丈餘，五丈夫車騎無跡，恐是聖人。’太公乃持一器粥，出門而進五車兩騎曰：‘王方未出，天寒，故進熱粥以禦寒，而不知長幼從何來。’兩騎曰：‘先進南海君，次進東海君，次北海君，次西海君，次河伯、雨師、風伯。’粥既畢，使者告太公，太公謂武王曰：‘此四海之神，王可見之。南海神曰祝融，東海神曰勾芒，北海神曰玄冥，西海神曰蓐收，河伯名為憑，雨師名詠，風伯名飛廉，請以名前。’五神皆驚，相視而嘆，祝融等皆拜焉。武王曰：‘天陰遠來，何以教之？’四海曰：‘天代立周，謹來受命，請勅風伯等，各奉其職。”

The Golden Chest says: "King Wu of Zhou attacked King Zhou of Shang, established his capital in Luoyi, and the weather was very cold, with snow and rain falling for more than ten days, accumulating to more than a丈. On the morning of the first day of the month (Jiazi), five men arrived in chariots, followed by two riders, at the palace gate, requesting an audience with King Wu. King Wu was about to go out to meet them, but Zhuan Fu said, 'It is not advisable. The snow has accumulated more than a丈, yet the chariots and horses of these five men have left no traces, which suggests they are divine beings.' Zhuan Fu then took a vessel of hot porridge, went out to welcome the five chariots and two riders, saying, 'The king cannot come out yet, and the weather is cold, so I have brought this hot porridge to keep you warm. However, I do not know your order of seniority or where you come from.' The two riders replied, 'First, we present to the Lord of the Southern Sea, then to the Lord of the Eastern Sea, then to the Lord of the Northern Sea, then to the Lord of the Western Sea, and then to the River God, the Rain God, and the Wind God.' After the porridge was presented, the messenger reported to Zhuan Fu, who then told King Wu, 'These are the gods of the four seas. The king may now receive them. The god of the Southern Sea is Zhurong, the god of the Eastern Sea is Goumang, the god of the Northern Sea is Xuanming, and the god of the Western Sea is Rushou; the River God is Peng, the Rain God is Yong, and the Wind God is Fei Lian. Please call them by these names.' The five gods were surprised, looked at each other in admiration, and Zhurong and the others all bowed. King Wu said, 'The weather is cold, and you have come from afar. What advice do you have?' The gods of the four seas said, 'Heaven intends to replace Shang with Zhou, so we have come to accept the command. Please command Fei Lian and others to carry out their respective duties.'"

《墨子》曰：“鄭繆公晝處廟，有神入門而左，鳥身素服三純，面狀正方，繆公乃懼，神曰：‘無奔，帝享汝明德，使錫壽十年，使君昌。’公問神名，神曰：‘勾芒。’”《國語》：“夏之興也，融降於崇山。”（融，祝融也；崇高，山也；夏居陽城，高山所近也。）

The Mozi says: "Zheng Miu Gong was staying in the ancestral temple during the day, when a spirit came in from the gate, walked to the left, with the body of a bird and a plain robe with three borders. His face was square. Miu Gong was very frightened, and the spirit said: 'Do not run away. The Heavenly Emperor rewards your bright virtue, and sends me to grant you ten years of life, so that your country will flourish.' Miu Gong asked his name, and the spirit said: 'My name is Goumang.'" The Guoyu says: "When the Xia dynasty rose, Zhurong appeared on the mountain of Chong." (Original note: "Rong" is the same as Zhurong; "Chong" is the name of a mountain; the Xia dynasty was located at Yangcheng, which was close to this mountain.)

《管子》曰：“桓公北征孤竹，未至卑耳溪十里，援弓將射，未敢發，見人長尺而人物具，冠，右祛衣，走馬前，疾。管仲曰：‘臣聞登山之神，有俞兒者，長尺，人物具焉，伯王之君興則見。且走馬前，導也；右祛，示從右涉。’至溪，如所言，公拜馬前曰：‘仲父之聖若此。’對曰：‘夷吾聞聖人先知無形，非有形而後知，臣非聖人，臣承教者也。’”

The Guanzi says: "Qi Huanggong marched north to conquer the Guzhu state. Ten miles away from the Bi'er Stream, he drew his bow but did not shoot, because he saw a man who was one chi tall with a complete face and five organs, wearing a hat, and running quickly in front of his horse, lifting his right sleeve. Guanzi said, 'I have heard that among the mountain gods there is one named Yer, who is one chi tall with a complete appearance. When a ruler is about to establish a hegemonic or imperial career, he appears. He runs in front of the horse to guide the way; lifting his right sleeve indicates crossing the stream from the right side.' When they reached the stream, it was exactly as he had described. Huanggong bowed before his horse and said, 'Your sacred wisdom has reached such a level.' Guanzi replied, 'I Yiwu have heard that sages know things before they take shape, not after they have formed. I am not a sage, I am merely one who receives teachings.'"

《瑞應圖》曰：“美女者，蓋神女也。君德被遠則至，周穆王時持酒來酌之。”

The *Ru Ying Tu* says: "The so-called beautiful woman is probably a divine woman. When a ruler's virtue extends to distant places, she will come. During the time of King Mu of Zhou, she once brought wine to pour for King Mu." The *Ru Ying Tu* specializes in recording auspicious signs, and even the appearance of a divine woman is considered a verification of a ruler's virtue spreading far and wide.

《淮南子》曰：“夏桀亂四時之政，黃神吟嘯，鬼神失其常。”

The Huainanzi says: "King Jie of Xia disrupted the proper sequence of the four seasons' governance, and the Yellow Deity emitted a long, mournful cry, while the spirits all lost their usual state." The governance of the four seasons should follow the natural order, but when the ruler disrupts their sequence, even the spirits cannot remain in their proper positions, hence the occurrence of strange phenomena such as the mournful cry.

《左傳》：“莊公三十二年，有神降於莘。（有神聲以接人莘虢地）惠王問內史過曰：‘是何故？’對曰：‘周之將興，明神降之，鑑其德也；將亡，神又降之，觀其惡也。故有得神以興，亦有以亡，虞夏商周皆有之。’王曰：‘若之何？’對曰：‘以其物享焉，其至之日，亦其物也。’（享，祭也，若以甲乙日至，祭先脾，玉用蒼，服尚青，以此而祭也。）

The *Zuo Zhuan* records: "In the thirty-second year of Duke Zhuang of Lu, a god descended upon Xīn land. (Original note: The god emitted a voice to communicate with people; Xīn was the territory of the Guo state.) King Hui of Zhou asked the internal historian Guo: 'What is the reason for this?' He replied: 'When the Zhou dynasty is about to flourish, the bright gods descend to observe its virtue; when it is about to perish, the gods also descend to observe its wickedness. Therefore, there are cases where a state rises with the aid of the divine, and cases where it perishes because of the divine. The dynasties of Yu, Xia, Shang, and Zhou have all experienced this.' King Hui said: 'Then what should be done?' He replied: 'Use the appropriate offerings for the deity. The day on which the deity descends, according to the day branch, is the item to be used in the sacrifice.' (Original note: 'Xiang' means to sacrifice. If the deity descends on a Jia or Yi day, then the sacrifice should first present the spleen, the jade should be green, and the clothing color should be green, following this pattern for the sacrifice.)"

王從之，內史通往聞虢請命，（聞虢請於神求賜土田之命）反曰：‘虢必亡矣。虐而聽於神。’神居莘六月，虢公使祝應、宗區、史嚚享焉，神賜之土田。（祝，大祝也；宗，宗人也；史，大史也；應、區、嚚，人名也。）史囂曰：‘虢其亡乎。吾聞之，國將興，聽於民；（政順民心）將亡，聽於神。（求福於神）神，聰明正直而一者也。依人而行，（唯德是興）虢多涼德，其何土之能得。’”（涼，薄也；謂晉二年滅虢也。）

King Hui followed his advice. Inner Historian Guo went forward and heard that the State of Guo was making offerings to the gods, seeking a command to grant them land. He returned and said, "The State of Guo is surely doomed. It is both cruel and tyrannical, and yet it listens entirely to the gods." The god resided in Xin for six months. King Guo sent Tai Zhu Yi, Zong Ren Qu, and Tai Shi Yi to perform the worship. The god then granted Guo land. Shi Yi (here the text writes "Shi Xiao") said, "The State of Guo is surely doomed. I have heard that when a state is about to flourish, it listens to the people; when it is about to perish, it listens to the gods. The gods are wise, upright, and single-minded, acting according to human virtue. The State of Guo has very shallow virtue, so how can it receive land?" (Note: "Liang" means shallow; this refers to the event of King Jin Xian Gong's second year when the State of Guo was destroyed.)

《國語》曰：“夏之亡也，回祿信於耹隧。”（回祿，火神；再宿為信；耹隧，地名也。）又曰：“虢公夢在廟（虢公，王季之子，文王之弟。虢，虢公丑也；廟，室廟也。）有神，人面、白毛、虎爪、執鉞，於西阿，（西榮也）公懼而走，神曰：‘無走，帝命曰：使晉襲於爾門。’（帝，天也；襲，入也。）公拜稽首，覺，召史囂占之，對曰：‘如君之言，則蓐權也，天之刑神，（刑殺神也）天事官成。”（官成禍福，各以官象成也。）公使囚之，且使國人賀夢。（欲轉吉，故使賀也。）舟之僑（大夫也）告其諸族曰：‘眾謂虢不久，吾乃今知之。”（以其賀夢）其適晉，六年虢亡。”

The Guoyu says: "When the Xia dynasty fell, Huilu stayed in Tinsi for two nights." (Original note: Huilu is the fire god; staying for two nights is called "xin"; Tinsi is a place name.) It also says: "Guo Gong dreamed that he was in the temple (Original note: Guo Gong is the son of Wang Ji and the brother of King Wen; here, Guo refers to Guo Gong Chou; the temple is the hall of the ancestral temple), and there was a divine person with a human face, white hair, tiger claws, holding a big axe, standing under the western eaves (Original note: the western wing of the building). Guo Gong was frightened and wanted to run, but the god said: 'Do not run. The Heavenly Emperor has ordered that the Jin state will enter your gate.' (Original note: 'Di' refers to heaven; 'xi' means to enter.) Guo Gong knelt and bowed, and upon waking, he summoned Shi Yin to interpret the dream. Shi Yin replied: 'According to your description, it is Rupian, which is the western god of punishment and execution, Rushou. (Original note: the god in charge of punishment and execution.) The affairs of heaven are accomplished by the gods who have their own duties.' (Original note: 'Guan cheng huofu' means that good and bad fortune are determined by the officials in charge.) However, Guo Gong imprisoned him and ordered the people to celebrate this dream. (Original note: wanting to turn a bad omen into a good one, so he had people celebrate.) Zhou Zhiqiao (Original note: a high official of the Guo state) told his clan: 'Everyone has said that the Guo state cannot last long, but today I have truly believed it.' (Original note: because Guo Gong had people celebrate the dream.) So he fled to the Jin state. Six years later, the Guo state was destroyed."

《史記》：“秦始皇三十六年秋，使者從關東夜過華陰平舒道，有人持璧遮使者曰：‘為吾遺鎬池君，（服虔曰：水神也。張晏曰：武王居鎬，鎬池君則武王也。武王伐商，故神雲始皇荒淫若紂矣，今亦可伐也。孟康曰：長安西南有鎬池也。）言曰：今年祖龍死。’（蘇林曰：祖，始也；龍，人君之象，謂始皇也。）使者問其故，因忽不見，置其璧去。使者奉璧，具以聞，始皇默然良久，曰：‘山鬼固不過知一歲事也。’退言曰：‘祖龍者，人之先也。’使御府視璧，乃二十八年行度江所沉璧也，三十七年，始皇崩於沙丘。”

The Records of the Grand Historian states: "In the thirty-sixth year of Qin Shi Huang's reign, in the autumn, an envoy traveled through the Pingshu Road in Hua Yin from the eastern frontier at night. A man approached the envoy holding a jade tablet and said, 'Please deliver this to the Master of the Gaochi.' (Commentary: Fu Qian said that the Master of the Gaochi was a water deity. Zhang Yan said that King Wu of Zhou established his capital at Gao, so the Master of the Gaochi was King Wu; since King Wu defeated King Zhou, the deity's meaning was that Qin Shi Huang was as corrupt as King Zhou, and now he could be defeated. Meng Kang said that to the southwest of Chang'an there is a Gaochi.) He also said, 'This year, the ancestor dragon will die.' (Commentary: Su Lin said that 'zu' means beginning, and 'long' is the symbol of a ruler, referring to Qin Shi Huang.) The envoy asked him the reason for his words, but the man suddenly vanished, leaving the jade tablet behind and then departed. The envoy took the jade tablet back and reported the incident in detail. Shi Huang remained silent for a long time and said, 'Mountain spirits can only know events within a year.' After he had retired, he said again, 'The term 'zu long' refers to the ancestor of a person.' He ordered the imperial treasury to examine the jade tablet, and it was found to be exactly the one that had been lost twenty-eight years earlier when he had crossed the river on a tour. In the thirty-seventh year, Qin Shi Huang died at Shaoqiu."

《吳志孫權傳》曰：“太元元年五月，臨海羅陽縣有神自稱王表，周旋民間，語言飲食與人無異，然不見形，又有一婢名紡績。是月遣中書郎李崇，齎輔國將軍羅陽王印綬，迎王表。李崇既至，與崇及所在郡守令長談論，崇等無以易，所過山川，遣婢與其神相聞。秋七月，崇與表至，權於蒼龍門外為立第舍，表說水旱小事，往往有驗。十一月，權祭郊還，寢疾。二年二月，表亡，至四月，權薨。”

The "Wu Shi · Sun Quan Zhuan" says: "In the first year of Ta Yuan, fifth month, in the Luo Yang County of Lin Hai Prefecture, there was a god who claimed to be Wang Biao, moving about among the people, speaking and eating like a normal person, but his form could not be seen. There was also a servant girl named Fang Ji. In this month, Sun Quan sent the middle secretary Li Chong with the seal of the Auxiliary General and the Marquis of Luo Yang to welcome Wang Biao. After Li Chong arrived, Wang Biao discussed with Li Chong and the governors and county magistrates along the way, and Li Chong and the others could not refute him. Every time they passed a mountain or river, Wang Biao sent the servant girl to communicate with the local spirits. In the seventh month of the autumn, Li Chong and Wang Biao arrived. Sun Quan built a residence for him outside the Long Dragon Gate. The predictions Wang Biao made about droughts and floods often came true. In the eleventh month, after Sun Quan returned from sacrificing to Heaven, he fell ill and could not get up. In the second year, second month, Wang Biao disappeared. By the fourth month, Sun Quan died."

《幽明錄》曰：“晉武帝於殿上窗下，清曙忽見一人，著白幃黃絹單衣，舉身沾溼，自稱是華林園中池水神，名曰淋泠君也，若善見待，有福佑。時帝飲已醉，取常佩刀空擲之，刀空過無礙，神忽曰：‘不以往事垂接，當令知所過。’居少時而暴崩。”

The *You Ming Lu* says: "During the reign of Emperor Wu of the Jin dynasty, on the day he was in the palace hall, in the early morning he suddenly saw a person wearing a white curtain hat and a yellow silk single robe, completely soaked in water. He claimed to be the god of the pool in Hua Lin Garden, named Linling Jun. He said that if he was properly honored, he would bring blessings. At that time, Emperor Wu was already drunk, took off his personal dagger, and threw it at the god. The dagger passed through his body without any obstruction. The god suddenly said, 'You do not treat me with proper respect, so I will let you know your mistake.' Soon after, Emperor Wu died suddenly."

《天鏡》曰：“鬼見官府及私宅內，失土地之象。”《國語》曰：“周之衰也，杜伯射王於鄗。”（注云：常昭曰：鄗，鄗京也；杜國，伯爵，陶唐氏之後也。）《春秋》曰：“宣王殺杜伯而不辜，後三年，宣王會諸侯，田於囿，日中，杜伯起於道右，朱衣，冠，操朱弓矢，射宣王，中心折脊而死也。”

The Tian Jing says: "A ghost appearing within an official government building or a private residence is an omen of losing territory." The Guoyu says: "When the Zhou dynasty declined, Du Bo shot the king of Zhou to death in the Hao area." (Original book note: Chang Zhao says that Hao is the same as Haojing; Du was a state, with the title of Bo, and was a descendant of the Tao Tang dynasty.) The Spring and Autumn Annals says: "When King Xuan of Zhou killed Du Bo without cause, three years later, King Xuan convened the feudal lords and hunted in the park. At noon, Du Bo appeared on the right side of the road, wearing red clothes and a red hat, holding a red bow and arrow, and shot King Xuan with one arrow, piercing his heart and breaking his spine, and King Xuan died on the spot."

《左傳》曰：“莊公八年十二月，齊侯遊於姑棼，遂田於貝丘，（姑棼、貝丘，皆齊地；田，獵也。）見大豕，從者曰：‘公子彭生也。’（公見大豕而從者見彭生，皆妖鬼也。）公怒曰：‘彭生敢見！’射之，豕人立而啼，公懼，墜於車，傷足，喪屨。”《漢書五行志》曰：“高後八年三月，自灞工還枳道，見物如蒼狗，撠高後腋，怒，見趙王如意為祟，遂病腋，傷而崩。先是，後殺如意。”

The *Zuo Zhuan* says: "In the eighth year of Duke Zhuang of Lu, in the twelfth month, Duke Xiang of Qi went to Gu Fen for a tour, then hunted in Bei Qiu. (Note: Gu Fen and Bei Qiu were places in Qi; 'field hunting' refers to hunting.) He saw a large pig. His attendants said, 'That is Gongzi Pengsheng.' (Note: Duke Xiang saw a pig, but his attendants saw Pengsheng; both were illusions caused by ghosts.) Duke Xiang became angry and said, 'Pengsheng dares to appear!' He shot an arrow at it. The pig then stood upright like a human and howled. Duke Xiang was frightened and fell from his chariot, injuring his foot and losing his shoe." The *Han Shu·Wuxing Zhi* says: "In the eighth year of the reign of Empress Dowager Lu, in the third month, Empress Dowager Lu returned from Ba Shan to Zhi Dao and saw something that looked like a gray dog, which scratched her armpit. Empress Dowager Lu was furious and consulted an oracle, which said it was the ghost of Prince Huiyi of Zhao causing trouble. She then became ill in her armpit and died from the injury. Before this, Empress Dowager Lu had killed Prince Huiyi of Zhao."

《天鏡》曰：“鬼擲人屋，扣門戶，如賊盜劫人，不出一年，民人疾病。”

The Tian Jing says: "Ghosts throw things at people's houses, knock on doors, acting like thieves plundering homes. Within a year, the people will fall ill." Since ghosts are inherently formless, yet they act as if they were human thieves, the divination text interprets this as a sign that an epidemic is about to occur.

《墨子》曰：“夏桀之時，鬼呼於國。”《天鏡》曰：“鬼呼，大人當之，是謂喪亡，不出一年，天下爭地，一曰哭祖，民分散。”《述異記》曰：“呂光永康二年，有鬼叫于都衛曰：‘兄弟相滅，百姓斃，兩口絕祀。’吏尋聲視之，則靡所見。是年，光死，嬌子紹立，五日，紹庶兄纂篡紹自立；明年，纂弟車騎大將軍常山公征伐屢有戰功，疑纂不已，帥聚攻纂，所殺無窮，常酗，遊走無度；明年，因醉為從弟超所殺，超推兄隆為主，姚興因臖遣叔父征西將軍隴西公碩德伐之，隆師徒撓敗，乃稱蕃於姚氏，三年，遂為姚氏所滅。”

The Mozi says: "During the time of Xia Jie, ghosts cried out in the capital city." The Tian Jing says: "When ghosts cry out, it indicates a great person's demise, which is called loss and decline. It will not take more than a year for the world to fight over land; another interpretation is mourning for ancestors, leading to the dispersal of the people." The Shu Yi Ji says: "In the second year of Yongkang during the Later Liang dynasty, there were ghosts crying out in the capital city's guard posts: 'Brothers kill each other, the people die and are injured, and the line of two people is cut off from the ancestral rites.' The officials and soldiers followed the sound but saw nothing. That year, Lü Guang died, and his beloved son Lü Shao succeeded him. Only five days later, Lü Shao's illegitimate elder brother Lü Zuan seized the throne. The next year, Lü Zuan's younger brother, the Grand General of the Carriage and the Marquis of Changshan, repeatedly went to war and achieved great military successes, but he became suspicious of Lü Zuan, leading his troops to attack Lü Zuan, killing and wounding many. He also often drank heavily and went out without restraint. A year later, he was killed by his cousin Lü Chao while drunk, and Lü Chao recommended his elder brother Lü Long as the ruler. Yao Xing took advantage of this opportunity to send his uncle, the Commander of the Western Expedition and the Marquis of Longxi, Yao Shuode, to attack. Lü Long's army collapsed, and he had to submit to the Yao family as a vassal. Three years later, the Later Liang dynasty was finally destroyed by the Yao family."

《墨子》曰：“夏桀之時，鬼叫於國；商紂之亡，有鬼宵吟。”董仲舒《五行逆順》曰：“人君簡宗廟，不禱祝，咎及於外，則鬼夜哭。”京房曰：“國虛空，人君有尸祿，則鬼夜哭。”《晉陽秋》曰：“符堅未敗，常安市鬼夜哭一月乃止。”京房曰：“鬼夜哭，國將亡。”

The Mozi says: "During the time of Xia Jie, ghosts cried out in the capital city; during the time when Shang Zhou was about to fall, there were ghosts who sang at night." Dong Zhongshu's "Five Phases: Inverse and Conformity" says: "When the ruler is negligent toward the ancestral temples and does not perform the rites of prayer, calamities and misfortunes will spread outward, and there will be ghosts crying at night." Jing Fang says: "When the state treasury is empty and the ruler has officials who receive salaries without working, there will be ghosts crying at night." The "Jinyang Spring" says: "Before Fu Jian's defeat, there were ghosts crying at night in the Chang'an market, and this lasted for a month before it stopped." Jing Fang says: "When ghosts cry at night, the country is about to perish."