Birds gather at the old ruins and winter eggs are formed.

京房曰：“故墟無人，眾鳥集之，必復居。”《地鏡》曰：“眾鳥冬生於此，不祥，君有禍。”京房曰：“有白文鳥居野，不及三年，有死君，此旱祥也。”

Jing Fang said: A deserted old city with no people living there, but many birds gathering there, indicates that this place will certainly be reoccupied again. The "Di Jing" said: Many birds laying eggs and raising their young in this place during winter is an ominous sign, indicating that the ruler will suffer misfortune. Jing Fang said: A bird with white markings dwelling in the wild indicates that within three years the ruler will die, and this is also a sign of drought.

《地鏡》曰：“野禽鳥入人家，勿煞之，有殃。”又曰：“鳥卻飛，世主失國。”《黃帝占》曰：“天下有鳥，毛羽五色者，雄名曰最，雌名曰極，此鳥見，天下大凶。”（小見可，若普見，天下大災。）

The book "Di Jing" says: Wild birds flying into a household should not be killed, for killing them will bring calamity. It also says: Birds flying backwards indicate that the current ruler will lose his country. The "Huangdi Zhan" says: There is a bird in the world whose feathers are of all five colors. The male is called "Zui" and the female is called "Ji". When this bird appears, the world will face great disaster. The original book's marginal note says: If it only appears in a small area, it is not too serious. But if it can be seen everywhere, the world will suffer great calamity.

京房曰：“鳥巢軍資，屋空虛。”又曰：“鳥集聚軍中，將出令增秩應之。”又曰：“鳥集軍中，人皆不知其名，此為勞軍，必敗。”又曰：“野鳥群入軍室，必滅。”又曰：“眾鳥群飛軍上。太多，戰必敗，兵且罷。”又曰：“軍中入飛鳥止軍上，萬數止其上，將軍應死。”

Jing Fang said: Birds building nests on the military supplies in the army, indicating the main camp is empty. He also said: Birds gathering in the army indicate the general should issue orders and increase rewards and salaries to deal with this omen. He also said: Birds gathering in the army, and everyone cannot name them, this is called 'laboring the army,' indicating this army will surely fail. He also said: Wild birds flying into the military camp and settling in the barracks indicate this army will surely be destroyed. He also said: A large number of birds flying over the military camp indicate that if the army goes out to fight, it will surely fail and the army will disband. He also said: Birds flying into the army and stopping on the camp in tens of thousands indicate the general should die.

《京房易傳》曰：“麒麟，鹿身，牛尾，馬蹄，有五彩，腹下黃，高丈二尺，毛長。”《瑞應圖》曰：“麟者，仁獸也。牡曰麒，牝曰麟。羊頭，鹿身，牛尾，馬蹄，黃色圓頂，頂有一角，角瑞戴。含仁戴義，音中鍾呂，牡鳴曰遊聖，牝鳴曰歸和，春鳴曰（闕），夏鳴曰（闕），秋鳴曰（闕），冬鳴曰（闕）。

The Jing Fang Yi Zhuan says: The qilin has the body of a deer, the tail of an ox, the hooves of a horse, and five-colored patterns on its body, with a yellow belly and a height of twelve chi. Its fur is long. The Ru Ying Tu says: The qilin is a virtuous beast. The male is called Qi, and the female is called Lin. It has the head of a sheep, the body of a deer, the tail of an ox, and the hooves of a horse. It has a round yellow head with a single horn on top, and the tip of the horn has soft flesh symbolizing auspiciousness. Its heart contains benevolence, and it wears righteousness on its head. Its call harmonizes with the tones of the bells and chimes. The male's call is called "You Sheng," and the female's call is called "Gui He." In spring, its call is called something (the original text is missing here), in summer it is called something (missing), in autumn it is called something (missing), and in winter it is called something (missing).

五色主青，五音主玉，食義禾之實，飲珠之精，步中規，行中矩，遊必擇土，翔而後處，不踐生蟲，不折生草，不群居，不侶行，不食不義，不飲汙池，不入陷穿，不經羅網，斌斌乎文章，申申乎其樂。王者德及幽隱，不肖斥退，賢者在位，則至。”又曰：“明王動則有儀，靜則有容，則見。”

The "Ru Ying Tu" continues to say: it takes the color green as its main hue, and the sound of jade as its primary tone; it eats the righteous grains of the harvest, drinks the essence of pearls and jade; it moves in accordance with the circle, walks in accordance with the square; when it moves about, it always chooses clean land, and only settles down after careful inspection; it does not trample on living insects, nor break off growing plants; it does not live in groups, nor travel in company; it does not eat things that are not in accordance with righteousness, nor drink water from muddy pools; it does not fall into traps or caves, nor pass through set snares; its appearance is splendid and impressive, its demeanor calm and content. When the king's virtue extends to hidden and obscure places, and the unworthy are expelled while the virtuous are in office, it comes. The "Ru Ying Tu" also says: when a sage king acts in accordance with propriety and is at rest with composure, it appears.

《晉中興徵祥說》曰：“麟者，應也，蓋與聖為期應也。角上有肉，示不傷也。”魯子曰：“麟，毛蟲之精，陽氣所生。”《鶡冠子》云：“麟，陰之精。”《抱朴子》云：“麟，獸之聖也，壽二千歲焉。”《說文》云：“麟者，仁獸也。麇身，牛尾，狼蹄，肉角，一角，角端有肉。王者至仁則出。今幷州有麟，大小如鹿，非［角耑］也。”

The *Jin Zhongxingsheng Xingxiang Shuo* says: The *lin* is the meaning of "response," probably coming to fulfill a promise with the sage. It has soft flesh on its horns, indicating it does not harm others. Lu Zi says: The *lin* is the essence of beasts, born from yang energy. The *He Guan Zi* says: The *lin* is the essence of yin energy. The *Bao Pu Zi* says: The *lin* is the sage among beasts, living two thousand years. The *Shuo Wen Jie Zi* says: The *lin* is a virtuous beast, with the body of a *jun*, the tail of an ox, the hooves of a wolf, and horns made of flesh, growing only one horn with flesh at the tip. When a king is extremely virtuous, the *lin* appears. Now there is also an animal called *lin* in the Bingzhou region, the size of a deer, but it is not the true divine beast of auspicious omen (the original text here uses an obscure character "［jue duan］").

《禮記》曰：“王者之嘉。”又曰：“聖王用水火金木，飲食必時，頒爵位必當，年德無昆蟲之災，凶飢妖孽之疾，則天不愛道，地不愛寶，人不憂情，則麒麟在近郊。”《春秋感精符》曰：“麒一角者，明海內共一主也。王者不刳胎，不剖卵，則出於郊。”又曰：“王者德旁流四表，則麒麟至。”《春秋考異郵》曰：“王者功平則麟至。”

The Book of Rites says: The qilin is a auspicious omen for the sovereign. It also says: A wise sovereign uses water, fire, metal, and wood appropriately, follows the seasons in his diet, bestows titles properly, and ensures both good harvests and proper education. There are no pests, no years of famine or disaster, and no supernatural calamities. In such a case, heaven does not hoard its way, earth does not hoard its treasures, people do not suffer from worry, and the qilin appears in the nearby suburbs. The Spring and Autumn Annals: The Manifestation of the Spirit says: The qilin has only one horn, symbolizing that the whole country reveres one sovereign. If the sovereign does not dissect the fetus of a pregnant animal or break the eggs of birds, the qilin appears in the suburbs. It also says: When the sovereign's virtue spreads to the four directions, the qilin comes. The Spring and Autumn Annals: Examination of Differences says: When the sovereign's achievements are upright, the qilin comes.

《禮記威儀》曰：“君乘金而王，其政象平，則麒麟在郊。麟，木精也。”（文子曰：主有積德者，天興之，地助之，鬼神輔佑之，則麒麟在郊。）何休注《公羊傳》曰：“麟角戴肉，設武備而不為害，所以為仁也。上有聖帝明王，天下太平，乃至。”孫卿子曰：“王者好生惡殺，則麒在郊野。”《春秋繁露》曰：“恩及羽蟲，則麒麟至。”蔡氏《月令章句》云：“視聽孔修，則麒麟至。”

The Li Wei "Li Ji Weiyi" says: When a ruler inherits the metal virtue and becomes king, the political affairs are fair and just, and the qilin appears outside the capital. The qilin is the essence of the wood qi. The original commentary notes: The Wenzi says that when a ruler accumulates virtue, the heavenly messenger of illness brings him prosperity, the earth supports him, and the spirits assist him, so the qilin appears outside the capital. He Xiu's commentary on the Gongyang Zhuan says: The qilin's horn has flesh on top, like having military equipment but not using it to harm people, so it is called benevolent. It has the sage emperor and wise king above it, and the world is at peace, so it comes. Sun Xingzi (Xunzi) says: When a king loves life and hates killing, the qilin appears in the outskirts. Dong Zhongshu's "Chunqiu Fanlu" says: When kindness reaches the feathered creatures, the qilin comes. Cai Yong's "Yue Ling Zhangju" says: When the ruler's vision and hearing are extremely clear, the qilin comes.

《尚書中候》曰：“黃帝時，麒麟在圃。”（麒似馬無角，麟似麋而一角。）《漢書》曰：“武帝元狩元年，幸雍祠五畤，獲白麟，作《白麟之歌》。”應劭注云：“武帝獲白麟，為瑞，乃鑄黃金為麟趾，以協嘉社焉。”（案：晉武帝時，白麟再見。）

The Shangshu Zhonghou says: During the time of the Yellow Emperor, a qilin appeared in the park. The original book's note says: A qilin resembles a horse but has no horn, and a lin resembles a deer but has a single horn. The Han Shu records: In the first year of Yuanshou of Emperor Wu of Han, he visited Yong to worship the five shrines, and captured a white lin, thus composing the White Lin Song. Ying Shao made a note saying: Emperor Wu captured a white lin, regarded it as an auspicious omen, and cast a golden shape of the lin's foot to match this beautiful ceremony. The original book's note says: According to this, a white lin also appeared again during the time of Emperor Wu of Jin.

《瑞應圖》曰：“黃帝巡於東海，白澤出，能言語，達知萬物之精，以戒於民，為除災害，賢君德及幽遐則出。”（《抱朴子》云：黃帝窮神知奸者，出於白澤之辭也。）

The *Ruiying Tu* says: The Yellow Emperor traveled to the East Sea, and the White Serpent appeared. It could speak human language and understood the secrets of all creatures and supernatural beings, using this knowledge to warn the people and remove calamities. When a wise ruler's virtue extended to remote and hidden places, the White Serpent would appear. The original commentary notes: The *Bao Pu Zi* says that the Yellow Emperor's ability to investigate ghosts and spirits and discern wickedness came from the words of the White Serpent.

《淮南子》曰：“黃帝治天下物，無分爭之心，日月星辰不失行，風雨時，五穀熟，於是飛黃伏皂。”又曰：“天下有道，飛黃服皂。”注云：“飛黃出西方，狀如狐，背上有角，乘之壽三千歲，伏皂歷而食焉。”郭璞注《山海經》云：“乘黃即飛黃也。《周書》：‘乘黃似狐，背有兩肉角也。’”《瑞應圖》云：“王者輿服有度，秣馬不過所乘，則地出乘黃。”

The Huainanzi says: The Yellow Emperor governed the world and all things, so people had no desire to compete with each other. The sun, moon, and stars moved in their proper courses, the winds were gentle, the rains timely, and the five grains matured. Thus the divine horse "Fei Huang" also lowered its head and lay in the horse stall. It also says: When the world is in order, Fei Huang will be tamed and rest in the horse stall. The annotation says: Fei Huang comes from the west, looks like a fox, has horns on its back, and riding it can make one live for three thousand years. It eats grass and feeds in the horse stall. Guo Pu's annotation of the Shanhaijing says: Cheng Huang is the same as Fei Huang. The Zhou Shu says: "Cheng Huang looks like a fox, has two meat horns on its back." The Ru Ying Tu says: When a ruler's chariots and garments are in accordance with the law, and the number of horses kept does not exceed the actual number needed for riding, then Cheng Huang will appear on the earth.

《瑞應圖》曰：“騊駼者，幽獸也。明王在位則來，為時除災害。”又曰：“德盛則至。”《山海經》曰：“有獸，異狀如馬，名曰騊駼。”

The *Ruiying Tu* says: Tuo Tu is an animal produced in the distant northern regions. When a sage and enlightened ruler is in power, it comes to eliminate calamities of the present age. It also says: When the virtue of the ruler is flourishing, it arrives. The *Shanhai Jing* says: There is an animal whose shape is strange but resembles a horse, called Tuo Tu.

又曰：“駃騠者，后土之獸也，自能言語，王者仁孝於民，則出。禹治水有功而來。”

The *Ru Ying Tu* also says: The horse-like creature called Jiaoti is a divine beast born from Hou Tu, and it can speak human language. When a ruler governs the people with benevolence and filial piety, this creature appears. When Da Yu controlled the floods and achieved great merit, it came.

《瑞應圖》曰：“周市者，神獸名也，星宿之變而見，王者德盛則至。”

The *Ruiying Tu* says: Zhou Shi is the name of a divine beast, which takes form from the qi of the star mansions; when a king has great virtue and achievements, it comes.

又曰：“角端，日行萬八千里，能言，曉四夷之語。明君聖主在位，明達方外幽隱之事，則角端奉書而來。”

The "Ru Ying Tu" also says: The Jue Duun can travel one hundred and eighty thousand li in a single day, can speak human language, and understands the languages of the four directions and the barbarian tribes. When a wise and enlightened ruler is in power, able to understand hidden matters beyond the realm, the Jue Duun will carry documents and present them as tribute.

《說文》曰：“獬豸，似牛一角。古者決訟，命觸不直者。”《瑞應圖》曰：“獬豸，王者獄訟平則出。”《神異經》曰：“獬豸毛青似熊，性忠直，見人斗則觸不直者，聞人論則咋不正者。”《論衡》曰：“獬豸者，一角之羊也，性知有義。皋陶治獄，其罪疑者，令羊觸之，有罪則觸之，無罪則不觸，斯蓋天生一角聖獸，助獄為驗，故皋陶跪座事之，則神奇瑞應也。”

The Shuowen Jiezi says: The xiezhi resembles a cow but has only one horn. In ancient times, when judging lawsuits, they would order it to charge against the party acting unjustly. The Ru Ying Tu says: The xiezhi appears only when a king judges lawsuits and hears cases fairly. The Shen Yi Jing says: The xiezhi has a blue coat and looks like a bear. It is loyal and upright, and when it sees people fighting, it charges against the one acting unjustly; when it hears people arguing, it bites the one speaking wrongly. Wang Chong's Lunheng says: The xiezhi is a kind of one-horned sheep, by nature understanding righteousness. Gao Yao governed criminal cases, and when there was doubt about a crime, he would let this sheep charge: if the person was guilty, it would charge; if not guilty, it would not. This is probably a divine creature born by heaven to assist in judging cases and serve as a verification. Therefore, Gao Yao knelt and served it, which is a miraculous response.

《瑞應圖》曰：“兕知曲直，王者獄訟無偏，則出。”郭璞注《山海經》云：“兕似青牛色，一角，重三十斤。”

The *Ru Ying Tu* says: The si can distinguish right from wrong and straight from crooked. When a king adjudicates criminal cases and settles disputes without bias, the si appears. Guo Pu's commentary on the *Shan Hai Jing* says: The si resembles a cow but has a bluish color and a single horn weighing thirty jin.

《援神契》曰：“神靈孳液，百寶為用，則犀角戴通。”注曰：“案《交州記》云：‘犀毛如豕，蹄有三甲，頭如馬，有二角，鼻上角長，額上角短，浮著肉，不連骨也。’《南州異物志》云：‘犀如象大，色正烏，似亳豬神者，角有光耀，白日視之凡犀，暗夜視之，皆烽光從甲中出，望如炬火，以角冒地，飛鳥走獸皆驚，或一角、兩角、三角。”

The "Xiao Jing Yuan Shen Qi" says: The divine essence continuously generates and nourishes, enabling all treasures of the myriad things in the world to be used by humans, and the rhinoceros horn develops white patterns that run through it. The commentary states: According to the "Jiao Zhou Ji", "the rhinoceros has hair like that of a pig, and three plates on its hooves. Its head resembles that of a horse, and it has two horns. The horn on its nose is long, while the one on its forehead is short. These horns grow only on the flesh, not connected to the bone." The "Nan Zhou Yi Wu Zhi" records: "The rhinoceros is as large as an elephant, entirely black in color, and resembles the boar of the state of Bo. Those with spirit have horns that emit a brilliant light. During the day, they look like ordinary rhinoceros horns, but at night they emit a light like beacon fires from within the horn, appearing like torches. When the horn touches the ground, birds and beasts are startled and flee. Rhinoceroses may have one, two, or three horns."

《抱朴子》曰：“通天犀，角有一白理，如綎者，以盛米置群雞中，雞輒驚，故名曰駭雞犀。得其通天，以刻為魚，銜以入水，當為開方三尺，所得氣息。”《淮南子》云：“犀置狐穴，狐不敢復居。”郭璞注《山海經》云：“犀角似象，食棘，口中常流血。案平帝、章帝時，黃支國獻犀牛。章帝時，日南獻白犀也。”

The Baopuzi says: The horn of the tianxi (celestial rhinoceros) has a white pattern running through it like the silk threads on a sash; when this horn is used to hold rice and placed among chickens, the chickens are immediately startled and dare not come to peck at it, hence it is called "Haiji xi" (chicken-scaring horn). If one carves the horn of the tianxi into the shape of a fish and has it bite into water, the water will part to form a square area of three feet in width, allowing a person to breathe within it. The Huainanzi says: placing a rhinoceros horn in a fox's den will make the fox no longer dare to live there. Guo Pu's commentary on the Shanhaijing says: the rhinoceros horn resembles an elephant's tusk, and the rhinoceros eats thorny plants, so it often has blood flowing from its mouth. Note: During the reigns of Emperor Huan of the Han Dynasty and Emperor Zhang of the Han Dynasty, the country of Huangzhi sent rhinoceroses as tribute; during Emperor Zhang's reign, the Dayunan Commandery sent a white rhinoceros.

《援神契》曰：“神靈孳液，百寶為用，則白象素。象色白如素也。”《瑞應圖》曰：“王者政教得於四方，則白象至。”（得字當作行）又曰：“王者自養有道，則白象負不死藥來。”

The "Xiao Jing Yuan Shen Qi" says: The divine essence continuously generates, and all treasures of the myriad things in the world can be used by humans; white elephants are white like raw silk. The term "su" refers to the white color of the elephant being like uncolored white silk. The "Rui Ying Tu" says: When the king's policies and teachings are effectively implemented throughout the four directions, white elephants come. The original commentary notes: The character "de" should be read as "xing". The "Rui Ying Tu" also says: When the king maintains his own health in accordance with proper conduct, white elephants come carrying the elixir of immortality.

毛萇注《詩》曰：“騶虞，義獸也。白虎玄文，不食生物，有至信之德，則應之。”

Mo Chang explained in his commentary on the Classic of Poetry that the animal called Zouyu is a beast of benevolence and righteousness, with a white tiger body and black markings, and it does not eat living creatures. When a ruler possesses extremely sincere virtue, the Zouyu will come in response.

《援神契》曰：“王者德至鳥獸，則白虎動。”《晉中興徵祥說》曰：“王者仁而不害，則白虎見。白虎者，仁獸也。虎而白色，縞身如雪，無雜毛，嘯則風興。昔召公化行陝西之國，騶虞應焉。”《宋書符瑞志》云：“王者不暴虐，則白虎而不害。”《感精符》云：“將興，白虎戲朝。”（戲湯朝也）《括地象》曰：“聖王感期而興，則有玉虎晨鳴，雷聲於四野。”

The "Xiao Jing Yuan Shen Qi" says: When a king's virtue extends to birds and beasts, the White Tiger will act. The "Jin Zhongxing Zheng Xiang Shuo" says: When a king is benevolent and does not harm things, the White Tiger appears. The White Tiger is a virtuous beast, a tiger with entirely white fur, appearing as pure white as snow, with no single strand of mixed hair. A single long roar brings wind. In the past, when Zhao Gong promoted education in the state of Shaanxi, the Zou Yu appeared in response. The "Song Shu·Fu Rui Zhi" says: When a king does not commit cruel deeds, the White Tiger appears and does not harm people. The "Chun Qiu Gan Jing Fu" says: When a royal dynasty is about to rise, the White Tiger plays in the court. The original book's note: Refers to the White Tiger playing in the court of Shang Tang. The "He Tu Kuo Di Xiang" says: When a wise king responds to the heavenly mandate and rises, there will be a Jade Tiger calling in the morning, and thunder echoes throughout the land.

《瑞應圖》曰：“王者德茂，則白麞見。”注云：“案宋文帝時，華林園白麞生二子皆白，又元帝時，白鹿再見。宋文帝、孝武帝並獲白鹿。何法盛、沈約皆以白鹿附白麞焉。”

The *Ruiying Tu* says: When a king's virtue and achievements are flourishing, a white antelope will appear. The commentary states: According to the time of Emperor Wen of the Liu Song dynasty, a white antelope gave birth to two young ones, both white; also during the time of Emperor Yuan of the Jin dynasty, a white deer appeared twice. Emperors Wen and Xiaowu of the Song dynasty also hunted white deer. He FaSheng and Shen Yu both included the white deer under the entry for the white antelope.

又云：“天鹿，純靈之獸，五色光耀，王者孝道備，則至。”

The *Ruiying Tu* also says: The celestial deer is a purely supernatural beast, with fur of five colors that shines brilliantly. When a ruler perfectly practices filial piety and care for his people, it will come.

《禮記威儀》曰：“君乘水而王，其政和平，則北海輸白鹿。”《援神契》曰：“王者德至鳥獸，則白鹿見。”《晉中興徵祥說》曰：“白鹿者，仁獸也。王者明惠及下，則見。色若霜雪白，牝牡不與紫鹿為群。”注云：“案周平王時，白鹿見。漢章帝西巡日，白鹿見於臨平觀。”《天鏡》曰：“王者仁明則白鹿至。”又曰：“愛民人，白鹿見。”

The Li Wei "Li Ji Wei Yi" says: The sovereign who inherits the water virtue rules the kingdom, his government is harmonious and equitable, and the northern sea sends white deer. The "Xiao Jing Yuan Shen Qi" says: When the king's virtue extends to birds and beasts, white deer appear. The "Jin Zhongxing Zheng Xiang Shuo" says: White deer are creatures of benevolence; when the king is clear-sighted and his kindness reaches the people, they appear. Their white color resembles frost and snow, and both male and female do not mix with purple deer. The commentary says: According to the time of King Ping of Zhou, white deer appeared; on the day Emperor Zhang of Han toured the west, white deer appeared at Linping Guan. The "Tian Jing" says: When the king is benevolent and wise, white deer come. It also says: When the king cherishes the people, white deer appear.

《瑞應圖》曰：“王者奸宄息，則赤熊入國。”注云：“案宋文帝時，白熊見。”沈約《符瑞志》曰：“附赤熊。”

The *Ru Ying Tu* says: When the ruler's realm is free from internal conspiracies and external disturbances, a red bear enters the country. The commentary states: During the reign of Emperor Wen of the Liu Song dynasty, a white bear appeared. Shen Yu's *Song Shu · Fu Rui Zhi* mentions that the white bear is included under the entry for the red bear.

《瑞應圖》曰：“王者遠佞人，除奸猾，則赤羆見。”《天鏡》曰：“王者武功遏亂，則赤羆出。”

The *Ru Ying Tu* says: When a ruler keeps away flatterers and removes wicked people, a red bear appears. The *Tian Jing* says: When a ruler suppresses chaos through military strength, a red bear appears.

《瑞應圖》曰：“王者仁德明哲，則白狼見。”又曰：“王者進退依法度，則至。周宣王得之而犬戎服。”《尚書璇璣鈐》曰：“白狼銜鉤入殿朝。”（注云：鉤，縛束之要。案《帝王世紀》曰：湯得天下要地，有神麞白狼銜鉤入殿朝。）

The *Ruiying Tu* says: When a king is benevolent, virtuous, wise, and enlightened, a white wolf will appear. It also says: When a king advances or retreats in accordance with the law, the white wolf will come. King Xuan of Zhou obtained the white wolf, and the Quanrong submitted to him. The *Shangshu Xuanji Qian* says: A white wolf carries a hook and enters the palace court to pay homage. The original commentary notes: The hook is the key for binding and securing. According to the *Dingwang Jishi*, when Tang of Shang obtained the vital territory, there appeared a divine deer and a white wolf carrying a hook entering the palace court to pay homage.

《瑞應圖》曰：“王者仁智明，則白狐出。”又曰：“王者仁智動唯法度，則見。”《天鏡》云：“王者德和，則白狐來。”

The *Ruiying Tu* says: When a ruler is benevolent and wise, a white fox appears. It also says: When a ruler is benevolent, wise, and acts in accordance with propriety, it appears. The *Tianjing* says: When a ruler's virtue and governance are harmonious, the white fox comes.

又曰：“成王時太平，則玄狐見。”

The Tian Jing also says: During the time of King Cheng of Zhou, the world was peaceful, and a black fox appeared. A black fox is black in color and belongs to the northern auspicious sign. The writings of the Wei school believed that such a fox would appear in a time of peace and no disturbances.

《禮斗威儀》曰：“君乘火而王，其政訟平，則南海輸文狐。”《瑞應圖》曰：“王者德及禽獸，則南海輸文狐。”

The Li Wei "Li Dou Wei Yi" states: When a ruler inherits the fire virtue and reigns, if his governance is fair and just in settling disputes, the southern sea will send a decorated fox. The "Rui Ying Tu" says: When a king's virtue extends to animals, the southern sea will send a decorated fox.

《援神契》曰：“德至鳥獸，則狐九尾。”宋均注云：“王燕嘉賓，則狐九尾也。”《淮南子》曰：“狐九尾者，九配得其所，子孫繁息，明後當旺也。”《瑞應圖》曰：“六合一統，則九尾狐見。一云：王者不傾於色，則至。文王得之，東夷服。”

The "Xiao Jing Yuan Shen Qi" says: When virtue and grace extend to birds and beasts, foxes grow nine tails. Song Jun's commentary says: When the king hosts a banquet for distinguished guests, the foxes appear with nine tails. The "Huainanzi" says: A fox with nine tails symbolizes nine kinds of spouses each in their proper place, with offspring flourishing, indicating that future kings will prosper. The "Rui Ying Tu" says: When the whole world is unified under the six harmonies, the nine-tailed fox appears. Another account says: When the king remains unswayed by female desires, the fox comes. King Wen of Zhou received the nine-tailed fox, and the eastern夷therefore submitted.

《呂氏春秋》曰：“禹年三十未娶，行於塗山，思時晚慕失制，乃曰：‘吾之娶必有應焉。’乃見白狐九尾而造於禹，禹曰：‘白者，服也；九尾，其徵矣。塗山人歌曰：綏綏白狐，九尾厖厖，成家成室，我都彼昌。’禹因娶塗山氏女。”

The *Lüshi Chunqiu* records that at the age of thirty, Da Yu had not yet married. While traveling to Tu Shan, he thought that he was getting too old and that the custom of marriage was being neglected. He said, "My marriage will certainly have a sign." Then he saw a white fox with nine tails coming before him. Yu said, "White is a symbol of obedience and submission; the nine tails are the sign." The song of the people of Tu Shan sang: "The white fox comes slowly, with nine fluffy tails; those who establish families will see the prosperity of my clan." Da Yu then married the daughter of the Tu Shan clan.

陳思王《上九尾狐表》曰：“黃初元年十一月二十三日，於甄城縣北，見眾狐數十首在後，大狐在中央，長七八尺，赤紫色，舉頭樹尾，尾甚長大，林叢有之，甚多，然後知九尾狐。斯誠聖王德正，和氣所應也。”

Chen Si Wang Cao Zhi's "Table on the Nine-Tailed Fox" says: On the twenty-third day of the eleventh month in the first year of Huangchu, in the northern part of Zhencheng County, several dozen foxes were seen following behind, with one large fox in the center, about seven or eight feet long, with red and purple fur, raising its head and lifting its tail, which was extremely long and large; there were many such foxes in the woods, and only then did they recognize them as the nine-tailed fox. This is indeed a manifestation brought about by the virtue and righteousness of a sage ruler and the harmonious atmosphere.

《瑞應圖》曰：“王者德茂，則赤兔見。”

The *Ruiying Tu* says: When a ruler's virtue and achievements are flourishing, a red rabbit appears. The rabbit is considered the essence of the moon, and when its fur turns red and it appears, ancient people regarded this as a sign of the ruler's virtue being highly esteemed.

《晉中興徵祥說》曰：“白兔，仁獸也。王者尊敬耆老，則見。”《天鏡》曰：“人君好務貧，則白兔見。”《瑞應圖》曰：“王者敬事耆老，則白兔見。”又云：“王者應事疾，則見。”注云：“《春秋元命包》曰：兔者，月明之精也。《玉策記》曰：兔百歲則色白也。”

The "Jin Zhongxing Zhengxiang Shuo" says: White rabbits are animals of benevolence and virtue; when a king respects and honors elderly and virtuous elders, they appear. The "Tian Jing" says: When a ruler delights in diligently caring for the poor, white rabbits appear. The "Rui Ying Tu" says: When a king respectfully serves the elderly, white rabbits appear. It also says: When a ruler handles affairs with agility and without delay, white rabbits appear. The commentary states: The "Chunqiu Yuanmingbao" says that the rabbit is the essence of the bright light in the moon; the "Yuzhe Ji" says that when a rabbit lives to be one hundred years old, its fur turns white.

《瑞應圖》曰：“天下太平，則一角獸至。”又云：“六合同歸，則一角獸至。”

The *Ru Ying Tu* says: When the world is at peace, a unicorn comes. It also says: When the whole world unifies under one rule, a unicorn comes. The unicorn has only one horn, symbolizing the meaning of the whole world paying homage to a single sovereign.

又云：“王者法度修明，三統得所，則三角獸至。”《天鏡》曰：“王者承先法度，無所造次，則三角獸至。”

The Ru Ying Tu also says: When the king's laws and regulations are well established, the Xia, Shang, and Zhou dynasties each have their rightful succession, then the three-horned beast will appear. The Tian Jing says: When the king inherits the laws of the former kings and does not act recklessly, then the three-horned beast will appear.

《瑞應圖》曰：“王者德及幽隱，鰥寡得所，則比肩獸至。”

The *Ruiying Tu* says: When a ruler's virtue extends to the secluded and voiceless, widowers and widows are provided for, and the Biqian beast comes. The Biqian beast can only walk by walking side by side, symbolizing mutual support and not abandoning one another.

又云：“王者謀及眾庶，則六足獸至。”

The Ru Ying Tu also says: When a ruler deliberates on state affairs and consults the opinions of common people, a six-legged beast will come. The more legs an animal has, the farther it can walk, symbolizing that the voices of the people can reach the ruler.