The book says: "One should be ashamed of doing five things. These five things are: first is appearance, second is speech, third is eyesight, fourth is hearing, and fifth is thinking. Appearance should be respectful, speech should be compliant, eyesight should be bright, hearing should be acute, and thinking should be wise. Respectfulness is shown as solemnity, obedience is shown as gentleness, brightness is shown as wisdom, sharpness is shown as strategy, and wisdom is shown as insight. Good signs are: solemnity is like timely rain; gentleness is like timely sunshine; wisdom is like timely harvest; strategy is like a timely chill; insight is like timely clear wind. Bad signs are: arrogance is like persistent drizzle; overstepping is like a prolonged heatwave; slackness is like a poor harvest; impatience is like continuous coldness; incompetence is like relentless wind."
This is further explained by: "If appearance is not respectful, it is called not solemn, its fault is arrogance, the punishment it brings is persistent drizzle, and it will eventually lead to serious disasters. Sometimes there may be plant demons, sometimes there may be insect disasters, sometimes there may be livestock epidemics, sometimes there may be diseases affecting the lower body, sometimes there may be omens of blue, whether auspicious or calamitous. Only the power of metal can subdue the power of wood."
Then he explained: Any strange occurrences related to plants and trees are called unusual phenomena. These phenomena are like stillborn fetuses, indicating that the situation is still mild. Disasters related to insects and pests are called plagues, referring to calamities that are already severe. As for disasters related to livestock, they are called afflictions, indicating that the disaster is already obvious. Disasters affecting the human body are called diseases, referring simply to illness, indicating that the disaster has already deepened. In severe cases, physical anomalies may occur, known as anomalies; if these anomalies come from external sources, they are called portents, meaning good omens. When there is an imbalance of energies, it is called a disaster. A disaster is like a calamity, indicating disharmony. Each matter is followed by the phrase "sometimes," implying that these events don't always occur simultaneously; some may occur while others do not, and some may occur earlier while others later.
During the time of Emperor Wu of Han, Xiahou Shichang was proficient in the "Five Classics," especially skilled in explaining the "Five Elements Transmission" (a treatise on the Five Elements theory). He passed on this knowledge to his clan member Xiahou Sheng, who then passed it on to Xu Shang. They all taught this knowledge to their respective valued students. The legend of Xiahou Shichang is similar to what Liu Xiang said, only Liu Xin's account is different.
If a person's appearance is not proper, it is considered disrespectful. Respect means internal reverence, externally manifested as awe. If an emperor is indolent and arrogant, he will be unable to respect all things, eventually making mistakes due to recklessness, leading to divine retribution in the form of fierce storms. If the emperor is cruel and tyrannical towards the people, Yin energy will prevail, resulting in prolonged rain. Rainwater damages crops, leading to food shortages, which will result in widespread lawlessness; this is the most serious consequence. Alternatively, it's argued that widespread suffering and physical deformities among the populace stem from the same cause.
If the social atmosphere becomes arrogant and frivolous, morals will decline, and people will wear outlandish clothing, leading to the appearance of weird fashions. Because water is fluid, turtle-related calamities will occur. In the Book of Changes, the hexagram "Xun" represents the chicken, which has a crown and wattles, with an appearance that is both majestic and fierce-looking. Neglecting personal appearance will lead to chicken-related calamities. Another saying is that in years with heavy rainfall, chickens are more likely to die or take on strange shapes, which is also the reason for this. If the emperor does not pay attention to his appearance, ministers will harm the ruler, leading to diseases of the lower body. The color of wood is green, so there will be *Qing Shen* (a type of calamity) and *Qing Xiang* (an auspicious omen) related to wood. Anyone with a damaged appearance has a sickness related to wood, which can be invaded by metal, as the energies are interconnected.
In the Book of Changes, the hexagram "Zhen" is in the east, representing spring and wood; "Dui" is in the west, representing autumn and metal; "Li" is in the south, representing summer and fire; and "Kan" is in the north, representing winter and water. Spring and autumn have equal day and night, with moderate temperatures, making it easy for metal and wood energies to transform, resulting in rainy autumns if appearances are damaged, and dry springs if speech is impaired. As for winter and summer, day and night are opposite, temperatures vary greatly, and water and fire energies are incompatible, so eye injuries typically feel dim, while ear injuries feel cold. This is the reasoning behind it. Following nature's rules brings good luck; ignoring them brings bad luck.
Liu Xin's records state that there were plagues of scale insects, sheep disease, and nasal ailments. His explanation is that in the east, the morning star was associated with the dragon, hence the disaster of scale insects; in the *Duì* hexagram of the Book of Changes, it represents sheep, and wood is overcome by metal, leading to sheep disease, mirroring the effects of prolonged rain. This explanation, however, is problematic. Spring and autumn see the clash of yin and yang; the weakening of wood qi and strengthening of metal qi allows for their mutual influence. This is the key. These things – plagues, oddities, illnesses, good omens, and bad luck – are all interconnected and can't be neatly categorized.
"Shiji" records that in the sixteenth year of Cheng Gong, the lords were meeting in Zhou. When Lord Xiang of Shan saw Lord Li of Jin standing tall with his gaze fixed into the distance, he said to everyone, "There's trouble brewing in Jin!" The ruler of Lu asked, "Is this fate, or is it his own doing?" Lord Xiang replied, "I'm no fortune teller; how should I know what's written in the stars? But from how Duke Li looks, it seems a disaster is imminent. A gentleman sees a person's state in their eyes, and thus judges their character. You can discern their thoughts from their expression. Eyes and body should be in harmony, and footsteps should match the gaze. Duke Li's eyes are fixed far away, but his feet are raised high; his eyes and body are out of sync, and his steps don’t align with his gaze. He must have other intentions. If the eyes and body aren't in harmony, how can it be sustained? The meeting of the lords is tied to the major affairs of the country, and from this, one can see the rise and fall of a nation. Therefore, to avoid disasters, the ruler should behave properly in walking, speaking, looking, and listening at such meetings, so that his virtues can be evident. Looking far away shows he’s abandoned etiquette; raising his feet high shows he’s discarded morality; speaking unreasonably shows he’s betrayed trust; believing slander shows he’s lost his reputation. Eyes must be in sync with the body to practice morality; the mouth must be cautious to uphold trust; the ears must be careful to maintain reputation—so all these require caution. Deviating from the right path brings disaster; once off course, the country will suffer. Duke Li made two mistakes, and that's why I say this." Two years later, the people of Jin killed Duke Li. It all came down to disrespect.
According to the *Zuo Zhuan*, in the thirteenth year of Duke Huan, Qu Xia of Chu attacked the state of Luo. Dou Bobi saw him off, and upon returning, told his charioteer, "Mo Xiao's got a big head and isn't taking this seriously." Dou Bobi quickly went to see the king of Chu and reported this. The king sent men to pursue Mo Xiao, but they did not catch up. Mo Xiao continued on, just winging it and making no preparations. When he reached Luo, the Luo army ambushed him, and the Chu army suffered a great defeat. Mo Xiao hanged himself.
Another example of the consequences of disrespect is recorded in the *Zuo Zhuan*. In the eleventh year of Duke Li, the King of Zhou sent an envoy to deliver a command to Duke Hui of Jin. When Duke Hui accepted the jade objects, his attitude was lackadaisical. The envoy returned and told the King of Zhou, "Duke Hui probably has no descendants! The King granted him a command, but he couldn't care less about it. If he can't even be bothered with this, what hope is there for his heirs? Respect is key; without it, everything falls apart. Without respect, rituals cannot be carried out; without rituals, there will be chaos between superiors and inferiors. How can this last long?" In the twenty-first year, Duke Hui died, and his son Huai succeeded him. The people of Jin killed him and installed Duke Wen.
In 597 BC, the ruler of Jin sent Xi Qi to the state of Lu to seek troops, with a very disrespectful attitude. Meng Xianshi said, "The Xi clan's done for! Respect is everything, and Xi Qi had none. Moreover, he is the heir of the previous ruler. Accepting the ruler's command to seek help should protect the state, but to be so indifferent, abandoning the ruler's command, he was asking for it!" Sure enough, in 593 BC, the Xi clan perished.
In 597 BC, the vassals went to pay their respects to the Zhou emperor and then followed Duke Kang of Liu to attack the state of Qin. Duke Chengsu accepted the sacrificial meat with a disrespectful attitude during the worship of the gods. Liu Zi said, "I have heard that people live under heaven; that's fate. Therefore, there are norms of etiquette, righteousness, and behavior to determine fate. Following these norms brings blessings; ignoring them brings disaster. Therefore, a gentleman should be diligent in etiquette, and a commoner should do his duty. Respect is key to good manners; loyalty is key to hard work. Respect lies in self-cultivation, while loyalty lies in doing one's duty. A nation's fate rests on its sacrifices and wars. Sacrifices have rituals for handling sacrificial meat, and wars have rituals for accepting sacrificial meat, which are important events for worshipping the gods. Now Duke Chengsu is so negligent, abandoning the mandate of heaven; his downfall was inevitable." In May, Duke Chengsu died.
In 596 BC, Duke Ding of Wei entertained Kucheng Shu, with Ning Huizi as his attendant. Kucheng Shu had an arrogant attitude, and Ning Huizi said, "The Kucheng family is doomed! In ancient times, banquets were a way to judge character and foresee the future. The Book of Songs says, 'Fine wine in a rhino horn cup, sweet and intoxicating, neither proud nor reckless, brings blessings.' Now, with your arrogance, you're asking for trouble!" Three years later, the Kucheng family was wiped out.
In 586 BC, the State of Wei's noble Sun Wenzhi visited the State of Lu, accompanied by Duke Ding of Wei. Shusun Muzi, who was in attendance, quickly stepped forward and said, "When the lords meet, our ruler has never been placed behind the ruler of Wei. You're slighting our ruler. Cut it out!" Sun Wenzhi did not explain or change his attitude. Shusun Muzi said, "Sun Wenzhi's gonna get it. A minister acting above his ruler, making mistakes and not fixing them – that's a recipe for disaster!" In 582 BC, Sun Wenzhi drove away his ruler and fled to another country.
In 544 BC, Marquis Jing of Cai returned from the State of Jin and passed through the State of Zheng. The ruler of Zheng hosted a banquet for him, but his attitude was very disrespectful. Zichan said, "Marquis Jing of Cai is probably doomed! Last time he passed through Zheng, the ruler of Zheng sent Zizhan to meet him at the east gate, but Zizhan behaved arrogantly. I said at the time, 'He will do the same again.' Now he has returned, accepting hospitality but showing such negligence; this is his true nature. He's the ruler of a small country, acting all high and mighty towards a bigger one. Doesn't he know he's playing with fire? If he's going down, it'll be his son who does him in. He's a lousy dad, and his son will get him back for it." Indeed, in 543 BC, Marquis Jing of Cai was killed by his son, the Crown Prince.
In 543 BC, Duke Xiang of Zheng passed away. Ji Wuzi wanted to make Prince Dao the ruler of the country. Mu Shu advised him, saying, "This person puts on a cheerful face at mournful occasions and shows no sadness during the mourning period. This is a lack of decorum. People with such unseemly conduct rarely escape disaster. If he is truly made ruler, it will definitely bring trouble to the Ji clan." Ji Wuzi did not heed his advice and still made Prince Dao the ruler. During the funeral, Prince Dao changed his mourning clothes three times, but the collar of the mourning attire remained the same. This later became Duke Zhao of Zheng. He ruled for twenty-five years, listened to slander, attacked the Ji clan, and ended up defeated and fleeing, ultimately dying in a foreign land.
In the same year, Duke Wenzi of Wei saw Prime Minister Wei Zhiyi of Chu and said to the ruler of Wei, "This Prime Minister, on the surface, looks like a gentleman, but actually has ulterior motives; even if he achieves his goals, it will not last long." The ruler of Wei asked, "How do you know?" Duke Wenzi replied, "The Book of Songs says, 'He who is dignified and cautious sets the example for the people.' If the Prime Minister lacks dignity, the people will have no role model. Without a role model, trying to rule the people is impossible in the long run."
In the summer of 534 BC, Danzi of Zhou attended a meeting in Qidi, his gaze downcast and his speech hesitant. Jin's minister Shu Xiang said, "Danzi is going to die! When attending court, the hat must be worn correctly, one must bow when meeting, clothes must be neat, and the belt must be fastened. Courtly pronouncements must be heard by those present, maintaining proper decorum; one's gaze should not wander, to maintain proper appearance. Speak clearly and decisively, with a natural and gracious expression; if not, there will be shortcomings. Now, Danzi, as a high-ranking official of the royal family, is handling matters at the meeting, not looking appropriately focused, speaking hesitantly, and not maintaining a proper expression, which appears lacking in dignity. A lack of dignity and decisiveness will lead to rejection and a lack of gravitas." In December of the same year, Duke Cheng of Zhou died.
In the twenty-first year of Duke Zhao, in the third month, Duke Ping of Cai was buried. The crown prince of Cai, Zhu Mei, became the ruler of the state but was given little power. When the officials from Lu returned, they informed Duke Zhao of the situation. Duke Zhao sighed and said, "Cai is doomed! If it's not doomed, this ruler won't live long. As The Classic of Poetry says, 'If one does not understand how to wield power, the people will suffer.' Now, he has just taken office and already holds a lowly status; he himself will also be doomed." In October, Prince Zhu of Cai fled and sought refuge in the state of Chu.
Wei Shu of Jin gathered the nobles and officials of various vassal states at Zhaiquan, intending to exchange cities for Chengzhou. After Wei Zi took office, the official of Wei, Biao Xi, said, "To support the emperor but change the rituals to issue commands is inappropriate. Major events that violate rituals will surely bring great disaster. If Jin does not abide by the rituals between vassal states, Wei Zi may find it difficult to escape blame!" During this operation, Wei Xianzi was sent to serve Han Jianzi, but he was burned to death while farming.
In the fifteenth year of Duke Ding, Duke Yin of Zhu visited Lu and presented jade objects with a proud attitude, looking up. When Duke Lu accepted the jade objects with a humble attitude, looking down, Zi Gan observed this scene and said, "From the perspective of rituals, both of these rulers will have worries about their lives. Rituals are fundamental to life and death. Every action, from advancing to retreating, bowing to standing, must conform to ritual; court meetings, sacrifices, wars, and funerals must all be carried out through rituals. Now, they exchange greetings in the first month without following the norms of rituals; their governance has become lax. If they cannot even conduct good deeds according to rituals, how can they last long? Looking up, an act of arrogance; bowing and kneeling is decline. Arrogance easily leads to chaos, while decline invites disaster. The rulers themselves will likely suffer the consequences first!"
Regarding the prolonged heavy rain, Liu Xin identified it as the "great rain" in the *Spring and Autumn Annals*, while Liu Xiang interpreted it as the "great flood" in the same text.
In the ninth year of Duke Yin of Lu, on the Guiyou day of the third month, there was heavy rain with thunder and lightning; on the Gengchen day, there was heavy rain mixed with snow. Liu Xin believed that on the Guiyou day of the third month, according to the calendar, it was the day after the spring equinox, when thunder and lightning had just begun. It should rain, but not heavily. Heavy rain is a manifestation of excessive rain; and from the beginning of thunder and lightning to heavy rain mixed with snow eight days later is a manifestation of untimely cold. Liu Xiang, on the other hand, believed that in the Zhou calendar, the third month corresponded to our modern January, and that snow and rain shouldn't fall together, nor should there be thunder and lightning. If thunder and lightning had already appeared, then snow should not fall again. Both explanations contradict seasonal norms, so this is considered an abnormal phenomenon. The I Ching states that thunder appears in February, with the hexagram being "Yu" (meaning 'joyful nurturing'), indicating that all things emerge from the ground with the sound of thunder, thriving; thunder enters the ground in August, with the hexagram being "Gui Mei" (meaning 'returning sister'), signifying that thunder returns to the ground. Thunder's descent brings protection, its ascent fosters growth – a perfect metaphor for a king's benevolent rule.
At that time, Duke Yin's younger brother Huan was still young, so he served as regent. Lord Hui saw that Duke Yin had abdicated for a long time and advised him to formally ascend the throne. Duke Yin refused, and Hui became afraid, so he changed his statement and, together with Huan, killed Duke Yin. Heaven seemed to foreshadow the coming disaster, as heavy rain with thunder and lightning occurred in the first month. This indicates that the yang energy failed to contain the yin, leading to reckless action, which would bring disaster and harm to all things. Heaven used this as a warning: if the monarch misses the opportunity, treacherous brothers and evil ministers will rebel! The heavy rain mixed with snow eight days later indicated that the yin energy took advantage of the weakness to defeat the yang energy, and a violent coup was imminent! Ignoring these warnings, Duke Yin was murdered two years later.
In the first year of Zhao, it poured rain from July right through to October. In the autumn of the third year of Chengdi's reign, it rained for more than thirty days; in September of the fourth year, it rained for more than ten days.
It is said that Jin Xiangong sent Crown Prince Shensheng to lead troops into battle, and gave him some ratty clothes and a pair of gold and jade earrings. Hu Tu looked at this situation and sighed, "The clothes and jewelry a guy wears? That's the king's way of showing how he feels about him! Now, the timing of sending you to battle was poorly chosen, showing disrespect to you; those tattered clothes mean he doesn't think much of you; the accessories are not well-chosen, showing a lack of trust in you. Look at this ragged outfit, it will definitely freeze people in the dead of winter, and those freezing cold, scratchy gold earrings—how can this battle be fought? You can't rely on it!"
Liang Yuzi Yang also said, "Those who lead troops into battle must receive orders and perform sacrifices at the ancestral temple and the altar of the god of the land, all with specified attire. Not giving Shensheng appropriate clothing, but instead giving him worn-out clothes, speaks volumes! If he dies, it would be a real shame; it would be better to escape!" Han Yize said, "This whole outfit—the rags and the fancy earrings—it just doesn't add up; the monarch is deliberately alienating the crown prince!" As a result, four years later, Shensheng was set up and killed himself. It was that outfit that did him in.
The "Zuo Zhuan" also records that Zang, a high-ranking official in Zheng, liked to wear a strange hat, which Zheng Wengong couldn't stand, so he had Zang assassinated. Liu Xiang believed that this was also an example of disasters brought about by improper attire. Some say this wasn't just about Zang; it was a warning to Zheng Wengong himself. At first, Zheng Wengong didn't give a damn about his superiors, and even defied the imperial order to attack Huaguo. Later, Jin Wengong came to attack Zheng State, nearly wiped them out.
During the reign of Emperor Zhao of Han, Prince Changyi Liu He sent a middle official to Chang'an, who brought a whole bunch of weird hats to give to the ministers, and even sent hat-shaped servants. Liu Xiang felt that this was a seriously bad omen. At that time, Liu He was particularly arrogant and domineering. It was said that the emperor was not in good health, but he still went hunting and horseback riding, enjoying himself with grooms and chefs, and didn't give a damn about the emperor. Hats are a symbol of nobility, while servants are of low status. Liu He kept wearing these weird hats, like he was trying to show off. By sending hat-shaped servants, he was lowering himself from the top to the bottom.
After Emperor Zhao passed away without leaving a son, the court decided to make Liu He the emperor. After becoming emperor, he went completely bonkers, killing anyone who annoyed him, including ministers like Xiahou Sheng who dared to speak out. The ministers had no choice but to convince the Empress Dowager to depose Liu He and demote him to a commoner. When Liu He was still Prince Changyi, he once saw a large white dog wearing one of those strange hats, and it had no tail. The abnormal hat, combined with the tailless dog, was seen as a disaster waiting to happen. Liu He asked Gong Sui, the Langzhongling, about this, and Gong Sui said, "This is a sign from the gods! Those who wear these strange hats will end up unlucky like that tailless dog. Shape up or ship out!" Several years after Liu He was deposed, Emperor Xuan of Han enfeoffed him as a marquis, but he committed another crime and died without leaving any descendants, just like that tailless dog predicted.
In the "Book of Changes," Jing Fang wrote: "When behavior is not correct, you'll see ministers wearing servants' hats; the world will be in chaos, and even concubines and sons will be running the show." He also said: "If the ruler is not upright, the ministers will think of usurping the throne, and that's when you'll see dogs wearing hats in the court."
During the reign of Emperor Cheng of Han, he particularly enjoyed incognito outings during the Hongjia and Yongshi periods. He would select some burly guards and his own servants to accompany him, with the number of people ranging from over ten to five or six, all dressed in casual attire, wearing hats and carrying swords at their waists. Sometimes they would ride in small carriages with the coachman sitting on the cushion, while other times they would all ride horses, gallivanting around the city, the countryside, and even nearby counties. At that time, Charioteer General Wang Yin and Liu Tong kept nagging him. Gu Yong said, "The *Yi Jing* says, 'A minister has no home,' meaning the emperor's ministers serve the whole country, not just themselves. But you, Your Majesty, you've ditched your royal life for a commoner's existence. You're trading your imperial titles for the humble names of a regular Joe. You're hanging out with lowlifes, buying up farmland, keeping your own slaves and horses in the North Palace; repeatedly abandoning your throne, far from the tranquility of the deep palace, spending your days with these lowlifes, partying at commoners' houses, dressed down, all mixing together, sharing whatever food was around, partying day and night until you’re exhausted. Palace guards stood weaponless in an empty palace, and the court ministers didn’t even know where you were. This has been going on for years. Back then, Duke Guo's wild ways brought a prophecy: 'We're giving you some land,' meaning he’d be farming like a peasant. Even princes dreaming of land meant losing their kingdom – and you're the Emperor, grabbing land and acting like a commoner!"
"The Zuo Zhuan records that during the reign of King Jing of Zhou, the minister Bin Qi saw a rooster pecking off its own tail. Liu Xiang believed this to be a bad omen, foretelling disaster. At that time, King Jing had a beloved son named Zichao, and he and Bin Qi secretly plotted to make him the crown prince. They went hunting in the northern mountains, intending to use the military to kill the prince's rivals, but before they could act, King Jing died. The three sons fought for the throne, causing chaos in the royal family. Bin Qi was later killed, Zichao fled to the state of Chu, and eventually died in exile. Jing Fang said in the Book of Changes: 'There is a beginning but no end,' the ominous rooster pecks off its own tail. This foretold that the matter had no conclusion, and the ill omen was the rooster pecking off its own tail.
In the first year of Emperor Xuan of Han, a hen in the Palace of Unending Spring turned into a rooster, strangely without crowing, comb, or spurs.
This was a strange occurrence! Just think about it, a hen turning into a rooster without any characteristics, what does this mean? This wasn't just any chicken turning into a rooster; something's got to be behind this.
Later, in the first year of Emperor Yuan of Han, a hen in the Prime Minister's residence hatched eggs and gradually turned into a rooster, growing a comb, spurs, and crowing. And later, during the Yongguang era, someone even presented a rooster with long horns.
All these strange events made Jing Fang at the time very nervous. Interpreting the *Yi Jing*, he said: 'The rooster understands the seasons, and those who understand the seasons are about to die.' He took it as a personal threat, fearing his own demise. However, Liu Xiang believed that Jing Fang misunderstood the rooster's omen.
Liu Xiang saw the rooster as a symbol of low-ranking officials, the kind who manage schedules and handle day-to-day tasks for the emperor. A hen turning into a rooster meant low-ranking officials would seize power, interfering in government like Shi Xian did.
Indeed, in the first year of Emperor Cheng of Han, Shi Xian was executed, just as the omen predicted."
Some folks wondered how Shi Xian fit into all this chicken-to-rooster business. In fact, the transformation of hens into roosters is a sign of big things to come at the palace, related to queens and concubines. Back when King Wu defeated King Zhou, it was said, "a hen that crows spells trouble for the family," meaning that when a mother hen crows, the family will be in turmoil. Therefore, the events of hens turning into roosters during the Huanglong, Chuyuan, and Yongguang periods were all omens of significant events at court, symbolizing queens and concubines.
During the reign of Emperor Yuan, Queen Wang gave birth to a son in the second year of Ganlu, who was made the crown prince. Queen Wang was the daughter of Wang Jin. After Emperor Hanxuan died in the first year of Huanglong, the crown prince succeeded to the throne as Emperor Yuan. At that time, Queen Wang was still just a consort, but she was about to be Empress, so when the hen in the Unending Palace turned into a rooster that year, it indicated that the queen was about to ascend to the throne. That hen wasn't crowin', didn't have a comb or spurs, showed she wasn't quite in charge yet.
In the first year of Emperor Yuan, Queen Wang was about to be crowned queen, having previously been a concubine. In March, an imperial decree made Wang Jin, Queen Wang's father, the Marquis of Yangping. On the day of Bingwu, Wang's concubine was crowned queen. In the following year, in the first month, Queen Wang's son was made the crown prince. So that hen turning into a rooster at the Prime Minister's residence referred to Wang Jin's daughter. The hen sitting on eggs showed she'd had a son; the comb, spurs, and crowing showed her secure position.
In the second year of Yongguang, Wang Jin, the Marquis of Yangping, passed away. His son Wang Feng inherited the title and became the Commander of the Palace Guards. After the death of Emperor Yuan of Han, the crown prince ascended to the throne, becoming Emperor Cheng of Han. Empress Wang was honored as Empress Dowager, while Wang Feng was appointed as Grand Marshal, Grand General, and in charge of the Secretariat. Emperor Cheng of Han entrusted all power to him, listening to him in all matters. That's where the Wang family's rise to power really began, with Wang Feng at the helm. A rooster grew horns – a bad omen, foretelling the rise of a power-hungry tyrant, and that tyrant was Wang Feng.
Later, the brothers of the Wang family all held great power, until Wang Mang usurped the throne. Five years after Wang Mang seized the throne, the Empress Dowager Wang died – the prophecy fulfilled. Jing Fang, writing in his commentary on the *I Ching*, said: "In times of chaos, wise men may know the situation is not good but are unable to change it. Or when villains are in power, strange occurrences like roosters growing horns will appear. Rooster horns indicate that those in power act arbitrarily." He also remarked: "A woman in power? Bad news for the country. A hen clucking like a rooster? The emperor's days are numbered!" So, Jing Fang figured he was part of the prophecy, too.
In the seventh year of Duke Cheng of Lu, an ominous event occurred in the first month: the sacrificial ox's horn was gnawed by mice! Moreover, after a new ox was replaced, the mice chewed the horns of the new ox again! Liu Xiang believed that this was not a good omen; the problem lay with the ox, and the fundamental reason was the irreverence of the sacrifice. In the past, Duke Zhou established rituals and music, laying the foundation for the prosperity of the Zhou dynasty. King Cheng therefore entrusted Lu with the task of performing the suburban sacrifice to honor the merits of Duke Zhou. However, during Duke Cheng's reign, the three major families usurped control, and Lu began to decline. Heaven, mindful of Duke Zhou's legacy, foresaw Lu's impending doom, hence the warning in this way. The tiny mouse, a symbol of petty theft, gnawing on the ox horn, a symbol of royal authority, foreshadowed that the Ji clan and other ministers would usurp political power, damage the king's majesty, and thus destroy Duke Zhou's sacrifice. After changing the ox, the mice gnawed the horns again, indicating a celestial reiteration of the warning! Duke Cheng's ineptitude and neglect ultimately led to both the king and his ministers being controlled by the state of Jin. During the period of Duke Xiang, Jin held a covenant at Jiangliang, and the other lords seized control of Lu. Later, the three major families even drove away Duke Zhao, who eventually died in a foreign land, nearly extinguishing the flame of Duke Zhou's legacy. Both Dong Zhongshu and Jing Fang, in his *Yi Zhuan*, attributed the incident to negligence in the sacrificial rites.
In the fifteenth year of Duke Ding of Lu, in the first month, the sacrificial oxen's horns were gnawed on again by mice, and this time the ox died! Liu Xiang believed that Duke Ding knew the Ji clan had driven away Duke Zhao, and the deed was monstrous. Although Duke Ding invited Confucius to preside over the meeting at Jiagu, got Yun, Huan, and Guiyin back from Qi, and demonstrated his virtuous conduct, he still favored Ji Huanzi, indulged in women, and alienated Confucius, which was a real bonehead move. The Book of Songs says, "If you ain't got no manners, you ain't gonna live long." In May of that year, Duke Ding died, just like the dead ox foretold. Jing Fang also said in the Commentary on the Book of Changes, "If a ruler is incompetent, mice will gnaw on sacrificial oxen." In the first month of the first year of Duke Ai of Lu, mice once again gnawed on the sacrificial ox. Liu Xiang believed that Heaven was desperate for a good ruler and wanted to eradicate the three families, hence the repeated warnings. Duke Ai was young and had not witnessed the expulsion of Duke Zhao, so he didn't see the warning signs. As a result, Duke Ai did not heed the warnings and eventually ran off to Yue, fulfilling the warning of Heaven. In September of 57 BC, a yellow mouse, tail in its mouth, was doing a jig right there at the main gate of the Yan palace! The King sent some guys over with wine and meat as a sacrifice, but the mouse continued to dance until it died after a day and night. Bad omen, big time, as at that time the King was plotting rebellion and was on the verge of destruction. Sure enough, that month, they busted him, and he got the chop. Jing Fang also said in the Commentary on the Book of Changes, "If you punish people unfairly, you'll see weird stuff like that dancing mouse."
In September of 30 BC, in the south of Chang'an City, many mice appeared, carrying mugwort and cypress leaves, building nests on the cypress and elm trees in people's graves, especially on the paulownia and cypress trees. Strangely, these nests did not have any mouse pups but were full of mouse droppings. At that time, the courtiers were abuzz with speculation, all feeling that this was a precursor to a major flood! Mice usually sneakily steal small insects to eat, coming out at night and hiding during the day; but now, they come out of their holes in broad daylight to climb trees, indicating that lowly folk will rise to power! Those paulownia and cypress trees are the Wei family's garden! Later, Zhao rose from humble origins to become the Empress, similar to the origins of Wei. However, she ultimately did not bear children and committed many wrongdoings. A year later, an eagle mysteriously set fire to the nests, burning everything inside to death, which was another strange event! These ominous events were deeply unsettling! Some say that these are all omens of Wang Mang's usurpation. As Jing Fang noted in his *Yi* commentary: unchecked official greed brings strange happenings, like mice building nests.
In the thirteenth year of Duke Wen of Lu, the roof of the ancestral temple of Lu collapsed. This was related to the proximity of Venus and Jupiter, causing the abnormal movement of Jupiter. Before this, in the winter, Duke Li of Lu died, and his memorial service was held sixteen months later. Six months afterward, a grand ceremony was held at the ancestral temple, elevating Duke Li, which was criticized in the *Spring and Autumn Annals*. The *Zuo Zhuan* explains that the ancestral temple was dedicated to Duke Zhou, and only the morally upright were worshipped there; worship is a major state affair. Lu was criticized for disrupting major state affairs, hence the mention of "major event." "Lifting" means placing Duke Li above Duke Min, a reversal of proper ritual order. Although Duke Li was the half-brother of Duke Min, he had served as a minister to Duke Min, and the positions of minister and sovereign are different, so he should not be placed above Duke Min. Furthermore, holding a grand ceremony less than three years after Duke Li's death violated ancestral rites, reflecting internal disrespect and arrogance, and external defiance and transgression. As a result, there was no rain from December to July that year. The following year was the same, and this continued for three years, leading to the collapse of the ancestral temple's roof. The main hall was called the ancestral temple, the inner sanctum the ancestral chamber. The collapse of the roof, the highest point of the temple, symbolized the beginning of Lu's decline and the decay of Duke Zhou's cult. Both the *Guliang Commentary* and *Gongyang Commentary* state that the ancestral temple is dedicated to Duke Gongboqin of Lu. The temple of Duke Zhou was the ancestral temple; that of Duke Gongboqin of Lu was the *Shìshì*. "Major event" refers to a large-scale worship ceremony. Elevating Duke Li placed a descendant before his ancestors.
In the third year of Emperor Han Jing, in the twelfth month, two city gates in the state of Wu collapsed on their own, and a large ship overturned on its own. Liu Xiang believed that this was caused by the proximity of Venus and Jupiter, resulting in the abnormal movement of Jupiter. Prior to this, King Bi of Wu pretended to be ill and did not attend court after his crown prince died in the Han dynasty. He secretly conspired with King Wu of Chu to rebel. City gates are like the gateways of a country, with one gate in Wu called the Chu Gate and the other called the Yu Gate. Life in Wu revolved around fishing and boats. It was like heaven was saying that conspiring with Chu would lead to the downfall of the country and the destruction of families. King Bi did not realize this, and in the first month, he rebelled with Chu, resulting in his death and the fall of the state. Jing Fang's "Yi Zhuan" says: "Both rulers and ruled were at fault, which is why strange things like city gates collapsing have occurred."
During the reign of Emperor Han Xuan, the main gate of the mansion of the chief military commander Huo Yu collapsed on its own. At that time, Huo Yu was disobedient inside and disrespectful outside, and even after seeing the warning, he did not correct himself and ultimately faced destruction.
During the reign of Emperor Han Ai, the main gate of the mansion of the chief military commander Dong Xian collapsed on its own. At that time, Dong Xian, due to personal favoritism, climbed the ranks, was wildly generous with rewards, was arrogant and disrespectful, greatly violating the ethics of a courtier, and did not correct himself even after seeing the warning. Later, Dong Xian and his wife committed suicide, and their family was relocated to Hepu.
Old books say: "If no one listens to advice, it means poor governance and great sins, leading to punishments like droughts, which will result in chaos and anxiety throughout the country." Sometimes there are satirical poems against rulers, sometimes there are locust plagues, sometimes there are strange incidents like dogs biting people, sometimes there are epidemics of tongue diseases, and sometimes there are good or bad omens. Basically, nature was out of whack.
"What's said falls on deaf ears," this "从" means compliance. "Poor governance," this "乂" means governance. Confucius said: "When a gentleman stays at home and speaks words that are not good, people thousands of miles away will go against him, let alone those around him!" In the Book of Songs, it says: "Like the incessant chirping of cicadas, like a pot of soup about to boil over." This means that if the commands from the top do not win the hearts of the people, but are just hot air that disrupts the government, then governance will definitely fail; the problem lies in deviation, "僭" means deviation. If punishments are used indiscriminately, the people won't stand for it, then the vital energy will be excessive, so punishment will result in drought. Drought will damage crops, leading to theft and war, causing worry among all levels of society, so the consequence will be chaos in the world. If a ruler is willful and tyrannical, and the subjects fear punishment, daring not to speak out, then resentment will be expressed through songs, leading to satirical poems about the ruler. The plague of locusts refers to those small flying insects with shells, caused by excessive vital energy. In the Spring and Autumn Annals, they are called "螽," now they are called locusts; they are the same thing. In the Book of Changes, "兑" represents the mouth; dogs guard by barking, but they are not reliable, showing the destructive power of words, so there will be strange incidents of dogs biting people. Some say that in dry years, dogs are prone to madness and violent death, or strange phenomena, which is the same principle. As for people, they will suffer from mouth and throat ailments, leading to mouth problems. The color of gold is associated with omens, so there will be bad or good signs. In short, any harm caused by words is a loss of metal energy; when metal energy is damaged, wood energy will also be affected. In times of chaos, heed the people's will—that's the path to peace and prosperity. Liu Xin also mentioned caterpillar disasters in his writings, explaining that this is related to the constellation of the Western Tiger in astronomy, which is why caterpillars appear.
Sima Qian recorded this little anecdote in "Records of the Grand Historian": Zhou's Duke Shao chatted with the Xi brothers (Xi, Xi, and Xi) of Jin, as well as with the chief minister of Qi. Then he said to Duke Cheng of Lu, "Jin is going to be in trouble; the three Xi families are definitely going to suffer! These Xi families have great power in Jin—three lords, five ministers—it's quite intimidating. High positions make people dizzy; too much of a good thing is bad for you. Now these three Xi brothers: one is overbearing, one is rigid and inflexible, and one is belligerent and aggressive. The overbearing one oppresses people, the rigid one slanders people, and the belligerent one harms people. With all that power and all that resentment, it was only a matter of time. I reckon even the chief minister of Qi will suffer. In a country rife with moral decay, they like to speak recklessly everywhere, stirring up trouble; isn't this asking for trouble? Only a truly good person could take that kind of criticism, so was the minister of Qi up to it?" As a result, seventeen years later, Jin killed the three Xi families; eighteen years later, Qi also killed the minister. Their refusal to listen cost them dearly.
Marquis Mu of Jin had a son named Qiu in the Battle of Tiao, and his younger brother had a son named Cheng Shi in the Battle of Qianmang. A man named Shifu said, "Wow, those are some weird names for your sons! A name shapes a person's character. Character shapes manners. Manners shape governance. Governance shapes the people. Get it wrong, and you get chaos. Back then, 'Fei' meant a happy marriage, and 'Qiu' meant a bitter feud – that's why those names are a bad omen. Your son is named Qiu, and your brother's son is named Cheng Shi; this is a sign of chaos. You should change the names!" Later, Qiu became the ruler of the country, known as Marquis Wen of Jin. When Marquis Wen died, his son Zhao Hou succeeded to the throne and made Cheng Shi the Lord Huan of Quwo. The Jin people tried to kill Zhao Hou and put Huan Shu on the throne, but it didn't work. Zhao Hou's son, Marquis Xiao, was then installed, but Huan Shu's son Yan Bo killed Marquis Xiao. The Jin people had to install Marquis Xiao's brother, Marquis E. Marquis E had a son named Ai Hou, but Yan Bo's son, Duke Wu, killed both Ai Hou and his brother, taking over Jin and ruling it. In the sixth year of Duke Xuan, Man, son of the Duke of Zheng, conspired with Prince Boliao to become ministers. Boliao told others, "He's greedy for power but has no virtue – just like that line in the *I Ching*, a perfect match!" Within a year, the people of Zheng killed Man.
In the twenty-ninth year of Duke Xiang of Lu, Gao Zirong of the state of Qi, the Grand Tutor of Song, and Zhibo of the state of Jin were drinking together. Ru Qi of Qi also followed, in charge of the ceremonial duties. After the banquet, Ru Qi said to Zhibo, "These two are doomed! Gao Zirong's arrogance and the Grand Tutor's extravagance will be their undoing. Arrogance brings misfortune, extravagance leads to ruin; both are on the brink of disaster." Sure enough, in September, Gao Zirong fled to the state of Yan.
Meanwhile, in the first month, Lu Mushu returned from the state of Jin and said to Meng Xiaobo, "Zhao Meng isn't doing well! He's corrupt and accepting bribes, not at all like a good official serving the people. He's barely fifty, but he mopes around like an old man of eighty; he won't last much longer. If Zhao Meng really dies, will Han Qi take over next? Why don't you go talk to Jisun about this? It could help you build a good reputation, after all, you're a gentleman." Meng Xiaobo replied, "Everyone's greedy! What's the point of worrying about reputation? You never know what tomorrow brings!" Shortly thereafter, Mushu went around telling people, "Meng Sun is going to die! I told Zhao Meng about his corruption, but he only got worse!" And so, in September, Meng Xiaobo died.
In the first year of Duke Zhao's reign, the Zhou Dynasty sent Liu Ding Gong to check on Zhao Meng and said, "You're a high-ranking official meeting with other princes; why not follow the example of Da Yu in managing the water and look after your people?" Zhao Meng replied, "I've made so many mistakes; I'm terrified. How can I even think about such things? We officials only care about eating and drinking; we're just living for the moment." After returning to Qi, the people told the Qi king about this, saying, "It's like they say, 'Old soldiers fade, old bodies fail.' This is talking about Zhao Meng! He is a senior official of the Jin king, in charge of the affairs of the princes, but he is like a minor official, only caring about the present every day, ignoring gods and people. The gods are wrathful, the people are losing faith; how long can he last? Zhao Meng's days are numbered!" In that year, the younger son of Qin Jing Gong fled to Jin, and Zhao Meng asked him, "How is the ruler of Qin?" The younger son said, "A tyrant." Zhao Meng asked, "Will it perish?" The younger son said, "No, a country doesn't fall overnight, even under a bad ruler. A country is like the heavens and the earth; it has its reasons for existence. It won't perish unless it's been bad for generations." Zhao Meng asked again, "Will it decline?" The younger son said, "It will." Zhao Meng asked, "How long will it take?" The younger son said, "I heard that even if the country is unjust, if the harvest is good and the people live in abundance, Heaven will help them out, and they usually last at least five years." Zhao Meng looked at the shade of the tree and said, "I can barely make it through the day, let alone five years." After the younger son left, he told others, "Zhao Meng's a dead man walking! He's too busy enjoying himself to see the danger. He won't last." In the winter, Zhao Meng died. In the fifth year of Duke Zhao's reign, Qin Jing Gong also died.
In 545 BC, the Prince of Chu organized a meeting of noblemen, putting on a show of hospitality while secretly plotting something nasty. "Man, that Prince of Chu is a looker, real kingly," the Duke of Lu gushed. Bozhou Li remarked, "This is just a quick trip to keep our ruler happy for now." The envoy from Zheng said, "I got a bad feeling about this—we might not make it back." Bozhou Li retorted, "You should be more worried about your own prince, Zizhe, having second thoughts." The envoy said, "Even if we don't come back, don't sweat it!" The envoy from Qi said, "I'm worried about you guys!" The Prince of Chen said, "If you ain't worried, you ain't trying hard enough! You guys are awfully chill about this!" The envoy from Wei said, "If someone sees it coming, then worrying's not so bad."
After the meeting, the envoy from Zheng said to others, "Those guys from Qi, Wei, and Chen are gonna be in trouble! The envoy from Qi worries for others, the Prince of Chen is happy about trouble coming, and the envoy from Wei, though worried, doesn't see any loss. Buttinsky, happy about trouble coming, worrying for nothing—that's just asking for it! As the 'Taishi' says, 'Whatever people worry about, it usually happens.' These three ministers are foretelling worries; won't it come true? That's what I mean by reading between the lines."
Fifteen years into Duke Zhao's reign, Jin's minister Ji Tan went to the Zhou court for Lady Mu's funeral. After the service, everyone was chowing down, and the Zhou king asked Ji Tan, "Everyone else sent gifts, why not Jin?"
Ji Tan replied, "When other lords received their fiefs, they also received sacrificial vessels from the royal family, which is why they could present them to you. The state of Jin is located in deep mountains, surrounded by uncivilized tribes. We've been too busy fighting for survival to worry about that!" King Zhou said, "You've lost touch with your heritage! Your great-uncle Tang Shu was the younger brother of King Cheng's mother. Have you forgotten the achievements of your ancestors? Your ancestors were the keepers of Jin's history and believed it to be orthodox, which is why they were called the Ji clan. As a descendant of those who kept the records, how could you forget this?" Ji Tan was speechless. After the guests left, King Zhou sighed, "Doesn't Ji Tan's father have any sons to carry on the family's legacy? It seems they've forgotten their ancestors entirely!"
Ji Tan returned to Jin and told his uncle, Xiang, about this. Uncle Xiang analyzed, "I don't give King Zhou much longer! It's said that people often die doing what they love best. Now King Zhou is both worried and indulging in pleasure. If he ultimately dies from worry, that cannot be considered a good ending. King Zhou's had two three-year mourning periods in a single year, and in this situation, he still entertains guests and demands sacrificial vessels. That's just too much worry and pleasure all at once! Even for those of high status, they must adhere to the rituals during a three-year mourning period; this is the rule. King Zhou does not even follow this rule and indulges in feasting and pleasure early on. Rituals are the foundation of King Zhou's governance, but he goes against two important rituals in his every move. How can there be a foundation for governance? Speech should be based on the classics, and the classics should record the rituals. He ignores the rituals yet prattles on about the classics – what good are the classics then?"
In the sixteenth year of Duke Ai's reign, Confucius passed away. Duke Ai of Lu wrote a eulogy for him, saying: "Heaven has dealt us a cruel blow, taking our elder statesman from us, leaving me utterly alone." Zigang said: "Your Highness, this just won't do! It'll be the ruin of Lu! Master Confucius once said: 'When the rites are in disarray and music is in ruins, when names are not correct, words will not be in accordance.' ‘Rites in disarray’ means a loss of purpose; ‘words not in accordance’ means a loss of authority. When Confucius was alive, you did not value him, and now that he has passed away, you write a eulogy for him—That's not right; and saying ‘leaving me all alone’—that's not exactly the right way to put it, either. You have made two major mistakes!" In his twenty-seventh year, a member of the Gong clan was sent to Zhu as an envoy, only to die in Yue.
Everyone knows that Liu Xiang believed that the *Spring and Autumn Annals* mentions "Shuzheng's Hengyang," which he interpreted as referring to a severe drought. The sacrificial ceremony to pray for rain in the summer is called "Dayu" (a major summer rain-making ceremony). If the crops did not die due to drought, it means the rain prayer was ineffective, which is called "no rain." Jing Fang stated in the "Yi Zhuan" that if a ruler wants to govern with virtue but fails to do so, it is called "Zhang," which will lead to disasters and famines, with famine being a drought. There are many manifestations of drought: dark clouds without rain, clouds turning red and then disappearing; the army going to war at the wrong time can also lead to dry spells, with crops not growing; suppressing both heaven and earth ('Ge') brings on a drought lasting for three months, with hail falling and birds dying; the ruler pursuing concubines is called "Jian," resulting in a three-month drought, hot weather with no clouds; living in lavish palaces, detached from the people ('Fanyin Qin Yang'), causes a drought that will make the roots of all things wither and often lead to fires; officials violating ritual norms is also called "Jian," resulting in plants withering and being destroyed by fire.
In the twenty-first year of Duke Li of Lu's reign, it was recorded that "in the summer, there was a severe drought." Dong Zhongshu and Liu Xiang both believed that this was because after Duke Huan of Qi passed away, the vassals all turned to Chu, with Duke Li of Lu especially trying to please Chu. Chu offered war spoils, and Lu released those captured by the state of Song. Relying on the powerful Chu, Lu lost the hearts of the people, and even built a southern gate, exhausting the people and wasting money. Year after year, the rain prayers failed—for much the same reasons.
In the seventh year of Duke Xuan of Lu, it was recorded that "autumn, a major drought." That summer, Duke Xuan and the Qi marquis attacked the state of Lai together.
In the fifth year of Duke Xiang of Lu, it was recorded that "autumn, a good downpour." Before this, Yu Shi, a Song official, fled to the state of Chu, which then attacked Song, seizing Pengcheng and giving it to Yu Shi. The state of Zheng betrayed the other states, allied with Chu, and Duke Xiang united the vassals to besiege Pengcheng, building defenses in Hu Lao in the state of Zheng against Chu. That year, the prince of Zheng sent his son to propose marriage and also sent envoys to Wu for an alliance. Lu allied with Wu and Zheng and accepted Zheng's proposal, showing off their power in the process.
In the eighth year, it was recorded that "September, a good downpour." At that time, Lu organized three armies, and the power of the Ji clan was strong.
In the twenty-eighth year, it was recorded that "August, a good downpour." Before this, for several years, the state of Jin sent Xun Wu, and the state of Qi sent Qing Feng to Lu to propose marriage. That summer, the ruler of Zhu came to Lu to meet Duke Xiang, all of which showed how much Duke Xiang was showing off.
In the third year of Duke Zhao of Lu, it was recorded that "August, a good downpour." Liu Xin believed that when Duke Zhao became duke, he was only nineteen years old, still like a child, and failed to properly observe the mourning period, which caused him to lose the people's hearts.
In the sixth year, it was recorded that "September, a good downpour." Before this, Mou Yi of the state of Ju fled to Lu with two cities, angering Ju and prompting them to attack Lu. Duke Zhao led the army to resist, defeated Ju, and thus was able to enter the state of Jin. Lu was friendly with stronger states, gained two cities, and defeated neighboring states, demonstrating Lu's growing power and influence.
In September of 506 BC, the state of Lu held a massive prayer for rain. Prior to this, Duke Zhao's mom died, but he showed no sadness at all. Instead, he was busy with military drills in Bipu. A Jin official said, "Lu is facing such a great mourning event, yet they didn’t even care about it, didn’t respect their ruler, and the ruler himself didn’t even show any grief. What a bunch of jerks! If this continues, the country may perish!" That year and three years prior, there was a drought.
In August of 500 BC, Lu held another massive prayer for rain. According to Liu Xin, in 501 BC, the army of Zhu attacked Yicheng, and on their way back, Lu took the opportunity to attack the Zhu army, capturing three of their big shots. Zhu ratted them out to Jin, and Jin held onto Lu's envoy, Shu Sun Chu, until the following spring.
In early July of 499 BC, Lu held two consecutive rain-making ceremonies, which just goes to show how bad the drought was. Liu Xin believed this was due to conflicts between the Hou and Ji clans. Rumors of adultery in the Ji clan caused a huge mess, and everyone started accusing Ji Pingzi. Ji Pingzi's advisor told Duke Zhao, "Those rumors were made up by some scumbags trying to kiss up to you. Don't believe them!" However, Duke Zhao eventually believed the rumors, went after the Ji clan, got his butt kicked, and ran off to the state of Qi.
In September of 493 BC, Lu held another massive prayer for rain. Prior to this, Duke Ding personally led an attack on the state of Zheng, and upon returning, ordered a new inner city built. At the same time, two lords led troops to surround Yundi.
In the winter of 478 BC, Lu did not receive any rain. That year, Lu built three huge platforms for no good reason, wasting tons of resources and not giving a damn about the people.
In the winter of 471 BC, there was no rain, and in January and April of 470 BC, there was still no rain, until it finally rained in June. Prior to this, Yan's wife and Prince Qingfu murdered two rulers after committing adultery. The people of Lu attacked them; Yan's wife fled to the state of Zhu, and Prince Qingfu fled to the state of Ju. After Li Gong succeeded to the throne, he defeated Zhu and Ju successively, capturing several of their officials, as if fulfilling earlier drought predictions.
In 468 BC, from December through July, Lu experienced continuous drought. After Wen succeeded to the throne, the emperor dispatched Shufu to the funeral, and Maobo delivered the emperor's decree. Wen also met with the Marquis of Jin in Qidi, and Prince Sui went to Qi to pay tribute and forge an alliance with other vassals. Wen gained support from the emperor on one hand and alliances with other vassals on the other, becoming increasingly arrogant and even making Li Gong's daughter crown prince. The nobles also began to run rampant.
In 460 BC, from January to July, Lu once again endured a lengthy drought. Prior to this, Prince Sui allied with four other states to rescue Zheng. Chu sent Yue Jiao to Lu as a diplomatic envoy, and Qin returned Lu's land. This drought, too, seemed to confirm earlier predictions.
Oh, it's been thirteen years since it happened. It hasn't rained since the first month of the year until the seventh month of autumn. During that time, it was quite lively! The Duke of Cao, the Duke of Qi, and the Duke of Teng all came to see our emperor, and the Duke of Cheng even came to ask for protection. The Duke of Qin even sent envoys to arrange a marriage alliance! Our Grandson Xingfu was busy building the cities of Zhuyi and Yunyi. Within two years, five countries were in close contact with us, and two cities were built within our country. Unfortunately, the court lost popular support because of this. Some say that although it didn't rain, the crops still ripened, which is truly a bizarre phenomenon! When Duke Wen was in power, the ministers started forming alliances, and Gong Sun'ao even met with the Youxian King and swore oaths with other vassals at Chuilong. Therefore, the crops could still grow without rain because some said it was a miracle, just like blessings do not come from above but from the good deeds done by the subjects in secret. Some also say that the lack of rain is a punishment from the heavens for our emperor's incompetence; he was too weak!
In the fifth year of Emperor Hui's reign, there was a severe drought in summer, and the water levels of rivers dropped. Before that, we mobilized 146,000 people to build Chang'an City, which was finally completed that year.
In the third year of Emperor Wen's reign, there was a nationwide drought. That summer, the Xiongnu Youxian King invaded Shangjun with his troops, so the emperor ordered Prime Minister Guan Ying to lead 85,000 cavalry to Gaonu and drove Youxian King from the border. In autumn, King Xingju of Jibei rebelled, and the emperor sent the Grand General to suppress the rebellion, killing all the rebels.
Six years later, in spring, there was another nationwide drought. Before that, we had troops stationed in Guangchang. In February of that year, we stationed military officers in Longxi. Later, the Xiongnu launched a major attack on Shangjun and Yunzhong. The alarm reached Chang'an, and the court had to dispatch three armies to guard the borders and three armies to guard the capital.
In the third year of Emperor Jing's reign, there was a severe drought in autumn.
In the summer of the sixth year of Emperor Wudi's reign, Yuanguang, there was a severe drought. That year, the court sent four armies to attack the Xiongnu.
In the spring of the fifth year of Yuanshuo, there was a severe drought. That year, six armies, with over a hundred thousand troops, were sent to attack the Xiongnu.
In the summer of the third year of Yuanshou, there was a severe drought. That year, the court mobilized retired officials from across the country to cut down trees in *Jishanglin* and excavate the *Kunming Pool*.
In the summer of the first year of Tianhan, there was a severe drought; and in the third year of Tianhan, there was another severe drought. Prior to that, General Ershi (Ershi Jiangjun) returned from the expedition to Dawan. In the first year of Tianhan, the court also conscripted laborers. In the second year of Tianhan, three armies were sent to attack the Xiongnu, and General Li Ling was defeated and went missing.
In the summer of the first year of Zhenghe, there was a severe drought. That year, the court assembled cavalry from the Sanfu region, closed the gates of Chang'an, conducted large-scale searches, and really cracked down on witchcraft. In the second year, Empress Wei and the Crown Prince were both overthrown.
In the summer of the sixth year of Emperor Zhao's reign, Zhaoshi, there was a severe drought. Prior to that, Grand Minister Tian Guangming fought in Yizhou for many years.
In the summer of the third year of Xuandi's reign, Benshi, there was a severe drought, stretching for thousands of miles from east to west. Prior to that, the court sent five armies, with two hundred thousand troops, to attack the Xiongnu.
In the autumn of 32 BC, the heavens were uncooperative, and there was a severe drought. That year, General Zhao Chongguo led troops to attack the Western Qiang.
Several years later, in the summers of 17 BC and 16 BC, there was another freakin' drought!
Man, you just never know what's going to happen. Recorded in the "Zuo Zhuan," during the time of Duke Xian of Jin, there was a popular rhyme: "On a Bingzi day, the dragon's tail star disappeared, dressed in bright clothes, snatching the flag of the Guo State. Quails flying, bad omens in the sky, an army rising from the flames, and Duke Guo running for his life." At that time, Guo State was a small country, in a really tough spot, relying on the support of the Yu State, opposing Jin State, and constantly stirring up trouble and alienating its people. Duke Xian of Jin led troops to attack it and asked Bu Yan: "Can I win?" Bu Yan used this rhyme to answer: "Yes! On October 1st, a Bingzi day, the sun's in the Tail, the moon's in the Strategy, and the Quail Fire star's right in between, then you can win!" As a result, on the Bingzi day of December that winter, the Jin army wiped out Guo, and Duke Guo hightailed it to the Zhou Dynasty. The Zhou Dynasty used the Xia calendar—December's October in that system—so the "day" mentioned in the rhyme refers to the Xia calendar.
The Records of the Grand Historian also mentions that during the time of Duke Hui of Jin, there was another rhyme circulating: "They reburied Prince Gong, and the rhyme said Jin wouldn't prosper for fourteen years—his brother would be the one to bring the good times." At that time, Duke Hui of Jin relied on the help of the Qin State to become the ruler, but after becoming the ruler, he double-crossed his allies, even killing two ministers, which really ticked off the people. He disrespected his brother, Prince Gong Shen Sheng, by reburying him—hence the weird prophecy. Later, they clashed with Qin, and he got captured, dying after just fourteen years on the throne. The Jin people booted him out, put his brother Chong'er in charge (who became Duke Wen), and Jin shot up to become the top dog among the vassal states.
"The Zuo Commentary" also records that during the time of Duke Wen of Jin and Duke Cheng of Jin, there was a nursery rhyme: "A cuckoo's call, the ruler's disgrace. The cuckoo's feathers, the ruler in the wild, sending off horses. The cuckoo stumbles, the ruler in Qianhou (a significant location associated with military command), collecting garments. The cuckoo returns to build a nest. Far away, swaying, Duke Zhao is weary, Prince Song is arrogant; the cuckoo calls, singing one moment and crying the next." By the time of Duke Zhao of Jin, a cuckoo really did come to build a nest. Duke Zhao went to attack the Jishi clan (a powerful family in Jin), but was defeated, fleeing to the Qi state, living in the wilderness, and then to Qianhou. Eight years later, he died outside and was buried in the Lu state. Duke Zhao's name was Dao, and Prince Song succeeded to the throne, becoming Duke Ding of Jin. During the reign of Emperor Yuan, there was a nursery rhyme circulating among the people: "The well water overflows, the stove smoke extinguished, the jade hall flooded, the golden gate flowing." Later, on the day of Wuzi in the third month of the second year of Jienshi during the reign of Emperor Cheng, the water level in the imperial palace well rose and overflowed, flowing south. This mirrors the earlier omen in the Spring and Autumn period, where bird calls signaled the arrival of birds to build nests. Well water represents yin, stove smoke represents yang; the jade hall and golden gate are where the emperor resides, symbolizing the dominance of yin over yang, indicating that someone will seize power from the imperial family. Wang Mang was born in the fourth year of Chu Yuan, later appointed as a marquis during the reign of Emperor Cheng, eventually rising to the position of prime minister, and finally usurped the throne.
During the reign of Emperor Cheng, there was a children's rhyme that went like this: "The swallow's tail, so sleek and flowing, Lord Zhang, time to meet. The palace gate, all bronze, swallow flies in, pecks at the prince, a prince dies, swallow pecks the arrow." Later, the emperor disguised himself and went out for leisure, often accompanying Zhang Fang, the Marquis of Fuping, claiming to be from the Marquis of Fuping's family. They went to Yang'a to have fun, where the emperor met the dancer Zhao Feiyan and favored her, hence the description in the rhyme "The swallow's tail, so sleek and flowing," describing Zhao Feiyan as beautiful and charming. "Lord Zhang" refers to the Marquis of Fuping, Zhang Fang. The bronze decorations on the palace gate symbolize nobility. And sure enough, Zhao Feiyan became empress. Her brother Zhao Zhaoyi killed a prince of the imperial household, and they were all eventually executed, which is the meaning behind the rhyme "Swallow flies in, pecks at the prince, a prince dies, swallow pecks the arrow."
Another folk song was also passed down: "Wicked paths lay waste to fertile fields, slanderous tongues twist the words of honest men. The cassia tree blooms but doesn't bear fruit, the yellow bird nests on its summit. Once envied by others, now pitied by all." The cassia tree is red and symbolizes the imperial family in the Han Dynasty. The cassia tree blooming but not bearing fruit represents having no descendants. Wang Mang claimed to be the symbol of yellow, hence the line "the yellow bird nests on its summit," foretelling Wang Mang's usurpation, as he associated himself with the color yellow.
In the winter of the seventeenth year of Prince Yan, there were many elks. Liu Xin believed that this was caused by pests like caterpillars. However, Liu Xiang thought that elks were blue in color, and blue was an auspicious color. The word for "elk" (麋) sounds like the word "lost" (迷), which also signifies promiscuity. At that time, Prince Yan planned to marry a woman from Qi with a reputation for promiscuity, and this omen appeared first. It was as if Heaven was warning him not to marry the woman from Qi, as she'd bring the country to ruin. Prince Yan did not realize this and still married her. After this lady entered the palace, she had an affair with two uncles, and they were all executed, almost leading to the downfall of the country. Dong Zhongshu's explanation was similar. Jing Fang's "Yi Zhuan" said, "When righteousness is abandoned for debauchery, great disorder follows, and the land is overrun with elk." It also said, "When the 'Thunder' hexagram is corrupted, the result is a land overrun with elk, signifying national ruin."
During the reign of Emperor Zhao of Han, Prince Changyi Liu He heard someone shout "bear," and when he looked up, he really saw a big bear. No one around him saw it, so he asked Gong Sui, his chief minister, what was going on. Gong Sui said, "Bears are mountain beasts, and one has actually come into the palace. Only you, Your Highness, saw it. This is a warning from Heaven! Your palace will soon be empty, Your Highness. This is a sure sign of your kingdom's ruin!" Liu He didn't pay attention at all, and, sure enough, he lost his kingdom.
"Zuo Zhuan" records that in the seventeenth year of Duke Xiang, on the Jia Wu day in the eleventh month, people from the Song state were chasing a stray dog. The dog ran into the courtyard of Hua Chen's house, and the people from the Song state followed. Hua Chen was very scared and ran away to the Chen state. Before this, Hua Chen's older brother, Yue, was a high-ranking official of the Song state. After Yue died, Hua Chen actually instructed thieves to kill Yue's steward and then took over Yue's wife. When Duke Ping of Song heard this, he declared, "Hua Chen not only cruelly treated his own clan, but also seriously disrupted the affairs of the Song state!" He wanted to drive him away. Zuo Shi Xiang Xu said, "It is a national shame for a minister not to listen, so it is better to look the other way." Duke Ping then dropped the matter. Hua Chen did so many bad things and felt uneasy, so he brought this on himself and ended up fleeing.
In the eighth year of Gao Hou in March, Empress Lü held a ritual cleansing at Ba. On her way back, passing through Zhi Dao, she saw something that looked like a dog suddenly darting towards her, startling her, and then suddenly disappearing. The divination results indicated that Prince Zhao Ruyi was causing trouble. Empress Lü was frightened and fell ill, eventually dying. Before this, Empress Lü had poisoned Ruyi and even mutilated Ruyi's mother, Lady Qi, cutting off her limbs, gouging out her eyes, and turning her into a human-shaped pig!
In June of 165 BC, outside the city gate of Yongcheng in the state of Qi, a dog with horns appeared! Prior to this, the older brother of Emperor Wen of Han, King Dao of Qi, had passed away. Emperor Wen divided the land of Qi and granted it to several sons of his brother, making them all kings. These brothers were strong and ambitious, thinking of grabbing power and wealth, which is why this strange dog appeared. Dogs guard homes; horns are weapons. This dog ran ahead with its head held high, just like the vassals revolting and attacking the capital. Dogs should not have horns, just like vassals should not raise troops to attack the capital. It was a warning sign from the heavens, but these vassals did not understand. Six years later, Wu and Chu revolted, and Jinan, Jiaoxi, and Jiaodong followed suit, all rising up in arms against Qi. The King of Qi defended the city, but ended up being besieged by the three states. Later, the Han Dynasty defeated Wu and Chu, and then killed all four rebellious vassal kings. A celestial dog portended Wu and Chu's attack on Liang; the horned dog in Qi, the siege. The Han army ultimately defeated Wu and Chu in Liang and executed the four vassal kings in Qi. Jing Fang, in the *Yi Zhuan*, said: "When the ruler's corrupt, the country suffers; this strange phenomenon is manifested as a dog with horns. The noble can avoid disaster, while the villain will be ensnared."
In February of 144 BC, there was a strange incident in Handan where dogs and pigs were mating. This bizarre sight was seen as an omen of dog-and-pig-related chaos. At that time, the King of Zhao also started a rebellion, in cahoots with Wu and Chu, even asking the Xiongnu for help, ultimately leading to his execution. Dogs symbolize military defeat, while pigs symbolize the Xiongnu in the north. The King of Zhao rebelled against the court, believed in slander, colluded with outsiders, and ultimately got what he deserved. Jing Fang said in the "Yi Zhuan": "When husband and wife are not in harmony, strange incidents like dogs and pigs mating will occur. This is a violation of morality, and the country will experience war."
In 7 BC, in Chang'an City, two men, Shi Liang and Liu Yin, lived together. A human-looking thing showed up in their house, and when they hit it, it turned into a dog and ran away. Later, several people wearing armor and carrying weapons and crossbows came to Shi Liang's house. Shi Liang and his companions fought against these people; some died, some were injured, and turns out they were all dogs! This situation lasted from February to June.
During the reign of Emperor Chengdi of the Han Dynasty, there were more cases of dogs and pigs mating.
The "Zuo Zhuan" records that on the day of Guichou in the 24th year of Duke Zhao in October, Prince Chao of Chu threw the precious jade Gui of Chengzhou into the Yellow River, like he was hoping some god would help him out. The next day, on the day of Jiaxu, people by the Yellow River found it, and a dishonest person took it to sell, only to find that it had turned into a stone. At that time, Prince Chao usurped the throne; people weren't happy, and nobody listened to him, hence the ominous sign of jade turning into stone, foreshadowing that something bad was about to happen. Gui entered the water on Guichou day and emerged on Jiaxu day, showing the gods weren't on his side! Nice things turned to crap. Two years later, Prince Chao fled to the state of Chu and eventually died there.
The *Records of the Grand Historian* tells us that in the thirty-sixth year of Qin Shihuang's reign, a fella from Zheng, over in the east, arrived at Huayin. He saw a white chariot and a team of white horses descending Mount Hua – no ordinary folk, that. He stopped and waited for them. When they approached, the man gave him a piece of jade and said, "Get this to Lord Gaochi for me." Then he added, "The Old Dragon's gonna croak." After speaking, he suddenly disappeared. The man from Zheng took the jade, which was the same jade thrown into the river by Qin Shihuang in the twenty-eighth year of his reign when he crossed the river, echoing the story of Prince Chao of Zhou. That year, a stone rain fell on the eastern county, and some people even carved words on the stones, saying, "Shi Huang's dead! The empire's done for!" Bad omens all around – Shi Huang was a tyrant, ignored his people, and ruled by whim, leaving them bitter and resentful. Another saying is that stones are Yin, and heavy Yin stones mean trouble for the emperor, just like Zhao Gao and Li Si. Shi Huang ignored the warnings, slaughtered the people, and burned the stones. And that year, Shi Huang died. Three years later, the Qin Dynasty was toast.
In the third year of Emperor Xiaozhao's reign, in the first month, a sound like thousands of people shouting suddenly echoed from the south of Mount Taishan in Laiwu. The common people looked and saw a large stone standing alone, approximately fifteen Chinese feet high, with a circumference of forty-eight Chinese feet, buried eight Chinese feet underground, supported by three stones beneath it. Around the stone, thousands of white crows gathered. Sui Meng interpreted the stone as an ominous sign, representing the common people. Mount Taishan was a place where emperors changed their surnames and dynasties were overthrown, indicating that commoners would rise to power. As a result, Sui Meng was executed for this statement. Jing Fang noted in the Yi Jing: "The 'Return' hexagram foretells a collapse without blame." He elaborated that this was fulfilled by the stone rolling down from Mount Taishan, indicating that the sage would receive the mandate and the ruler would be deposed. He also remarked: "The stone standing upright like a person signifies that commoners will rise to prominence. A stone on a mountain represents those of the same surname; a stone on flat ground signifies those of a different surname; a stone in water represents a sage; a stone in a swamp symbolizes a villain."
In March of 140 BC, a shower of white hair fell from the heavens! Three years later, in August, the sky rained down white yak hair! Jing Fang mentioned in the Yi Jing: "Initial prosperity is followed by hardship. This strange phenomenon predicts that feathers will fall from the sky." He added, "When evil triumphs and the righteous flee, then feathers will fall from the sky."
These strange events all indicate bad omens! Think about it: in the twenty-third year of King Weilie of Zhou, in 403 BC, the Nine Tripods actually shook! When gold shakes, it means things are about to go south! At that time, the Zhou Dynasty was already in decline, with harsh and cruel punishments, orders that no one obeyed, and the social order collapsing. The Nine Tripods were treasures in the ancestral temple, and since the ancestral temple was about to be destroyed, it was a sign that the tripods needed to be moved, hence the shaking. That year, the three ministers of the Jin state—Han, Wei, and Zhao—seized power from the Jin ruler and divided the land of Jin. King Weilie of Zhou even recognized them as vassals! The emperor did not care about the safety of his own relatives but instead rewarded these rebellious ministers. Naturally, the people would no longer support the Zhou Dynasty! Later, after three generations, the Zhou Dynasty fell into the hands of the Qin state. The Qin state eventually destroyed the Zhou Dynasty and took away the Nine Tripods. The shaking tripods—wood overcoming metal—symbolized the Zhou's complete loss of popular support!
In January of 11 BC, the bolt on Chang'an's Zhangcheng Gate mysteriously fell off! The bolt of the secondary gate at Hangu Pass also fell off by itself! Jing Fang said in the "Yi Zhuan": "Starving but not cutting rations—that's the Tai Gua; a flood's coming, and it's all because the gate bolts are gone." The "Yao Ci" states: "The bolt of the pass gate flies away; this is a sign of treacherous officials causing chaos and bad people plotting rebellion!" So Gu Yong explained: "The Zhangcheng Gate leads to the emperor's bedroom, and Hangu Pass guarded the vital pass into the east. The city gates and passes are the nation's defenses, and when the defenses disappear, that's why the bolts fell off!"
