The Kaiyuan Treatise on Astrology, Volume 114

《孝經援神契》曰：“神靈孳液，百寶為用，則琅玕景。”（宋均曰：事神明得理，則琅玉有光景也。）《禮稽命徵》曰：“王者得理制，則澤谷之中有白玉出。”《禮稽命徵》曰：“王者制禮作樂，改損祭器，得鬼神之助，則有白玉赤文，像其威儀之狀。”

The "Xiao Jing Yuan Shen Qi" says: "The divine spirits nurture and moisten, and all kinds of treasures are used by people, and the琅玕 shines with light." (Original note: Song Jun said that serving the divine in accordance with reason, the beautiful jade called琅玕 will emit a luminous appearance.) The "Li Ji Ming Zheng" (one of the Han dynasty's rites prophecies) says: "When a ruler obtains the principles of governing the country, white jade will emerge from mountains, streams, valleys and marshes." The "Li Ji Ming Zheng" also says: "When a ruler establishes rites and music, alters and adjusts ritual vessels, and receives the assistance of spirits and deities, red-patterned white jade will appear, and the patterns resemble the form of his majesty's demeanor."

《瑞應圖》曰：“王者五常並循，則玉英見。”又云：“王者服飾不侈，則出。”又：“自正飾服，不瑜祭服，乃出。”《孝經援神契》曰：“玉英石華，王者尊卑不失其服，則見。”又曰：“神靈孳液，則有玉英。”（宋均曰：玉有英華也。）《瑞應圖》曰：“玉斝者，師曠時來至，雜紫綬。”又云：“王者慈仁，則玉典見。”

The *Ruiying Tu* says: "When a ruler upholds the five constants of benevolence, righteousness, propriety, wisdom, and faithfulness, the jade blossom appears." It also says: "When a ruler's attire is not extravagant, the jade blossom appears." It further says: "When a ruler himself maintains proper dress and does not exceed the standards of ceremonial robes, the jade blossom appears." The *Xiaojing Yuan Shenqi* says: "The two auspicious objects, jade blossom and stone flower, will appear only when the ruler maintains proper distinctions in rank and dress." It also says: "When divine spirits nurture and moisten, the jade blossom appears." (Original note: Song Jun said, meaning jade with radiant luster.) The *Ruiying Tu* also says: "The jade cup, this auspicious vessel, appeared in the time of Shi Kuang, adorned with purple sashes." It further says: "When a ruler is benevolent, the jade classic appears."

《尚書大傳》曰：“周文至磻溪，見呂尚釣魚，文王拜，尚云：‘望釣得玉璜，剜曰：姬受命，佐撿德，合於令，昌來提。”（鄭玄云：釣得魚，魚中得玉璜也。佐撿，猶助；提者，取也。半璧曰璜。）《瑞應圖》曰：“王者循五常，則出。”

The "Great Transmission of the Book of Documents" says: "King Wen of Zhou came to Bo Xi and saw Lü Shang fishing. King Wen paid him respect. Lü Shang said: 'I have caught a jade bi, and on it is inscribed: The Ji family will receive the mandate of heaven, and someone will assist his virtue, conforming to heavenly command, and Chang (King Wen's name) will take it.' " (Original note: Zheng Xuan says that he caught a fish and found the jade bi in its belly. 'Zuo jian' means assistance; 'ti' means to take. Half of a jade bi is called a huang.) The "Book of Auspicious Signs" says: "When a ruler follows the five constants, a jade huang will appear."

《瑞應圖》曰：“王者賢良美德，則白玉出。”《中興徵祥說》曰：“王者不隱其過，則玉壁見。愍帝建武元年，江寧民虞迪墾地得白玉麒麟璽一枚，文曰：長壽萬年。安帝義熙十二年，左沖兵陳陽於淮水中得玉璽一枚。”《瑞應圖》曰：“玉甕者，聖人應也。不汲自盈，王者飲食不流離下賤，則出。”

The "Ruiying Tu" says: "When a ruler is virtuous and has good moral character, white jade appears." The "Zhongxingshengxiang Shuo" says: "When a ruler does not conceal his faults, a jade seal appears." In the first year of Jianwu of Emperor Jiandi of the Jin dynasty, a civilian named Yu Di from Jiangning found a white jade qilin seal while cultivating land; the seal's inscription read "Longevity for ten thousand years." In the twelfth year of Yixi of Emperor An of the Jin dynasty, a soldier named Chen Yang from the left general's forces found a jade seal in the Huai River." The "Ruiying Tu" also says: "A jade basin is a auspicious symbol of a sage's appearance in the world. It fills itself without needing to draw water; when a ruler's food and drink do not flow into lowly places, it appears." The "Zhongxingshengxiang Shuo" specializes in recording auspicious signs of the Eastern Jin dynasty, so after the general statement, it lists specific examples of jade seals found during the reigns of Emperor Jiandi and Emperor An.

《尚書璇璣鈐》曰：“玄珪則出，刻曰延喜。”（禹功既成，天配以玄珪也。）《瑞應圖》曰：“王者勤苦，以憂天下，厚人薄己，卑宮室而盡力乎溝洫，則玄珪出。禹時天以賜禹。”又云：“四海會同，則玄珪出。”

The Shangshu Xuanji Qian (one of the Han dynasty Shangshu Wei texts) says: "The black jade appears, engraved with the words 'Yanxi'." (Original note: After Da Yu had completed his water control achievements, heaven bestowed upon him the black jade.) The Ruying Tu says: "When a ruler works diligently and hardships, worries for the people, treats others generously while being frugal himself, resides in a humble palace and makes every effort to dredge ditches, the black jade appears. During Da Yu's time, heaven bestowed it upon Yu." It also says: "When the four seas of feudal lords all come to pay homage, the black jade appears."

《瑞應圖》云：“王孝至孝，仁德廣施，則金車出。舜時見於帝廷。”《孝經援神契》曰：“金勝者，象人所鏤勝而金色，四夷來即出。”《瑞應圖》曰：“世無盜賊凶人，則金勝出。”又曰：“浸潤不行，奸盜靜謐，綈繡不用，則見。”《晉中興徵祥說》曰：“金勝者，仁寶也。不斷自成，光若水月，四夷賓服，則出。穆帝永和元年，陽穀民得金勝一枚，長五寸，狀如織勝，後桓溫平蜀路，此四方來服之應也。”《瑞應圖》曰：“王者宴不及醉，則銀甕出。”

The *Ruiying Tu* says: "When a ruler's filial piety reaches its peak and his benevolence is widely practiced, the golden ornament appears. During the time of Yu Shun, it once appeared in the court of the emperor." The *Xiaojing Yuan Shenqi* says: "The so-called golden ornament is shaped like a carved floral ornament and is golden in color; it appears when the four surrounding tribes submit to the ruler." The *Ruiying Tu* also says: "When there are no thieves or villains in the world, the golden ornament appears." It further states: "When slander cannot take root and wickedness and theft are quelled, and the use of fine silk and embroidered garments is not excessive, it appears." The *Jin Zhongxingsheng Xiangshuo* says: "The golden ornament is the treasure of benevolence. It naturally takes shape without being cut, its luster resembling the moon in water; when the four surrounding tribes submit, it appears. In the first year of Yonghe during the reign of Emperor Mu of Jin, a civilian from Yanggu obtained a single golden ornament, five inches long, shaped like a floral ornament on a loom; later, when Huan Wen pacified the road to Shu, this was the fulfillment of the prophecy of submission from all sides." The *Ruiying Tu* also says: "When a ruler does not become drunk during banquets, the silver jar appears."

《禮記威儀》曰：“君棄金而王，其政象平，則海出明珠。”《援神契》曰：“王者德至淵泉，則海出明珠。”（珠可照間也）《瑞應圖》曰：“明月珠者，介鱗之物，魚鹽之稅，通乎什一，則海出明珠，以給王者。”《禮記威儀》曰：“君棄土而王，其政太平，遠方神獻其珠英。”（有神聖，故以其地所生來獻。

The Li Ji Weiyi says: "When the sovereign inherits the metal virtue and rules, his governance is upright and proper, and pearls appear in the sea." The Yuan Shen Qi says: "When the virtue of the sovereign reaches the deep springs, pearls appear in the sea." (Original note: Pearls can illuminate darkness.) The Rui Ying Tu says: "The so-called bright moon pearl is produced by creatures with scales and armor; when the tax on fish and salt is levied at one-tenth, pearls appear in the sea, to be used by the sovereign." The Li Ji Weiyi also says: "When the sovereign inherits the earth virtue and rules, his governance is peaceful, and distant spirits present pearl flowers." (Original note: There are sacred things there, so they bring forth local products to present.)

舜時西王母獻益地圖、玉琯者是也。）《援神契》曰：“神靈孳液，百寶為用，則珠鏡見。”（事神明得理，則火珠有光耀，可為鏡。）《瑞應圖》曰：“王者以才為寶，則地珠出。”

The reference is to events such as the Western Queen Mother coming to present the map of benefits and the jade tube during the reign of Yu Shun. The Han dynasty esoteric text "Xiaojing Yuanshenqi" says: the divine essence continuously proliferates, and all treasures of the myriad things in the world can be used by people, thus the auspicious phenomenon of "pearl mirror" appears. The original book's marginal note explains: serving the divine in accordance with the right principles, the fire pearl shines brightly and can be used as a mirror. The "Ruiyingtu" specifically records auspicious phenomena throughout history, stating: when a ruler values talented people as the true treasure rather than gold and jade, the earth will produce "earth pearls."

《禮記威儀》曰：“君棄金而王，其政蕩平，則海出大貝。”《援神契》曰：“德至淵泉，則江出大貝。”《運斗樞》云：“先德則江吐大貝。”《瑞應圖》云：“王者不貪財寶，則海出大貝，大可盈車。”又曰：“王者不匱，則出。”

The Li Wei (Commentary on Rituals) from the Li Ji (Book of Rites) says: When a king abandons his greed for gold and governs through virtue, his political affairs will be smooth and unimpeded, and the sea will present "great pearls." The Han dynasty text Xiao Jing Yuan Shen Qi (Supplement to the Xiao Jing on Divine Harmony) says: When a king's virtue reaches deep into the depths of the springs, the Yangtze River will produce great pearls. The Han dynasty text Chun Qiu Yun Dou Shu (The Movement of the Stars in the Spring and Autumn Annals) says: When virtue is placed first in all affairs, the Yangtze River will spit out great pearls. The Ru Yi Tu (Illustrations of Auspicious Signs) says: When a king does not covet treasures, the sea will present great pearls, large enough to fill a cart. The Ru Yi Tu also says: When a king gives generously without hesitation and the state's resources are not lacking, great pearls will appear. In ancient times, shells were used as currency, and great pearls came from the sea without being coveted by people, which is the fulfillment of "the king does not accumulate wealth."

《援神契》云：“王者行政，神明得理，則琉璃碧見。”《瑞應圖》曰：“王者不多取妻妾，則碧琉璃見。”

The "Xiao Jing Yuan Shen Qi" says: When a ruler administers government affairs and serves the divine in accordance with the right way, "li li bi" appears. The "Rui Ying Tu" says: When a ruler does not extensively take in concubines and does not indulge in female pleasures, "bi li li" appears. "Li li bi" is a kind of jade of a bright greenish-blue color. Ancient people regarded it as a rare and precious object from distant lands. The esoteric texts use it to indicate that the ruler's internal governance is clear and upright, and that the harem is disciplined.

《援神契》曰：“王者要誓信，則蘇胡鉤出。”《瑞應圖》曰：“王者棄玩好之物，則蘇胡成其鉤而出。”

The "Xiao Jing Yuan Shen Qi" says: When a ruler makes an oath with others and keeps his word without wavering, the treasure "Su Hu Gou" will appear. The "Rui Ying Tu" says: When a ruler discards rare and ingenious objects for pleasure, the Su Hu will naturally form into a hook shape and appear. The Su Hu Gou is a kind of auspicious object recorded in the esoteric texts, symbolizing the connected and unbroken nature of oaths and promises. Therefore, it is used to confirm the virtue of a ruler's sincerity and faithfulness.

《瑞應圖》曰：“王者敬信，則珊瑚鉤見。”

The *Ruiying Tu* says: When a ruler maintains himself with reverence and treats others with sincerity, the "coral hook" appears. Coral grows in the sea, and ancient people regarded it as a rare treasure. If it naturally forms into a hook shape, it is considered an extraordinary omen. Therefore, it is used to correspond to the virtue of a ruler's reverence and sincerity.

《瑞應圖》曰：“神鼎者，質文之精也。知凶知吉，知存知亡，能重能輕，能不炊而沸，不汲而滿，中五味。黃帝作三鼎，象三辰；大禹治水，收天下美銅，以為九鼎，象九州也。王者興則出，衰則去。”

The *Ruiying Tu* says: The divine tripod is the essence formed by the combination of the qualities of simplicity and ornamentation. It can foresee calamity, foresee good fortune, foresee the survival or demise of a state; it can change its weight by itself, and change its lightness by itself; it can boil without fire, and fill itself without drawing water, and naturally produce the five flavors within it. The Yellow Emperor cast three tripods to symbolize the three celestial bodies, the sun, moon, and stars; after Yu the Great successfully controlled the waters, he collected the finest copper from across the land and cast nine tripods to symbolize the nine regions. When a dynasty flourishes, the divine tripod appears; when a dynasty declines, the divine tripod disappears.

《說苑》曰：“漢孝武帝時，汾陰得寶鼎而獻甘泉宮，群臣上壽賀，皆曰得周鼎，侍中吾丘壽王曰：‘周德始於后稷，長於公劉，大於太王，成於武王，顯於周公，德澤上暢於天，下漏於泉，上天報應，鼎為周出。今漢自高祖以繼周，昭德顯行，六合和同，至陛下而愈盛，天照有德而寶鼎自至，所以遺漢，此漢鼎，非周鼎也。’上曰：‘善。’群臣皆稱萬歲，賜壽王黃金十斤。”

Liu Xiang's "Sayuan" records that during the time of Emperor Wu of Han, a treasure tripod was found in Fenyin and presented to the Ganquan Palace. The ministers raised their cups to congratulate and celebrate, all saying that they had obtained the nine tripods of the Zhou dynasty. However, Wu Qiushouwang, the Attendant Middle Minister, said, "The virtue of the Zhou dynasty began with Houji, grew under Gongliu, expanded under Taiwang, was completed under King Wu, and was made illustrious by Duke Zhou. Its virtue reached up to heaven and permeated the earth and springs. Heaven thus rewarded this, so the treasure tripod emerged for the Zhou dynasty. Now, the Han dynasty, since the time of Emperor Gaozu, has continued the virtue of the Zhou. It has clearly demonstrated its virtue and its political teachings and education have been prominent. The whole world is in harmony and unity, and under the present emperor it has become even more flourishing. Heaven witnesses the virtuous ruler, so the treasure tripod comes of its own accord. This is a gift from heaven to the Han dynasty, so it is the Han tripod, not the Zhou tripod." Emperor Wu said, "Well said." All the ministers cried out "Long live the emperor," and Emperor Wu rewarded Wu Qiushouwang with ten jin of gold.

《晉中興徵祥說》云：“王德盛則神鼎見。神鼎者，仁器也。不炊而沸，不汲而滿，煙熅之氣，自然而生，世亂則藏於深山，文明則應運而至，故禹鑄寶鼎以擬之。成帝咸康八年，陽穀民劉珪夜見光，取，得鼎一枚，外圍四寸，此文明之應也。”

The book "Jin Zhongxingsheng Xiangruiaoshuo" which records auspicious signs of the Eastern Jin Dynasty says: when a king's virtue and achievements are flourishing, the divine tripod appears. The divine tripod is an instrument of benevolence: it boils without fire, fills without drawing water, and naturally emits misty vapors. In times of chaos, it hides in deep mountains; when politics are clear and culture flourishes, it emerges accordingly. Therefore, Yu the Great cast a precious tripod to resemble it. In the eighth year of Xiankang of Emperor Chengdi of Jin, a civilian named Liu Gui from Yanggu County saw a light at night, went to pick it up, and found a tripod. The outer circumference of the tripod was four inches, which was a sign of the flourishing of politics and culture.

《援神契》曰：“丹甑者，不炊而自熱，五穀豐穰則見。”《瑞應圖》云：“王者棄淫汙之物，則丹甑出。”又曰：“化行年豐，即出。”

The "Xiaojing Yuenshenqi" says: The "Danzeng" refers to a red steamer that heats itself without the need for fire, appearing in years when the five grains are abundant and the granaries are full. The "Ruiyingtu" says: When a ruler discards licentiousness and filth, the Danzeng appears. The "Ruiyingtu" also says: When moral education is widespread and the harvest is plentiful, the Danzeng appears. A zeng is originally a cooking vessel used for steaming rice, and its self-heating without cooking symbolizes the auspicious sign of "sufficient food for the people."

《瑞應圖》云：“瓶甕，不汲自滿，王者清廉則出。”又曰：“接於末賤則出。”

The *Ru Ying Tu* says: As a sign of auspiciousness, a jar or basin will fill itself without needing to draw water; when a ruler is clean and incorruptible, it appears. The *Ru Ying Tu* also says: When a ruler humbly associates with those of low status, it appears. A jar or basin is a common vessel for holding water, self-filled yet never empty, symbolizing the meaning of "above not accumulating wealth, below not lacking resources."

《瑞應圖》曰：“王者以身率先人，惡衣服而致美乎黻冕，則獻白裘。禹時，渠搜民乘白馬來獻。”（《禹貢》渠搜，山名，西夷衣皮，見禹功成，皆來服也。）又云：“王者政本五行，教民種植，以事其先，則獻白裘。”又云：“王者德茂，不恥惡衣，則四夷來獻白裘。黃帝時，南夷乘白鹿來獻白裘。”

The *Ruiying Tu* says: When a ruler leads by example and wears coarse clothes in daily life, yet uses all the fine and beautiful ones for the ceremonial robes and caps used in worship, distant people will present white fur. During the time of Yu the Great, the people of Qushou came riding white horses to present white fur. The original commentary notes that the *Shangshu · Yugong* refers to Qushou as a mountain in the west, where the western barbarians wore animal skins. They saw Yu's success in controlling the floods and came to submit. The *Ruiying Tu* also says: When a ruler governs based on the Five Phases and teaches the people to plant according to the seasons, using the harvest to serve ancestors, distant people will present white fur. It also says: When a ruler's virtue is flourishing and does not feel ashamed to wear coarse clothes, the four directions' barbarians will come to present white fur. During the time of the Yellow Emperor, the southern barbarians came riding white deer to present white fur.

《天鏡》曰：“鍾自鳴、移處，君不安，不出年。”《春秋潛潭巴》曰：“天子鍾自鳴，下土動兵。”《兵書》曰：“鍾無音，士卒怒，欲攻戰。”

The divination text "Tian Jing" says: If a bell rings on its own without cause or moves on its own, it indicates that the ruler's position is unstable and the omen will not be fulfilled within a year. The Han dynasty esoteric text "Chun Qiu Qian Tan Ba" states: If the Son of Heaven's bell rings on its own, the states below will soon go to war. The military text says: If a bell cannot be struck to make a sound, it indicates that the soldiers are filled with resentment and eager to fight and attack.

《潛潭巴》曰：“庫兵動，鼓自鳴。”《天鏡》曰：“鼓忽夜鳴，有敵人來。”《兵書》曰：“金鼓無故自鳴軍中，當罷且有功名。”《兵書》曰：“金鼓無故忽無音響者，邑且降。”《漢書五行志》云：“李陵擊匈奴，夜擊鼓起士，不鳴。陵曰：‘吾士氣少衰而鼓不起，何耶？軍中是有女子乎？’搜軍中，得卒妻，皆斬之。”

The Spring and Deep Pool Book says: When weapons in the military arsenal show signs of movement, the drum will sound on its own. The Heavenly Mirror says: If a drum suddenly sounds at night, it indicates an enemy is attacking. Military books say: If the gongs and drums in the army sound without cause, it means warfare will soon cease and there will be fame and merit. Military books also say: If the gongs and drums suddenly fail to sound, it means the city will soon surrender. The Han Book's Five Phases Chapter records: Li Ling attacked the Xiongnu and at night beat the drum to gather soldiers, but the drum would not sound. Li Ling said, "Our soldiers' morale is slightly weakened, and even the drum cannot be sounded. Why is this? Is there a woman hidden in the army?" He then searched the army and found the wives of the soldiers, who were all executed.

《天鏡》曰：“國君角自鳴，有伐者。”《天鏡》曰：“角吹而不鳴，不宜征伐。”《異苑》曰：“晉孝武大元末，每聞巾箱中有鼓吹鼙角之聲。”又曰：“護軍府軍鎧甲錚錚有聲，遭王敦之變。”

The Tian Jing says: When the king's horn sounds by itself, it indicates that someone will come to attack. The Tian Jing also says: When the horn is blown but no sound is heard, it is not suitable to go to war. Liu Jingshu's Yi Yuan records: In the late Taoyuan period of Emperor Xiaowu of the Jin dynasty, people often heard the sound of drums and gongs and horns coming from the box of handkerchiefs. It also says: In the military armor of the military governor's office, the metal clanged, and later there was the change of Wang Dun's rebellion.

京房曰：“君刀劍無故自拔，與其室相去，君且殺。”《地鏡》曰：“刀劍無故自拔出，及光有聲者，憂兵傷，若有血汗。”京房云：“君刀劍無故自鳴，他人無聞者，而君獨聞之，妻妾且殺其君。”《兵書》曰：“將軍劍無故自鳴，他人不聞，己獨聞之，此名婦為人殺之象。”

Jing Fang said: If the sovereign's sword suddenly comes out of its scabbard without any cause, it indicates that the sovereign will be killed. The divination text "Di Jing" states: If a sword suddenly comes out on its own and emits light and sound, it signifies worry about military calamity and injury, or blood-like sweat may appear on the sword. Jing Fang said: If the sovereign's sword suddenly makes a sound without any cause, and others cannot hear it, but the sovereign can, it indicates that the concubines will plot to kill the sovereign. The military text says: If a general's sword suddenly makes a sound without any cause, and others cannot hear it while the general himself can, this is called the "image of being killed by a woman," meaning he will die at the hands of a woman.

《晉中興書》曰：“海西公初即位，忘設豹尾。聖人所以豹變也，而海西豹變之日，非所忘之時。天戒若曰，怠其豹尾，亦不能終也。”

The *Jin Zhongxing Book* records that when Haixi Gong (Jin Fadi,司马奕) first ascended the throne, he forgot to set up the豹尾. The豹尾 is the final flag decoration of the imperial procession; the *Zhou Yi* *Ge卦* says, "The gentleman changes like a leopard," and sages achieve great deeds through such a brilliant transformation. The "豹变" of Haixi Gong, which marked the beginning of a new era and a time for renewal, was precisely a time when he should not have neglected the豹尾. Heaven seemed to warn that if he was so careless as to forget even his own豹尾, he would not be able to hold onto the throne. Later, he was indeed deposed by Huan Wen.

《天鏡》曰：“國君車奔，不出三年，有喪事。”

The Tian Jing says: If the royal carriage suddenly becomes startled and out of control, it will not be verified for three years before there is mourning within the country. The carriage is the place where the sovereign's authority is embodied. If the carriage becomes uncontrollable, it indicates that the driver is unable to manage it, corresponding to the ruler being unable to maintain control over the state.

《墨子》曰：“桀無道，九鼎淪。”

The Mozi says: King Jie of Xia was extravagant and tyrannical, symbolizing the nine tripods of the nine regions, which then sank and disappeared. The tripod is a crucial symbol of state power; when the tripod sinks, it signifies that the mandate of heaven will be transferred to another ruler.

《洪範五行傳》曰：“周烈王二十三年，鼎震，金失也。金震，木動之也。鼎者，宗廟之器。鼎震，木沴金失之象。”

The Han dynasty text "Hongfan Wuxing Zhuan" which discusses calamities and anomalies says: In the 23rd year of King Li of Zhou, the tripod shook, which indicated that the element "Metal" had lost its normal state. The reason metal shook was due to the stimulation of the Wood element. The tripod is a ritual vessel in the ancestral temple and belongs to the Metal element in the Five Phases; the shaking of the tripod is a sign that the Wood element has invaded the Metal element, causing Metal to lose its inherent nature.

《漢書五行志》曰：“武帝徵和二年春，涿郡鐵官銷鐵皆飛去。其三月，涿郡太守劉屈氂為丞相。後月，巫蠱事忽興，帝女陽石公主與太僕公孫敬聲下獄死。掘蠱太子宮，太子與母皇后議，恐不能自明，乃殺江充，舉兵與丞相屈氂戰，死者數萬人，太子敗走，至湖自殺。明年，屈氂復坐祝詛，腰斬，妻梟首。

The "Book of Han: Five Phases Chapter" records that in the second year of Zhenghe during the reign of Emperor Wu of Han, in spring, the iron produced by the iron official in Zhuju all flew away. In that same month of March, the governor of Zhuju, Liu Qu Mo, was promoted to chancellor. After a month, the witchcraft calamity suddenly arose. Emperor Wu's daughter, Yangshi Princess, and the Grand Attendant Gongsun Jingsheng were arrested and executed. Someone dug up wooden effigies of witchcraft in the palace of the crown prince. The crown prince discussed with his mother, Empress Wei, fearing he could not clear his name, so he killed Jiang Chong and raised an army to fight against Chancellor Liu Qu Mo. Thousands of people died. The crown prince was defeated and fled to Huxian County, where he committed suicide. The next year, Liu Qu Mo was again executed by beheading for the crime of cursing, and his wife was beheaded and displayed publicly.

成帝河平二年正月，沛郡鐵官鑄鐵不下，隆如雷聲，又如鼓音，工十三人驚走，竟還視地，地陷數尺，爐分十二，爐中銷鐵散如流星。時王鳳為大司馬大將軍秉政，丞相王商與鳳有隙，鳳譖之，免官自殺。”

In the second year of He Ping during the reign of Emperor Cheng of Han, in the first lunar month, at the iron official office in Pei Commandery, when casting iron, the molten iron would not descend, and a loud roaring sound like thunder was heard, accompanied by the sound of a drum. Thirteen ironworkers were terrified and fled in panic. When they turned back to look at the ground, it had already sunk several feet down, and the furnace split into twelve pieces. The molten iron scattered in all directions like meteors. At that time, Wang Feng, holding the position of Grand General and Chief Minister, was in charge of the government. There was a conflict between Wang Feng and Wang Shang, the Chancellor. Wang Feng slandered Wang Shang, and Wang Shang was dismissed from office and committed suicide.

《地鏡》曰：“宮中灶及釜甑鳴響者，不出一年，有大喪。”郭璞《洞林》曰：“卷令施安上家，釜九鳴，旬月之中，尋有九喪。”

The "Di Jing" says: If the stove in the palace and iron cauldrons and clay pots make sounds, it indicates that within a year there will be a great mourning event. Guo Pu's "Dong Lin" records that in the household of Shi An, the county magistrate of Juan County, the iron cauldron rang nine times in succession, and within a month, nine mourning events occurred consecutively.

《京房易傳妖占》曰：“臼水出，大臣咎。”《地鏡》曰：“水忽出臼中，臣為咎，且將大水。”《帝王世紀》曰：“初力牧之後曰摯，其母曰始朵，居伊水之濱，夢神告己曰：‘臼出水而遠走，無顧。’及明，視臼中有水，即告鄰而走，東十里乃顧，其地盡為水矣。”

The "Yi Zhuan Yao Zhan" by Jing Fang says: If water suddenly comes out of a mortar, it indicates that high officials will suffer misfortune. The "Di Jing" states: If water suddenly sprouts from a mortar, it signifies that subordinates will face calamity, and there will be a great flood disaster. Huan Fu Mi's "Di Wang Ji Shi" records: In the beginning, Li Mu's descendant was named Zhi, whose mother was named Shi Duo, living by the Yi River. She dreamed that a divine being told her: "When water comes out of the mortar, flee far away and do not look back." When dawn came, she saw indeed water coming out of the mortar, immediately informed her neighbors, and ran away as fast as she could, fleeing ten miles east before turning back. The place had already turned into a vast expanse of water.

《伏侯古今注》曰：“成帝建始二年，太原祁安縣民石臼中水出如流，狀稍益，至滿臼，民夜謠曰：‘水大出，走上城。’後三年，女子陳持弓聞謠言，大水至，走入掖門，至省中，官吏大驚，上城。”

Fu Wuji's "Ancient and Modern Notes" records that in the second year of Jianshi during the reign of Emperor Cheng of Han, a stone mortar in a civilian's house in Qian County, Taiyuan Commandery, began to spout water like a spring, and the water level gradually increased until it filled the stone mortar. The people sang a folk song at night saying, "A great flood is coming, hurry to the city walls." Three years later, a woman named Chen Chi Gong believed the rumor and said the flood had arrived. She ran straight to the Yemen gate and rushed into the forbidden palace area, causing the officials to be greatly alarmed and prompting them to climb up the city walls.

《天鏡》曰：“人君改小秤、衡、斗、桶，是謂裂德，五穀不入倉，民流亡，大飢。”

The Tian Jing says: When a ruler reduces the size of measuring instruments such as the scale, the balance, the measure, and the bucket, to take more from the people, this is called "splitting virtue," meaning damaging one's own virtue. The result is that grain cannot be stored in the granaries, the people become homeless and displaced, leading to a great famine.

《京房傳》曰：“君飲食無故自亡，君且失位，凶。”

The Jing Fang transmission says: If the ruler's food and drink disappear without cause, it indicates the ruler will lose his position, which is an omen of misfortune. Food and drink are the fundamental means for maintaining life and governing the state. Their sudden disappearance signifies that the foundation upon which the state relies has been taken away by others.

《京房傳》曰：“君床無故自動，君且移居。”《兵書》曰：“將軍坐床無故自動，臣下欲殺之。”又曰：“君床無故自亡去，君且去。”《兵書》曰：“將軍帳幕無故自動，人散走，各歸其鄉。”

The Jing Fang Transmission says: If the ruler's bed moves on its own without cause, it indicates the ruler is about to move his residence. The Military Book says: If the general's seat moves on its own without cause, it signifies that the ministers intend to assassinate him. The Jing Fang Transmission also says: If the ruler's bed disappears on its own without cause, it indicates the ruler is about to leave this place. The Military Book says: If the general's tent moves on its own without cause, it signifies that the horses will scatter and flee, each returning to their hometowns.

《晉中興書》曰：“舊為羽扇柄者，剜木以象骨，用十毛，取全數也。中興初，王敦始改用長柄，使下出可提，減其羽，用八。識者以為柄使可執用，是敦執國柄之象也；毛減用八者，是羽翮損少之應也。”

The *Jin Zhongxingshu* records that in ancient times, the handles of feather fans were carved to resemble animal bones, and ten feathers were used, symbolizing the number ten as a complete count. At the beginning of the Eastern Jin dynasty's revival, Wang Dun began to change the design, using longer handles that extended downward to allow for holding in the hand, and reducing the number of feathers to eight. Learned men believed that changing the handle to a form suitable for holding in the hand symbolized Wang Dun's taking control of the government and exercising autocratic power; reducing the number of feathers to eight signified the diminishing of his support and influence.

《晉中興徵祥說》曰：“太元中，人不復著幓頭，亦服妖也，象人君獨立無親戚也。”《天鏡》曰：“人君及民，無故違國制，服上古之服，是謂悖德，君臣有反政。”又曰：“好作大衣，下臣悅。”又曰：“無故小其衣服，不出三年，邊有急兵，若外國來降服，後大凶。”又曰：“好小衣，臣自用。”

The "Jin Zhongxing Zhengxiang Shuo" says: During the Taoyuan period, people no longer wore the "fanti" headscarf used to tie up hair, which also falls under "fu yao," symbolizing the ruler being isolated and without support from relatives. The "Tian Jing" says: If the ruler and the people suddenly violate the state's dress code and change to ancient styles of clothing, this is called "bei de," indicating confusion and inconsistency in the orders between the ruler and the ministers. The "Tian Jing" also says: If people prefer wide and loose garments, this indicates the ministers are happy and loyal. It also says: If clothes are suddenly made smaller without reason, the effect will not be seen within three years, but there will be urgent military affairs on the borders or foreign countries submitting to the state, and afterwards there will be great misfortune. It also says: If people prefer to wear small clothes, this indicates the ministers acting independently and taking matters into their own hands.

又曰：“人君好為短小之衣，兵革，不出六年，邊城有相犯，君弱臣強。”又曰：“好著黃者，太平；好著白，兵；好著青，年中熟。”京氏云：“民人皆好素服者，民多喪，期三年。眾人好學諸侯之服，而高其衣服，不出五年，失民。”

The Tian Jing also says: If the ruler prefers to wear short and small clothes, it indicates a calamity involving military conflict, which will occur within six years, with border cities attacking each other, leading to a situation where the ruler is weak and the ministers are strong. It also says: If people generally like to wear yellow clothes, it signifies peace throughout the land; if they prefer white clothes, it indicates military affairs; if they like green clothes, it suggests an average harvest. Jing Fang said: If the common people all love to wear plain white clothes, it indicates many funerals in the people's midst, lasting three years. If everyone competes to imitate the ceremonial dress of the feudal lords, elevating their clothing to an unconstitutional level, within five years the ruler will lose the people's support.

《左傳》曰：“鄭子臧好聚鷸冠，（張晏曰：鷸鳥，赤足黃文，以其毛飾冠。韋昭曰：鷸禽，翠鳥也。）鄭文公惡之，使賊殺之。劉向以為近服妖者也。一曰：非獨為子臧之身，亦文公戒也。初，文公不禮晉文，又犯周天子命而伐滑，不尊敬上，其後晉文伐鄭，幾亡國。”

The *Zuo Zhuan* records that a man named Zi Zhang of the State of Zheng liked to collect the feathers of the bird called Yu to make crowns. The commentary notes that Zhang Yan said the Yu bird is a bird with red feet and yellow patterns, and people took its feathers to decorate crowns; Wei Zhao said the Yu bird is actually the bird called Cui. Duke Zheng Wen disliked this practice and sent an assassin to kill Zi Zhang. Liu Xiang thought this incident was close to the category of "fú yāo" (portentous dress). Another account says that this incident was not only about Zi Zhang, but also a warning to Duke Zheng Wen. Originally, Duke Wen of Jin was disrespectful to Duke Wen of Zheng, and also disobeyed the orders of the Son of Heaven to attack the State of Hua. He was disrespectful to those in higher positions. Later, Duke Wen of Jin sent troops to attack Zheng, and Zheng almost perished. The heading of this passage is titled "Jia Ji" (false hairpiece), but the content refers to the incident of Yu crowns, both belonging to the category of "fú yāo" (portentous dress) related to improper headgear.

《漢書五行志》曰：“昭帝時，昌邑王賀遣中大夫之長安，多治仄注冠（應劭曰：今法冠是也。李奇曰：一雲高山冠，本齊冠也，謁者服之也。）賜大臣，後又以冠奴。劉向以為近服妖也，時王賀狂悖，聞天子不豫，弋獵馳騁如故，與騶奴、宰人遊居娛戲，驕慢不敬。冠者，尊服；奴者，賤人。賀無故好作非常之冠，暴尊象也，以冠奴者，當自至尊墜至賤也。”

The Book of Han, Volume on the Five Phases, records that during the reign of Emperor Zhao of Han, Prince Liu He of Changyi sent a middle official to Chang'an to manufacture a large number of 'ze zhu guan'. The original commentary notes that Ying Shao said that 'ze zhu guan' is the same as the legal hat of today; Li Qi said that another interpretation called it 'gao shan guan', originally a hat style from the state of Qi, worn by officials called yèzhě. Liu He gave these hats to his ministers, and later gave them to his servants to wear. Liu Xiang considered this close to 'fu yao', which refers to omens related to clothing. At that time, Liu He was arrogant and disorderly, hearing that the emperor was seriously ill, he continued to hunt and ride horses as usual, mixing with his horsekeepers and cooks, indulging in pleasures. Hats are the attire of the noble, while servants are of low status. Liu He arbitrarily favored hats that were not in accordance with the established customs, which symbolized the desecration of noble attire; giving hats to servants signified that he himself would fall from the highest position to the lowest status.

《續漢書》曰：“靈帝光和四年，作列肆於宮，綵女為商販，更盜竊帝著尚服，飲食宴觀以為樂，又於西園與狗著進賢冠，帶綬，又駕四驢車，帝躬自操轡馳騁。此服妖也，後天下亂。”《搜神記》曰：“晉中興，著幘者以帶縛項，下逼上，上無地也。”

The Records of the Later Han by Sima Biao states that in the fourth year of Guanghe during the reign of Emperor Ling of Han, shops were set up in the palace in rows, and palace women dressed as merchants, stealing from each other for amusement. Emperor Ling himself also dressed in the clothing of a merchant, dining, drinking, and watching the scene for entertainment. He also gave dogs in the Western Garden crowns of the virtuous and seals of office, and drove a cart pulled by four donkeys, personally holding the reins and galloping about. This was called a "fashionable monster," and later the country fell into great chaos. Gan Bao's Records of the Supernatural says that after the revival of the Eastern Jin Dynasty, people who wore headscarves tied bands around their necks, which was a symbol of the lower ranks forcing the upper ranks and the upper ranks having nowhere to take refuge.

《續漢書五行志》曰：“獻帝建安中，男子之衣好為長身而下甚短，女子好為長裙而上甚短，時益州從事黃嗣以為服妖，是陽無下而陰無上，天下未欲平也，後遂大亂。”《搜神記》曰：“吳景帝以後，衣服之制，長上短下，又積領五六而裳居二一，故歸命放情於上，百姓惻於下之象也。晉興後，服上儉下豐，又為長裳以張之，蓋上衰弱，下放縱也。”

The *Continued Book of the Han Dynasty: Five Phases Chapter* records that during the Jian'an period of Emperor Xian of Han, men's clothing became long on top and very short at the bottom, while women's fashion featured long skirts and very short upper garments. At that time, Huang Si, an official in Yizhou, considered this a portent called "clothing demon": men, belonging to the yang phase, lacked the lower part, and women, belonging to the yin phase, lacked the upper part, indicating that the world was not yet ready for peace. Later, great chaos indeed occurred. The *Shou Shen Ji* states that after Emperor Jingdi of Sun Wu, clothing styles changed to have long upper parts and short lower parts, with collars layered up to five or six times while the lower part of the garment only occupied a third. This was seen as a sign of Sun Hao, the Returning Fate Prince, indulging himself above and the people suffering below. After the rise of the Jin Dynasty, clothing styles again became narrow on top and wide at the bottom, with long skirts spread out. This was considered a symbol of the rulers' decline and the people's unrestrained behavior.