Five stems support nine feet.

《運斗樞》曰：“廢江淮山瀆之祠，則瑤光不明，股翼九足。”

The Spring and Autumn Annals of the Movement of the Stars says: If the temples dedicated to the mountains, rivers, and waters of the Yangtze and Huai River regions are abandoned, the seventh star of the Big Dipper, Yàoguāng, will become dim, and there will appear monsters with wings on their hips and nine legs.

又曰：“女舌，蝟生冠。”

The Spring and Autumn Annals of the Movement of the Stars and the Pole Star also says: When a woman meddles in external affairs with her words, a hedgehog will grow a crown. A hedgehog originally has no crown, but if it suddenly grows one, it is a sign like a hen crowing at dawn, indicating an act of usurpation.

《握鏡》曰：“凡四足獸從土中出，殃至；六足獸上無齒，主增地。”

The book "Wò Jìng" states: Whenever a four-legged beast emerges from the earth, it signifies the arrival of calamity; whereas a six-legged beast lacking teeth in its upper jaw indicates the expansion of the ruler's territory.

《京房易候》曰：“野獸入居室，茲謂不轉德，室不居。”京房曰：“野獸大小入邑中及王朝廷，若大道上，邑有大害，君亡地，有流血；野獸無故入邑，居朝廷門及宮府中及邑，廷且虛，家無人；野獸群鳴，邑中且空虛；野獸自經於市中，邑且大歲凶；

The Jing Fang Yi Hou says: Wild animals entering human dwellings is called "not turning virtue," meaning virtue cannot be spread and circulated, indicating that this house is no longer suitable for habitation. Jing Fang says: Wild animals, regardless of their size, entering a city, climbing onto the king's court, or appearing on the main roads, indicates great harm to the city, the ruler losing territory, and bloodshed; wild animals entering a city without cause, staying at the gates of the court, within the palace and government offices, and in the city, indicates that the court will become empty and the family will have no one; wild animals gathering together and making noises indicate that the city will become empty; wild animals committing suicide in the market place indicates that the city will have a year of great misfortune.

野獸入軍中，將軍大戰，必敗，急祭祀鬼神以救之；野獸鳴軍中，大邦小，小邦大；野獸生子邑中者，其邑大虛。”《地鏡》曰：“野獸入宮門及寺門，用事者罷；野獸入城郭，臣下迷惑，有兵；野獸上城入宮中，不出一年，主死。”

A wild animal entering the military camp indicates that if the general engages in a major battle, he will certainly fail. He should urgently worship the spirits to appease the calamity. A wild animal calling out within the army signifies that a great state will become small and a small state will become great. A wild animal giving birth within a city indicates that this city will become greatly empty. The "Earth Mirror" states: if a wild animal enters the palace gate or the official gate, it signifies that the person in power will be dismissed. If a wild animal enters the city walls, it indicates that ministers will be confused and there will be military affairs. If a wild animal climbs the city wall and enters the palace, the outcome will not be seen within a year, and the king will die.

《京房易妖占》曰：“野獸無故自死邑中門者，國且空。”《天鏡》曰：“野獸自死在市道側、邑中，兵方大起。”

Jing Fang's Yi Yao Zhan says: Wild animals dying suddenly at the gate of a city portend that the state will become empty. Tian Jing says: Wild animals dying on their own in the market, by the roadside, or within the city portend that great military calamities are about to arise.

《握鏡》曰：“野獸卻行，君當為臣。”

The "Wò Jìng" says: When wild beasts walk backward, it signifies that the ruler will be in the position of a subject. Walking backward reverses the direction of front and back, which corresponds to the reversal of superior and inferior positions.

《地鏡》曰：“野獸與飛鳥斗，兵作；野獸與家畜來鬥，他國來伐國。”《握鏡》曰：“野獸來與家六畜交，此人君淫於外國婦女，以淫為行，且失國；野獸與馬交，國淫亂。”京房曰：“有四足與飛鳥斗，有兵作，大臣去。”又曰：“野獸來與家畜斗，有鄰國來伐，國將亡。”

The "Earth Mirror" says: when wild animals fight with birds, it indicates military conflict will arise; when wild animals run to fight with domestic animals, it signifies that other states will attack the country. The "Grasping Mirror" says: when wild animals run to mate with domestic animals, it indicates the ruler will indulge in licentiousness with foreign women, acting in a debauched manner, and will lose the country; when wild animals mate with horses, it indicates licentiousness within the country. Jing Fang says: when four-legged animals fight with birds, it indicates military conflict will arise and ministers will leave. He also says: when wild animals run to fight with domestic animals, it indicates that neighboring states will attack, and the country will be about to perish.

京房曰：“野獸生子，有人形者，且易其主；野獸生子，為螽蟲，如蜂形，天下且更令；野獸生子，為彘，走入君室，邑且亡，社稷為人所攻；野獸生子，為蛇者，其邑有大事；野獸生子，其足多者，邑有憂；野獸生子，足少者，邑有喪；野獸生子，其口多者，邑有兵；

Jing Fang said: If an animal gives birth to an offspring that has the shape of a human, it indicates that the ruler will be replaced; if the offspring is a locust-like creature with the shape of a bee, it indicates that the state will change its laws; if the offspring is a pig that runs into the ruler's chamber, it indicates that the city will be destroyed and the state will be seized by others; if the offspring is a snake, it indicates that there will be major events in the city; if the offspring has an unusually large number of legs, it indicates that the city will face troubles; if the offspring has an unusually small number of legs, it indicates that the city will experience mourning; if the offspring has an unusually large number of mouths, it indicates that the city will face military conflicts;

野獸生子，其目多者，邑君憂；野獸生子，其目少者，邑有急兵；野獸生子，無目者，其邑有憂；野獸生子，無耳鼻，其邑有兵；野獸生子，耳鼻多者，其邑有行兵；野獸生子，耳鼻少者，邑有大兵起；野獸生子，無尾者，邑無後；野獸生子，其形不居其處者，皆為兵事。”

A beast giving birth to young with many eyes indicates trouble for the ruler of a city-state; young with few eyes indicates urgent military affairs for the city-state; young without eyes indicates calamity for the city-state; young without ears or nose indicates military conflict for the city-state; young with many ears and nose indicates military action from the city-state; young with few ears and nose indicates a great military uprising in the city-state; young without a tail indicates the city-state will lose its descendants; young whose body parts are not in their proper places indicates military affairs.

《瑞應圖》云：“王者土地開闢，則金牛見。”注云：“案《交州記》曰：九真群居風山，有金牛時時見，光照數十里。又武昌郡，有金牛岡，岡邊石上有牛跡焉。又《羅浮山記》云：增城縣有牛潭，潭側有圓石，金牛出時，盤此石上，有周靈潛往掩擊，得金繅三尺許。牛出水時，有五色光。又吳與巴及淮南，並有金牛，皆帶金繅也。”

The *Ruiying Tu* says: When a ruler expands his territory, a golden ox appears. The commentary states: According to the *Jiaozhou Ji*, in the JiuZhen commandery, there are groups of golden oxen living in Fengshan, which often appear, their light illuminating an area of dozens of li. Also, in the Wuchang commandery, there is a Golden Ox Hill, with stone on the hillside showing the footprints of an ox. Furthermore, the *Luofu Mountain Ji* says: In Zengcheng county, there is a Cow Pond, with a round stone by the pond; when the golden ox comes out of the water, it rests on this stone. A person named Zhou Ling secretly went to take it, and managed to seize a golden silk measuring three chi in length. When the golden ox comes out of the water, it emits light of five colors. In addition, in Wu area, Ba area, and Huainan, there are also golden oxen, all carrying golden silk.

《地鏡》曰：“世主治而增地，則牛有上齒。”

The "Di Jing" states: When the current ruler governs well and expands the territory, oxen will grow upper teeth. Normally, oxen do not have teeth on the upper jaw, so the sudden appearance of upper teeth is an unusual omen. However, this is aligned with the previous statement "Six-legged animals have no teeth on the upper jaw, indicating territorial expansion," and is similarly categorized as a sign of territorial expansion.

《握鏡》曰：“牛忽舞戲軍中，軍罷，還鄉。”《天鏡》曰：“牛如舞，其國將亡。”

The book "Wò Jìng" states: If a cow suddenly dances and plays in the military camp, it indicates that the army will disband and the soldiers will return to their hometowns. The book "Tiān Jìng" states: If a cow appears to be dancing, it signifies that the country is about to perish.

《潛潭巴》曰：“宮殿中有牛悲鳴，政教衰，諸侯並。牛者，兵之符也。”注云：“牛有角，兵象也。鳴，喻教令也。”京房曰：“牛無故夜皆鳴，且有暴兵；牝牛善牡鳴，及於大道上，邑有大兵。”《運斗樞》曰：“主憂下愁，陰類逆，則牛哭于田。”

The Spring and Autumn Annals of Qiantanba says: If there are oxen crying in the palace, it indicates the decline of government and education, and the vassal states will attack each other. Oxen are omens of military affairs. The commentary says: The horn on the ox's head is an image of weapons; the cry of the ox is a metaphor for government and education orders. Jing Fang says: If oxen suddenly cry together at night, it indicates an unexpected military event; if a female ox prefers to roar like a male ox and does so on the main roads, it indicates a great military force in the city. The Spring and Autumn Annals of Yundoushu says: If the ruler is worried and the common people are anxious, the Yin category will become rebellious and abnormal, and oxen will weep in the fields.

《呂氏春秋》曰：“亂國之妖，牛能人言。”京房曰：“牛能言，如其言，占吉凶。”《搜神記》曰：“晉太安中，江夏郡功曹張駃乘牛忽言曰：‘天下方亂，吾甚疾焉，乘我何之？’駃懼，中道而反，犬又曰：‘歸何早也？’安陸縣有善卜者，駃從人占之，曰：‘大凶，非惟一家之禍，亦天下將有兵亂也。’

The Lüshi Chunqiu says that among the omens of a country in chaos, there is an item called "a cow can speak human language." Jing Fang says that if a cow can speak, one should use what it says to judge fortune and misfortune. The Shou Shen Ji records that during the Tai'an period of the Jin dynasty, Zhang Jie, the official in charge of affairs for Jiangxia commandery, was riding his ox when it suddenly opened its mouth and said, "The world is about to experience great chaos; I detest this era. Where are you taking me?" Zhang Jie became frightened and turned back halfway. His dog then opened its mouth and asked, "Why are you returning so early?" In Anlu county there was a man skilled in divination. Zhang Jie asked him through an intermediary. The man said, "This is a great misfortune. This is not only a disaster for your family, but also a portent that the world will experience military chaos."

後一郡皆破亡。駃還，牛又人立行，百姓聚觀者眾，其秋，張昌亂一郡，殘傷者大半，駃家族滅。”

This is the outcome of the previous divination case: later the entire commandery suffered devastation, and the people fled. Jia returned home, and that ox stood upright like a human being, gathering a large crowd to watch. By the autumn of that year, Zhang Chang raised an army and rebelled in this commandery, causing more than half of the people in the commandery to be killed or injured. Jia's entire family and clan were also executed. The diviners interpreted the "ox standing upright and walking like a human" as a portent of an ox calamity, which corresponded exactly with the subsequent rebellion and the extermination of Jia's family.

《天鏡》曰：“牛從土中出者，不出千日，有兵，民流亡。”京房曰：“牛自地中出，邑中有兵，小民破亡，君有喪，不出三年。”《天鏡》曰：“牛從地中出，不出二年，有大殃。”京房曰：“牡牛有子，其君無後。”

The book *Tian Jing* is a specialized text that records omens and portents from natural phenomena. It says: if a cow emerges from the ground, there will be military conflict within a thousand days, and the common people will scatter and flee. Jing Fang, a Han dynasty expert in the *Yi Jing*, said: if a cow emerges from the ground, there will be military conflict in the city, the common people will lose their homes and flee, and the ruler will suffer a calamity. These events will not exceed three years. *Tian Jing* also says: if a cow emerges from the ground, there will be great calamity within two years. Jing Fang said: a male bull giving birth to a calf indicates that the ruler will have no descendants. The birth of a male child from a male bull is an inverted yin and yang, so it signifies 'no descendants'.

《運斗樞》曰：“人君七政錯壅，下懵暗，上不明，則牛五頭，不能行。（宋均注云：五頭，喻五方不肯趁上命也。）”京房曰：“牛生子一首二身，其邑分；牛生子二頭，天下分，胡氏之象也。”《天鏡》曰：“牛兩頭，軍分為兩。”

The Wei text "Chunqiu Yun Dou Shu" states: When a ruler mishandles the "seven political affairs" (the various administrative matters overseen by the sun, moon, and five planets), causing confusion and blockage, the common people below will be ignorant, and the ruler above will be unable to discern clearly, resulting in a strange ox with five heads that cannot walk. The original commentary cites Song Jun of the Eastern Han dynasty's explanation: the five heads symbolize the five regional princes who refuse to obey the imperial decree. Jing Fang says: if a mother cow gives birth to a calf with one head and two bodies, the city will split; if it gives birth to a calf with two heads, the world will split, which is a sign of external tribes like the "Hu" growing too powerful. The "Tian Jing" says: an ox with two heads indicates the army will split into two parts.

《搜神記》曰：“元帝大興中，割晉陵郡封少子以嗣太傅東海王，俄而世子母石婕好疾病，使郭璞筮之，遇明夷之既濟，曰：‘世子不宜裂土分國，以致患悔，母子並貴之咎也。法，所封內當有牛生一子兩頭者，見此物則疾瘳矣。’其七月，曲河縣陳門，牛生子兩頭，郡縣圖其形而上之，元帝以示石氏，石氏見而有間，或問其故：‘晉陵土，上所以受命之邦也。凡物莫能兩大，使世子並其方，其氣莫以取之，故致兩頭之妖，以為警也。’”

In the great chronicle "Search for the Supernatural" by Gan Bao, it is recorded that during the Da Xing era of Emperor Yuan of the Eastern Jin Dynasty, the court divided the Jinling Commandery to grant a younger son of the emperor a fiefdom to inherit the title of the Marquess of the Eastern Sea. Soon after, the mother of this prince, Shi Jieyu, fell ill. Emperor Yuan consulted Guo Pu on divination, and the result was the hexagram "Mingyi" transforming into "Ji Ji." Guo Pu said: The prince should not be granted a separate territory, thus bringing about worries and regrets, which is a sign of misfortune caused by the simultaneous prosperity of mother and son. According to the divination method, within the territory to be granted, there should appear a cow giving birth to a calf with two heads. Seeing this creature would cure the illness. In the seventh month of that year, in Quhe County, Chenmen, a cow indeed gave birth to a calf with two heads. The county and commandery drew the shape of the animal and reported it upwards. Emperor Yuan showed it to Shi Jieyu, and upon seeing it, her illness eased. When asked why this happened, the answer was: The land of Jinling is the fundamental territory upon which the emperor receives the mandate of heaven. No creature can simultaneously grow strong in two forms. Now granting the prince this territory causes the local qi to be unable to bear it, thus resulting in the strange phenomenon of a cow with two-headed calf, serving as a warning.

《河圖說徵示》曰：“人主失國無民，見牛四角二足。”京房曰：“牛生八足，上有三首，邑增地；君任邪佞，則牛兩頭八足二尾。”又曰：“牛生子三角，其邑且有兵；牛生三目以上，邑有賊臣；臣多口，則牛四目在背；牛生子三鼻，其邑有兵；牛生子，鼻一孔，邑作事不成；君臣不聽事，則牛一耳；牛生子三耳以上，邑大亂；

The supplementary classic "The River Chart Explanation" says: When a ruler is about to lose his country and his people, there will appear a strange ox with four horns and two legs. Jing Fang says: If an ox gives birth to a calf with eight legs and three heads, the city will expand its territory; if a ruler employs wicked and cunning people, there will appear a strange ox with two heads, eight legs, and two tails. It also says: If a calf is born with three horns, the city will face military conflict; if a calf is born with three or more eyes, there will be harmful ministers in the city; if ministers speak much and spread gossip, there will appear an ox with four eyes on its back; if a calf is born with three noses, the city will face military conflict; if a calf's nose has only one opening, the city's affairs will not succeed; if both the ruler and ministers neglect state affairs, there will appear an ox with only one ear; if a calf is born with three or more ears, the city will experience great disorder.

人君眾惡同志，至德潛隱，興徭役，奪民時，則牛生五蹄；民人徭三月，邑有賊臣，則牛二尾；牛生子，三陰已上，君多子；牛生子，目在腹下及旁，邑且有事；牛生子，口在腹下及在頭上，邑有大事；牛生子，口在四肢，邑君亡；牛生子，口在背，其邑臣口舌；牛生子，耳在腹下，民大飢；牛生子，耳鼻在腹及背，其君相謀傷；牛生子，鼻在四肢上，邑有大賊；

The sovereign and a group of wicked people share the same mind and purpose. The most virtuous person is hidden and not used. If there is great conscription of laborers and the people's farming time is taken away, there will be oxen with five hooves. If the people are made to serve for three months and there are harmful ministers in the city, there will be oxen with two tails. If a calf has three or more genitalia, it indicates the sovereign will have many sons. If the calf's eyes are on the belly or on both sides of the body, the city will have a change of events. If the calf's mouth is on the belly or on the head, the city will have a major event. If the mouth is on the limbs, the city's ruler will die. If the mouth is on the back, the city's ministers will have much verbal conflict. If the calf's ears are on the belly, the people will suffer great famine. If the ears and nose are on the belly or back, the sovereign and his minister will plot against each other. If the calf's nose is on the limbs, the city will have a great thief.

牛生子，足在腹，邑徙；牛生子，尾在腹，邑大徭；牛生子，尾在四肢，邑君易；牛生子，無首，邑無令，君不吉；牛生子無鼻，民太息；牛生子，無尾，民貧士弱；牛生子，無毛有羽，邑君亡；牛生子無陰，其君無子；君無子，則牛無陰；牛生子無足，其邑谷不成；牛生子，足在背，邑且有大兵；兵行徭役，奪民時，厥妖牛生五足；牛生子三足，其邑君有久疾。”

The calf's feet are on its abdomen, indicating that the city will have to relocate; its tail on the abdomen signifies heavy conscription labor for the city; the tail on the limbs indicates the local ruler will be replaced; the calf without a head means the city's policies will fail and the king will be inauspicious; the calf without a nose indicates the people will be distressed and sigh; the calf without a tail means the people will be poor and the scholars will be weak; the calf without hair but with feathers indicates the local ruler will die; the calf without a genital organ means the ruler has no son—this is indicated by the cow having no yin; the calf without feet means the city will have poor harvests of the five grains; the feet on the back indicate the city will face major military conflict; when both military action and conscription labor are used, and the people's farming time is taken, the omen is that the cow gives birth to five feet; the calf with only three feet indicates the local ruler will suffer from a long-term illness.

《災異圖》曰：“王、公侯、刺史不祗上命，克暴百姓，則牛八足。”《漢書五行志》曰：“秦文公五年，遊朐衍，有獻五足牛者，劉向以為近牛禍也。先是文惠王初都咸陽，廣大宮室。足者，止也，戒秦建，止奢泰也。”又曰：“景帝中元六年，梁孝王田北山，有獻牛，足生背上者，劉向以為近牛禍。先是孝王驕奢，起苑方三百里，宮館閣道相連，欲求為漢嗣。足出於背，下奸上之象也。”

The Disaster and Anomalies Diagram says: if the princes, marquises, and state governors do not show reverence to the imperial orders and oppress the people harshly, there will appear an eight-legged ox. The Book of Han, Five Elements Chapter, records that in the fifth year of King Wen of Qin, King Wen was touring the area of Quyuan when someone presented him with a five-footed ox. Liu Xiang considered this close to "ox calamity." Before this, King Huiwen of Qin had just established his capital at Xianyang and built many palaces. (The original text has the chronology reversed; King Huiwen actually came after King Wen, but the old version is preserved.) "Foot" has the meaning of "stop," indicating that the construction activities of the state should be halted to prevent excess. It also records that in the sixth year of Zhongyuan of Emperor Jing of Han, Prince Liu Xiao of Liang was hunting in the northern mountains when someone presented him with an ox whose feet were on its back. Liu Xiang considered this close to ox calamity. Before this, Prince Liu Xiao was arrogant and extravagant, building parks covering three hundred square li, and his palaces, buildings, and corridors were connected together. He also wanted to claim the throne of the Han dynasty. Feet on the back symbolize the lower defying the superior.

《異苑》曰：“晉永嘉中，曲阿陳文家牛生兩頭犢。建武中，曲阿牛生犢，一軀兩頭。永昌元年，江北郭洗牛生兩頭八足。咸和元年，護軍營牛生兩頭六足。太元中，蜀人獻動角牛，奮頭則角耳搖。石虎時，牸牛水道在腹下。宋元嘉中，倉穀王石豐家，牛生尾在額上。元嘉十四年十月，東陽留元子家，牛生兩頭，犢墮地，便剿健善走，元子射之，乃死，以呈郡守，荀伯子餘親睹焉。”《廣漢戴道》：“周元嘉中，牛生犢有腳而無脊骨也。”

In the Records of the Strange (Yi Yuan) by Liu Jingshu, it is recorded that during the Yongjia period of the Western Jin dynasty, a cow in Qu'e, Chen Wen's family, gave birth to a calf with two heads. During the Jianwu period of the Eastern Jin dynasty, Qu'e again had a cow giving birth to a calf with two heads but one body. In the first year of Yongchang, a cow in the Jiangbei area gave birth to a calf with two heads and eight legs. In the first year of Xianhe, a cow in the military camp gave birth to a calf with two heads and six legs. During the Taoyuan period, people from Shu submitted a cow called "Dongjiao Niu" which had its horns and ears move when it shook its head. During the reign of Hou Zhao's Shi Hu, there was a cow whose urinary opening was located under its abdomen. During the Yuanjia period of the Liu Song dynasty, a cow in Wang Shifeng's family gave birth to a calf whose tail was on its forehead. In the tenth month of the fourteenth year of Yuanjia, a cow in Dongyang, Liu Yuanzi's family, gave birth to a calf with two heads. The calf was strong and fast from the moment it was born. Liu Yuanzi shot it dead and presented it to the prefect, and both Xun Boyi and I personally saw it. The Guanghan's Dai Dao said: during the Yuanjia period of the Zhou dynasty, there was a calf born from a cow that had legs but no backbone.

京房曰：“牛生人，民流亡；牛生人，一身二首，其邑昌；牛生人，一身三首，其邑有兵；牛生人，一身二首，無口三鼻，一鼻在項，一鼻在頰，其邑有兵不遠；牛生人，一身一首，無目一耳，相臣有兵；牛生人，一身二首，無目三耳，一耳在項，一耳在頰，其邑有兵；牛生人，一身三首，一鼻在項，一鼻在頰，女人治其政；

Jing Fang said: If a cow gives birth to a monstrous calf in human form, the people will scatter and flee; if it gives birth to a human-shaped creature with one body and two heads, the city will flourish; if it gives birth to a human-shaped creature with one body and three heads, the city will face military conflict; if it gives birth to a human-shaped creature with one body and two heads, without a mouth but with three noses, one nose on the neck and one on the cheek, the city will face military conflict, and it will happen soon; if it gives birth to a human-shaped creature with one body and one head, without eyes but with one ear, the prime minister will suffer military disaster; if it gives birth to a human-shaped creature with one body and two heads, without eyes but with three ears, one on the neck and one on the cheek, the city will face military conflict; if it gives birth to a human-shaped creature with one body and three heads, one nose on the neck and one on the cheek, the government will be led by a woman.

牛生人，一身二首，無耳三口，一口在頰，民飢；牛生人，一身二首，無耳，三口以上，一口居頂，一口居頰，人民飢；牛生人，一身三首，二口無耳，一口在頂，民驚兵，君亂亡；牛生人，一身二首，無耳三口，一口在頰，一口在股上，民且大驚，其邑有亂，亡；牛生人，一身三首，三耳無目，一耳居頂，一耳居頰，其邑有兵，民多流亡；

A bull with one body and two heads, no ears, and three mouths, one on the cheek, indicates famine among the people. A bull with one body and two heads, no ears, and more than three mouths, one on the top of the head and one on the cheek, indicates famine among the people. A bull with one body, three heads, two mouths, no ears, with one mouth on the top of the head, indicates that the people will be disturbed by military affairs, and the ruler will be confused and eventually perish. A bull with one body, two heads, no ears, and three mouths, one on the cheek and one on the thigh, indicates that the people will suffer great fear, and the city will experience disorder and eventually fall. A bull with one body, three heads, three ears, no eyes, with one ear on the top of the head and one on the cheek, indicates that the city will face military conflict, and the people will scatter and flee in large numbers.

牛生人，三頭三面，有軍行；牛生人，一首四面，其君亡地；牛生人，一首二口，其邑大飢；牛生人，一首一鼻，邑民貧；牛生人，一首，三目以上，天下有爭者；牛生人，一首，三耳以上，邑治且亂；牛生人，一首一面，天下有爭者；牛生人，一身，項以上無，其邑有兵；牛生人，二首以上，其臣有反者，又云：邑有大疾。牛生人，三足以上，民多相讒；牛生人，三臂以上，其邑兵行；牛生人，三陰以上，其國有謀臣；

A bull giving birth to a human-like form with three heads and three faces indicates that there will be military movements. A bull giving birth to a human-like form with one head and four faces suggests that the ruler will lose territory. A bull giving birth to a human-like form with one head and two mouths indicates a great famine in the city. A bull giving birth to a human-like form with one head and one nose indicates that the people in the city are poor. A bull giving birth to a human-like form with one head and three or more eyes indicates that there will be disputes throughout the land. A bull giving birth to a human-like form with one head and three or more ears indicates that the city will experience disorder in governance. A bull giving birth to a human-like form with one head and one face indicates that there will be disputes throughout the land. If the form has a body but nothing above the neck, the city will face military conflict. If there are two or more heads, there will be rebellion among the ministers, or alternatively, the city will suffer from a major epidemic. A bull giving birth to a human-like form with three or more legs indicates that the people will often slander each other. A bull giving birth to a human-like form with three or more arms indicates that the city will send out troops. A bull giving birth to a human-like form with three or more genitalia indicates that the country will have ministers with conspiratorial intentions.

牛生人，目在腋下，其君且凶；牛生人，目在腹，天下諸侯雜居；目在背，其邑有大臣反；牛生人，目在足下，此謂不親，其邑有大謀；牛生人，鼻在腋下，主令不行；牛生人，鼻在足，民哭；牛生人，鼻在腹，其邑谷不成；牛生人，鼻在背，其民多；牛生人，口在腹下，邑有火；牛生人，口在背，邑得利，臣有凶事；牛生人，腹在脛，邑有飢；牛生人，陰在背腹，其君有大事；

A cow giving birth to a human form, with eyes on the armpit, indicates that the ruler will face danger; eyes on the abdomen mean that the feudal lords will be mixed and disorderly; eyes on the back mean that the city will have ministers plotting rebellion; eyes on the soles of the feet are called 'unfamiliar', meaning there is a great conspiracy in the city; the nose on the armpit means the ruler's orders cannot be carried out; the nose on the feet means the people will weep; the nose on the abdomen means the city will have poor harvests; the nose on the back means the population there is large; the mouth on the abdomen means the city will have a fire; the mouth on the back means the city will gain profit, but the ministers will face misfortune; the abdomen on the lower leg means the city will suffer from famine; the genitals on the back or abdomen means the ruler will have major events.

牛生人，無鼻，邑有喪；牛生人，無耳，有鬼驚人者，相主走；牛生人，無足，其邑不種；牛生人，無臂，其邑疾；牛生人，無體，其邑有事；牛生人，無腹，其邑飢；牛生人，人身而六畜面者，此則不吉，臣下不受命；牛生人，人身而鳥頭面者，邑有兵；牛生人，人面而六畜身者，此謂不祥，其邑有兵；牛生人，人面而犬身，其邑苦；牛生人，人面而野獸身者，邑有亡地；牛生人，人面魚身，邑有水；牛生人，人身而蟲蛇面者，其邑亡地；牛生人，人面而蟲蛇身者，此邑皆空。”

A person with the body of an ox but no nose indicates that the city will have mourning; a person with the body of an ox but no ears indicates that there will be ghosts disturbing people, and both the minister and the ruler will have to flee; a person with the body of an ox but no feet indicates that the city will have no one to till the fields; a person with the body of an ox but no arms indicates that the city will suffer from an epidemic; a person with the body of an ox but no body indicates that the city will have an incident. A person with the form of a human but with the face of an animal indicates that the ministers will not accept the ruler's orders; a person with the form of a human but with the head of a bird indicates that the city will have military conflict; a person with the face of an animal but with the body of a human is considered ominous, and the city will have military conflict; a person with the face of a human but with the body of a dog indicates that the city will be in hardship; a person with the face of a human but with the body of an animal indicates that the city will lose territory; a person with the face of a human but with the body of a fish indicates that the city will suffer from flooding; a person with the face of a human but with the face of a snake indicates that the city will lose territory; a person with the face of a human but with the body of a snake indicates that the city will be deserted.

《天鏡》曰：“牛生六畜，兵且作，其君不安。”京房曰：“邑更主，則牛生六畜；牛生六畜，其邑女子為主；君不安宅，則牛生馬；牛生馬，兵將作，人零落，不安宅；牛生六畜人形者，其邑更主；牛生六畜，一身一首，其君亡；牛生六畜，二鼻以上，其君有兵；牛生六畜，二口以上，邑有兵；牛生六畜，三耳三口以上，邑亡地；牛生六畜，無目，其邑令不行；牛生六畜，無四肢，主不治。”

The Tian Jing says: When a cow gives birth to other domestic animals, military conflicts will arise, and the ruler will not rest in peace. Jing Fang says: When a city is to change its ruler, there will be a case of a cow giving birth to other domestic animals; if a cow gives birth to other domestic animals, the city will be ruled by a woman. If the ruler cannot live in peace in his residence, there will be a case of a cow giving birth to a horse; if a cow gives birth to a horse, military conflicts will arise, the population will decline, and people will be unsettled. If the domestic animals born from a cow have human forms, the city will change its ruler; if the domestic animals born from a cow have one body and one head, the ruler will die; if they have two or more noses, the ruler will face military conflicts; if they have two or more mouths, the city will face military conflicts; if they have three ears and three mouths or more, the city will lose its territory; if they have no eyes, the city's government will be ineffective; if they have no limbs, the ruler will be unable to govern the country.

牛生野獸，天下不通；牛生野獸似人形，其邑有兵；兵大作，則牛生鼠；國有兵、水，則牛生飛鳥；牛生飛鳥鳴者，有他變，且為兵、水。京房曰：“天下虛，則牛生魚。”

A cow gives birth to a beast, and the roads throughout the land become blocked; the beast born from the cow resembles a human figure, indicating military conflict in this city. If military conflict escalates greatly, then cows will give birth to mice. If the country faces military disaster and flooding, cows will give birth to birds. The birds born from cows can still make sounds, indicating another calamity, and there will be military disaster and flooding. Jing Fang said: When the world is desolate and in decline, cows will give birth to fish.

京房曰：“牛生五穀，其邑昌，且大穰；牛生土及屎土，邑地大昌；牛生金鐵，其邑有兵；兵強主武，則牛生石；牛屎生草木，其君死；牛屎布帛，其君有令。”《握鏡》曰：“牛大疫，觔革動，主用兵雜城郭，不出三年，有大殃。”

Jing Fang said: If a cow gives birth to grain, the city will flourish and have a great harvest of grain; if a cow gives birth to soil or has dung mixed with soil, the land of the city will greatly prosper; if a cow gives birth to metal or iron, the city will have military affairs; when the military is strong and the ruler is martial, there will be cows giving birth to stones; if grass and trees grow from cow dung, the ruler will die; if cloth and silk appear in cow dung, the ruler will issue decrees. The "Wò Jìng" says: If a large number of cows suffer from an epidemic, the sinew and leather used for making bows, arrows, and armor will be mobilized, indicating the ruler will use military force, and the warfare will affect the city walls. Within three years, there will be a great calamity.

《援神契》曰：“王者德至山陵，則澤出神馬。”（宋均注云：神馬巡守四方。《典略》曰：神馬者，河之精也。）《晉中興書徵祥說》曰：“孝武帝大元十四年六月，寧朔州刺史賈統上言：晉寧須池縣，此月辛亥，有馬二匹出於河上，一白一烏，盤戲相逐河水上，從卯至巳，乃沒。”

The Wei texts "Xiao Jing Yuan Shen Qi" state: When a ruler's virtue extends to the mountains and hills, divine horses will appear in the waters. The original commentary cites Dong Han's Song Jun, who said: divine horses will patrol and guard the four directions; it also cites "Dian Lue," which says: divine horses are formed from the essence of the Yellow River. The "Jin Zhongxing Shu · Zheng Xiang Shuo" records: in the sixteenth year of Emperor Xiaowu of Jin's Taoyuan era, June, the commander of Ningshuo Commandery, Jia Tong, reported: in Xuchixian County of Junning Prefecture, on the day of Xinhai, two horses appeared on the river, one white and one black, circling and playing on the water's surface, chasing each other from the hour of Mao until the hour of Si, then disappearing into the water.

《尚書中候》曰：“堯勵德匪懈，萬民和欣，龍馬銜甲，赤文綠色，龜背袤廣九尺，五色，頦下有赤文似字。”注云：“龍形象馬，赤熛怒之使，甲所以藏圖，王者有仁德，則龍馬見也。其文赤色而綠地也。”《瑞應圖》曰：“龍馬者，仁馬也，河水之精。高八尺，長頭，身有鱗甲，骼上有翼，旁有垂毛，鳴聲嚘咿，蹈水不沒，有明王則見。”又曰：“王者不儲秣馬，則龍馬、乘黃、澤馬、白馬朱髦並集矣。”

The apocryphal text "Shangshu Zhonghou" states: Emperor Yao exerted himself to cultivate virtue without slack, and the people were in harmony and joy. Then a dragon horse with a jade box in its mouth emerged. The jade box had red patterns on a green background. There was also a divine turtle with a shell nine feet long and wide, with colorful patterns, and red markings resembling characters on its chin. The original annotation explains: the dragon resembles a horse, and it is the messenger of the Southern Red Emperor "Chibiao Nu." The jade box is used to store the Yellow River Chart. When a king is benevolent, the dragon horse appears, its patterns are red, and the background is green. The "Ruiying Tu" says: the dragon horse is a kind horse, formed from the essence of the Yellow River's water, eight feet tall, with a long head, scales, wings on its shoulders, and long hair hanging on both sides. It makes a sound like "yuyi," walks on water without sinking, and appears only when there is a wise king. It also says: if a king does not provide good feed for fine horses and does not take famous horses as playthings, the dragon horse, Chenghuang, Zema, and Bai Ma Zhuie will all gather together.

《瑞應圖》曰：“騰黃者，神馬也，其色黃，王者德被四方，則至。一名吉光，乘之壽三千歲，以馬無死時。”又曰：“飛兔者，馬名也，日行三萬里。禹治水有功，勤勞歷年，救民之害，天眷其德而至。”又曰：“腰褭者，神馬也，與赤兔同應。”應劭注《漢書》云：“腰褭，古駮馬，赤喙玄身，日行一萬五千里。”

The *Ruiying Tu* says: Tenghuang is a divine horse with yellow fur. When a king's virtue extends to all directions, it comes. It is also called "Jiguang." A person riding on it can live for three thousand years, because this horse never dies. It also says: Feitu is another name for a horse. It can run three ten-thousand li in a day. When Yu the Great controlled the waters and worked hard for many years to remove the water disasters of the people, heaven responded to his virtue, and Feitu appeared. It also says: Yao Niao is a divine horse that appears together with Chetu. The Eastern Han scholar Ying Shao, in his commentary on the *Hanshu*, says: Yao Niao is the same as the ancient "bo horse," which has a red beak and black body, and can run fifteen ten-thousand li in a day.

又曰：“王者愛人而賤馬，則澤馬來。”又曰：“王者勞，來百姓，則至。”隨巢子曰：“夏后之興，方澤出馬。”《瑞應圖》曰：“王者精明尊賢，則玉馬至。”又曰：“師曠時，玉馬出。”又曰：“世治則西王母獻岱駮馬。”《禮斗威儀》曰：“君乘火而王，其政和平，則南河輸駮馬。”（注曰：駮馬者，黃赤色馬也。）《天鏡》曰：“王者不傷禽獸。則駮馬見。”

The "Ruiying Tu" also says: When a ruler loves and cares for the people rather than valuing fine horses, the zebra horse comes. It also says: When a ruler comforts and attracts the people, it comes. The "Suichao Zi" says: When the Xia dynasty rose to power, divine horses appeared in the four directions' waters. The "Ruiying Tu" says: When a ruler is clear-sighted and respects the virtuous, the jade horse comes. It also says: During the time when the music master Shi Kuang of the Jin state was alive, the jade horse once appeared. It also says: When the world is peaceful, the Queen Mother of the West presents the Daishan zebra horse. The "Lidou Weiyi" says: When a ruler governs with the fire virtue and maintains peace in governance, the Nanhe river sends the zebra horse. The original book's note says: The zebra horse is a horse with yellow and red coloration. The "Tianjing" says: When a ruler does not harm wild animals, the zebra horse appears.

《瑞應圖》曰：“明王在上，則白馬朱鬣至。”又曰：“王者乘服有度，則白馬朱鬣。”又曰：“白馬朱鬣者，任用賢良則出。”《禮記威儀》曰：“周王白馬朱鬣。”《天鏡》曰：“王者資服有制，則青馬白鬣來。”

The "Ruiying Tu" says: When a wise and virtuous king is in power, a white body with red mane horse comes. It also says: When the king's chariot, horses, clothing and attendants are properly regulated, a white body with red mane horse appears. It further states: The appearance of a white body with red mane horse is a sign that the king employs virtuous and capable ministers. The "Li Ji Weiyi" says: The King of Zhou once obtained a white body with red mane horse. The "Tian Jing" says: When the king's resources and attire are properly regulated, a horse with green body and white mane comes.

京房曰：“馬化為牛，君且無強兵也。”《紀年》曰：“周宣王三十三年，有馬化為狐。”《京房易傳》曰：“馬出地中，國有兵，民散亡。又曰：軍喪，不出三年。”

Jing Fang said: If a horse transforms into a cow, the ruler will lack a strong military force. The Bamboo Annals records that in the thirty-third year of King Xuan of Zhou, a horse transformed into a fox. The Jing Fang Commentary on the Changes states: If a horse emerges from the ground, the state will face military conflicts, with the people scattering and fleeing; it also says that the army will suffer defeat, and this will not take more than three years.

京房曰：“馬一夜改毛，易政。”又曰：“馬一夜變毛，名曰易衣，君且小憂，有馬之家家長死。”又曰：“馬一夜變易毛色，南鄉更為北鄉，東鄉更為西鄉，政且有變。”《握鏡》曰：“馬忽易色，君憂。一曰馬忽變易赤色，主有大喪。”

Jing Fang said: A horse changing its coat color in one night indicates a change in government. He also said: A horse changing its coat color in one night is called "changing clothes," the ruler will have minor troubles, and the family who keeps this horse will have the head of the family die. He also said: A horse changing its coat color in one night, with those facing south turning north and those facing east turning west, indicates changes in state affairs. The "Wojing" said: A horse suddenly changing its coat color indicates the ruler will have troubles; another interpretation says a horse suddenly turning red indicates the country will suffer a great loss.

《潛潭巴》曰：“天子馬行而鳴，天號無聲，故馬應之而鳴。”《天鏡》曰：“馬鳴，踏地不食，必遠行千里，若國君所乘馬，主伐他國；主乘馬夜悲鳴，國有外賊。”京房曰：“馬無故一夜皆鳴，且有大兵來者。”又曰：“馬能言，如其言吉，則吉；言凶，則凶。”《呂氏春秋》曰：“亂國之妖，馬乃言。”

The book of "Chunqiu Qiantanba" from the category of supplementary texts says: The horse of the Son of Heaven neighs while walking because the command of heaven itself is silent, and the horse responds by making sounds. The book "Tianjing" says: If a horse neighs and kicks but refuses to eat grass, it certainly means a journey of thousands of miles; if this is the case with the horse of the ruler, it indicates that the general will go to attack another country; if the ruler's horse mourns at night, there will be foreign invaders. Jing Fang says: If horses suddenly neigh together in one night without any reason, there will be a large army coming. He also says: If a horse can speak human language, and it speaks good words, then good things will happen; if it speaks bad words, then bad things will happen. The "Lüshi Chunqiu" says: In a country in chaos, there will be strange phenomena, such as a horse speaking human language.