Speaking of which, in the past, when rumors appeared, the relationship between heaven and humanity became clear; when the Nine Categories were listed, the rise and fall of emperors became evident as well. Although it is understood that adhering to morality brings blessings from heaven, going against the will of heaven will result in punishment from above, historical texts recording auspicious signs and disasters did not provide detailed and comprehensive explanations of these signs and their outcomes, leaving many things unclear. Later emperors often had a lack of understanding of these matters.
Therefore, Confucius wrote the "Spring and Autumn Annals," detailing various auspicious signs and disasters to verify the success and failure of historical events. In this way, the Nine Categories first explained the principles clearly, and the "Spring and Autumn Annals" then listed the effects of these principles in practice. It was not until Fu Sheng created the "Great Commentary of the Spring and Autumn Annals" that the content of the Five Elements theory became detailed; Liu Xiang further elaborated in the "Hong Fan" to make the records of good and bad fortune more complete. Therefore, Ban Gu carefully considered the contents of the "Spring and Autumn Annals" and its commentaries when writing historical texts, detailing the ins and outs of various events because he believed that the system of a ruler's laws and regulations should not be treated lightly.
Although the workings of heaven are silent, its response is like a shadow, and the principle of the interaction between heaven and humanity is undeniably true. Sima Biao collected and organized historical materials from the reign of Emperor Guangwu to study the history of the Han Dynasty; in Wang Shen's "Book of Wei," the records of disasters are relatively brief, only briefly mentioned in the emperors' annals. Starting from the Huangchu era, if we carefully examine the various unusual phenomena that occurred over two hundred years, we will find that they align with previous records and do not contradict earlier discussions. Scholars like Gao Tanglong and Guo Jingchun interpreted these phenomena based on the records of the classics, and it was ultimately proven to be correct. If these phenomena are not recorded, the structure of historical texts would be incomplete. Therefore, historians after Sima Biao have organized and discussed these phenomena, following Ban Gu's practice of extensively drawing from the "Spring and Autumn Annals" to explain principles from the distant to the immediate.
Let's talk about some inconsistent statements, such as "有介虫之孽," which Liu Xun believes refers to caterpillars, and "视之不明，有蠃虫之孽," which Liu Xun believes refers to winged bugs. According to the "Yueling," winged bugs are in summer and caterpillars in autumn, so Liu Xun's statement is correct; therefore, previous historical books have adopted his view. The Five Elements theory is profound and subtle, not something that ordinary people can thoroughly study. For issues that have been discussed before, I directly quote their statements for explanation; for issues that have not been explained by previous theories, I deduce based on the logic of the matter, leaving it for future scholars to study.
In the "Wuxing Zhuan," it says: "If hunting without returning to camp, eating without being particular, entering and exiting without a rule, seizing the farmers' planting time, along with evil intentions, trees will not grow straight, indicating that the trees have lost their nature and caused disasters." The book also says: "Disrespect is what we call a lack of seriousness. Its sin is arrogance, its punishment is continuous rain, and its worst consequence is: sometimes strange things will appear on clothes, sometimes there will be odd occurrences involving turtles, sometimes there will be chicken-related disasters, sometimes there will be diseases that cause growths on the body, and sometimes there will be blue disasters or omens. Only metal energy can restrain wood energy." Ban Gu also said: "Many carpenters making wheels and arrows often get hurt and fail, and trees turn into strange shapes," and all of this is due to trees not growing straight.
Wood is neither straight nor curved; what does this signify? In the sixth year of Emperor Wen of Wei, Huangchu, in the first month, it rained and the trees actually froze. According to Liu Xin's explanation, this signifies that "wood is neither straight nor curved." Liu Xiang explained: "Ice is the manifestation of an overabundance of Yin energy; trees are associated with Shaoyang energy, symbolizing the court's high-ranking officials. If the court's high-ranking officials are about to suffer disaster, Yin energy will invade the trees, leading to the premature freezing of the trees, hence the rain and ice." In June of that year, soldiers from Licheng County, led by Cai Fang, killed the governor Xu Zhi, occupied the county town in rebellion, looted everywhere, and gathered many fugitives. The court sent two lieutenants and the governor of Qingzhou to suppress the rebellion, eventually pacifying it. The governor in ancient times was akin to a feudal lord, and this was a manifestation of impending disaster for the high-ranking officials! Others interpret the ice on the trees as a symbol of war. That year, in addition to suppressing the rebellion of Cai Fang, in August, the emperor personally led the navy to attack the state of Wu, with over 100,000 soldiers and banners that stretched for miles, reviewing the troops on the river bank with grand momentum.
In the second month of the third year of Emperor Yuan of Jin, it rained and the trees froze. Two years later, Zhou Yi, Dai Yuan, Diao Xie, Liu Wei, and others were all killed, events documented in the "Spring and Autumn Annals" that align closely with this phenomenon. Others believe that this foreshadowed Wang Dun's later attack on the capital.
In the first month of the eighth year of Emperor Mu of Jin, it rained and the trees froze again. That year, Yin Hao initiated a northern campaign; the following year, his forces suffered a defeat; ten years later, Yin Hao was dismissed. Others believe that the northern expeditions of Xun Xian and Yin Hao, along with Huan Wen's entry into the pass, all these events were signs of this phenomenon.
On the twelfth day of the twelfth month in the fourteenth year of the Taiyuan era of Emperor Xiaowu of Jin, it was raining, and the trees were actually coated in ice! This was not a good sign. In the second month of the following year, Wang Gong was sent to the northern border; in August, Yu Kai went to the western border; in September, Wang Guobao became the Minister of the Imperial Secretariat and shortly after was appointed as the General of the Army; by the seventeenth year of his reign, Yin Zhongkan went to Jingzhou. These people, regardless of good or evil, all ended up in destruction in the end, which truly fulfilled a certain omen! Some say that even though Fu Jian was defeated, the Guanzhong and Hedong regions had not yet been unified, the Dingling and Xianbei were still invading Sizhou and Yanzhou, and Dou Rong and Yang Sheng were approaching Liangzhou and Yongzhou; this was also related to the ongoing wars and chaos, which was also a kind of omen.
In the second year of Jianxing during the Wu Kingdom, Zhuge Ke led troops to attack Huainan. When he returned, the beams in his office actually collapsed! Zhuge Ke recklessly engaged in warfare, taking away the farming time of the common people, and engaging in conspiracies and tricks, damaging the country's finances, causing the trees to stop growing normally, leading to the beams breaking. He was killed upon his return; this was also seen as an ominous sign of beam collapse according to the Book of Changes.
In May of the fifth year of the Taikang reign under Emperor Jinwudi, the foundation of Emperor Xuandi's temple collapsed, and the beams had broken; in the first month of the eighth year, the hall of the ancestral temple collapsed as well, necessitating a complete rebuild of the temple, including the foundation, and they even discovered a spring. In September of that year, a new temple was built, with high-quality wood brought from afar, and reinforced with bronze pillars. Chen Xie was appointed as the chief craftsman, overseeing the work of sixty thousand laborers. In the fourth month of the tenth year, the temple was finally completed. However, in November of that year, the beams broke once more! Analysis shows that the collapse of the foundation is a sign of division; the breaking of the beams symbolizes dishonesty. Sun Sheng said: At that time, there was also a fire in the palace of the harem, and the beams of the temple broke for no reason. The emperor had already been in poor health, and this incident only added to his anger. The following year, the emperor died, and the royal family soon descended into internal strife, eventually leading to the downfall of the country.
In the second year of the Taian era of Emperor Jin Huidi, Chengdu King Ying sent Lu Ji to lead troops to attack King Yi of Changsha, but just as the army set out, the main camp's flagpole broke! Shortly after, they were defeated, and Lu Ji was killed. King Ying's forces also fell apart, and he was ultimately sentenced to death. At first, King Yao of Hejian aimed to eliminate King Yi, depose the crown prince, and make King Ying the emperor. When King Yi found out, he had King Yao's followers, including Bian Cui, killed, prompting King Ying to launch an attack against him. All of this was retribution for deceitful schemes, all stemming from the idea that "the wood was not straight."
When Wang Dun was serving as an official in Wuchang, a flower sprouted beneath the bell of his ceremonial guard, which looked as beautiful as a lotus flower, but withered in just five or six days. This tree has changed its nature! Gan Bao said, "The bells together represent the dignity of the ceremonial guard; under the bell, there is the official overseeing the guard. Now, with this strange flower growing on the withered tree beneath the bell, it suggests that his dignity and wealth are fleeting, much like this flower, and cannot last long." Later, which came true with Wang Dun's eventual rebellion and execution, some also said that this flower was a bad omen, just like the "dead poplar blossoming" mentioned in the Book of Changes.
When Huan Xuan had just usurped the throne, the flagpole of the dragon banner snapped. He was obsessed with hunting all day, did not rest at night, indulged in extravagant eating, drinking, and entertainment, seized land, destroyed water conservancy, disrupted farming, and often engaged in conspiracies and tricks, so this tree also changed its nature. The flag is used to symbolize the stars in the sky, representing brightness. The broken flagpole signified that the light had vanished. He only lasted as emperor for eighty days before failing.
In the second year of the Taishi era of Emperor Song Ming, on the bingwu day of May, a Taoist priest named Sheng Daodu on Huangcheng Mountain in Linyi, Nanlangye, had a pillar in his Taoist temple that surprisingly sprouted flowers and glowed at night, lighting up the whole room. This tree also changed its nature! Some claimed it was the decaying wood that gave off light. In the first year of the Shenming era of Emperor Fei, plums were surprisingly growing on a dead tree in a pavilion in Yuhang, Wuxing.
Next, let's discuss the issue of improper appearances: Emperor Wen of Wei, when he first became emperor, often went out hunting; his appearance and behavior were very casual, and the atmosphere became quite lax. Therefore, Dai Ling was punished for speaking bluntly and advising, while Bao Xun was executed for violating the emperor's orders. People throughout the realm emulated his behavior, despising those who adhere to principles; this illustrates the consequences of improper appearances. Therefore, Emperor Wen of Wei's reign was not long, and his descendants rapidly fell into decline. In the "Spring and Autumn Annals," it is recorded that the ruler of Lu State behaved in a very carefree and cheerful manner during the mourning period, which Mu Shu criticized as being against proper etiquette, and later this ruler indeed escaped. This follows the same principle.
Deng Yang, the Shangshu of Wei, walked in a very nonchalant manner; his body appeared limp, and he sat and stood crookedly, as if he were devoid of limbs. This too is a reflection of improper appearances. Guan Lu said that this signifies a perilous outcome. Later, Deng Yang was indeed killed.
During the reign of Emperor Hui of Jin, the nobility and officials embraced a peculiar form of gathering: everyone would undress together, their hair loose, and play with maids and servants. Anyone who opposed risked injury; anyone who criticized would be laughed at. Even those who prided themselves on their integrity felt compelled to join in. This was, in fact, the precursor to the invasion of the Central Plains by the Hu and Xianbei tribes! Is it merely because the people of Yichuan once let their hair down in worship of the deities? During the reign of Emperor Hui of Jin, Jia Mi held significant power, often entering and leaving the imperial palace, playing and having fun with the crown prince, showing little regard for the crown prince. Once, they were playing chess, and they quarreled over a chess move, and Wang Ying of Chengdu angrily rebuked, "The crown prince is the heir to the country; how dare Jia Mi behave so rudely!" Jia Mi continued to act recklessly and ultimately faced consequences for his actions.
After Prince Qi Jiong assassinated Zhao Lun, he seized control of the court's political power. All officials bowed before him, and all kinds of orders and documents came from his mansion. He was arrogant and indulgent, with an air of superiority, and even refused to attend audiences with the emperor. This exemplified his arrogance and blatant disregard for rules! People admired his achievements, but also feared that he would meet his downfall. Jiong never changed his ways and was ultimately exterminated.
In the Taiyuan era, people no longer wore the dai tou headwear. The dai tou was an ancient headdress used to secure hair, keeping it tidy and conveying a sense of solemnity. Not wearing it suddenly was akin to a monarch lacking his ministers, which ultimately led to the downfall of the state. Later, Huan Xuan usurped the throne. In the past, shoes featured teeth that extended above the shoe's upper, called "lu mao." During the Taiyuan era, the shoe teeth suddenly became hidden, referred to as "yin mao." Subsequently, numerous conspiracies and schemes emerged, leading to great chaos.
In the seventh year of the Yixi reign of Emperor Jin An, the Jin Dynasty bestowed a title upon Liu Yi's son. Liu Yi, due to the significance of the royal decree, should have hosted a banquet for the officials who came to congratulate him and invited officials to supervise. On that day, the court officials did not value this ceremony and silently paid their respects in the stables. When Liu Yi learned of this upon returning to court, he was very angry and dismissed the official position of Liu Jingshu, the Director of the Bureau of Ceremonies. Those with insight found it peculiar. This was a troubling omen of disrespect for etiquette and disregard for rules!
Xie Lingyun from Chen Jun was very talented, and whenever he went out, he was accompanied by several attendants. A popular saying among the people went, "Four people holding his clothes, three people supporting his seat," referring to him. This arrogance stemmed from his disregard for rules, which ultimately led to his execution.
During the reign of Emperor Taishi of the Song Dynasty, the favored minister Ruan Tianfu wielded immense influence both in court and among the populace. His house was magnificent, and his carriages and attire were resplendent and flamboyant. When riding in a carriage, he always leaned to one side, violating the proper etiquette for sitting posture and holding the reins. Many people at that time imitated him, which was considered disrespectful. The trend of sitting askew gained popularity, leading to the disappearance of proper sitting posture.
As for that deposed emperor, he spent his days riding alone on horseback, wandering aimlessly, entering the city and temples without ever riding in a carriage. In the end, he met a tragic fate.
In the autumn of the first year of the Taihe reign of Emperor Ming of Wei, there were multiple torrential rainstorms accompanied by thunder and lightning, a remarkable phenomenon in which even birds were struck down by lightning. Yang Fu submitted a memorial saying that this was a punishment from heaven for the prolonged rain. At that time, the emperor was in mourning, but he showed no sadness; instead, he hunted everywhere and squandered recklessly, causing hardships for the people and seizing their time for farming. This caused the trees to behave unusually, resulting in prolonged rain turning into a disaster. In the eighth month of the fourth year of Taihe, heavy rain fell for over thirty days, resulting in flooding of the Yi River, Luo River, Yellow River, and Han River. That year saw widespread famine.
On the day of Jia Yin in the second month of the second year of Taiping of Emperor Sun Liang, there was heavy rain with thunder and lightning. The next day, unexpectedly, it snowed, and it was particularly cold. Liu Xin said that it should rain at this time, but not such heavy rain. Such heavy rain was a punishment for prolonged rain. Snowfall immediately after lightning and thunder, and being so cold, was a punishment for prolonged coldness. Liu Xiang believed that since there was already thunder and lightning, there should not have been snowfall, as these were untimely and abnormal phenomena. This was a warning from heaven: if a monarch fails to heed the seasons, treacherous ministers will surely emerge. Thunder and lightning followed by snowfall, with yin energy prevailing over yang energy, was a harbinger of impending disaster. Sun Liang failed to grasp this warning, and before long, he was deposed. This situation mirrored that of Duke Yin of Lu in the "Spring and Autumn Annals."
In June of the sixth year of the Taishi reign under Emperor Jin Wudi, there was continuous heavy rain. On the Jia Chen day, the Yellow River, Luo River, and Qin River all overflowed, flooding over 4,900 households, resulting in over 200 deaths, and flooding over 1,360 hectares of autumn crops. In the seventh month of the fifth year of the Taikang reign of Emperor Jin Wudi, there was heavy rain in Rencheng and Liangguo, destroying beans and wheat. In the ninth month of the fifth year of Taikang, heavy rain and snow fell in Nan'an, breaking trees and affecting the autumn harvest; there was also rain in Weijun, Huainan, and Pingyuan, affecting the autumn harvest. That autumn, nine counties in Weijun and Xipingjun experienced persistent rain, flooding, and frost damage to the autumn harvest. In the first month of the first year of Yongning reign of Emperor Jin Huidi, the Yiyang, Nanyang, and Donghai regions experienced continuous rain, flooding the autumn wheat. In the second month of the first year of Xiankang reign of Emperor Jin Chengdi, on the day of Yichou in August, the three places of Changsha You County in Jingzhou, Lilin County, and Longyang County in Wuling experienced heavy rain that made houses float, resulting in deaths and serious damage to the autumn harvest. In the twenty-first year of the Yuanjia reign of Emperor Song Wendi, the capital city endured over a hundred days of continuous rain, leading to flooding. In the first month of the first year of Daming reign of Emperor Xiaowudi, the capital city saw rain. In the seventh month of the fifth year of Daming, the capital city saw rain. In the eighth month of the eighth year of Daming, the capital city saw rain. In June of the year 230 AD, there was heavy rain in the capital city. On the day of Yihai in April of the year 230 AD, specifically April 29, 230 AD, Tonglu County in Zhejiang experienced a storm with thunder and lightning, strong winds lifting sand, breaking trees, and flooding the ground with floodwaters reaching two meters high, destroying many houses and leaving many people homeless. Next, let's discuss the strange phenomena surrounding clothing, which are seen as bad omens.
Emperor Wu of Wei, Cao Cao, due to disasters and an empty treasury, planned to imitate ancient times by using coarse hemp cloth as hats and silk as white headbands to replace traditional garments. Fu Xuan said, "White is the color of the army, not the color of the country!" Gan Bao also believed that white mourning clothes carry connotations of humiliation, and the term "ka" sounds like humiliation. In short, these are all signs of war and slaughter following a dynastic change. Initially, the white headband had a line sewn in front to distinguish the front and back, called "yan," which gained popularity among the people. During the Yongjia period of the Jin Dynasty, the sewn line gradually disappeared, and it was called "wu yan." Women's hair became increasingly casual, so unkempt that it couldn't hold its shape, covering the forehead and almost obscuring the eyes. "Wu yan" means shame; hair covering the forehead is a shameful expression; increasingly loose hair indicates that people have forgotten propriety and righteousness, indulging their baser instincts, ultimately leading to great shame. After the Yongjia period, both emperors could not return to their positions, bringing shame upon the people.
Emperor Ming of Wei, Cao Rui, wore an embroidered cap and flowing half-sleeve garments when he went to see loyal minister Yang Fu. Yang Fu advised, "This clothing does not conform to etiquette!" The emperor remained silent. This outfit also hinted at ill omens. Green is not an appropriate color according to etiquette, and such attire should not be worn as private clothing. Now, those in power who wear clothing that does not conform to etiquette are reaping what they have sown, with no one to blame but themselves. Emperor Ming of Wei did not live to old age, lost his title after death, and his descendants could not continue, ultimately leading to the country's demise.
In the year 233 AD, Emperor Ming of Wei, Cao Rui, commissioned two huge bronze statues, called Wengzhong, to be placed outside the Sima Gate. Ancient texts record that the appearance of giants is a harbinger of a nation's downfall; the appearance of the Changdi people in Lintao foretells the demise of the Qin Dynasty. Qin Shihuang did not understand this principle, instead believing it to be a good omen, and had bronze statues made to imitate them. Emperor Ming of Wei followed this practice, casting these objects foretelling the nation's demise, which is utterly illogical. This serves as another example of how clothing can signify impending disaster.
The Shangshu of Wei, He Yan, liked to wear women's clothes. Fu Xuan remarked, "These garments are malevolent!" Clothing styles serve to distinguish between social ranks and inner versus outer status. "Da Ya" says: "Black Guanfu, red socks, hook-shaped collar, hollow tin ornaments." This extols its beauty. "Xiao Ya" says: "Dignified and majestic, this is the clothing of the military." This praises its power. If distinctions between inner and outer realms are blurred, the hierarchical system will be chaotic; the blurring of these distinctions leads to chaos, and ultimately, suffering. Mo Xi donned a man's hat and consequently lost his realm; He Yan wore women's clothes and lost his family; their transgressions are equally grave.
Women in the Wu Kingdom pay great attention to their appearance, tying their hair tightly and styling it high above their ears. This is because the customs of the Wu Kingdom emphasize this overly tight style, to the extent that moderation is lost. Therefore, in the Wu Kingdom, people compete with each other, speak harshly, and take pride in their sharp tongues. Those who adhere to the three-year mourning period often succumb to excessive grief. Zhuge Liang was worried about this and wrote the "Zhengjiao Lun"; although it could not be used to govern chaos, it can be considered a work of salvation. After Sun Xiu, the style of clothing featured longer tops and shorter bottoms, with multiple layers and collars that have five or six tiers, while skirts only had one or two layers. Gan Bao remarked, "Excessive luxury on top and extreme simplicity on the bottom is a sign of imbalance." By the time of Sun Hao, extravagance and oppression were rampant among the elite, while the common people suffered, ultimately leading to the downfall of the country, illustrating the earlier signs.
After the establishment of the Jin Dynasty, clothing became simple on top and wide at the bottom, with people preferring to wear oversized skirts that covered their waists. When the ruler is weak and the ministers are indulgent, it is a sign of the lower overpowering the upper. By the end of the Yuankang era, women wore trousers with two legs, covering their calves, reflecting a trend of inner decay and outward display. The carriages pursued lightness and elegance, frequently changing styles, all using white straw mats as canopies, following the remnants of ancient funeral customs. Carriages are tools of gentlemen, indicating a lack of resolve and reliability in their actions. Gan Bao said, "The calamities of the Jin Dynasty, where the emperor lost power and authority fell into the hands of favored officials, is a fulfillment of the lower overpowering the upper. At the end of the Yongjia era, palace concubines were exiled to the lands of the barbarians, illustrating the trend of inner decay manifesting outwardly. When the world is in chaos, most officials, both central and local, are negligent and frequently replaced, demonstrating a lack of reliability in their actions."
During the reign of Emperor Wu of the Jin Dynasty, the popularity of Hu chairs, Mo dishes, Qiang cooking methods, and Mo grilling techniques spread across China. Officials and nobles all had these utensils in their homes, and they were the first things to be displayed during festivals and banquets. During the Taikang period, felt became widely used across the country for making headscarves, belts, and collars. People joked with each other that the Hu people would eventually conquer China. The Hu had already influenced three major aspects of our lives; how could we not be defeated? Gan Bao said, "In the Yuankang period, the Di and Qiang ethnic groups rebelled, and by the Yongjia period, Liu Yuan and Shi Le eventually occupied Luoyang. After that, the northern minority ethnic groups took turns occupying the Central Plains, which fulfilled the earlier prophecy."
After the Taikang period of Emperor Wu of the Jin Dynasty, a new custom became popular nationwide, where women were relocated to the east, leaving the northern courtyards vacant to be converted into gardens. Gan Bao said, "The orientation of the imperial court faces south, representing the sun; the harem is located in the north, symbolizing the moon; the crown prince resides in the east palace, representing the lesser yang. Now the inner quarters are also situated in the east, so both the interior and exterior face south. With an excess of yang energy and a deficiency of yin energy, women's status diminishes, which contradicts the symbol of lesser yang. Empress Jia, due to slander, led to the death of the compassionate crown prince, and soon after, disaster also befell her."
In the early days of making shoes, women wore round-toed shoes and men wore square-toed shoes. Round-toed shoes symbolized compliance, to distinguish between men and women. In the early period of Jin Taikang, women all wore square-toed shoes, losing the symbolic meaning of compliance associated with round-toed shoes and no longer distinguishable from men's shoes. During the Taikang period, a dance known as "Jin Shi Ning" gained nationwide popularity, in which dancers held wine cups and plates, continuously flipping them while singing and dancing: "Jin Shi Ning, dance with cups and plates." Music and dance can reflect social trends, so the "Book of Documents" states: "Mount Gan stands tall, this reflects the achievements of King Wu; promote vigorous dancing, this embodies the aspirations of Duke Tai; 'Wu' creates disorder, this reflects the governance principles of Zhou and Shao." It also says: "When governing the country, if the people are burdened, the dance movements are expansive; when governing the country, if the people are at ease, the dance movements are gentle." Nowadays, this kind of dance, constantly flipping wine cups and plates, is very dangerous. The cup is a vessel for holding food and wine, but the dance is called "Jin Shi Ning," meaning that the scholars of the Jin Dynasty were all indulging in food and wine, short-sighted, and the era of peace and prosperity in the Jin Dynasty is as precarious as the cups and plates they hold!
During the reign of Emperor Hui of Jin Yuan Kang, women's accessories became popularized with ornaments resembling five types of weapons, including axes, yue axes, ge, and ji crafted from materials like gold, silver, and tortoiseshell, as replacements for traditional hairpins. Gan Bao said: "There is a distinction between men and women, which is a significant aspect of national etiquette, so clothing and accessories have different levels. Now women are using weapons as decorations, which signals a grave danger!" Later, the incident of Empress Jia's power grab indeed occurred, ultimately resulting in chaos and downfall brought about by military conflicts.
During the Yuankang period, after women married, they tightly bound their hairdo with a silk ribbon, called "xiezizhi." This custom originated in the palace and gradually spread across the nation. Later, Empress Jia orchestrated the death of the crown prince. During the Yuankang period, a type of cane known as "muwu" gained popularity throughout the country, resting it slightly under the armpit, using a little force to support the body, and resting it on the ground when taking a break. Wood, considered an Eastern material, is associated with the element of metal. Canes are tools to support the body, and the design of the "muwu" cane is particularly user-friendly. Supporting it under the armpit signifies help from the side. At that time, the royal family was in trouble, and Emperor Yuan relied on the achievements of his vassals in the East to maintain the world, which perfectly aligns with the symbolism of the cane's support. Later, with no one in power in the court, the whole country submitted to him, so he accepted the mandate of heaven and built a capital outside the Yangtze River, which also matched the meaning of independence.
From the end of Yuankang to the Taian period, in the Jianghuai region, numerous worn straw mats accumulated along the road, with some piles even reaching forty or fifty bundles. Gan Bao once instructed people to spread them out, some thrown into the woods, and some thrown into the ravines. The next day, they found that they had gathered back together. Local residents claimed to have seen a civet cat gathering them, but no one confirmed it. Gan Bao said: "Straw mats are the rough clothes of the common people, the most humble status, symbolizing the struggles of the common people. Tattered straw mats symbolize extreme fatigue. Roads are geographical channels connecting all directions, places for the transmission of royal commands. So now the tattered straw mats gathered on the road symbolize the extreme fatigue of the people, signifying that the populace is weary and on the brink of rebellion, disrupting traffic from all directions and obstructing the flow of royal commands. However, those in power remained oblivious. During the Taian period, the Rinyu Rebellion erupted, and the populace was rife with grievances. Zhang Chang from Jiangxia eventually launched a rebellion in the Jingchu area, with supporters pouring in like a tidal wave. As a result, wars broke out year after year, and the world fell into great destruction. This serves as an ominous omen regarding clothing."
After the Yongjia period of Emperor Xiaohuai of the Jin Dynasty, scholars began to wear single-layer raw silk garments. Some perceptive individuals found it odd and privately discussed, "This is the ancient cloth worn by nobles and high officials. Now everyone, regardless of status, wears it. Is there some kind of omen?" Later, Emperors Min and Huai both met untimely ends.
During the Taixing period of Emperor Yuan of the Jin Dynasty, soldiers tied their hair with red cloth bags. The cloth bag sat atop their heads, unweighted by anything else. In the Book of Changes, the Qian hexagram represents heaven, the Kun hexagram represents earth, and Kun represents subjects. The Jin Dynasty is associated with the metal element, red is of the fire element, and fire restrains metal. Tying hair with red cloth bags symbolized subjects usurping their rulers' authority. In the first year of Yongchang, General Wang Dun rebelled against the court, leading to the dispersal of the army.
Previously, the feather fan's handle was short and carved to resemble bones, and the fan was made of ten feathers, symbolizing wholeness. In the early period of the mid-Jin Dynasty, when Wang Dun marched south, the feather fan was changed to a long handle for easier grip, and the feathers were reduced to eight. Insightful individuals lamented, "The feather fan symbolizes wings. Changing to a long handle signifies controlling the wings. Decreasing from ten feathers to eight foreshadows confronting a well-prepared enemy with insufficient preparation." At that time, people wore clothes with short sleeves, belts tied up to the armpits; those who wore hats fastened straps around their necks. The lower garments constricted the upper ones, leaving no room to move. Those wearing pants had straight legs, open cuffs, and baggy pants. Soon, chaos broke out, with the capital being attacked twice within three years. When Prince Gang of Haixi in the Jin Dynasty ascended the throne, officials neglected to prepare the leopard-tail insignia. Perceptive individuals interpreted this as a sign of national misfortune and impending calamity.
During the Jin Dynasty, Sima Daozi established a tavern in the northern garden of his mansion, where servant girls sold wine and food like street vendors. He often wandered there, drinking and then sleeping for days on end when he was drunk. As Gan Bao observed, "When a monarch begins to lose his position, it is a sign of being reduced to a commoner!" Daozi was eventually deposed and spent his remaining days as a commoner.
After Huan Xuan usurped the throne, red silk drapes were hung throughout the palace, adorned with gold-carved patterns, featuring golden dragons at each corner that held tassels of colorful feathers. The ministers whispered among themselves, "This is somewhat like the ancient imperial chariot." This was also a sign of evil spirits.
In the late Jin Dynasty, people wore small hats with loose clothing, and this fashion gained traction at court. Wise observers remarked, "This is a sign of changing dynasties!" After the Yongchu era, the hats returned to their original larger size.
In the sixth year of Emperor Wen of the Song Dynasty, women started a new hairstyle by dividing their hair into three sections and pulling a few strands upward, called the "flying sky bun." This hairstyle originated in the imperial court before becoming popular among the common folk. At that time, the Minister of Works, Prince Yikang, lived in the imperial palace but was later deposed and relocated to a tomb.
During the reign of Emperor Xiaowu, the Inspector of Yuzhou, Liu Deyuan, was particularly skilled in driving a carriage. Once, the emperor asked him to drive a beautifully decorated carriage to visit the mansion of the Grand Preceptor, Prince Yigong of Jiangxia. Liu Deyuan urged the emperor on with his whip, saying, "It's getting dark; we should go back!" He even requested more hired coachmen. The emperor was very pleased at the time. This incident, like Emperor Ling of Han secretly hoarding money in the Western Garden, was a warning of the rising power of courtiers. Similarly, during the reign of Emperor Xiaowu, a favored courtier named Dai Faxing, who wielded nearly equal power to the emperor, invented round-toed shoes that quickly gained popularity, completely replacing square-toed shoes.
During the early reign of Emperor Ming, Xiu Ren, the Prince of Jian'an, led the army in Zheqi and designed a black gauze hat with the brim turned up, which the common folk called it the "Situ hat," and people in the capital city followed suit. Unfortunately, Xiu Ren later fell under suspicion and met a tragic fate.
Next, let's talk about the story of "turtle calamity." During the Yongxi reign of Emperor Hui of Jin, a servant in Wei Guan's household was cooking rice when the pot fell to the ground, resulting in the rice turning into snails, which then grew legs and ran away by themselves. Snails are considered part of the turtle family, which is similar to "turtle calamity." Gan Bao explained, "Snails have shells resembling the shape of weapons, corresponding to the 'Li' hexagram in the Book of Changes, which represents weaponry and soldiers." Sure enough, the following year, Wei Guan was killed.
Now let's talk about the "chicken calamity." In the second year of Emperor Ming of Wei's Jingchu reign, a hen in the Ministry of Justice turned into a rooster but neither crowed nor made a sound. Gan Bao said, "In that year, Emperor Xuan of Jin pacified Liaodong, and the people began to have a sense of participating in political affairs, which was seen as a sign." However, the three empresses of the Jin Dynasty ultimately lived out their lives as commoners, and the silent rooster was also interpreted as a sign from heaven.
In the sixth year of Emperor Yuankang of Jin, a hen in Chen Guo gave birth to a wingless rooster, which fell into a pit and died after it grew up. Wang Yin explained, "The rooster symbolizes the heir, and the pit symbolizes underground matters, a symbol aimed at the mother. Empress Jia falsely accused and killed Crown Prince Minhuai, which was likely this omen." During the Taian period of Emperor Hui of Jin, a hen in Zhou Ji's household ran into the drainage ditch under the eaves and only came out after six or seven days, flapping its wings and crowing, without any change in its feathers. Later, the incident with Chen Min happened. Although Chen Min controlled the Jiangbei region, he ultimately lacked order and governance, which was probably also this omen. He was ultimately eliminated by Zhou Ji. The chicken calamity that occurred in Zhou Ji's household was also seen as a sign from heaven!
During the reign of Emperor Yuan of the Jin Dynasty, Wang Dun was stationed in Wuchang, where a hen turned into a rooster. This appeared to be a divine warning: "When a hen turns into a rooster, the ministers are planning to usurp the monarch's power." Later, Wang Dun indeed launched an attack on the capital.
In April of the 13th year of Emperor Xiaowu of the Jin Dynasty, a rooster raised by Yan Song in Gaoping County, Guangling, was born missing its right wing; while a chicken raised by the Xiang family in Pengcheng County was born without its right foot. The "Yi Zhuan" by Jing Fang stated: "When a monarch listens to a woman's words, strange phenomena involving chickens will appear." This indicated some ominous signs in society at that time.
In the first year of Emperor An of the Jin Dynasty, in August, a green hen from the family of Sima Daozi, the Prince of Langya, turned into a red rooster that neither crowed nor chirped. Later, the rebellion led by Huan Xuan perfectly aligned with this strange chicken phenomenon. In the fourth year of Long'an, a chicken with a long horn appeared in Jingzhou, but the horn later fell off. At that time, Huan Xuan had just started to dominate in the Western Xia region, being arrogant and not following the rules, hence the appearance of this strange phenomenon with the chicken. The horn symbolized military power, and its falling off signified a temporary rise but eventual failure. In the second year of Emperor Yuan of the Jin Dynasty, a hen in Hengyang turned into a rooster, and after eighty days, its comb withered. Hengyang was the fiefdom of Huan Xuan's Chu state. Ultimately, Huan Xuan's usurpation lasted just eighty days before it failed, and Xu Guang believed this was a premonition of his downfall.
In the twelfth year of Emperor Wen of the Song Dynasty, a hen gradually transformed into a rooster in Hualin Garden. Later, when Emperor Xiaowu ascended the throne, the Empress Dowager held court, similar to how during the reign of Emperor Xuan of Han, a hen turned into a rooster, and during the reign of Emperor Ai, the Empress Dowager took control of the government. These strange phenomena with the chickens all foreshadowed changes in court politics and power transition.
During the reign of Emperor Ming of the Jin Dynasty, a chicken raised by Shen Fafu in Wuxing grew four toes. This was also an unusual phenomenon, signifying the occurrence of certain events.
Next are the records regarding the green qi and golden water and wood.
Emperor Jinwu of the Jin Dynasty, on the day of Dingyou in August of the first year of Xianning, a strong wind broke the sacred tree at the Taishi altar, and a green vapor emerged from the tree; this was an auspicious sign. The diviners said, "An emperor will emerge from the Dongguan region." The next year, Emperor Yuan was born. At that time, Emperor Yuan's grandfather, King Wu, was granted the title of King of Dongguan, later moved to Langya. Sun Sheng interpreted this as a sign of revival. Amid the turmoil of the Jin Dynasty, none of Emperor Wu's descendants survived, and the tree at the Taishi altar being broken by the wind was also a kind of heavenly condemnation.
During the reign of Emperor Huidi of Jin, in the first month of the Yuankang era, there were insects buzzing on the South Mountain in Luoyang, calling out "Han Shishi." Those who understood divination said, "The Han clan is about to perish. The term 'shishi' signifies total annihilation." Later, Han Mi was killed, and the Han clan was exterminated. This was also an auspicious sign, indicating the downfall of evil people.
In the seventh year of Emperor Wen of Wei, in the first month of Huangchu, he went on an inspection tour to Xuchang. The south gate of Xuchang city collapsed for no reason, which left the emperor quite unsettled, so he did not enter Xuchang city and returned to Luoyang. This was a symbol of the disturbance of the golden wood. In May, Emperor Wen of Wei died. The Yi Zhuan by Jing Fang says, "When the upper and lower oppose each other, strange phenomena such as the collapse of city gates will occur." This also foreshadowed the death of Emperor Wen of Wei.
In June of the year 316 AD, the grain storehouse in Wu County inexplicably collapsed. That year, there was a famine, and several thousand people died. This was indeed a dire omen! In the year 317 AD, Zhou Yan joined Wang Dun and had just built a house with five rooms and six frames, which suddenly collapsed, with the other beams still hanging on the pillars. This was certainly an ill omen! In the following year in May, Qian Feng rebelled, and his entire family was exterminated, and Hushu was left in ruins as well.
In the first month of 402 AD, on the day of Bingzi, Sima Yuanxian set out to lead troops against Huan Xuan. While camping at the south gate of Yangzhou, they couldn't set up the tent on the east side no matter how hard they tried; it took a long time to set it up at all. This was clearly a bad omen! Eventually, Sima Yuanxian was captured by Huan Xuan. In May of 405 AD, the Le Xiantang collapsed. It was as if the heavens were saying: Emperor An, you’re always in a daze and have no time to enjoy the Le Xiantang—so it collapsed—serves you right! On Yiyou day in May of 413 AD, the Guozi Shengtang also collapsed. In 440 AD, Liu Bin became the prefect of Wu County, and the chiwei (ridge beast) on the west side of the county office suddenly fell off. Before it could be fixed, the chiwei on the east side fell off too. Shortly after, Liu Bin was killed.
