A pig gives birth to a human.

京氏曰：“豕生人之形，即純行，聖人且行兵；不純行，其邑失社稷；豕生人而有六畜形者，此邑亂亡；豕生人形而有飛鳥者，其邑大水；豕生人形而有野獸形者，其邑兵；豕生人形，如物各有不居其位，邑失地。”

Jing Fang said: If a pig gives birth to a human shape that is pure and complete, it indicates that a sage will lead an army. If the shape is mixed and impure, the city will lose its state. If the pig gives birth to a human shape combined with the forms of the six domestic animals, the city will experience turmoil and collapse. If the pig gives birth to a human shape combined with the forms of flying birds, the city will suffer a great flood. If the pig gives birth to a human shape combined with the forms of wild animals, the city will face military conflict. If the pig gives birth to a human shape with all the organs not in their proper positions, the city will lose its territory.

京氏曰：“豕生六畜，其邑易主。”《呂氏春秋》曰：“亂國之妖，有豕生狗。”《天鏡》曰：“豕生狗，不出三年，國王走於野中死。”京氏曰：“豕生犬，其君走，謀於野中；豕犬形不具，邑有兵，諸兵數起；豕生六畜，有人形，邑且更令；豕生六畜，一首二身，邑分；

Jing Fang said: If a pig gives birth to other domestic animals, the city will change its ruler. The "Lüshi Chunqiu" said: The strange phenomena of a country in chaos include pigs giving birth to dogs. The "Tian Jing" said: If a pig gives birth to a dog, the king will flee and die in the wilderness within three years. Jing Fang said: If a pig gives birth to a dog, the ruler will flee and plan to restore the kingdom in the wilderness; if the dog born from the pig is incomplete in form, there will be military conflicts in the city, and wars will frequently arise; if the domestic animals born from the pig have human forms, the city will change its policies; if the domestic animals born from the pig have one head and two bodies, the city will split.

豕生六畜，二鼻以上，邑有兵行；豕生六畜，二口以上，其邑亡地，臣亂；豕生六畜，三鼻三目以上，其邑大恐；豕生六畜，無首，其邑不安；豕生六畜，無目，邑令不行；豕生六畜，無耳，其邑君且不聽政；豕生六畜，無口鼻，其邑民流亡；豕生六畜，無陰，其邑無嗣子；豕生六畜，無四肢，其君不治。”

A pig, being one of the six domestic animals, if it has two or more noses, the city will have to send out troops; if it has two or more mouths, the city will lose its territory and the ministers will rebel; if it has three noses or three eyes, the city will experience great panic; if it has no head, the city will not be at peace; if it has no eyes, the city's government will be ineffective; if it has no ears, the ruler of the city will no longer listen to matters of state; if it has neither mouth nor nose, the people of the city will scatter and flee; if it has no genitals, the ruler of the city will have no heir; if it has no limbs, the ruler will be unable to govern the country.

《運斗樞》曰：“人主以不孝仁之名侵犯大道，則豕生鹿。”（大道者，君政也。）京氏曰：“豕生野獸，其邑民飢，有兵；豕生飛鳥，其邑水；豕生魚，其邑大水災；豕生蟲蠅，其邑流亡。”

The Spring and Autumn Annals: The Movement of the Stars and the Pivot says: If a ruler carries a reputation of being unfilial and unkind and violates the great path of governing the state, there will be pigs giving birth to deer. The original commentary says: The term 'great path' refers to the ruler's government and teachings. Jing Fang says: If pigs give birth to wild animals, the people in this city will be hungry and there will be military conflicts; if pigs give birth to birds, the city will suffer from floods; if pigs give birth to fish, the city will face great floods; if pigs give birth to insects and flies, the people in the city will scatter and flee.

京氏曰：“豕矢金鐵，邑兵大作；豕矢土，邑增土；豕矢石，邑大兵強，勝四方也；豕矢五穀，歲成熟；豕矢草木，其邑有喪。”

Jing Fang said: If a pig excretes metal and iron, there will be great military activity in the city and its surrounding areas; if a pig excretes soil, the city and its territory will expand; if a pig excretes stones, the city's military strength will be strong and it will be able to defeat forces from all directions; if a pig excretes five grains, the five grains will mature in that year; if a pig excretes grass and trees, there will be mourning events in the city.

《瑞應圖》曰：“王者承天命，而天道四通，而悉達無益之術藏，而世無浮言，言吉則河出龍圖。”《援神契》曰：“天子孝，則大龍負圖也。”《禮記》曰：“聖王用水火金木必時，頒爵位必當，年得無水旱之災，妖孽之疾，則龍在宮沼。”《天鏡》曰：“凡龍春見，無殃咎。”

The book "Ruiying Tu" says: When a king receives the mandate of heaven, the heavenly way flows freely in all directions, everything is smooth and unimpeded, superfluous esoteric practices are collected and not used, there is no empty talk in the world, and all words spoken are in harmony with auspicious paths, then the Yellow River will produce the Dragon Pattern. The apocryphal book "Xiaojing Yuan Shenqi" says: When the Son of Heaven is filial, a great dragon will carry the Book of Documents and appear. The "Liji" says: When a sage king uses water, fire, metal, and wood according to the seasons, and bestows titles upon the worthy, and there are no floods or droughts, no strange diseases in the years, the dragon will appear in the ponds within the palace. The "Tianjing" says: Whenever a dragon appears in spring, it does not bring calamity or misfortune.

《瑞應圖》曰：“青龍，水之精也，乘雲而上下，不處淵泉。王者有仁，則出。”又曰：“君子在位，不有斥退，則見。”《禮稽命徵》曰：“王者得禮之制，則山澤谷之中有赤龍。”《瑞應圖》曰：“黃龍者，五龍之長也。不混池魚，德及淵泉，則黃龍應和氣而遊池沼。”蔡氏《月令章句》曰：“智聽政事，則黃龍見。”《瑞應圖》曰：“王者精察賢德，則白龍見。”

The "Ruiying Tu" says: The Azure Dragon is formed from the essence of water, riding clouds to go up and down, not often staying in deep waters; when a king is benevolent and virtuous, it appears. It also says: When a gentleman holds office without being excluded or demoted, the Azure Dragon appears. The "Li Jimeng Zheng" says: When a king follows the correct path of ritual, red dragons appear in mountains, marshes, and streams. The "Ruiying Tu" says: The Yellow Dragon is the leader of the five-colored dragons (blue, red, yellow, white, black); when a king does not disturb the fish in ponds, his virtue reaches the deep waters, and the Yellow Dragon appears in harmony in the ponds. The "Yue Ling Zhangju" by Cai Yong of the Eastern Han dynasty says: When a ruler governs wisely and justly, the Yellow Dragon appears. The "Ruiying Tu" says: When a king carefully discerns the virtue of the virtuous, the White Dragon appears.

《河圖》曰：“黃龍負鱗甲成字，以授黃帝。帝令侍臣寫之，以示天下。”注：“《魏文帝雜事》曰：黃帝錄圖，五龍舞河，此應聖賢之符也。”《尚書中候》曰：“河出龍圖，赤文像字，以授軒轅。”《元命包》曰：“唐帝遊河渚，赤龍負圖以出，圖赤色，如錦床，赤玉為匣，白玉為檢，黃珠為泥，玄玉為鑑，章曰：天皇大帝，合神制署，天上帝孫，伊堯龍潤，涓圖在唐典。右尉舜等百二十臣，發視之，藏之大麓。”

The Yellow River Chart says: A yellow dragon carried a text formed by its scales and presented it to the Yellow Emperor; the Yellow Emperor ordered his attendants to copy it and display it to the world. The original annotation cites "Miscellaneous Affairs of the Wei Wen Emperor" which says: When the Yellow Emperor copied the Yellow River Chart, five dragons danced over the Yellow River, which was a sign of divine favor for the sage. The "Shang Shu Zhonghou" says: A dragon pattern appeared in the Yellow River, with red patterns resembling writing, which was presented to Huangdi. The esoteric text "Chunqiu Yuanmingbao" says: When Emperor Yao of the Tang dynasty visited the sandbank of the Yellow River, a red dragon carried a book and surfaced from the water; the book was red, like a silk bed, with a red jade box, white jade seal, yellow pearls as sealing clay, and black jade mirror. The text on it said: The Heavenly Emperor convened the gods to establish government offices, the descendants of the Heavenly Emperor, Yao was nurtured by the dragon's grace, and the selected book was recorded in the Tang dynasty's classics. Right Minister Shun and one hundred twenty ministers opened it and viewed it, then it was subsequently stored in the Great Forest.

《運斗樞》曰：“舜為天子，東巡至寽中月，臨觀，（注云：臨河觀望月或為丹字也）五采負圖，出置舜前。圖黃，為匣如櫃，長三尺，廣八寸，厚一寸四分，而連有石，白玉為檢，黃金為匣，黃芝為泥，封兩端，章曰：天皇帝符璽。五字廣長各三寸，深四分，鳥文。舜與三公、大司空禹等三十人發視，玄色而綈狀，可卷舒，長四十二尺，廣九尺，中有七十二帝地形之制，天文分度之差。”（注云：黃帝含樞紐之使也，故龍匣皆黃，四合者有道相入也。有戶，言可開闔也。）

The Spring and Autumn Annals of the Movement of the Stars says: Shun became the Son of Heaven, and during his eastern tour to Loushong, in a certain month he looked over the river. There appeared a colorful object carrying a scroll, floating out and placed before Shun. The scroll was yellow in color, placed in a box-like case, three feet long, eight inches wide, and one and four-tenths inches thick, connected with a piece of stone. It was sealed with white jade, placed in a golden box, and sealed with yellow chrysanthemum fungus, sealing both ends. The inscription on the seal was "Heavenly Emperor's Seal and Mandate," with each character three inches long and wide, and carved four-tenths of an inch deep, using bird-shaped seal script. Shun and the three ministers, the Grand Minister of Works Yu, and thirty others opened it. The scroll was black in color, with a texture like fine silk, and could be rolled up or unrolled. It was forty-two feet long and nine feet wide, recording the terrain and astronomical measurements of seventy-two emperors. The original book's note says: the yellow dragon is the messenger of the Central Emperor "Containing the Pivot," so the dragon case containing the scroll was made yellow; "Four Directions" means that there are passages on all four sides allowing mutual communication; "With a Door" means that the case can be opened and closed.

《尚書中候》云：“舜沉璧，黃龍負卷舒圖，出水壇畔，赤文綠字也。”《大戴禮》曰：“顓頊端拱以有謀，疏通以知事，養財以任地，履時以象天，依鬼神以制義，治氣以教民，潔誠以祭祀，乘龍而至四海，動靜之物，大小之神，日月所照，莫不祗屬。”又曰：“帝嚳妙日月而送迎之，明鬼神而教事之，春夏乘龍，秋冬乘馬。”

The Shangshu Zhonghou says: Shun submerged a jade bi into the water to worship, and a yellow dragon carrying a scroll that could be rolled up or unfurled appeared beside the altar from the water. The scroll had red patterns and green characters. The Da Dai Li Ji says: Zhuanxu stood upright with his hands folded, possessing strategy in his chest, understanding affairs and politics thoroughly, cultivating resources to fully utilize the land's benefits, following the seasons to emulate heaven, relying on ghosts and spirits to establish laws and regulations, regulating the vital energies to teach the people, and maintaining purity and reverence in performing worship. He rode a dragon to tour the four seas, and all moving and still creatures, large and small spirits, wherever the sun and moon shone, none failed to show respect and submission. It also says: Emperor Ku could skillfully calculate the rising and setting of the sun and moon and welcome and send them off accordingly, clearly discerning ghosts and spirits and reverently serving them, riding a dragon in spring and summer and a horse in autumn and winter.

《括地圖》曰：“禹平天下，二龍降之，禹御龍行域，既周而還。”注：“《神虛記》曰：禹乘二龍，郭裡而為御。”《尚書中候》曰：“周公攝命七年，歸政成王，沉璧於河，榮光幕河，青雲浮至，青龍御玄甲，臨壇吐圖而去。”注云：“周公攝政，歸美成王，制禮作樂，天下治和，榮光五色，從河水出，幕覆其上，浮雲從榮光中來。青龍者，蒼帝靈威仰之使也；玄甲，所以裡圖也。”

The "Kuobu Tu" says: After Da Yu pacified the world, two dragons descended. Yu rode on the dragons to tour the four directions, and returned only after he had traveled everywhere. The original note cites the "Shen Xu Ji" which says: Yu rode two dragons, and Guo Li drove them for him. The "Shang Zhong Shu Hou" says: After Zhou Gong acted as regent for the king for seven years, he returned the government to Cheng Wang. He offered a sacrifice on the Yellow River with a jade tablet, and five-colored radiance covered the river surface like a curtain. Azure clouds rose, and the Azure Dragon came with a dark blue case, arriving at the altar and spitting out the "Tushu" before departing. The original note explains: When Zhou Gong acted as regent, he attributed the good name to Cheng Wang, established rites and music, and brought peace and harmony to the world. The five-colored radiance rose from the river water, covering the surface like a curtain, and floating clouds arose from the radiance. The Azure Dragon is the messenger of the Eastern苍帝 "Ling Wei Yang". The dark blue case is used to wrap the "Tushu".

《山海經》曰：“禱過之山，虎蛟，魚身蛇尾，音鴛鴦。”注云：“似蛇四腳，龍之屬也。”《說文》曰；“魚滿千頭，蛟來為之長，率魚而飛，置苛韭水，即蛟去。”《淮南子》曰：“蛟龍寢於淵，而卵乳於陵。”注云：“許慎曰：蛟鱉屬乳，謂卵自乳者也。”《文子》曰：“王有道德者，天與之，地助之，鬼神輔之，則蛟龍宿其沼。”注云：“《山海經》言：蛟龍，蛇而四腳，小頭細頸，頸有白嬰，大者十數圍也。”

The Classic of Mountains and Seas says: On祷过 mountain there is a creature called 「Hujiao」, which has the body of a fish and the tail of a snake, and its call is like that of a mandarin duck. The original note says: It resembles a snake but has four legs, and belongs to the category of dragons. The Shuo Wen says: When a thousand fish gather together, the jiao becomes their leader, leading the group of fish to leap about; if苛 grass and leek are placed in the water, the jiao will leave. The Huainanzi says: The jiao dragon sleeps in the deep abyss, but lays its eggs on high ground to hatch. The original note cites Xu Shen saying: The jiao lays eggs like a turtle, meaning it hatches from eggs on its own. The Wenzi says: When a king has virtue, heaven gives him, earth supports him, and ghosts and spirits assist him, the jiao dragon will dwell in his pond. The original note cites the Classic of Mountains and Seas saying: The jiao dragon resembles a snake but has four legs, a small head and thin neck, with a white ring on its neck, and large ones can be as thick as several arms around.

《瑞應圖》曰：“玉龜者，為聖國出，師曠時至，以錄讖書。”《禮稽命徵》曰：“制禮作樂，改損祭器，有鬼神之助，則龜負圖。”又曰：“刑殺當其罪，賞錫其功，立事得禮之宜，則龜負象戴。”《白虎通》曰：“德至淵泉，洛出龜書。”《禮含文嘉》曰：“伏羲德洽上下，故地應以龜書，伏羲乃象以作卦。”《尚書中候》曰：“黃帝東巡至洛，龜書咸赤文綠字，以授軒轅。”注云：“虛龜負書所出，黃帝咸則也。”

The *Ruiying Tu* says: A jade turtle appears for a virtuous and enlightened state, and it once came during the time of Shi Kuang to record prophecies. The *Li Jimeizheng* says: When a ruler establishes rites and music, and reduces the scale of sacrificial vessels, if he receives assistance from spirits and deities, a divine turtle will appear carrying a book on its back. It also says: If punishments and executions are in accordance with the crimes, rewards are given in response to meritorious deeds, and affairs are conducted in accordance with the proper measure of ritual, then a divine turtle will carry an image. The *Baihu Tong* says: If virtue and grace extend to the deep abyss, the Luo River will produce a turtle with a book. The *Li Hanwenjia* says: Fu Xi's virtue pervaded the heavens and the earth, so the earth responded to him with a turtle book, and Fu Xi took the image from it to draw the Eight Trigrams. The *Shangshu Zhonghou* says: Huangdi toured eastward to the Luo River, and the turtle book had red patterns and green characters, which were given to Xuanyuan Huangdi. The original note says: This is where the spiritual turtle emerged from the water with a book, and Huangdi took everything as a model.

《尚書中候》曰：“唐帝沉璧於洛水，龜負書出，背甲赤文成字，止壇也。”又曰：“湯沉璧於河，黑龜出，赤文題。”又曰：“周公沉璧，玄龜青純。”注云：“何休解：純，綠也，謂綠純千歲龜也，含光刻背甲書，止洛於壇，赤文似字，周公視，周王乃視，龜留不去。周公援筆以世文而寫之，書成，文消，龜去。”《宋書符瑞志》曰：“玄龜洛書者，天符也。王者德至淵泉，則出。”

The Shangshu Zhonghou says: Emperor Yao of the Tang dynasty sank a jade tablet into the Luo River, and a divine turtle carrying a book surfaced, with red patterns on its shell arranged into characters, stopping at the altar. It also says: King Tang of the Shang dynasty sank a jade tablet into the Yellow River, and a black turtle surfaced, with red patterns on its shell inscribed with characters. It also says: Duke Zhou sank a jade tablet, and a dark blue turtle appeared, with its edges appearing blue. The original annotation cites He Xiu's explanation: "Pure" refers to green, meaning a thousand-year-old turtle with green edges; it held a radiant light in its mouth, had inscriptions on its shell, and stopped at the altar of the Luo River. Duke Zhou looked first, then the king looked afterwards, and the turtle remained without leaving. Duke Zhou took up his brush and copied the text in the current script; after he had copied it, the characters on the turtle's shell vanished, and the turtle left. The Song Dynasty's Su Shu Fuyi Zhì says: the Luo Writing carried by the dark blue turtle is a heavenly mandate; when a ruler's virtue reaches the depths, it appears.

《瑞應圖》曰：“虛龜者，玄文五色，神虛之精也。上隆法天，下平象地，能見存亡，明於吉凶，不偏不黨，唯義是從，其惟龜乎，書龜從此謂也。虛者，德之精也；龜者，久也，能明於久遠事。王者不偏不黨，尊耆老，不失舊故，則神龜出。”

The *Ruiying Tu* says: The spiritual turtle has black patterns and five-colored markings, representing the essence of the divine and luminous energy. Its back is elevated, following the pattern of Heaven; its belly is flat, symbolizing Earth. It can foresee life and death, discern good and ill fortune, be impartial and not form factions, and act according to righteousness—such a creature is probably only the turtle. The divination texts refer to it as "shu gu" (book turtle), referring precisely to this. "Xu" means the subtle essence of virtue; "gu" means "long" or "prolonged," indicating its ability to discern matters of long duration. When a ruler is impartial, does not form factions, respects the elderly, and does not abandon old friends, the divine turtle appears.

又曰：“虛龜似鱉而長，合五行之精，三百歲遊於藕葉之上，千歲遊於蒲上，進一尺二寸。王者奉順后土承天，則見。”《宋書符瑞志》曰：“王者德澤湛清，畋獵順時，則出。五色鮮明，龜三百歲遊於蓮葉上，三千歲常遊於卷耳之上。禹卑宮室，虛龜見。”《春秋禮演圖》曰：“文命將興，龜穴蓮。”《禮記》曰：“聖王用民必順，頌爵當時，無水旱之災，妖孽之疫，則龜在宮池。”

The "Ruiying Tu" also says: the spiritual turtle resembles a鳖 but has a longer body, gathers the essence of the Five Phases, and can swim on lotus leaves when it is three hundred years old, and swim on calamus leaves when it is one thousand years old, with its body length increasing to one foot two inches. When a king respects the Earth Deity and follows the heavens, the turtle appears. The "Song Shu · Fu Rui Zhi" says: when a king's virtue is clear and pure, and hunting is conducted according to the seasons, the turtle appears; it has bright five colors, a three hundred year old turtle swims on lotus leaves, and a three thousand year old turtle constantly swims on calamus leaves. When Da Yu lived in a simple palace, the spiritual turtle appeared. The "Chunqiu Li Yan Tu" says: when Wenming (Da Yu's name) was about to rise, the turtle made a hole under the lotus. The "Li Ji" says: when a sage king employs the people, he certainly follows the farming seasons, and bestows titles in accordance with the proper time, without drought or flood, or plague, the turtle appears in the pond in the palace.

《宋書符瑞志》曰：“宋文帝三獲白龜，孝武帝獲毛龜，明帝獲四眼龜、六眼龜、八眼龜，前書不載，當時並以為嘉祥，今附於龜瑞之末，並戴（戴當作載）其形，以示將來也。”

The "Song Shu · Fu Rui Zhi" says: Emperor Wen of Song obtained a white turtle three times, Emperor Xiaowu obtained a hairy turtle, and Emperor Ming obtained a four-eyed turtle, a six-eyed turtle, and an eight-eyed turtle; these were not recorded in previous historical texts, but at that time they were all regarded as auspicious omens. Now they are appended at the end of the section on auspicious turtles, and their appearances are also recorded, to serve as a warning to later generations. (Original note: The character "戴" should be "载," meaning to record.)

《瑞應》曰：“王者明照出遠，則比目魚見。”注云：“《爾雅》曰：狀如牛脾，細鮮，紫色，兩片相合，乃行。”《尚書中候》曰：“湯沉璧於洛水，黃魚雙躍，出濟千潭，玄鳥隨魚出，示止，化為玄玉。赤勒日，玄精太乙，受神命伐，天下服。”注云：“黃，土色，明土歸湯；玄鳥，葉光紀之使；天乙，湯名。天命之伐桀也。”

The "Ru Ying Tu" says: When a king's wisdom shines far and wide, the fish called "Bi Mu" appears. The original note cites the "Er Ya" saying: it looks like the spleen of a cow, has fine scales and a bright color, purple in hue, and can only move when its two parts are joined together. The "Shang Zhong Shou Hou" says: When King Tang of Shang sank a jade bi into the Luo River, two yellow fish jumped out together, crossing thousands of pools, followed by a black bird called "Xuan Niao" which leapt out to indicate stopping, then transformed into black jade; on top of it was carved in red: "Xuan Jing Tai Yi receives the mandate of the divine to go forth and conquer, and the world will submit." The original note explains: yellow represents the color of earth, indicating that the virtue of earth belongs to Tang; the Xuan Niao is the messenger of the Northern Black Emperor "Ye Guang Ji"; Tai Yi is the name of Tang. This is the mandate from heaven to him to attack King Jie of Xia.

《尚書中候》曰：“周武王渡於孟津，中流，白魚躍入於王舟，王俯取魚，魚長三尺，赤文，有字題目下頰右，曰：姬發遵昌，王燔以告。天有火自天，流為赤烏。”注云：“孟津，南河津名也；右助，天告以伐紂之意；姬，周姓，遵循也；昌，文王名，言武王之業也。宋均注《元命包》曰：燔魚祭天，煙火光化為赤烏。烏，日中陽物，有光明而能照也。”《漢書》曰：“宣帝詔云：朕飭躬齊精，所為百姓，未濟大河，天氣清淨，神魚舞河，朕之德懼不能任。”

The Shangshu Zhonghou says: King Wu of Zhou crossed the Mengjin River, and as his boat was in the middle of the river, a white fish jumped into his boat. King Wu bent down and picked up the fish, which was three feet long and had red patterns. Below its right eye, there was a mark inscribed with the words "Ji Fa Zun Chang." King Wu burned the fish to offer it to heaven, and then fire fell from heaven, transforming into red crows. The original annotation explains: Mengjin is the name of a ferry on the southern river; the term "right help" refers to heaven's message indicating the intention to attack Zhou. "Ji" is the surname of the Zhou dynasty, "zun" means to follow, and "chang" is the name of King Wen of Zhou, meaning that King Wu inherited King Wen's achievements. Song Jun's annotation of the Chūnqiū Yuanmìng Bāo says: burning the fish to offer to heaven, the smoke and fire transformed into red crows; crows are yang elements of the sun, bright and able to illuminate widely. The Han Shu records: Emperor Xuandi of Han issued an edict saying: I have disciplined myself, fasted, and been sincere, and all my actions are for the people; before I had crossed the river, the weather was clear and pure, and the divine fish danced in the river, I fear my virtue is not sufficient.

《禮稽命徵》曰：“王者得禮之制，則澤谷必有赤蛇。”《東觀漢記》云：“安帝生，赤蛇盤於妝席之間。”《呂氏春秋》曰：“黃帝時，天見大螾，黃帝曰：土氣勝。故其色尚黃，其事則王。”注曰：“螾，蚯蚓也。”《帝王世紀》曰：“黃帝得螾如虹。”應劭云：“神螾，大五六圍，長十餘丈也。”《呂氏春秋》曰：“黃帝時，天見大螻，黃帝曰：土氣勝。故其色尚黃，其事則王。”

The Li Ji Ming Zheng says: When a ruler attains the proper way of ritual, red snakes will certainly appear in marshes and mountain valleys. The Dong Guan Han Ji says: When Han An帝 was born, there was a red snake coiled around the mat where he was dressed. The Lüshi Chunqiu says: During the time of the Yellow Emperor, heaven showed a large earthworm, and the Yellow Emperor said: This indicates that the earth element is dominant. Therefore, he revered the color yellow and ruled by following the virtue of earth. The original note says: "Yin" is the earthworm. The Diwang Jishide says: The Yellow Emperor received a large earthworm as big as a rainbow. Ying Shao says: The divine earthworm was about five or six feet in circumference and several tens of zhang in length. The Lüshi Chunqiu also says: During the time of the Yellow Emperor, heaven showed a large mole cricket, and the Yellow Emperor said: This indicates that the earth element is dominant. Therefore, he revered the color yellow and ruled by following the virtue of earth.

《後漢書》曰：“光武建武元年六月己未，即皇帝位，大赦天下，野蠶生，麻尤盛，野蠶成蛹，被于山阜，民獲其利非一。”《吳志》曰：“孫權黃龍三年，夏有野蠶蛹，大如卵，由卷野稻自生，改為禾興縣。”

The Book of the Later Han records that in the first year of Jianwu of Emperor Guangwu, on the sixth month, on the day Jiwei, he ascended the throne as emperor and granted a general pardon throughout the land; in that year, wild silkworms appeared spontaneously, and hemp grew exceptionally lush. Wild silkworm cocoons formed abundantly on mountain ridges, benefiting the people in many ways. The Records of the Wu Kingdom state that in the third year of Huanglong during the reign of Sun Quan, in summer, wild silkworm cocoons appeared, large as bird's eggs; wild rice grew spontaneously in Yujuan County, so the county was renamed Hexing County.

《天鏡》曰：“大兵將至，大水為害，則無雲龍出。”《春秋合誠圖》曰：“黃帝將亡，則黃龍墜。”《握鏡》曰：“君失木行，則春青龍見，國被兵，其鄉散亡，青狼、豕亦然；失火行，則夏赤；失金則秋白失；失水則冬黑；失土則四季黃。皆如上占。”又曰：“蒼龍見，國有凶；黃龍見，國有喪；白龍見，有兵；黑龍見，有憂凶。”

The Tian Jing says: When a large army is about to arrive and a great flood is about to cause disaster, there will be a dragon appearing in clear weather without clouds. The Chūnqiū Héchéng Tú says: When the Yellow Emperor, who ruled by the virtue of earth, is about to perish, a yellow dragon will fall. The Wu Jing says: If a ruler violates the virtue of the wood element, in spring a blue dragon will appear, the country will suffer from military calamity, and the people in that region will scatter and flee; the appearance of a blue wolf or a blue pig will be the same. If the ruler violates the virtue of the fire element, in summer a red dragon will appear; if he violates the virtue of the metal element, in autumn a white dragon will appear; if he violates the virtue of the water element, in winter a black dragon will appear; if he violates the virtue of the earth element, in the last months of each season a yellow dragon will appear; all these are to be interpreted according to the above statements. It also says: The appearance of a blue dragon indicates national calamity; the appearance of a yellow dragon indicates national mourning; the appearance of a white dragon indicates military affairs; the appearance of a black dragon indicates worries and dangers.

京房曰:“山見龍,過於邑，邑遷；赤龍見於國，不出三年，必有大禍，野人為政。”《天鏡》曰：“龍見於社稷，必有大戰流血；龍從宮中出，讒人聚，其國亡。”《地鏡》曰：“龍下朝廷，人君不順四時，行出不時，龍以冬出當道，或斗邑中，或乳國中，或見上腹下背，有大戰，主憂。”（春夏秋出，不占。）

Jing Fang said: If a dragon appears on a mountain and passes through a city, that city will have to relocate; if a red dragon appears within the country, there will certainly be a great calamity within three years, and power will be taken by common people. The "Heavenly Mirror" says: If a dragon appears on the altar of the state, there will certainly be a great battle with bloodshed; if a dragon comes out from the palace, it indicates that slanderous ministers will gather, and the country will eventually perish. The "Earthly Mirror" says: If a dragon lands on the court, it is because the ruler does not follow the four seasons and his actions are not in harmony with the proper time; if a dragon appears in winter blocking the way, or fighting within a city, or giving birth within the country, or appearing with its belly up and back down, all these portend great battles and the ruler will be in distress. The original commentary notes: If a dragon appears in spring, summer, or autumn, no prediction is made.

《墨子》曰：“昔三苗大亂，天命殛之，龍生於太廟。”《異苑》曰：“會稽有獨姥，常織蘆布為業，以義熙初，曬綪於庭，忽疾風雷雨山陰，縣東魏家堂屋上有一蒼龍，長數丈，須臾而散成綪，從風飄亂。姥先以大甕著階下，有頃，天雨蘆綪滿甕，視之，悉是蘆綪。爾日，郭中有曝曬者，莫不失之，後有盧龍之難，尋自散走，咸謂是其應矣。”

The Mozi says: In the past, the three You tribes caused great chaos, and Heaven ordered people to exterminate them. Thus, a dragon was born in the ancestral temple. The Yi Yuan records: There was an old widow living alone in Kuaiji. She had always been engaged in weaving reed cloth. In the early years of Yixi, while she was hanging up dyed red cloth in the courtyard, a sudden strong wind arose and heavy rain and thunder came down. On the eastern side of Shanyin County, on the roof of the Fang family hall, a blue dragon appeared, several zhang long, in a moment it dispersed and turned into red cloth, which scattered in the wind in disorder. The old widow had previously placed a large jar under the steps, and after a while, reed cloth fell from the sky and filled the jar. When she looked, it was all reed cloth. That day, in the city and its suburbs, anyone who had things hanging outside lost them. Later, the "Lu Long Incident" (i.e., the Lu Xun rebellion during the Yixi period) occurred, and those things soon disappeared on their own. People said this was exactly the fulfillment of the prophecy.

《潛潭巴》曰：“龍從井中出，下為猾，謀慮大兵，不本而出。”注云：“龍從井出，聖人在下位，今而見勢稍大，欲猾亂時主祥也。”京房曰：“井出龍若馬，君不守宗廟。”又曰：“有德遭害，厥妖龍見井中。”又曰：“君行暴惡，黑龍從井中出。”《漢書五行志》曰：“惠帝二年正月癸酉旦，有兩龍見於蘭陵廷東里溫陵井中，至乙亥夜去。劉向以為，龍貴象而困於庶人井中，象諸侯將有幽執之禍。其後呂太后幽殺趙王，諸呂亦終誅滅。”

The Spring and Autumn Annals of Qiantanba says: A dragon emerging from a well indicates that those in lower positions are cunning and rebellious, plotting great military actions without following the proper path. The original commentary explains: A dragon emerging from a well symbolizes a sage who is in a low position, now revealing his presence, with his influence gradually growing, which is a premonition of disturbing the current ruler. Jing Fang says: If a dragon or a horse appears in a well, the ruler will not be able to protect his ancestral temple. He also says: When a virtuous person is persecuted, the strange omen is a dragon appearing in a well. He further says: When the ruler is cruel and wicked, a black dragon emerges from a well. The Book of Han, Records of the Five Phases, records that in the second year of Emperor Hui of Han, on the morning of the first day of the first month, two dragons appeared in the well at the eastern part of the administrative office of Langling County, and they left on the night of the second day, Yihai. Liu Xiang believed that dragons are symbols of honor, yet they are confined in a well of common people, symbolizing that the vassals will suffer imprisonment and restraint. Later, the Empress Dowager Lu imprisoned and killed the Prince of Zhao, and the Lu clan eventually met their demise.

《魏志》曰：“高貴鄉公正元元年冬十月戊戌，黃龍見於鄴井中。甘露元年正月辛丑，青龍見軹縣井中。二年二月，青龍見溫縣井中。三年，黃龍仍見頓丘冠軍陽夏縣界井中。四年正月，黃龍二見寧陵縣界井中。”注：“《漢晉春秋》曰：是非龍，人乃咸以為吉祥。帝曰：‘龍者，君德也，上不在天，下不在地，掩而數居於井，非嘉兆也。’乃作《潛龍詩》以自諷焉。司馬文王見而惡之，五年五月己丑，高貴鄉公卒。時年二十。”

The Records of Wei state that in the first year of Zhengyuan of Prince Gaoxianggong Cao Mao, in the tenth lunar month on the fifth day of Wuxu, a yellow dragon appeared in a well in the city of Yecheng. In the first year of Ganlu, in the first lunar month on the eighth day of Xinchou, the Azure Dragon appeared in a well in Jixian. In the second year of Ganlu, in the second lunar month, the Azure Dragon appeared again in a well in Wenxian. In the third year, yellow dragons appeared again in wells in the territories of Tunqiu, Gunguan, and Yangxia. In the fourth year of Ganlu, in the first lunar month, two yellow dragons appeared in wells in the territory of Ningling. The original annotation cites the Han-Jin Spring and Autumn Annals, saying that these were not real dragons, yet people regarded them as auspicious. Prince Gaoxianggong said: "The dragon symbolizes the virtue of the sovereign. Now it cannot soar in the sky, nor appear in the fields, but instead repeatedly appears in wells, which is not a good omen." Thus he composed the "Hidden Dragon Poem" to self-reproach. Sima Zhao saw this poem and was very displeased. On the sixth day of Jichou in the fifth lunar month of the fifth year, Prince Gaoxianggong was killed, at the age of twenty.

又曰：“帝見威權日去，不勝其忿，遂帥僮僕數百，摻鼓而出。文王弟十七騎校尉伸入，遇帝於東門，左右訶之，伸眾奔走。中護賈充入逆帝，戰南闕下，帝自用劍，眾欲退，太子舍人成濟前刺帝，刃出於背。陳留王景元元年十二月甲申，黃龍見華縣井中。三年二月，青龍見軹井。咸熙二年十一月壬戌，詔群公卿士，奉皇帝璽綬策，禪位於晉嗣王。”

The Han-Jin Spring and Autumn records that the virtuous prince Gaoxiang looked on as his authority gradually slipping away, unable to contain his anger, so he led hundreds of servants and beat drums to rush out of the palace. Sima Zhu's younger brother, the commander of the mounted guards Sima Tou, entered the palace and met the emperor at the eastern gate. The emperor's attendants shouted at him, and Sima Tou's men scattered in all directions (the original text says 'seventeen riders commander Sheng'). The middle military commander Jia Chong entered the palace to attack, and they fought at the southern gate. The emperor himself held a sword, and as everyone was about to retreat, Prince Cheng Ji stepped forward and killed the emperor, the blade piercing through his back. In the twelfth month of the first year of King Jingyuan of Chenliu, a yellow dragon appeared in the well of Hua County. In the second month of the third year, a blue dragon appeared in the well of Zhixian County. In the eleventh month of the second year of Xianxi, an edict was issued ordering the ministers and officials to present the imperial seal and the decree to the successor king of the Jin dynasty.

《晉陽秋》曰：“太原五年，龍見武庫井中。帝觀，有喜色，百官將賀，劉毅以為不祥。孫楚上事曰：‘頃聞武庫井中有二龍，群官或謂之禎祥而稱賀，或有謂之非祥無所賀，可謂楚既失之，而齊亦未為得也。而龍守鱗翼，潛於重淵，或仰攀雲漢，遊於蒼昊。而今蟠於坎井，同雄於蛙蝦，豈獨管庫之士，或有隱伏期役之賢，沒於行伍，故龍見光景，有所感悟耶？’”

The *Jinyang Autumn* records that in the fifth year of Taikang, there were two dragons seen in the well of the military storehouse. Emperor Wu of Jin personally went to look, and his face showed joy. The ministers were about to offer congratulations, but Liu Yi thought it was not a good omen. Sun Chu submitted a memorial saying: "Recently I have heard that there are two dragons in the well of the military storehouse. Some ministers regard this as a good omen and offer congratulations, while others say it is not a good omen and do not offer congratulations. This can be said to be inappropriate for Chu, and perhaps not appropriate for Qi either. Both views are incomplete. Dragons should be guarding their scales and feathers, hidden deep in the abyss, or ascending to the Milky Way, roaming the heavens. Now they are coiled in a shallow well, living with frogs and shrimp, and claiming dominance. Is it possible that among the lowly officials in charge of the storehouse, there may be hidden talents who are not yet recognized, trapped in labor and hardship, buried among the ranks, so that the dragon appears in this way, prompting people to reflect?"

《異苑》曰：“謝晦家室各宅，南路上有古井，以元嘉二年，汲者忽見二龍，甚分明，行道住觀者莫不嗟異。有人入井看，乃是磚，隱起龍形，泉從邊出，澆灌殊駛。後晦等皆伏法，《淮南》所謂井見而貴臣拘者也。”

The "Yi Yuan" records that Xie Hui's family each had their own residence, and on the southern road there was an ancient well. In the second year of Yuanjia, when people drew water, they suddenly saw two dragons, whose forms were very clear. Those who passed by and stopped to watch were all amazed and astonished. Someone descended into the well to look, and found that it was the shape of dragons subtly raised on bricks, with spring water flowing out from the side, making the current particularly strong. Later, Xie Hui and others were all executed and killed, which is what the "Huainanzi" refers to as "seeing dragons in the well, and the noble minister is imprisoned."

《洪範五行傳》曰：“秦文公大獵，有龍出逐文公，公射得之。龍逐人，非所當也；射而得之，非所當射得也；射為射妖，龍為龍孽，皆瞀亂之君所致也。龍者，天之象，陽之表，超乎眾也；射，兵革之禍也。龍傷獲，為擒滅之患，是國且有兵，將擒獲也。文公感悟，改行自新，因居汧之陰，子孫繁昌。”

The "Hongfan Wuxing Zhuan" records that during the time of King Wen of Qin, he conducted a large-scale hunting expedition, and a dragon emerged to pursue him. King Wen shot and captured the dragon with one arrow. A dragon pursuing a human is not something it should do; and to shoot a dragon, which is not something a human should obtain, is also abnormal. Shooting is classified as "shooting demon"; a dragon is classified as "dragon calamity": both are signs caused by a foolish and confused ruler. A dragon is a symbol of heaven and a manifestation of yang energy, surpassing all other creatures; shooting, on the other hand, is a symbol of military calamity. The dragon being shot and captured indicates a calamity of being captured or destroyed, meaning that the country will face military conflict and someone will be captured alive. King Wen of Qin had a realization and changed his ways, renewing his heart, and thus settled on the southern bank of the Qian River, leading to the prosperity and flourishing of his descendants.

《考異郵》曰：“龍鬥則主將易。”宋均曰：“龍，君象；斗則將爭也。”《潛潭巴》曰：“日月食之，則蛟龍群鬥。”京房曰：“龍鬥邑中，曆數日不止，人主且分比兵為憂。”《漢書五行志》曰：“《左傳》昭公十九年，龍鬥於鄭時門之外洧淵。劉向以為近龍孽也，鄭小國，攝乎晉楚之間，重以強吳，鄭當其衝，不純修德，將斗三國，以自危亡。是時子產任政，內惠於民，外善辭令，以交三國，鄭卒亡患。此純以德消變之效也。”（按《春秋經》即鄭定公也）

The "Chao Yi You" says: When dragons fight, the commander should be replaced. Song Jun explains: Dragons symbolize the sovereign, and their fighting indicates there will be contention. The "Chuan Tan Ba" says: When solar or lunar eclipses occur, dragons gather and fight. Jing Fang says: When dragons fight in the city, it continues for several days, and the sovereign will be troubled by matters of dividing forces or comparing military strength. The "Hanshu · Wu Xing Zhi" records: In the 19th year of Duke Zhao of the Spring and Autumn Annals, dragons fought in the Wei Spring outside the city gates of Zheng. Liu Xiang considered this close to "dragon calamity": Zheng was a small state, situated between Jin and Chu, and also facing the powerful Wu state; if it did not focus on cultivating virtue, it would have to contend with the three great states, thus inviting danger. At that time, Zi Chuan was in charge, he provided benefits to the people internally and used eloquent words to establish relations with the three states, and Zheng finally avoided disaster. This is the effectiveness of using virtue to eliminate calamity. The original text notes: According to the "Spring and Autumn" text, the reference here is to Duke Ding of Zheng.

《續漢書五行志》曰：“桓帝延熹元年，河內野王山有死龍，長可數十丈，襄楷以為龍者帝王瑞。天鳳中，黃山宮有死龍，漢兵誅王莽，此易代之徵，後魏代漢。”

The "Continued Book of the Han Dynasty: Chronicles of the Five Phases" records that in the first year of Yanzhi during the reign of Emperor Huan of Han, a dead dragon was found in the mountains of Yawang County, Heining Commandery. Xiang Kai believed that dragons are omens of imperial rule: during Wang Mang's Tianfeng period, a dead dragon appeared in Huangshan Palace, and soon after the Han army destroyed Wang Mang; a dead dragon is a sign of the change of dynasties, and indeed Cao Wei later replaced the Han dynasty.

《合誠圖》曰：“玄帝將亡，則靈龜執。”《堯錄書》曰：“玄帝之將終也，水不流下，則龜無文。”《世語》曰：“晉長沙王從封長沙至國，穿井入地四丈，得大石，其中有靈龜，而長二尺餘，長沙王誅之象也。”

The Spring and Autumn Concordance Diagram says: When the emperor of the water virtue is about to decline, the divine turtle is captured and detained. The Yao Records state: When the emperor of water virtue is about to end, water no longer flows downward, and the turtle's shell has no markings. The World Annals record: When the Marquess of Changsha of the Western Jin dynasty was enfeoffed in Changsha and arrived at his fiefdom, he dug a well and found a large stone four zhang deep, with a divine turtle inside, more than two chi long; this was a sign that the Marquess of Changsha would be executed.

《車頻奏書》曰：“苻堅建元十三年，高陸縣民穿井得龜，其大三尺六寸，背文負八卦古字。堅藏之太卜，因而養之。十六年而堅死，今取其骨，稽問吉凶，名曰客龜。太卜佐齊魯，夢客龜言：我歸江南，不過，死於秦魯。自解曰：龜三萬六千歲而終之，必有災國之徵。”

The "Che Pin Zoushu" records that in the thirteenth year of Jianyuan of the Former Qin state Fu Jian, a civilian in Gaolu County dug a well and found a turtle, three feet six inches in size, with patterns on its back arranged in the form of the Eight Trigrams, written in ancient characters. Fu Jian handed the turtle over to the Grand Astrologer for preservation, and kept it in the official office. By the sixteenth year, the turtle died, and its bones were used for divination to determine fortune and misfortune, known as the "Ke Turtle." A subordinate official of the Grand Astrologer, Qu Li, dreamed that the Ke Turtle said: I wish to return to the south of the Yangtze River, but I cannot pass through, so I must die here in the state of Lu where Qu Li resides. Qu Li interpreted this himself: turtles are supposed to live for thirty-six thousand years before dying, but this turtle died prematurely, which must be a sign of impending calamity for the state.

京房曰：“海數見巨魚，邪人進，賢者疏。”《漢書五行志》曰：“靈帝熹平二年，東萊海出大魚二，長八九丈，高二丈餘。明年，中山王暢、任城王博並薨。”《異苑》曰：“勃勃虜都長安端門外，甕水有聲，視水如沸，有丹魚長三尺，有赤光，國尋滅。”

Jing Fang said: The frequent appearance of large fish in the sea indicates that wicked and unscrupulous people will be promoted, while virtuous and capable individuals will be distanced. The "Book of Han: Five Phases Chapter" records that in the second year of Xiping during Emperor Ling of Han's reign, two large fish appeared in the sea off the eastern coastal region of Donghai, each measuring eight or nine zhang in length and over two zhang in height. The following year, Prince Liu Chang of Zhongshan and Prince Liu Bo of Rencheng died successively. The "Yi Yuan" records that when Helian Bolü established his capital in Chang'an, the water in the jar outside the main gate emitted a sound, appearing as if boiling, with a red fish three chi long shining with red light; soon after, his state collapsed.

京房曰：“眾逆同志，厥妖河魚逆上。”《洪範五行傳》曰：“秦始皇八年，河魚逆水上，劉向以為魚孽。魚，陰類，民象也；逆水上，民將不從君令，為逆行也。”《京房易候》曰：“下無臣，大人不實，則魚生人。”《運斗樞》曰：“天下將亂，則魚偃，無足行。”宋均曰：“魚潛伏，今見且偃行，是弱而降，自恣無所畏也。”

Jing Fang said: When many people rebel but share the same intention, the omen is fish swimming upstream in the river. The "Hong Fan Wu Xing Zhuan" records that in the eighth year of Qin Shi Huang, fish swam upstream in the Yellow River. Liu Xiang considered this to be "fish evil." Fish belong to the yin category and symbolize the people; swimming upstream signifies that the people will not obey the ruler's orders and will commit rebellious acts. The "Jing Fang Yi Hou" states: If there are no competent ministers below and the person in power is not sincere, fish will give birth to humans. The "Chun Qiu Yun Dou Shu" says: When the world is about to be in great disorder, fish will lie on their backs and crawl without legs. Song Jun explained: Fish should remain hidden at the bottom of the water, but now they appear and crawl on their backs, which indicates that a weak thing is taking position above, acting freely without fear.

京氏曰：“魚飛者，治國無禮義，則魚飛。水有淵奧，即魚居焉；國無禮義，民去焉；故魚飛，不救，有虛邑。其救也，安民治業，定禮興樂。”又曰：“魚入師中，司馬將戰勝；魚飛集於司馬鼓上，司馬當之。”《地鏡》曰：“魚飛入路中，兵作。”又曰：“魚飛去水，國有暴兵。”

Jing Fang said: The so-called fish flying refers to a country that does not observe propriety and righteousness, and then fish will fly. In water there are deep places where fish dwell; when a country lacks propriety and righteousness, the people will leave it. Therefore, if fish fly and no measures are taken to prevent it, there will be empty cities. The remedy is to stabilize the people, regulate their livelihoods, establish propriety, and promote the education of music. He also said: if fish jump into the army, it indicates that the commander of the military will win a battle; if fish fly onto the war drum of the commander, misfortune will fall upon the commander himself. The "Di Jing" says: if fish fly onto the middle of the road, military affairs will arise. It also says: if fish leave the water and fly, the country will suffer sudden military calamities.

《漢書五行傳》曰：“聽之不聰，是謂不謀，君嚴寒氣動，故有魚孽；魚去水而飛，極陰之孽也。”《京房易傳》曰：“青魚去水，飛入道，兵將起。”《握鏡》曰：“魚忽出屋上，死道中，皆有兵奔敗。”《魏志》曰：“齊王正始中，有二魚長尺，集於武庫之屋，有司以為吉祥。王肅曰：‘魚生於淵，而居於屋，介鱗之物，失其所也。邊將其殆有棄甲之變。’而後，果有東闕之敗。”

The Han Shu · Wu Xing Zhuan says: If a ruler is not discerning in his affairs, this is called "not planning." The ruler's severe cold qi arises, thus producing "fish omens." Fish leaving the water and flying up is an omen caused by extreme yin qi. The Jing Fang Yi Zhuan says: If green fish leave the water and fly onto the road, military conflict is about to arise. The Wu Jing says: If fish suddenly appear on the roof or die in the middle of the road, it indicates that the army will suffer defeat. The Wei Zhi records: During the Zhengshi period of Wei's Prince Zhi, two fish each one foot long fell onto the roof of the Wu Ku (military storehouse). The officials in charge considered it a good omen. Wang Su said: Fish live in deep waters, but now they are on the roof. This armored and scaled creature has left its proper place. The border generals may suffer a loss of armor and weapons. Later, the "Dong Que Bu" (the defeat at Dongguan) indeed occurred.

《淮南萬畢術》曰：“君失春政，則倉蛇見於邑，即歲多禍；君失夏政，則赤蛇見；君失秋政，則白蛇見；君失冬政，則黑蛇見。”京房曰：“玄蛇冬出，則君凶。”《河圖》曰：“蛇四足四翼，各群立見，則兵作。”《合誠圖》曰：“白帝將亡，則蛇有足，伏如人。”《京氏易傳》曰：“青蛇見足，軍中將罷。”

The Huainanzi Wanbi Shu says: If the ruler violates the spring decrees, green snakes appear in the city, and there will be many calamities in that year; if the ruler violates the summer decrees, red snakes appear; if the ruler violates the autumn decrees, white snakes appear; if the ruler violates the winter decrees, black snakes appear. Jing Fang says: Black snakes appearing in winter indicate danger for the ruler. The Yellow River Chart says: Snakes with four legs and four wings appear in groups, indicating that military conflicts will arise. The Chongqiu Hecheng Tu says: When the White Emperor rules with the metal virtue, the snake will grow legs and lie like a human. The Jing's Tradition of the Changes says: When green snakes grow legs, generals in the army will be dismissed.

《禮記威儀》曰：“賤人為君，則蛇入都。”《潛潭巴》曰：“朝有大蛇，親屬無道，將何為？”宋均注曰：“蛇。陰物而性蠶燕，今而在朝，是親屬或欲為無道；何為，言不成也。”《呂氏春秋》曰：“妖孽生，國有遊蛇，蛇一西一東。”《漢書五行志》曰：“皇之不極，是謂失德，則有蛇孽。”《災異圖》曰：“外鎮王侯不祗上命，克暴百姓，則龍蛇見。”京氏曰：“蛇群聚大道上，邑有急兵；蛇聚於國，必有圍城；黃蛇見於邑，旱；長蛇見，大水。”《淮南萬畢術》曰：“君室無故見蛇，君且去；蛇無故在床上，君非其子。”

The Li Ji Wei Yi says: When a lowly person becomes a ruler, snakes enter the capital city. The Ch'un Ch'iu Ch'ien Tan Pa says: When a large snake appears in the court, it signifies that the royal family members are acting improperly, and they will ultimately achieve nothing. Song Jun's commentary says: Snakes are creatures of yin, naturally hidden and concealed; now they appear in the court, indicating that someone among the royal relatives intends to act improperly. The phrase "what will they do?" means they will ultimately fail. The Lü Shi Ch'un Chiu says: When strange omens arise, there will be snakes moving in the country, one heading west and one heading east. The Han Shu Wu Xing Zhi says: When the ruler fails to establish the middle and upright path, this is called losing virtue, and it will result in "snake omens." The Chai Yi Tu says: When the vassal kings outside the capital do not respect the imperial orders and oppress the people, dragons and snakes will appear. Jing Fang says: When snakes gather on the main roads, there will be urgent military affairs in the city; when snakes gather in the capital, the city will surely be besieged; when yellow snakes appear in the city, it signifies drought; when a long snake appears, it signifies a great flood. The Huainanzi Wan Bi Shu says: If snakes suddenly appear in the ruler's residence, the ruler will soon leave; if snakes suddenly coil on the bed, it signifies that the ruler's son is not his own son.

《漢書五行志》曰：“《左傳》文公十六年，有蛇自泉宮出入於國，如先君之數。劉向以為，泉宮，在囿中，公母姜氏嘗居之；蛇從之出，象宮將不居也；又蛇入國，將有女憂也；如先君之數者，公母將薨之象。公惡之，乃毀泉臺。後二年薨，公子遂殺文公之二子惡、視，而主宣公，文夫人歸於齊。”

The Han Shu's Five Phases Chapter records that in the 16th year of Duke Wen of Lu in the Zuo Zhuan, a snake emerged from the spring palace and entered the capital city, the number of snakes matching the number of previous kings of Lu. Liu Xiang believed that the spring palace was located within the garden, where Duke Wen's mother Jiang氏 had once lived; the snake emerging from there symbolized that this palace would no longer be inhabited. The snake entering the capital city indicated that there would be troubles caused by a woman. The number of snakes matching the number of previous kings signified that Duke Wen's mother would soon die. Duke Wen disliked this omen, so he destroyed the spring palace. Two years later, Jiang氏 died. Then公子遂 killed Duke Wen's two sons, E and Shi, and installed Duke Xuan as king. Duke Wen's wife had to return to the state of Qi.

《搜神記》曰：“魯定公元年，秋有九蛇繞柱，占曰：以為九世廟不祀。乃立煬宮。”《會稽典錄》曰：“淳于翼，字叔通，除洛陽市。長桓帝即位，有大蛇見德陽殿上，翼占曰：以蛇有鱗甲，兵之應也。”《晉徵祥說》曰：“大寧中，武昌有大蛇居神寺神樹上，出頭從人受食。”（案《京房易妖占》曰：大蛇見神寺，不出三年，有大兵，國有大憂。時王敦作逆。）

The *Search for Spirits* records that in the first year of Duke Lu's reign in the autumn, nine snakes coiled around the pillars; the diviner interpreted this as a sign that the temples of nine previous kings were no longer being worshipped, so a new temple called Yang Palace was built. The *Classic Records of Kuaiji* records that Chen Yu Yi, styled Shutong, was appointed as the mayor of Luoyang. When Emperor Huan took the throne, a large snake appeared on the Deyang Hall. Chen Yu Yi interpreted this as a sign of military affairs, since snakes have scales. The *Sayings of the Jin Dynasty on Omens* records that during the Ta Ning period, a large snake lived in the sacred tree of a temple in Wuchang, and it would protrude its head to accept food from people. The original text notes: According to *Jing Fang's Divination on Omens in the Book of Changes*, a large snake appearing in a temple will bring great military affairs and national calamity within three years; at that time, Wang Dun rebelled against the court.

《晉惠帝起居注》曰：“齊有大蛇，長三百餘步，又負二蛇，長十餘步，過市，市人悉逐觀之，繇齊城北門，入漢景祠，須臾不復見。”《京房易傳》曰：“蛇見將軍營中，師罷；出，則中軍將軍得志，或曰得士。”

The "Jin Hui Di Qi Ju Zhu" records that in the state of Qi there was a large snake, over three hundred steps long, with two smaller snakes on its back, each十多 steps long; it passed through a market, and the people in the market chased after and watched it. Then it entered the northern gate of Qi City and entered the temple of Emperor Jing of Han. In a short while, it disappeared. The "Jing Fang Yi Zhuan" says that a snake appearing in the general's camp indicates the army will disband; a snake leaving the camp means the general in the middle of the army will achieve his ambitions, another interpretation is that he will gain a virtuous scholar.