So, the ancients said: "If your thoughts aren't wise enough, then you're not a sage, and the consequences can be serious! Minor problems might mean a bit of bad luck, but major ones could be fatal. You might get hexed, get hurt by plants or animals, fall ill, or face some weird omen – good or bad. And sometimes, you might run into disasters caused by the five elements: metal, wood, water, fire, and earth."
This means that if your mind isn't working well and you don't think things through, you're in big trouble! You'll face misfortunes one after another, and the worst could even lead to an early death. Plus, these misfortunes come in all sorts of forms, whether it's run-ins with evil spirits, harm from plants or animals, mysterious ailments, or strange omens that leave you on edge. Basically, if anything goes wrong, you're in trouble.
"If your thoughts and actions aren't thorough, then you can't be called a sage." This means that if you don't consider things carefully, you won't qualify as a sage. Here, "thoughts and actions" refer to your mindset and considerations. Confucius said, "If a leader isn't forgiving, how can I stand for it?" This means that if a leader isn't generous in accepting their subordinates, they won't be able to become a sage.
A person's appearance, speech, vision, and hearing all stem from the mind. If these four aspects all have problems, then the person will be ignorant and foolish, leading to corresponding calamities. Just like rain, drought, cold, and heat are all caused by issues with the wind. When the seasons and climate are in disorder, they will be punished by erratic winds. These winds will harm all things, ultimately leading to danger and untimely death. Harming humans is called "calamity," harming birds and beasts is referred to as "short," and harming plants is termed "broken." The death of an elder brother is considered "short" for the younger brother, and the death of a father is "broken" for the son.
The fat in a person's stomach wraps around the heart. If the mind is ignorant, it will become dark and unclear, leading to the phenomenon known as "the demon of greasy night." This term signifies that oily substances wreak havoc at night, much like oil stains dirtying clothes, and symbolizes promiscuity. Another perspective suggests that "night demon" refers to clouds and wind appearing together, creating a dark and unclear atmosphere, thus sharing the same symbolic meaning as erratic winds. Warm weather combined with wind will breed pests, resulting in disasters caused by harmful insects.
Liu Xiang believed that in the Book of Changes, the "Xun" hexagram represents wind and wood. This hexagram in March and April absorbs yang energy and promotes growth, governing the flowering and fruiting of trees. If the wind prevails, trees may bloom again in autumn and winter, leading to bizarre blossoming. Alternatively, when the earth energy prevails, trees will also bloom again in autumn and winter. Additionally, "Hua" refers to color, and earth is associated with internal matters, indicating a disaster for women.
In the Book of Changes, the "Kun" hexagram represents earth and cows. Cows are large, but their minds are not far-reaching, which can lead to disasters. This means that a large number of cows dying or strange phenomena occurring is also due to this reason. For people, there will be many internal diseases, leading to abdominal ailments. The color of the earth is yellow, so there will be yellow omens, both auspicious and inauspicious.
In short, a person with a damaged mind will develop an illness rooted in mental distress. When the earthy qi is affected, the five elements will harm it, hence the saying "sometimes the five elements will harm the earth." The fact that it's not a single element causing the harm highlights its severity. The most serious result is a violent and untimely end, but if one follows nature, their blessing will be a natural death. Liu Xin said in "The Transmission of Thoughts" that sometimes there will be disasters caused by insect plagues. As for other signs and adverse atmospheric conditions, Liu Xiang believed that there were no corresponding records in the "Spring and Autumn Annals."
In January of 546 BC, a strange phenomenon occurred: six quail birds suddenly flew backwards while flying over the capital of Song. This event was briefly noted as "wind" in the "Zuo Zhuan." Liu Xin explained that the wind, originating elsewhere, intensified upon reaching Song. The quail birds flew high and encountered this strong wind, causing them to fly backwards. The scriptures only recorded the phenomenon of "quail birds flying backwards," while the "Zuo Zhuan" explained the reason behind it—it was the wind, a punishment brought by the constant wind. This actually hinted at the recklessness and hubris of Duke Xiang of Song, who acted impulsively, did not listen to his minister Sima Ziyu's advice, and insisted on competing with the powerful Chu state for the position of alliance leader. As a result, he was captured by Chu six years later, confirming the ill omen of "six quails flying backwards." Jing Fang also provided a more detailed interpretation in his "Yi Zhuan," linking this phenomenon to widespread social unrest and believing that it was a divine warning.
In the Book of Changes by Jing Fang, it is stated: "A hidden dragon should not be used; disloyal subjects create chaos, and when virtue is opposed, hidden disorder arises. When governance contradicts virtue, hidden chaos ensues. Small rain brings harm when one walks without understanding; a great storm arises, roofs collapse, and trees break. Guarding righteousness without progress is called senility; this results in clouds and winds rising together, breaking the stalks of crops. The minister's duty is to prioritize governance; failing to do so is termed disobedience, which brings flames to the house. Imposing taxes without justification leads to calamity; this disrupts the natural order and invites pests. When the marquis neglects his duties, it results in disarray; the winds may be swift, yet the trees remain still, and the crops do not ripen. Ignoring the benefits of the right path results in a lack of blessings; when the wind does not shake the trees, drought ensues, damaging the harvest. When the public constantly seeks profit, it leads to chaos; mild winds bring forth insects and locusts, harming the crops. Abandoning righteousness for debauchery creates confusion; the warm winds give rise to moths that damage beneficial crops. When the marquis fails to attend court, it is termed rebellion; the winds become unpredictable. The land turns red, bringing death." These words convey that various negative political phenomena, such as tyranny, incompetence, and corruption, can trigger different abnormal weather conditions, leading to disasters like storms, droughts, and insect infestations.
In June of 180 BC, Liu Zhang, the King of Huainan, encountered a fierce wind in Shou Chun (present-day Shouxian, Anhui), causing roofs to collapse and resulting in many deaths. Liu Xiang believed this was due to the Southern Yue rebels attacking the Huainan border that year, which Liu Zhang successfully repelled. However, he later committed many wrongdoings, including the murder of Bi Yanghou, the Prime Minister of the Han Dynasty. Although he was eventually pardoned by the emperor, he consorted with unscrupulous advisors and conspired to rebel, even declaring himself the "Eastern Emperor." Despite repeated opportunities for repentance, he ultimately faced exile to Shu, where he died on the journey.
In 178 BC, the state of Wu was hit by a storm, causing destruction to the city walls, government offices, and residential houses. At that time, King Liu Bi of Wu was plotting a rebellion, and these natural disasters foreshadowed his failure. However, he remained stubborn and was ultimately executed. This shows that natural disasters and human calamities often go hand in hand, and when rulers are incompetent, it will eventually lead to divine punishment, resulting in instability in the country.
In October of 5 BC, a fierce southeast wind battered Pengcheng, the Chu capital, damaging the city gates and causing casualties. During this month, King Wu of Chu had just ascended the throne, but later was lost in a life of wine and women, neglected state affairs, and plotted with King Liu Bi of Wu, leading to the execution of ministers who dared to advise him. Wu was located southeast of Chu, and Heaven was clearly sending a message to King Wu: do not collude with Wu to do evil, otherwise the country will be doomed! However, King Wu remained oblivious and eventually perished along with Wu.
Next, in 77 BC, during Emperor Zhao's reign, Jicheng, the capital of Yan, was hit by a severe storm. Sixteen large trees outside the seven concentric walls surrounding the palace were uprooted, and many city towers collapsed. Similarly, King Dan of Yan ignored advice, and his rebellion plot was exposed, resulting in his death.
In the fifteenth year of Duke Li of Lu, on the last day of the ninth month of the lunar calendar, it is recorded, "on the last day of the ninth month, thunder struck Yi Bo's temple." Liu Xiang explained that "晦" means dark; "震" means thunder. Yi Bo was a hereditary noble of Lu State; it was thundering in broad daylight, yet Yi Bo's temple was pitch black. This was clearly a warning from heaven: do not let the hereditary nobles usurp power and bring disorder to the state! The following year, Jiyou, who held a hereditary position, died, and the power was controlled by the Ji clan. In the sixteenth year of Duke Cheng of Lu, on the last day of the sixth month, "on the last day of the sixth month, it was dark as night even in broad daylight, mirroring the ministers' dominance over the ruler." Duke Cheng still did not heed the warning, and that winter, the Ji clan killed Duke Yan. The Ji clan's power, nascent under Duke Li, blossomed under Duke Cheng, which was a fulfillment of the previous warning. Dong Zhongshu believed that Yi Bo was an ancestor of the Ji clan, and ministers should not have temples. Thunder, darkness, and lightning striking Yi Bo's temple was clearly a sign from heaven to eliminate those who exceeded their rightful authority! Liu Xiang also believed that these were so-called "malevolent spirits" causing trouble. Liu Xin believed that the "Spring and Autumn Annals" stated that if it was said to be the last day of the month, then it was indeed the last day of the month. This was beyond human control; thus, heaven sent down punishment. The Zhan clan had concealed transgressions, so heaven punished their ancestor Yi Bo's temple to warn them. In the sixteenth year of Duke Cheng of Lu, "on the last day of the sixth month, the Marquis of Jin, the Viscount of Chu, and the Duke of Zheng fought at Yanling." You see, all these events happened at the end of the month. In the fifth year of Duke Yin of Lu, "in autumn, there was a caterpillar plague (螟)." Dong Zhongshu and Liu Xiang believed that this was because Duke Yin went to Tangdi to fish, seeking pleasure, and this was the retribution. Liu Xin believed that this was because Duke Yin went against the advice of Zang Li Bo, seeking pleasure, which led to the occurrence of the pestilence. These celestial omens, recorded in the *Spring and Autumn Annals*, suggest that such actions had dire consequences.
It is said that in the seventh or eighth year BCE, in September, the crops suffered from a plague of rice borers. At that time, Duke Zheng of Zheng wanted to exchange Bing land for Xu land, looking for a better deal. Jing Fang said in the "Yi Zhuan": "Officials who are too comfortable and greedy are a sign of greed. Calamity is like a plague of insects, and these insects will eat the roots of the crops. Moral decay leads to disturbance, and the insects will eat the leaves of the crops. Without correcting faults and lacking virtue, the insects will eat the stems of the crops. Robbing labor during the farming season is not following the proper timing, and the insects will eat the nodes of the crops. Concealing evil deeds breeds disasters, and the insects will eat the heart of the crops." This is greed leading to a plague of insects!
Moving on to the year seventy-six BCE, in autumn, another plague of rice borers occurred. Dong Zhongshu and Liu Xiang analyzed that before this, the ruler of Wei State, Duke Shuo, fled to Qi State, where the ruler of Qi summoned the vassals to welcome Duke Shuo, and the vassals all presented gifts. Qi State returned the treasures of Wei State, and Lu State accepted these treasures, which led to disaster due to grabbing what they could get.
In the sixth year after the reign of Emperor Wen, in autumn, another plague of rice borers broke out. That year, the Xiongnu launched a massive invasion of the Shangjun and Yunzhong commanderies, with beacons reaching the outskirts of Chang'an City. The court had to deploy three armies to guard the borders, while three other armies were stationed in the capital, showing how tense the situation was at that time.
In the third year of Duke Xuan's reign, the mouth of the sacrificial ox was injured, so it was replaced with another ox, which also died. Liu Xiang believed that this was a sign of impending disaster for the ox. At that time, Duke Xuan and his son conspired to murder Duke Chi, wanting to install his son as the heir and even marry during the mourning period, which was a total mess! Calamity always starts with disputes, and although Ji Wenzi escaped unharmed, the heavens still abhorred such behavior. He didn't get any respect while he was alive, and even his temple burned down after he died. Dong Zhongshu's analysis was similar.
Five years into King Xiaowen's reign of Qin, in the Youqu region, someone presented a five-legged cow. Liu Xiang saw it as a bad omen for the Qin state. Before this, King Wenhui had just moved the capital to Xianyang, carried out extensive construction, and built a grand palace facing the Wei River to the south and the Jing River to the north, only cared about pleasure and ignored the natural order. Five legs? That meant "stop!" warning Qin to halt this excessive construction, or else face destruction. Qin did not heed the warning, tore down over 300 government buildings, began building the Afang Palace, and perished before its completion. Think about it: a cow uses its legs to work, so a five-legged cow? That's gotta mean Qin was overworking its people, right? Then, Qin went and used a ton of people to build roads from the seaside to the northern border, and that ticked off everyone. Jing Fang also mentioned in the "Yi Zhuan" that excessive corvee labor and taking away people's farming time would lead to strange phenomena like a five-legged cow.
Six years into Emperor Jing's reign of the Han Dynasty, during a sacrifice on the northern mountain, King Xiaowang of Liang presented a cow—a cow with legs growing out of its back! Liu Xiang believed this was a sign of impending disaster. Before this, King Xiaowang of Liang was extravagant, building parks covering an area of three hundred square miles, with palaces, pavilions, and roads stretching for over thirty miles. He also wanted to be Han emperor, believing the advice of the treacherous counselor Yang Sheng, even attempting to assassinate the minister Yuan Ang. When his plot was busted, he grabbed an axe to kill himself. But he failed, returning to his fiefdom in disgrace, still harboring hatred and anxiety, continuing excessive construction beyond the limits, leading to the bizarre phenomenon of legs growing on the cow's back. A cow with legs on its back? That's a clear sign of rebellion from below and incompetence from above! King Xiaowang of Liang himself could not understand this, and eventually died of a sudden illness, proving the old saying right about "extreme misfortune."
Next, let's talk about the events recorded in the "Zuo Zhuan." In the spring of the twenty-first year of Duke Zhao, King Jing of Zhou wanted to cast a large bell called "Wu She." A man named Lingzhou Jiu advised him, "Your Majesty, this is gonna kill you! The emperor uses music to chill out. This bell's too loud, Your Majesty. Don't you care? How long do you think you'll last?" Liu Xiang believed that at that time, King Jing liked to listen to soft music, was confused about his kids, and had a chaotic mind. As a result, he died of a heart attack the following year, which can be considered a fatal heart condition.
In the spring of the twentieth year of Duke Zhao, Zhaozi of Lu went to visit Song, where Duke Yuan of Song and an envoy from Yan drank and enjoyed themselves until they started crying. A man named Le Qizuo said to others, "This year, both Duke Yuan of Song and Zhaozi will die! I’ve heard of this happening five times. Happy and sad at the same time – that's a sign of losing your mind. If you lose your soul, you ain't gonna live long." As a result, Zhaozi died in October of that year, and Duke Yuan of Song died in November.
In September of the first year of Emperor Zhao of Han, a yellow rat appeared at the main gate of the palace in Yan, dancing while holding its own tail! People went to see it, and it kept dancing. The King sent his wife to make an offering, but it continued to dance and eventually died at night. That's a bad omen! At that time, the rebellious King Dan was plotting a rebellion, which was about to fail. The death of this yellow rat was a sign that the rebellion was going to fail. Indeed, that month, the rebellion was exposed, and those involved were punished. Like the *Jing Fang Yi Zhuan* says, "If you kill people without a good reason, you'll see weird stuff like this."
On a night in the fourth month of the first year of the Jian Shi era of Emperor Chengdi of Han, a spooky, fiery glow suddenly appeared in the northwest, giving everyone a right fright! The next morning, which was Renyin day, a whopper of a wind came howling in from the northwest, turning the clouds in the sky into a muddy yellow color. Yellow dust blotted out the sun for a solid 24 hours.
That year, the Emperor's uncle, Grand Marshal Wang Feng, really started calling the shots. He made Wang Feng's brother, Wang Chong, the Marquis of Ancheng with a fief of ten thousand households; the other brothers, including Wang Tan, were made Marquis of the Inner Passes, each with a fief of three thousand households. Later, Wang Feng got another five thousand households added to his fiefdom, and they were all appointed as marquises, known as the infamous "Five Marquises." When Emperor Ai took the throne, he also appointed six relatives, the Ding, Fu, Zhou, and Zheng families, as marquises. At that time, Yang Xuan said, "This was a bad omen, probably because giving away so much land and power messed with the natural order!"
Jing Fang also mentioned in his "Commentary on the Book of Changes," "The classics say you should 'watch how they grow,' meaning that ministers should examine virtuous talents, understand their moral character, and recommend them; ignoring good people is just plain stupid, which will result in yellow-tinged disasters, bringing deafness and wiping out entire families. Here, 'yellow' refers to a hellish yellow glow that filled the sky. This is because of suppressing good people and ignoring good advice, which leads to such extraordinary disasters. The classics also say, 'a good horse pushes forward,' meaning that if ministers receive the strategies of virtuous talents, they should promote them; otherwise, underlings will fight over the credit, which is called stealing the spotlight, resulting in wiping out families and ruining lives."
According to *Shiji*, in the second year of King You of Zhou, the Zhou Dynasty's three major rivers all suffered earthquakes. Liu Xiang believed this was a disaster caused by the five elements (metal, wood, water, fire, earth). Bo Yangfu said, "The Zhou Dynasty is doomed! Everything in the universe runs according to its own rules. If these rules are exceeded, it will lead to chaos among the people. When yang qi is suppressed and cannot rise, and yin qi is forced and cannot descend, earthquakes will occur. Now that all three major rivers have experienced earthquakes, it means the balance of yin and yang was disrupted. When yang qi loses its position and enters yin qi, the river channels will definitely be blocked; when the river channels are blocked, the country will definitely perish. Water sustains the earth and its people; if the land cannot nourish all things, the people will lack wealth, and it's all over. In the past, the Yellow River dried up and the Shang Dynasty perished; now the Zhou Dynasty was as decadent as the Xia and Shang before their falls, its river channels are blocked, and when they are blocked, they will dry up; when the river channels dry up, the mountains will likely crumble. A country must rely on its mountains and rivers, and if the mountains collapse and the rivers dry up, it is a sign of destruction. If the country perishes, within ten years at most, this is the law of fate."
In a certain year BC, all three major rivers dried up, and Mount Qi also collapsed. Liu Xiang analyzed that this was because yang qi went out of control and invaded yin qi, just like fire drying up water, so the river water dried up. A dry riverbed means a mountain's likely to crumble, which is a natural occurrence. At that time, King You was a tyrant, ignoring warnings, obsessed with Bao Si, and ultimately killed by the Marquis of Shen and the Quanrong. Some also said that this was a sign from the heavens: a lunar eclipse meant doom for the kingdom, brought about by a woman. King You's downfall was due to internal strife and barbarian invasion. The Book of Changes by Jing Fang says, "A kingdom divided will see its rivers dry up."
In the year 697 BC, on the day of Guiyou (a day of the sexagenary cycle) in the ninth month of King Wen's ninth year of reign, an earthquake occurred. Liu Xiang believed that before this, the three recently deceased rulers—Duke Huan of Qi, Duke Wen of Jin, and Duke Li of Lu—had just passed away. King Xiang of Zhou ruled incompetently and lost the Mandate of Heaven, King Mu of Chu had killed his own father, while the other princes were equally corrupt and self-serving. This led to widespread unrest and power struggles. This was interpreted as a heavenly warning that powerful ministers would cause trouble and harm. Later, assassinations of their rulers occurred in the states of Song, Lu, Jin, Ju, Zheng, Chen, and Qi. Most of these earthquakes were in line with the explanation of Dong Zhongshu. According to the *Jing Fang Yi Zhuan*, "Even if the power of ministers is legitimate, if it becomes too absolute, it will inevitably cause earthquakes. Earthquakes manifested as turbulent waters, swaying trees, and collapsing buildings. If the ruler disregarded the laws and arbitrarily dismissed officials, it would cause earthquakes and shake the court. If court power was usurped, it would cause earthquakes, shake mountains, and cause springs to gush forth. If the heir lacked virtue but monopolized salaries, it would cause earthquakes, turmoil, and the emergence of springs."
In the year 687 BC, on the day of Jiazi (a day of the sexagenary cycle) in the fifth month of King Xiang's sixteenth year of reign, another earthquake occurred. Liu Xiang believed that before this, the princes met at Jize and made alliances, while the ministers made separate alliances. In March of the same year, the princes met at Jiangliang, while the ministers made secret alliances. By May, an earthquake occurred. After this, the Cui clan seized control of Qi, Luan Ying rebelled in Jin, Liangxiao overturned Zheng, the lord of Wu was killed, Yan expelled its lord, and Chu destroyed the states of Chen and Cai. In Liu Xiang's view, these earthquakes were divine retribution for the widespread moral decay and political instability of the time.
In 682 BC, on the day of May JiMao in the nineteenth year of Zhou Zhaogong, an earthquake struck. Liu Xiang believed that at that time, the Ji family was about to attack the ruler of Lu. After that, three ministers from the state of Song, as well as officials from the Cao and Hui states, led rebellions, and the rulers of Cai and Ju were driven out. Wu defeated the lords of the Central Plains and killed two princes. In 780 BC, on the day of August YiWei in the twenty-third year, the earth trembled again! Liu Xiang thought that this was no coincidence, as it coincided with the death of King Jing of Zhou, causing chaos in the succession of the throne. The Liu and Shan clans backed rival princes, Wang Zi Meng and Wang Zi Chao, triggering a bitter power struggle. Afterwards, the Ji family drove out Lu Zhaogong, the people of Heigong rebelled against the state of Zhu, Wu killed its ruler and officials, and five officials from Song and two from Jin led rebellions, resulting in utter chaos. In 541 BC, in the third year of Duke Ai in the month of April JiaWu, another quake shook the land! Liu Xiang analyzed that this time it was because the various vassal states believed the slander of treacherous officials and refused to employ Confucius, leading to the assassination of the ruler of Cai and the usurpation of the throne by Chen Qi of Qi, reflecting the moral decay of the time. In 141 BC, in the second year of Emperor Hui of Han in January, an earthquake occurred in Longxi, causing the collapse of over four hundred households! By 89 BC, in the second year of Emperor Wu of Han in August GuiHai, another earthquake struck, resulting in casualties! Moving on to 71 BC, in the fourth year of Emperor Xuan of Han in April RenYin, forty-nine counties east of Henan experienced earthquakes, with ancestral temples and city walls in Beihai and Langye being damaged, which resulted in the deaths of over six thousand people, causing significant losses! In 48 BC, in the third year of Emperor Yuan of Han during the winter, the earth trembled once more. In 1 BC, in the second year of Emperor Suihe of Han in September BingChen, another quake shook the land, causing the collapse of city walls in over thirty counties from the capital to the north, resulting in the deaths of four hundred and fifteen people. These earthquakes struck one after another – a string of disasters.
In the autumn of 645 BC, on the Xinyou day of the eighth month, Shalu Mountain collapsed. "Guliang Zhuan" states: “‘Lu’ refers to the wooded foothills of a mountain; ‘Shalu’ therefore means ‘sandy foothills.’” Liu Xiang believed that this symbolized the betrayal of subordinates, fragmentation, and a refusal to obey superiors. Before this, Duke Huan of Qi implemented the system of Bo, convened the vassal states, and served the Zhou emperor. After the death of Guan Zhong, Duke Huan of Qi's virtue deteriorated, as if heaven was warning that the Bo system was going to be abolished and the vassal states would break away. Power fell into the hands of the great officials, his courtiers grew increasingly powerful, and the subordinates no longer obeyed their superiors. Duke Huan of Qi did not realize it, and the emperor also lost his authority. After Duke Huan of Qi died, the other states flocked to Chu. Wang Zha's son killed two great officials, the state of Jin defeated the army of the Zhou emperor, and no one could bring them to account; from then on, the world began to decline. "Gongyang Zhuan" believes that Shalu is a place on the Yellow River. Dong Zhongshu's explanation is similar. Another interpretation is that the Yellow River symbolizes a great river, and Qi symbolizes a great country; the virtue of Duke Huan of Qi declined, and the hegemony would pass to Duke Wen of Jin, so the Yellow River also symbolizes relocation. "Zuo Zhuan" posits that Shalu is within the territory of the state of Jin; Sha is the name of the mountain; an earthquake caused the mountain's foot to collapse, but the text did not mention the earthquake, only the mountain collapse, because the mountain collapse was the more important event. Boyang Fu once said: "A nation's strength depends on its mountains and rivers. If the mountains collapse and the rivers dry up, it is a sign of the country's destruction; within ten years, it would come to pass." Sure enough, in 631 BC, Duke Huai of Jin was killed in Gaoliang. Jing Fang's "Yi Zhuan" states: "When the wicked destroy homes, natural disasters mirror the collapse of a mountain; this is the forces of darkness triumphing over light, the weak overcoming the strong."
In the fifth year of Duke Cheng's reign, during the summer, Liangshan mountain collapsed. According to "Gu Liang Zhuan," the Yellow River ran dry for three days, and the Jin ruler and his court wept. After their weeping, the river began to flow again. Liu Xiang explained that the mountain represents the ruler; the water symbolizes the people. Heaven's warning: the ruler's collapse would bring chaos and leave the people homeless. The river's flow resuming only after their weeping signified the state's impending doom. Liangshan was within the territory of the Jin State, and this disaster began there, eventually affecting the entire world. Later, the Jin State brutally killed three ministers, and Li Gong was also killed. After the meeting in Ju Liang, the various lords consolidated their power. The Sun and Ning clans attacked Wei; a three-way alliance targeted Duke Zhao of Lu; while the Shan and Yin clans destabilized the royal court. Dong Zhongshu offered a similar interpretation. Liu Xin believed that Liangshan symbolized the Jin State, and the collapse symbolized the regime's downfall. The ancient three dynasties had regulations for sacrifices; sacrifices were not to be performed beyond the state's sacred mountains and rivers. A ruler's virtue determined the state's fortune. The ruler's fate was intertwined with the land; thus, collapsing mountains and drying rivers foretold the state's demise. Heaven's justice prevails. This was a year of the Quail Fire constellation; seventeen years later, under the same celestial sign, Luanshu and Zhongxing Yan assassinated Duke Li and installed Duke Dao.
In the second year of Emperor Gao of Han's reign, in the first month, a mountain collapsed in Wudu, killing seven hundred and sixty people. The earthquakes continued until August. In the first year of Emperor Wen's reign, in the fourth month, twenty-nine mountains in the territories of Qi and Chu simultaneously experienced landslides and flash floods, causing breaches everywhere. Liu Xiang believed that this was because places near water are prone to collapse. It was seen as a divine warning, indicating that the rulers of Qi and Chu were doing a lousy job, breaking the rules, and inviting disaster. Sixteen years later, the stepbrother of Emperor Wen, the grandson of King Dao of Qi, King Wen of Qi, passed away without a son. Emperor Wen then divided the land of Qi among the six sons of King Dao of Qi, making them all kings. Jia Yi and Chao Cuo strongly advised against this, believing it went against the ancestral system and would probably cause trouble. In the third year of Emperor Jing's reign, seven states, including Qi and Chu, rebelled and raised armies, with over a million soldiers, all of whom the Han crushed. Think of the Spring and Autumn period's widespread disasters. Then consider the Han dynasty's catastrophes: multiple mountain collapses in seven states. Clearly, defying Heaven has consequences! In February of 27 BC, a mountain slid directly into the river in Baijiang, Jianwei County, Sichuan, blocking the river and causing it to overflow, breaking down the city walls and resulting in the deaths of thirteen commoners. The earthquake lasted for twenty-one days, with a total of two hundred and twenty-four tremors, which really shook things up.
In January of 11 BC (the Bingyin day, a day in the sexagenary cycle), a mountain collapse occurred in Minshan, Sichuan Province, blocking the river and causing a backflow. It took three days for the river to return to normal. Liu Xiang sighed, "Remember back in the Zhou Dynasty? When Qishan collapsed, three major rivers dried up, and as a result, King You of Zhou was in big trouble. Qishan was the birthplace of the Zhou Dynasty. The Han's ancestral lands were in Shu and Hanzhong, and now that the birthplace is collapsing, rivers are drying up, comets are appearing in the sky, and it is affecting the constellations, from Canopus to Antares. This spells disaster! Sure enough, a few generations later, Wang Mang seized the Han throne.
Ancient books record: "If the emperor fails to achieve the ultimate, then he has not truly established his rule, and the punishment will be prolonged days of continuous rain, weakening national strength. Sometimes there will be demon-slaying, sometimes dragons and snakes wreaking havoc, sometimes horses will injure people, sometimes subordinates will rebel, sometimes the sun and moon will move abnormally, and the stars will move backwards." These are all bad omens!
"If a monarch cannot achieve balance, then his rule cannot be established." A ruler needs to be balanced in their words, actions, thoughts, and beliefs to rule well. Get any of those out of whack, and everything falls apart – that's what happens when you're a clueless tyrant. If there are problems in these five aspects and balance cannot be maintained, then nothing can be accomplished, and that's how it all went south.
A ruler should follow the way of Heaven and govern the world. Just as clouds rise from between the mountains and eventually fill the sky, rulers should also follow the laws of nature. If the celestial phenomena are chaotic, it will lead to prolonged rain. Additionally, if a ruler cannot be just and impartial, the people below will become powerful, thus obscuring the ruler's wisdom. The Book of Changes says: "A dragon flying too high brings regret, losing his power and his people. Even wise men below are powerless to help." This means that if a ruler loses his integrity, he will be like a flying dragon in the sky, ultimately bringing disaster, losing his position and his people. So, even though he's the king, he's got no one to back him up, leaving him vulnerable.
In midsummer, the yang energy is strong, and all things are flourishing and developing rapidly. According to the rites, a big archery contest should be held in spring to follow the yang energy. If the ruler is weak, the people below will become active, leading to the phenomenon of hunting down evil spirits. The Book of Changes says: "The clouds follow the dragon," and also says, "The dragon and snake hibernate to preserve themselves." When the yin energy is strong, you get weird stuff happening, like dragons and snakes running amok. In the Book of Changes, the "Qian" hexagram symbolizes the ruler, as well as a spirited horse. If the ruler's a bad egg, expect some horse-related disasters. Some say lots of horses dying or turning into monsters is also due to this reason. A weak and foolish ruler loses his people and Heaven's favor. If there is no wise ruler to eliminate treacherous ministers, there'll be a rebellion and maybe even assassination, leading to subjects attacking the king.
Basically, if a monarch behaves immorally, it will lead to abnormal celestial phenomena. People don’t say that the five elements have moved the heavens; instead, they say, “the sun and moon went haywire, the stars were all out of whack.” This is because regular folks wouldn’t dare say it was a divine punishment, just like in the "Spring and Autumn Annals," where it says, “the king's army suffered defeat in the Maorong campaign.” It does not say that the army was defeated, but expresses it in a more roundabout way, which is a respectful way of speaking. Liu Xin said in the "Imperial Records" that there is “trouble brewing from below,” meaning that when subjects attack the monarch, it is a punishment from heaven and cannot be described as an illness. The Imperial Records usually describe rainy weather as normal, which Liu Xiang believed was not explained in the "Spring and Autumn Annals." Some people say that weeks of nonstop rain is exactly this situation. Liu Xin believed that this falls under the category of prolonged rainy weather.
Emperor Zhao of Han kicked the bucket in the first month of the first year of Yuanping, leaving no son to inherit the throne, so he appointed Prince Changyi, Liu He, as emperor. The minute Liu He became emperor, the sky was perpetually gloomy, not a ray of sun all day or night. Liu He wanted to go out of the palace to play, but the Grand Minister Xiahou Sheng stopped the carriage and advised him, “The sky has been overcast for so long without rain. His ministers were up to no good. Your Majesty, where do you still want to go?” Upon hearing this, Liu He became angry and had Xiahou Sheng arrested. The officials reported this matter to the Grand General Huo Guang. At that time, Huo Guang was discussing with the General of Chariots and Cavalry, Zhang Anshi, about deposing Liu He. Huo Guang was afraid that Zhang Anshi would spill the beans, so he tested him, but Zhang Anshi did not reveal anything. Then Huo Guang questioned Xiahou Sheng. Xiahou Sheng took out the "Hong Fan Five Elements Annals" and said, “The book says, ‘if the emperor's moral conduct is bad, heaven will bring prolonged rainy weather, and at such times, subordinates often rebel.’ I dare not speak carelessly, so I said the subordinates have treacherous intentions.” After Huo Guang and Zhang Anshi read the book, their jaws dropped, and they began to pay more attention to those who understood the classics. A few days later, they jointly deposed Liu He, which proved the omen right.
In his "Yi Zhuan," Jing Fang wrote: "There are lí, Méng, and Wù. Wù, the merging of the upper and lower atmospheres. Méng, like dust clouds. Lí, the atmospheric radiance near the sun. Its divination states: the concubine is exclusive; lí is heavy again, red and exclusive, leading to drought. The wife is not in harmony; black lí on all fours, also known as lí appearing in the middle of the day. The wife is of high status and the husband is powerful; this signifies taking the sun. Lí is in all directions, sunlight not shining, loosening and warming. Internally, this refers to a bird; lí is like a bird, next to the sun. To honor and reduce the concubine indicates a weak heir; lí is straight and blocked, the sixth hour is removed, and the night stars are seen and red. The woman does not change the beginning; this signifies dominating her husband; lí is white on the side of the sun, and black lí is the result; the qi is straight. The wife is not harmonious; this indicates taking the sun, as lí peeks through the middle and is exclusive. When the husband and wife are not strict, this implies disrespect; lí meets the sun. When a woman takes over the country, this refers to a short period; lí is white through the middle of the sun, with red lí on all fours. When the proposal is rejected, this signifies not following; lí is straight on the left, and lí crosses on the left. Uninformed acquisition is termed a dangerous succession; lí holds the sun but does not reach it. When the ruler is decadent, this signifies loss; lí's qi crosses the sun on the left. Ignorant appropriation refers to not understanding; lí is white, taking away the brightness and greatly warming, warm and rainy. Inability to distinguish between high and low signifies disrespect; lí appears three times, three hours are removed, and when removed, the sun rises and it rains. The minister's private income and family indicate deceitful behavior; it differs from Méng, which begins with a great warmth, already rising, the sun is not seen. Acting virtuously without seeking recognition implies that Méng rises and sets five times in one day. Failure to plan, the minister has a different path; this means not seeing; Méng rises and the fog descends, the wind changes three times, and all is resolved. The heir to the throne is suspicious; this refers to wavering intentions regarding succession, as Méng shows, and the sun is not clear. Virtue is not in order; this indicates a lack of wisdom; Méng, the sun is not clear, warm, and the people are sick. Virtue is not tested, empty words of income; this implies the ruler's decadence leads to the minister's downfall; Méng rises and is white. The ruler indulges in luxury; this indicates indulgence; Méng, the sun is green, black clouds surround the sun, passing from all sides. The official does not perform his duties; this refers to relying on their position for personal gain; Méng for three days, then strong winds for five days, and Méng is not resolved. Exploiting evil for personal gain signifies closing up; Méng rises greatly, white clouds like mountains block the sun. The official is afraid to speak the truth; this indicates closing down; Méng rises greatly, and the sun is not seen, as if it may or may not rain; it is resolved after twelve days, with large clouds blocking the sun. Income comes from below; this accuses the ruler; Méng is light, and there is light rain, then heavy rain. Those below fight for good; this indicates stealing light; Méng is yellow and turbid. Those below present their achievements, seeking approval from above; this signifies ignorance; Méng is light and red, the wind whistles, then clears and fogs again. Those below are in power; this indicates usurping power; Méng rises, and the sun does not become clear. The great minister despises the lesser minister; this signifies covering up; Méng is light, and the sun is not clear, as if it may or may not resolve; strong winds blow, red clouds rise, and block the sun. The masses do not hate; this indicates closing up; Méng, the superior hexagram is in charge, rises after three days, and the sun is not seen. Loose talk leads to loss of joy; this refers to using the lower house; Méng is light, the sun has no light, there are rain clouds, but no rain. Abandoning loyalty for deceit signifies loss; Méng, the sky is clear but then a storm, Méng is light and the sun is not clear. There are idle people; this indicates not understanding; Méng is turbid, taking away the sunlight. The official does not perform his duties; this signifies not carrying out; Méng is white; after three hours, it stops, then the sun is green, green and cold; cold must bring rain. A loyal minister advances good, but the lord does not test; this indicates blocking; Méng, first light rain, then the rain rises, light and the sun is not clear. Confusion among the masses in positions of power signifies the downfall of the nation; Méng is light, and the sun is not clear, sometimes warm and sometimes cold, the wind blows up dust. Knowing the cunning and thickheadedness indicates being petty; Méng is very turbid and warm. The lord and minister are close; this signifies disobedience; there is rain and fog, the wind uproots trees, the five grains are in chaos, and then there is thick fog. Correcting evil and concealing good brings about misfortune; it differs from fog." These are various interpretations of ominous cloud formations.
So the story goes, during the autumn of the eighteenth year of Yan's reign, a creepy creature called a "yu" suddenly appeared. Liu Xiang believed that the yu came mostly from the southern Yue region. The southern Yue region is located in the south, where there are more women, and men and women often wash clothes together by the river. Some women were, shall we say, a little loose, making the place a bit of a den of iniquity, so the sages called this strange creature "yu." "Yu" sounds a bit like "huo." It lives by the water, could shoot people, and those it hit might get a nasty wound or even die. People in the south call it "short-range demon," saying it is a little demon archer that shoots people at close range, a sign of impending death. At that time, Yan wanted to take up with a wild woman from Qi as a concubine, so the yu appeared. That was heaven's way of saying: do not marry that woman from Qi, otherwise it will bring disaster of licentiousness, usurpation, and regicide! Unfortunately, Yan did not understand this warning and still married that woman. As a result, that woman got it on with Yan's two uncles. They both kicked the bucket. His sons were also done in. And his wife? Executed. Liu Xin believed that the yu just popped up in the heat of summer, not specifically from the southern Yue. Jing Fang also mentioned in the I Ching: "When loyal ministers offer advice, but the king does not accept it, disasters like the yu will occur in the country."
Next, let's talk about events during the reign of Duke Ai of Lu. At that time, a hawk was found dead on the court of Chen, with a black-painted arrow stuck in its body and a stone arrowhead at the tip, measuring a little over a foot long. Someone from Chen asked Confucius about it on behalf of Duke Min, and Confucius said, "This hawk has traveled a long way! Back then, King Wu destroyed the Shang Dynasty and established trade routes with the southern tribes, allowing them to pay tribute with their local specialties. The Sushen tribe paid tribute with this kind of black-painted arrow, with a stone arrowhead, measuring a little over a foot long. The ancient kings sent different noble families to faraway places to keep them in line, so this arrow from Chen is the tribute from the Sushen tribe." Later, the people of Chen checked the archives and indeed found records. Liu Xiang believed that the hawk was a bird of ill omen in black, symbolizing greed and cruelty; the arrow piercing the hawk symbolized evil spirits at work; the hawk dying in the court symbolized the impending downfall of the country. This meant Chen was heading for trouble—internal strife, disobeying the rule of the Zhou Dynasty, being greedy and cruel, and ultimately inviting invasion from distant barbarians that would lead to its destruction. At that time, Qi and Jin were powerful states in the Central Plains, while Wu and Chu were strong states in the south. Chen had poor relations with Jin and an unstable alliance with Chu, constantly under attack from Qi and Jin. Then, the Baigong rebellion broke out in Chu, and Chen, seizing the chance to attack, was wiped out by Chu.
Towards the end of the Xia Dynasty, things were looking pretty grim. Suddenly, two dragons landed in the Xia Dynasty's palace, saying they were the ghosts of two Ba kings. The Xia king tried to divine whether killing them would be lucky, but the omens were always bad. Then, the divination said he'd be better off keeping their spit. So the king, all proper and official-like, told the dragons what was happening, then shooed them off, keeping only their spit. The Xia Dynasty went belly up later on. That box of dragon spit got passed down to the Shang and then the Zhou dynasties—three generations of kings never touched it. King Li of Zhou finally opened it, and whoops! Dragon spit everywhere—a total mess. King Li, get this, had a bunch of women strip down and scream their heads off to scare it away, and that spit turned into a giant black turtle that ran off into the royal women's quarters. One of the ladies-in-waiting accidentally bumped into it and got knocked up. Scared stiff, she ditched the kid.
Later, King Xuan of Zhou ascended the throne, and a little girl sang a nursery rhyme saying, "A bow of mulberry wood, arrows of reed grass, in the end, the Zhou dynasty will perish." Then, a couple sold these bows and arrows, and King Xuan ordered their arrest and execution. Around the same time, people discovered the abandoned child from years ago, heard his crying at night, and King Xuan felt pity and adopted him. This child later escaped to the State of Bao. Later, someone in the State of Bao committed a crime and offered this child as atonement; this was Bao Si. King You of Zhou fell for Bao Si after meeting her, and she bore a son named Bo Fu. King You deposed Queen Shen and Crown Prince Yi Jiu, and appointed Bao Si as queen and Bo Fu as crown prince. Deposed Queen Shen's father, Duke Shen, allied with the State of Zeng and the Western Rong to attack and kill King You of Zhou. The Book of Songs says, "The glorious Zhou dynasty, brought down by Bao Si." Liu Xiang believed that in the late Xia Dynasty, King You and King Li of Zhou were both foolish and tyrannical, going against the will of heaven, hence the appearance of strange phenomena like dragons and tortoises, signs of the shenanigans of dragons and snakes. Dragon saliva, which is blood, some say it was foam. A bow of mulberry wood, arrows of reed grass; this arrow is made of reed grass, also suggesting foul play. The nursery rhyme of the little girl predicted that disasters would be caused by women and the country would perish due to war. According to the Zuo Zhuan, in the nineteenth year of Duke Zhao of Zheng, there was an event of dragons fighting each other outside the city gates of Zheng. Liu Xiang believed this was also a sign of dragon and snake shenanigans. Zheng, a small state sandwiched between Jin and Chu, also faced the might of Wu; Zheng was unable to maintain its own security, unable to cultivate virtue, and was on the brink of war with the three states. At that time, Zi Chan was in power; he treated the people well internally, handled external relations skillfully, and played nice with the three states, ultimately allowing Zheng to avoid disaster, showing the effect of resolving crisis with virtue. As the Jing Fang Yi Zhuan puts it, "When people are restless, you get weird stuff like dragon fights."
In the second year of Emperor Han Huidi, on the morning of Gengyou (February 17, 179 BC), two dragons appeared in a well in the eastern part of Lanling's imperial court, disappearing only on the night of Yihai (February 29, 179 BC). Liu Xiang believed that dragons were a noble symbol trapped in the well of commoners, symbolizing that the princes were about to suffer imprisonment or even death. Later, Empress Dowager Lv indeed imprisoned and killed three Zhao kings, and the whole Lv clan got wiped out. Jing Fang's "Yi Zhuan" states: "When good people suffer, you get weird stuff like dragons showing up in wells." It also says: "If rulers are cruel, a black dragon will emerge from the well."
The "Zuo Zhuan" records that during the reign of Duke Yan of Lu, there was a fight between the snake within the city walls and the snake outside the city walls at the south gate of Zhengguo, resulting in the death of the inner snake. Liu Xiang believed this foreshadowed impending chaos. Prior to this, Duke Li of Zheng kidnapped Jie Zhong, expelled his brother Duke Zhao, and declared himself ruler. Later, Duke Li fled, and Duke Zhao was restored to the throne. After Duke Zhao's death, his son Yi succeeded to the throne. Upon Duke Li's return, he kidnapped the minister Fu Xia and ordered him to harm Crown Prince Yi, similar to the outer snake killing the inner snake. Six years after the death of the inner snake, Duke Li was restored to power. Duke Yan, upon hearing this, asked Shen Xu: "Anything else going on?" Shen Xu replied: "These bad omens? People bring that stuff on themselves. When the bad guys die, the bad luck goes away. It's not some magic thing. It's just that when people do dumb things, bad things happen." Jing Fang's "Yi Zhuan" says: "If there's trouble over who should be next in line, you might see snakes fighting at the city gate."
"The Zuo Zhuan records that in the sixteenth year of Duke Wen's reign, during the summer, a snake emerged from the Quan Palace and entered the capital city, just as many times as the previous rulers had passed away. Liu Xiang believed this to be a bad omen. The Quan Palace, located in the royal hunting park, was once inhabited by Duchess Jiang, Duke Wen's mother. The snake leaving the palace meant it would soon be empty. In the *Shijing*, snakes are considered auspicious for women. The snake entering the capital city meant bad luck for the women of the state. The same number of times as the previous rulers' passing signified that Duke Wen's mother would soon pass away. In the autumn, Duke Wen's mother indeed passed away. Duke Wen took this as a very bad sign, so he tore down the Quan Terrace. Bad things happen for a reason, not because of evil spirits. If you don't mend your ways and live right, you'll avoid disaster. Breaking the rules just makes things worse. Two years after Duke Wen's passing, his son killed Duke Wen's two sons, E He and Shi, and installed Xuan Gong as the ruler. Duke Wen's wife went back to Qi. In the seventh month of the fourth year of the Taishi era of Emperor Wu, a snake appeared from outside the city of Zhao and fought with a snake inside the city beneath the Xiaowen Temple, resulting in the death of the city's snake. Two years later, in the fall, the whole thing with the Wei crown prince went down—all because of this guy Jiang Chong from Zhao."
In the tenth year of Duke Jing of Song, the son of the Duke, Di, raised an impressive horse with a chariot pulled by four horses, which was incredibly stylish. One of Duke Jing's favorites, the powerful courtier Xiang Hui, took a liking to this horse. Duke Jing actually gave the horse to him and even had its tail and mane dyed red. Di was furious, so he had Xiang Hui roughed up and took the horse back. Frightened, Xiang Hui wanted to run away, but Duke Jing closed the door and cried, his eyes swollen from weeping. Di's younger brother, Prince Chen, advised Di, saying, "You should show respect for the king. As long as you do not leave the country, the king will definitely keep you." However, Di hightailed it to Chen, and Duke Jing did not stop him. Prince Chen then went to plead with Duke Jing, but Duke Jing still refused to listen. Growing anxious, Prince Chen said, "This is my brother. I want to leave with the people of our country. Who will you govern the country with?" So, he also fled to Chen with his followers. The next year, the brothers rebelled in Xiaodi, causing major problems for Song—all because of that darn horse!
"The Records of the Grand Historian" recorded that in the twenty-first year of Duke Xiao of Qin, there was a strange incident of a horse giving birth to a human; and in the twentieth year of King Zhao, the royal horse gave birth to a foal but it died. Liu Xiang believed that these were all ominous signs, foretelling disasters. Duke Xiao of Qin began to implement the reforms of Shang Yang, invading the eastern vassals, and by the time of King Zhao, the wars became more intense. This mirrors how Qin relied on its powerful military strength to conquer the world, ultimately leading to its own destruction. The birth of a foal from a royal horse did not follow natural laws, and the foal died, just like how Qin relied on its military might to conquer the world, only to bring about its own downfall. Some say that when animals have offspring of a different species, their descendants will inevitably include those of a different lineage—just like how Qin Shi Huang was actually Lu Buwei's son. The *Jingfang Yi Zhuan* says that when nobles vie for power and you see weird stuff like a stallion giving birth to a foal, it means the emperor's about to fall and the nobles will start fighting each other.
In the twelfth year of Emperor Wen of Han, a horse with a horn appeared in the state of Wu, with the horn extending forward from the ear and curving upwards. The right horn was three inches long, the left horn was two inches long, and the thickness of the horns was about two inches. Liu Xiang believed that horses shouldn't have horns, just like the state of Wu shouldn't rebel. Back then, King Liu Pi of Wu was granted control of four commanderies and over fifty cities, clearly showing his arrogance and ambition—a bad omen. Despite the warnings, King Liu Pi of Wu eventually rebelled and was ultimately executed. According to the *Jing Fang Yi Zhuan*, "When ministers surpass the king and fail to win the hearts of the people, strange occurrences like horses growing horns will happen, indicating a lack of virtuous scholars." It also states, "When the emperor personally goes to war, horses will grow horns."
In February of 7 BC, a horse in the imperial palace stables grew a horn in front of its left ear, with a circumference of about two inches. At that time, Wang Mang served as Grand Marshal, and his ambition to usurp power began to grow from that moment.
In 1 BC, a stallion owned by the state in Dingxiang commandery gave birth to a foal with only three legs, which surprisingly followed its owner to eat and drink. The magistrate reported this to the court. Horses represent the military strength of a nation, and a three-legged horse symbolizes the weakening of national power! Later, at the age of 22, Dong Xian became Grand Marshal, holding a high position, but was not respected by the people. When Emperor Ai suddenly died, Empress Dowager Wang recalled her nephew Wang Mang, the Marquis of Xindu, took away Dong Xian's official seal, and Dong Xian, fearing for his life, committed suicide. Wang Mang took advantage of the situation, replaced Dong Xian, and executed the relatives of Emperor Ai, the Ding and Fu families. He also got rid of Empress Fu of Emperor Ai, forced her to commit suicide, and desecrated the tombs of Emperor Ai's grandmother Empress Fu and mother Empress Ding, burying them as commoners. Talk about bringing down the whole family and crippling the government!
In the 11th year of Duke Wen of Lu's reign, his forces defeated the Di in Xian. Both the "Guliang Commentary" and the "Gongyang Commentary" record that three Chang Di brothers—one fled to Lu, one to Qi, and one to Jin. All three were killed, their bodies lay scattered across nine mu of land; their heads were cut off and placed on the shaft of a carriage, their eyebrows poking out from under the carriage shafts. Why did the histories record this? Because it was so bizarre! Liu Xiang believed that at that time, the Zhou dynasty was weak, making Lu, Qi, and Jin powerful and accountable. Heaven warned that if they did not follow the rites and righteousness, and engaged in Di practices, it would lead to the destruction of the country. Later, all three states experienced the calamity of usurpation and regicide, all symptomatic of the unrest between the upper and lower classes. Liu Xin believed this was a portent of ill fortune. Some attributed it to malevolent spirits. Others said that human nature is inherently noble, and any human-caused upheaval is a symptom of the social unrest between the ruling and lower classes. Jing Fang's "Yi Zhuan" states: "A tyrannical ruler and the decay of justice invite the Chang Di's invasion." It also states: "When houses are splendid and magnificent, yet the people suffer, the Chang Di will appear, and the ruler will be captured."
According to the *Records of the Grand Historian*, in the twenty-sixth year of Qin Shihuang's reign, twelve giants appeared in Lintao, each fifty feet tall with six-foot-long feet, wearing the clothing of barbarians. This was clearly a warning from heaven: do not let the barbarians get too powerful, or disaster will come! That year, Qin Shihuang had just unified the six states, and he saw it as a good omen and was thrilled! He ordered the destruction of weapons across the country and cast twelve golden men to symbolize those giants. He got full of himself, declaring himself a wise ruler, burned the *Book of Songs* and *Book of Documents*, killed scholars, lived in extravagance, and was tyrannical, all while wanting to expand his territory. He built fortifications in the south to the Wuling Mountains and constructed the Great Wall in the north to resist the Xiongnu and Yue tribes. He dug mountains and filled valleys, starting from Lintao in the west to Liaodong in the east, extending the Great Wall for thousands of miles. So, the giants in Lintao were a sign of the Qin's coming downfall. Fourteen years later, the Qin Dynasty indeed perished, starting with the rebellion of Chen Sheng, a lowly soldier.
The *Records of the Grand Historian* also records that in the thirteenth year of King Wei of Wei, a woman turned into a man in the state of Wei. Jing Fang's *Commentary on the Book of Changes* says: "A woman turning into a man means the yin is rising, and some nobody will become king. A man turning into a woman? That's too much yin, and it means disaster's coming." Another explanation is: men turning into women? That's from too much palace punishment. Women turning into men? That means the women are running things.
During the reign of Emperor Ai of Han in the Jianping period, a man in Yuzhang Commandery turned into a woman, got married, and even had a child. Chen Feng of Chang'an said that this is the yang turning to yin, meaning the family line will die out, wiped out by their own doing. Another explanation is: getting married and having kids means the family's on the way out, but they'll last another generation before it's all over.
In the fourth month of the fourth year of the Jianping era of Emperor Han Ai, a woman named Tian Wuse in Shanyang County gave birth to a child. For two months before the birth, the baby cried in her womb, but was stillborn, so she buried the child by the roadside. Three days later, someone passing by heard a baby's cry, and Tian Wuse dug him out and raised the child.
In the second month of the first year of the Yuanshi era of Emperor Han Ping, a woman named Zhao Chun from the pastoral people of Shuofang County died of illness. After being laid out for six days, she actually crawled out of the coffin and said she had seen her deceased father, stating, "I am only twenty-seven years old this year; I shouldn't die." The magistrate Tan reported this to the court. Jing Fang's "Yi Zhuan" says, "A father's curse, if a son carries it on, will lead to misfortune." If a son doesn't break from his father's ways within three years and cannot let go of his thoughts of his father, it reflects a deep reflection on the mistakes of the ancestors; otherwise, it is selfish desires at work, resulting in miraculous resurrections. Another explanation is that there is a shift from negative to positive energy, elevating the lowly to nobility.
In June, in the city of Chang'an, a woman gave birth to a most peculiar child. This child was extraordinary, with two heads facing in opposite directions, four arms all located on the chest, and even a pair of two-inch eyes on its belly! Jing Fang said in the "Book of Changes": "'Kui Gu, a pig carrying mud,' this kind of strange appearance indicates that a person will be born with two heads. They will fight against each other, just like monsters. If, like livestock, a person's head and eyes were positioned below, this is called '*Wáng shàng*' (亡上), literally meaning 'the superior perishes,' indicating that orthodoxy is about to change. The appearance of monsters serves as a condemnation of those who have lost their way, and their shapes symbolize the things they correspond to. Two heads indicate lack of unity below; many feet suggest reliance on evil forces; few feet imply an inability to bear a heavy burden, or simply being unable to bear it. The lower body positioned above the upper body is a sign of disrespect; the upper body positioned below the lower body is a sign of blasphemy; bearing a creature unlike its own is a sign of promiscuity; being born large symbolizes rapid success; being born speaking indicates a love of boasting. These principles govern all such monstrous births; failure to heed them will inevitably lead to calamity.
In the second year of Emperor Jing's reign, in the ninth month, there was an old man in Xia Mi County in Jiaodong who was over seventy years old and sprouted horns, hairy and strange. At that time, the four kings of Jiaodong, Jiaoxi, Jinan, and Qi were secretly planning a rebellion. This rebellion was initiated by King Liu Bi of Wu, who also allied with the states of Chu and Zhao, forming a coalition of seven states. Xia Mi County is located in the center of the four counties of Qi. The hairy horns, pointing heavenward like weapons aimed at the capital, symbolized the rebellion. The old man, representing King Liu Bi of Wu, foreshadowed the downfall of the seven states. It was a heavenly omen: a man sprouting horns, mirroring the rebellious vassals aiming their weapons at the capital. But those kings missed the message entirely. The next year, King Liu Bi of Wu first raised his army, and other vassals followed suit. As a result, the seven states were utterly crushed. As Jing Fang noted in the *Yi Zhuan*: "When the court is dominated by a single powerful minister, monstrous omens appear—like a man growing horns."
In October of 31 BC, the people in the capital city were all terrified, saying that a flood was coming. Down by the Wei River, there was a little girl named Chen Chǐgōng, only nine years old, who ran into the Hengcheng Gate, then into the palace of the Shangfang Yemen in the Weiyang Palace. She slipped past the guards and wasn't noticed until she reached the inner sanctum. Everyone was frightened by the flood, but it was actually due to an ominous atmosphere. The fact that this little girl could run into the palace was because the people there hoped her arrival was an auspicious omen, a sign they could use to secure better positions within the palace. Her name, "Chǐgōng," was reminiscent of auspicious omens from the Zhou Dynasty. The Book of Changes says: "The power of the bow and arrow can be used to intimidate the world." At that time, the Emperor's mother, Empress Dowager Wang, had recently appointed her brother, Wang Feng, as the Grand General, holding great power in court. It was a sign that Wang Feng would rise to power and influence the court, so this omen appeared first. Later, the Wang family, with its brothers and sons, seized power, and ultimately, Wang Mang usurped the throne, setting the stage for the Wang family's rise. Jing Fang said in the Book of Changes Commentary: "Rumors and prophecies misled the people," indicating that people did not believe that disasters were about to come, foreshadowing the downfall of the ruling Sima clan.
In August of 7 BC, on the day of Gengshen, there was a man named Wang Bao in a district of Zheng called Zhengtongli. He was decked out in red, sporting a little hat and a sword at his waist. He unexpectedly entered through the east gate of the North Gate of the palace, went straight to the front hall, entered a room he should not have entered, untied the curtain, took off the jade pendant used for decoration, and then said to the officials in the front hall, "Heaven has asked me to stay here." The guards grabbed him and hauled him off for questioning. Wang Bao was clearly not right in the head; he was an ordinary soldier on the public carriage and didn’t even know how he entered the palace. He died in prison. At that time, Wang Mang was the Commander-in-Chief. After Emperor Ai succeeded to the throne, Wang Mang requested retirement to return home. However, it seemed like he was destined for greater things, so this incident was used as a prediction. His name, attire, and actions were all clear. He directly walked to the bedroom in the front hall, entered the room, took off the jade pendant and put it on, and claimed he was following Heaven's command. However, no one noticed at the time. Later, Wang Mang was sent to a remote place. Fate seemed to favor him, and Emperor Ai summoned him back to the capital. The following year, Emperor Ai died, and Wang Mang became the Commander-in-Chief again, eventually usurping the throne.
In the first month of 6 BC, panic gripped the populace, sending them scattering, holding little sticks and passing around little sticks, claiming they were imperial decrees from the Emperor. On the road, they'd run into a thousand or more people at times, some running with hair flying and barefoot, some kicking down doors at midnight, some climbing over walls, and some even galloping through the countryside to deliver messages instead of using post stations, crossing twenty-six counties to reach the capital.
That summer, the people of the capital and various counties gathered in the streets, set up huge feasts, and danced and sang to worship the Queen Mother of the West. A letter circulated, claiming the Queen Mother of the West promised immortality to anyone carrying it. Doubtful? Check under your door latch – you'll find a white hair! This went on until autumn.
At that time, the emperor's grandmother, Grand Empress Dowager Fu, was arrogant and domineering, interfering in politics. Du Ye wrote to the emperor, saying: "The disasters recorded in the 'Spring and Autumn Annals' are all expressed symbolically. A wooden stick is used for counting. The people belong to the yin, like water. Water flowing east is natural, but flowing west, like going against the current, is abnormal. This symbolizes water exceeding its limits, being passed around indiscriminately and violating the laws of the people's hearts. The Queen Mother of the West is a female title, while gambling is a male activity. Holding such activities in the streets indicates chaos both inside and outside the court. Indulging in pleasure in times of crisis is a sign of declining vitality. White hair is a symbol of aging, representing nobility but weakness, making governance difficult and prone to chaos. A door is where people enter and exit; a pivot is the door hinge, an important part of the door. Controlling access and the inner workings of the court—the meaning is obvious. Now the Ding family and Fu family are serving by the emperor's side, holding important positions; the guilty went free, while the undeserving were promoted. The Huangfu family and the Sanhuan family are targets of ridicule by poets, and their crimes recorded in the 'Spring and Autumn Annals' are no less severe than now. These clear warnings should have alerted the court, yet they were ignored." Later, Emperor Ai died, and Empress Wang, the mother of Emperor Cheng, assumed regency, while Wang Mang became Commander-in-Chief, executing the Ding and Fu families. Others argued the Ding and Fu families' misdeeds were minor, and the real portents concerned Empress Wang and Wang Mang.
