1
《易》以八卦定吉凶，則庖犧所以稱聖也。 《書》以九疇論休咎，則大禹所以為明也。 《春秋》以災祥驗行事，則仲尼所以垂法也。 天道以星象示廢興，則甘、石所以先知也。 是以祥符之兆可得而言，妖訛之占所以征驗。 夫神則陰陽不測，天則欲人遷善，均乎影響，殊致同歸。 漢時有伏生、董仲舒、京房、劉向之倫，能言災異，顧盼六經，有足觀者。 劉向曰：「君道得則和氣應，休征生。 君道違則乖氣應，咎徵發。」 夫天有七曜，地有五行。 五事愆違則天地見異，況於日月星辰乎？ 況于水火金木土乎？ 若梁武之降號伽藍，齊文宣之盤游市里，陳則蔣山之鳥呼曰「奈何」，周則陽武之魚集空而鬥，隋則鵲巢黼帳，火炎門闕，豈唯天道，亦曰人妖，則祥眚呈形，於何不至？ 亦有脫略政教，張羅樽糈，崇信巫史，重增愆罰。 昔懷王事神而秦兵逾進，萇弘尚鬼而諸侯不來。 性者，生之靜也。 欲者，心之使也。 置情攸往，引類同歸。 雀乳於空城之側，鷮飛於鼎耳之上。 短長之制，既曰由人； 黔隧崇山，同車共軫。 必有神道，裁成倚伏。 一則以為殃釁，一則以為休征。 故曰德勝不祥而義厭不惠。 是以聖王常由德義，消伏災咎也。
The Book of Changes uses the eight trigrams to determine good and ill fortune—this is why Fuxi earned the title of sage. The Book of Documents discusses prosperity and disaster through the nine divisions—this is how Yu the Great came to be renowned for his wisdom. The Spring and Autumn Annals tests actions against calamities and auspicious signs—this is how Confucius bequeathed his standard to posterity. Heaven's way reveals the rise and fall of dynasties through the stars—this is how Gan De and Shi Shen gained their reputation for foresight. Auspicious portents can be described and interpreted, and omens of strange disturbances can be tested against events. The divine works through yin and yang in unfathomable ways; Heaven seeks to move people toward goodness. Though the means differ, the effect is as sure as shadow follows form and echo follows sound. In Han times, scholars such as Fu Sheng, Dong Zhongshu, Jing Fang, and Liu Xiang could discourse on calamities and portents with constant reference to the Six Classics—works well worth reading. Liu Xiang said: "When a ruler's conduct accords with the Way, harmonious qi responds and auspicious signs appear. When a ruler's conduct strays from the Way, discordant qi responds and baleful signs emerge." Heaven holds the seven luminaries; Earth holds the five phases. When the five fundamental duties are violated, Heaven and Earth manifest anomalies—how much more so for the sun, moon, and stars? How much more so for water, fire, metal, wood, and earth? Liang Wudi took a monastic religious name; Northern Qi Wenxuan caroused through city streets; in Chen, birds on Mount Jiang cried "What can be done?"; in Northern Zhou, fish at Yangwu gathered in midair to fight; in Sui, magpies nested in imperial embroidered hangings and fire consumed the palace gates. Were these omens from Heaven alone—or also warnings born of human folly? When auspicious and baleful signs take visible form, what realm could escape their reach? Some rulers neglect governance and ritual teaching, lavish resources on sacrificial display, place their faith in shamans and spirit-mediums, and multiply punishments for transgressions. King Huai of Chu devoted himself to the spirits, yet Qin's armies pressed ever closer; Chang Hong courted the dead, yet the feudal lords refused to rally. Nature is the innate stillness of living being. Desire is what the heart commands. When the heart sets its feelings on what lies ahead, like attracts like and all converge on the same outcome. Sparrows breed beside empty ramparts; pheasants alight on cauldron handles. Whether life is cut short or prolonged—it is said to depend on human conduct; yet whether one travels through dark tunnels or over lofty mountains, all share the same carriage on the same axle. Surely there is a divine order that shapes events, where fortune and misfortune alternate. Some read such signs as omens of disaster; others read them as signs of good fortune. Hence the saying: virtue can overcome ill omens, and righteousness can dispel misfortune. For this reason, sage kings consistently cultivate virtue and righteousness to avert and overcome calamities.
2
《洪範五行傳》曰：「木者東方，威儀容貌也。 古者聖王垂則，天子穆穆，諸侯皇皇。 登輿則有鸞和之節，降車則有佩玉之度，田狩則有三驅之制，飲食則有享獻之禮。 無事不出境。 此容貌動作之得節，所以順木氣也。 如人君違時令，失威儀，田獵馳騁，不反宮室，飲食沉湎，不顧禮制，縱欲恣睢，出入無度，多徭役以奪人時，增賦稅以奪人財，則木不曲直。」
The Great Plan's Transmission on the Five Phases says: "Wood corresponds to the East—it governs dignity, bearing, and outward appearance. In antiquity, sage kings established standards of conduct: the Son of Heaven was solemn and dignified, the feudal lords imposing and stately. When mounting a carriage, there were regulations governing bells and harmonics; when dismounting, standards for jade pendants; on hunting expeditions, the rule of the three-sided drive; at meals, rites of offering and presentation. Without urgent business, one did not cross the borders. Such propriety in bearing and conduct was how one accorded with the qi of wood. If a ruler violates the seasons, abandons dignity and proper bearing, hunts and gallops without returning to the palace, indulges in food and drink heedless of ritual, gives free rein to desire without restraint in comings and goings, levies excessive corvée labor that steals the people's time, and raises taxes that steals their wealth—then wood loses its quality of straightness and suppleness."
3
齊後主，鄴城東青桐樹，有如人狀。 京房《易傳》曰：「王德衰，下人將起，則有木生為人狀。」 是時後主怠于國政，耽荒酒色，威儀不肅，馳騁無度，大發徭役，盛修宮室，後二歲而亡。 木不曲直之效也。
Under Northern Qi Houzhu, a green paulownia tree east of Ye City assumed a human shape. Jing Fang's Commentary on the Changes says: "When royal virtue declines and the common people are about to rise up, wood will grow into human form." At that time Houzhu neglected state affairs, indulged in wine and women, abandoned dignity and proper bearing, galloped without restraint, levied corvée on a vast scale, and lavishly built palaces. Two years later the state perished. This was the manifestation of wood losing its quality of straightness and suppleness.
4
七年，宮中有樹，大數圍，夜半無故自拔。 齊以木德王，無故自拔，亡國之應也。 其年，齊亡。
In the seventh year, a tree in the palace—several arm-spans in girth—uprooted itself without cause at midnight. Qi ruled by the virtue of wood; a tree uprooting itself without cause was an omen foretelling the state's destruction. That same year, Qi fell.
5
四月，幽州人家以白楊木懸灶上，積十餘年，忽生三條，皆長三尺餘，甚鮮茂。 仁壽二年春，盩厔人以楊木為屋樑，生三條，長二尺。 京房《易傳》曰：「妃後有顓，木僕反立，斷枯複生。」 獨孤後專恣之應也。
In the fourth month, a household in You Province had white poplar wood hung above the stove; after more than ten years, three shoots suddenly sprouted, each over three feet long and remarkably lush. In the spring of the second year of Renshou, a person in Zhouzhi used poplar wood as a roof beam; three shoots sprouted from it, each two feet long. Jing Fang's Commentary on the Changes says: "When the empress and consorts are willful and overbearing, severed dead wood stands upright again and sprouts anew." This was the omen corresponding to Empress Dugu's willful domination.
6
十月，蘭州楊樹上松生，高三尺，六節十二枝，《宋志》曰：「松不改柯易葉，楊者危脆之木，此永久之業，將集危亡之地也。」 是時帝惑讒言，幽廢塚嫡，初立晉王為皇太子。 天戒若曰，皇太子不勝任，永久之業，將致危亡。 帝不悟。 及帝崩，太子立，是為煬帝，竟以亡國。
In the tenth month, pine grew on a poplar tree in Lanzhou, three feet high with six nodes and twelve branches. The Song Annals says: "Pine does not change its trunk or alter its leaves; poplar is a fragile, brittle wood—this enduring enterprise is about to settle in a place of peril and destruction." At that time the emperor was swayed by slander, secretly deposed the legitimate heir, and installed the Prince of Jin as crown prince. Heaven's warning seemed to say: the crown prince is unfit for his role; the enduring enterprise will lead to peril and destruction. The emperor did not heed the warning. When the emperor died, the crown prince ascended the throne as Emperor Yang, and in the end the state was destroyed.
7
八月，河間柳樹無故枯落，既而花葉複生。 京房《易飛候》曰：「木再榮，國有大喪。」 是歲，宮車晏駕。
In the eighth month, willow trees in Hejian withered and shed their leaves without cause, then afterward blossoms and leaves sprouted again. Jing Fang's Flying Omens of the Changes says: "When wood flourishes a second time, the state will suffer a great bereavement." That year, the emperor died.
8
《洪範五行傳》曰：「金者西方，萬物既成，殺氣之始也。 古之王者，興師動眾，建立旗鼓，以誅殘賊，禁暴虐，安天下，殺伐必應義，以順金氣。 如人君樂侵陵，好攻戰，貪城邑之賂，以輕百姓之命，人皆不安，外內騷動，則金不從革。」
The Great Plan's Transmission on the Five Phases says: "Metal corresponds to the West—when all things are fully formed, it marks the beginning of killing qi. Ancient kings raised armies and mobilized the masses, established banners and drums to punish cruel bandits, restrain violence and tyranny, and pacify the realm—killing and warfare must accord with righteousness to comply with the qi of metal. If a ruler delights in aggression, loves warfare, covets bribes from conquered cities, and lightly regards the lives of the common people so that all are unsettled and turmoil stirs within and without—then metal does not obey the process of transformation."
9
陳五月，東冶鐵鑄，有物赤色，大如鬥，自天墜熔所。 隆隆有聲，鐵飛破屋而四散，燒人家。 時後主與隋雖結和好，遣兵度江，掩襲城鎮，將士勞敝，府藏空竭。 東冶者，陳人鑄兵之所。 鐵飛為變者，金不從革之應。 天戒若曰，陳國小而兵弱，當以和好為固，無鑄兵而黷武，以害百姓。 後主不悟，又遣偽將陳紀、任蠻奴、蕭摩訶數寇江北，百姓不堪其役。 及隋師渡江，而二將降款，卒以滅亡。
In Chen, in the fifth month, at the Eastern Foundry where iron was cast, a red object the size of a bushel fell from the sky into the smelting site. With a rumbling sound, molten iron flew forth, breaking through roofs and scattering in all directions, setting people's homes ablaze. At that time, although Houzhu had made peace with Sui, he sent troops across the river to raid towns; soldiers and officers were exhausted and the treasury was depleted. The Eastern Foundry was where the people of Chen cast weapons. Molten iron flying forth as a transformation was the omen corresponding to metal not obeying the process of transformation. Heaven's warning seemed to say: Chen is small and its armies weak—it should rely on peace and friendship for security, not cast weapons and abuse warfare to harm the common people. Houzhu did not heed the warning and again sent the generals Chen Ji, Ren Mannu, and Xiao Mohe to raid north of the river repeatedly; the common people could not bear the burden of service. When Sui troops crossed the river, two of the generals surrendered, and in the end the state was destroyed.
10
《洪範五行傳》曰：「火者南方，陽光為明也。 人君向南，蓋取象也。 昔者聖帝明王，負扆攝袂，南面而聽斷天下。 攬海內之雄俊，積之於朝，以續聰明，推邪佞之偽臣，投之於野，以通壅塞，以順火氣。 夫不明之君，惑於讒口，白黑雜揉，代相是非，眾邪並進，人君疑惑。 棄法律，間骨肉，殺太子，逐功臣，以孽代宗，則火失其性。」
The Great Plan's Transmission on the Five Phases says: "Fire corresponds to the South—yang light is its brightness. The ruler facing south takes this as his symbol. Formerly, sage emperors and enlightened kings, leaning on the screen and gathering their sleeves, faced south to judge and decide the affairs of the realm. They gathered outstanding talents from across the realm and accumulated them at court to extend their clarity and wisdom; they cast away wicked and sycophantic ministers into the wilds to clear obstructions—thus complying with the qi of fire. An unenlightened ruler, deluded by slander, mingles truth and falsehood so that right and wrong alternate in succession; many evils advance together and the ruler is filled with doubt. Abandoning the laws, estranging kin, killing the crown prince, driving away meritorious ministers, and replacing the legitimate heir with a bastard—then fire loses its nature."
11
梁五月，有盜入南、北掖，燒神武門總章觀。 時帝初即位，而火燒觀闕，不祥之甚也。 既而太子薨，皇孫不得立。 及帝暮年，惑於硃異之口，果有侯景之亂，宮室多被焚燒。 天誡所以先見也。
In Liang, in the fifth month, thieves entered the Southern and Northern Side Gates and burned the Shenwu Gate and Zongzhang Observatory. At that time the emperor had just ascended the throne, and fire consumed the observatory towers—an extremely inauspicious sign. Soon afterward the crown prince died, and the imperial grandson could not be installed as heir. When the emperor reached his later years, deluded by the words of Zhu Yi, the rebellion of Hou Jing indeed arose, and many palace buildings were burned. Heaven's warning had thus appeared in advance.
12
五月，琬琰殿火，延燒後宮三千餘間。 ，朱雀航華表災。 明年，同泰寺災。 ，硃雀門災。 水沴火也。 是時帝崇尚佛道，宗廟牲牷，皆以面代之，又委萬乘之重，數詣同泰寺，捨身為奴，令王公已下贖之。 初陽為不許，後為默許，方始還宮。 天誡若曰，梁武為國主，不遵先王之法，而淫於佛道，橫多糜費，將使其社稷不得血食也。 天數見變而帝不悟，後竟以亡。 及江陵之敗，闔城為賤隸焉，即捨身為奴之應也。
In the fifth month, the Wanyan Hall caught fire, and the blaze spread to more than three thousand rooms of the rear palace. The ornamental column at the Zhuque Bridge was destroyed by fire. The next year, the Tongtai Temple was destroyed by fire. The Zhuque Gate was destroyed by fire. Water was harming fire. At that time the emperor revered Buddhism, substituting dough for sacrificial animals at the ancestral temple; he also set aside the weight of imperial rule, repeatedly going to the Tongtai Temple to offer himself as a slave, ordering princes and officials downward to ransom him. At first he openly refused permission; afterward he tacitly permitted it—only then did he return to the palace. Heaven's warning seemed to say: Liang Wu, as ruler of the state, did not follow the laws of former kings but indulged excessively in Buddhism, wantonly wasting resources—it would cause his altars of soil and grain to receive no blood offerings. Heaven repeatedly displayed transformations yet the emperor did not heed them; afterward he perished and the state was lost. When Jiangling fell, the entire city became slaves—this was the omen corresponding to his offering himself as a slave.
13
陳，重雲殿災。
In Chen, the Chongyun Hall was destroyed by fire.
14
東魏十一月，閶闔門災。 是時齊神武作宰，而大野拔斬樊子鵠，以州來降，神武聽讒而殺之。 司空元暉免。 逐功臣大臣之罰也。
In Eastern Wei, in the eleventh month, the Changhe Gate was destroyed by fire. At that time Gao Huan of Qi served as chief minister; Daye Ba beheaded Fan Zihu, who had surrendered with his province, yet Huan listened to slander and killed him. Minister of Works Yuan Hui was dismissed from office. This was the punishment for driving away meritorious ministers and great officials.
15
八月，廣宗郡火，燒數千家。
In the eighth month, fire in Guangzong Commandery burned several thousand households.
16
後齊後主，九龍殿災，延燒西廊。 四年，昭陽、宣光、瑤華三殿災，延燒龍舟。 是時讒言任用，正士道消，祖孝徵作歌謠，斛律明月以誅死。 讒夫昌，邪勝正之應也。 京房《易傳》曰：「君不思道，厥妖火燒宮。」
Under Later Qi Houzhu, the Jiulong Hall was destroyed by fire, and the blaze spread to the western corridor. In the fourth year, the Zhaoyang, Xuangguang, and Yaohua halls were destroyed by fire, and the blaze spread to the dragon boat. At that time slanderous advisers were employed in office; the way of upright men faded; Zu Xiaozheng composed ballads; Hulü Mingyue was executed. Slanderers flourished—this was the omen corresponding to evil overcoming righteousness. Jing Fang's Commentary on the Changes says: "When the ruler does not reflect on the Way, the anomaly is fire burning the palace."
17
，將祠泰山，令使者致石像神祠之所。 未至數裡，野火欻起，燒像碎如小塊。 時帝頗信讒言，猜阻骨肉，滕王瓚失志而死，創業功臣，多被夷滅，故天見變，而帝不悟，其後太子勇竟被廢戮。
About to sacrifice at Mount Tai, he ordered envoys to deliver a stone image to the site of the spirit shrine. Before reaching it by several li, wildfire suddenly arose and burned the image, shattering it into small pieces. At that time the emperor largely believed slander, suspected and obstructed his kin; Prince Teng Zan died in despair; many founding meritorious officials were exterminated—therefore Heaven displayed transformations, yet the emperor did not heed them; afterward Crown Prince Yong was ultimately deposed and executed.
18
，顯陽門災，舊名廣陽，則帝之姓名也。 國門之崇顯，號令之所由出也。 時帝不遵法度，驕奢荒怠，裴蘊、虞世基之徒，阿諛順旨，掩塞聰明，宇文述以讒邪顯進，忠諫者鹹被誅戮。 天戒若曰，信讒害忠，則除「廣陽」也。
The Xianyang Gate was destroyed by fire; its old name was Guangyang—the emperor's personal name. The majesty of the national gate is where commands issue forth. At that time the emperor did not observe laws and regulations, was arrogant, extravagant, and negligent; Pei Yun, Yu Shiji, and their kind flattered and followed his wishes, blocking his clear hearing; Yuwen Shu advanced through slander and wickedness; loyal remonstrators were all executed. Heaven's warning seemed to say: trust slander and harm the loyal—then remove "Guangyang."
19
《洪範五行傳》曰：「水者，北方之藏，氣至陰也。 宗廟者，祭祀之象也。 故天子親耕以供粢盛，王后親蠶以供祭服。 敬之至也。 發號施令，十二月鹹得其氣，則水氣順。 如人君簡宗廟，不禱祀，逆天時，則水不潤下。」
The Great Plan's Transmission on the Five Phases says: "Water is the storehouse of the North—the qi of utmost yin. The ancestral temple is the symbol of sacrifice. Therefore the Son of Heaven personally plows to supply sacrificial grain, and the queen personally tends silkworms to supply sacrificial garments. This is the utmost of reverence. When issuing commands and implementing policies, all twelve months obtain their proper qi, then the qi of water is harmonious. If a ruler neglects the ancestral temple, does not pray and sacrifice, and goes against the seasons, then water does not moisten downward."
20
梁六月，太末、信安、豐安三縣大水。 《春秋考異郵》曰：「陰盛臣逆人悲，則水出河決。」 是時江州刺史陳伯之、益州刺史劉季連舉兵反叛，師旅數興，百姓愁怨，臣逆人悲之應也。
In Liang, in the sixth month, Taiwu, Xin'an, and Feng'an commanderies suffered great floods. The Spring and Autumn Annals' Investigation of Anomalies says: "When yin flourishes, ministers rebel, and people grieve, then water overflows the river banks." At that time the Inspector of Jiang Province Chen Bozhi and the Inspector of Yi Province Liu Jilian raised armies in rebellion; troops were repeatedly mobilized, the common people were filled with sorrow and resentment—this was the omen corresponding to ministers rebelling and people grieving.
21
六年八月，建康大水，濤上御道七尺。 七年五月，建康又大水。 是時數興師旅，以拒魏軍。 十二年四月，建康大水。 是時大發卒築浮山堰，以遏淮水，勞役連年，百姓悲怨之應也。
In the sixth year, eighth month, Jiankang suffered a great flood; waves rose seven feet above the imperial road. In the seventh year, fifth month, Jiankang again suffered a great flood. At that time troops were repeatedly mobilized to resist the Wei army. In the twelfth year, fourth month, Jiankang suffered a great flood. At that time corvée laborers were massively conscripted to build the Floating Mountain Dam to block the Huai River; forced labor continued for years—the common people's sorrow and resentment was the corresponding omen.
22
五月，建康大水，御道通船。 京房《易飛候》曰：「大水至國，賤人將貴。」 蕭棟、侯景僭稱尊號之應也。
In the fifth month, Jiankang suffered a great flood; boats could pass along the imperial road. Jing Fang's Flying Omens of the Changes says: "When great floods reach the state, the lowly will become exalted." This was the omen corresponding to Xiao Dong and Hou Jing presumptuously assuming imperial titles.
23
後齊十二月，兗、趙、魏三州大水。 ，并州汾水溢。 京房曰：「水者純陰之精，陰氣洋溢者，小人專制。」 是時和士開、元文遙、趙彥深專任之應也。
Under Later Qi, in the twelfth month, Yan, Zhao, and Wei provinces suffered great floods. The Fen River in Bing Province overflowed. Jing Fang said: "Water is the pure essence of yin; when yin qi overflows, petty men hold sole power." At that time He Shikai, Yuan Wenyao, and Zhao Yanshen held sole authority—this was the corresponding omen.
24
八月，山東諸州大水。 京房《易飛候》曰：「小人踴躍，無所畏忌，陰不制于陽，則湧水出。」 是時群小用事，邪佞滿朝。 閹豎嬖幸，伶人封王。 此其所以應也。
In the eighth month, the provinces east of the mountains suffered great floods. Jing Fang's Flying Omens of the Changes says: "When petty men leap about without fear or restraint, and yin does not restrain yang, then surging water appears." At that time petty men held office; the wicked and sycophantic filled the court. Eunuchs and favorites were ennobled as kings; entertainers were enfeoffed as princes. This was why the omen appeared.
25
，河南八州大水。 是時獨孤皇后干預政事，濫殺宮人，放黜宰相。 楊素頗專。 水陰氣，臣妾盛強之應也。
The eight provinces of Henan suffered great floods. At that time Empress Dugu intervened in government affairs, wantonly killed palace women, and dismissed and banished chancellors. Yang Su held considerable sole authority. Water is yin qi—this was the omen corresponding to ministers and consorts growing powerful.
26
，河南、河北諸州大水。 京房《易傳》曰：「顓事有智，誅罰絕理，則厥災水。」 亦由帝用刑嚴急，臣下有小過，帝或親臨斬決，又先是柱國史萬歲以忤旨被戮，誅罰絕理之應也。
The provinces of Henan and Hebei suffered great floods. Jing Fang's Commentary on the Changes says: "When willful conduct prevails and punishments and executions violate reason, then the calamity is flood." This was also because the emperor used punishments with severity and urgency; when subordinates had minor faults, the emperor sometimes personally attended their execution. Earlier, the Pillar of State Shi Wansui had been executed for defying the imperial will—this was the omen corresponding to punishments and executions violating reason.
27
，河南大水，漂沒三十餘郡。 帝嗣位已來，未親郊廟之禮，簡宗廟，廢祭祀之應也。
Henan suffered a great flood that submerged more than thirty commanderies. Since ascending the throne, the emperor had not personally performed suburban and temple rites—this was the omen corresponding to neglecting the ancestral temple and abandoning sacrifices.
28
《洪範五行傳》曰：「土者中央，為內事。 宮室台榭，夫婦親屬也。 古者自天子至於士，宮室寢居，大小有差，高卑異等，骨肉有恩。 故明王賢君，修宮室之制，謹夫婦之別，加親戚之思，敬父兄之禮，則中氣和。 人君肆心縱意，大為宮室，高為台榭，雕文刻鏤，以疲人力，淫泆無別，妻妾過度，犯親戚，侮父兄，中氣亂，則稼穡不成。」
The Great Plan's Transmission on the Five Phases says: "Earth corresponds to the Center—it governs internal affairs. Palaces and pavilions represent husband and wife and kin. In antiquity, from the Son of Heaven down to the scholar-official, dwelling places differed in size, height and lowliness had their ranks, and kin had their proper affection. Therefore enlightened kings and worthy rulers regulated the system of palaces, maintained the distinction between husband and wife, strengthened affection for kin, and honored the rites due to fathers and elder brothers—then the central qi was harmonious. If a ruler follows his heart's whims, builds palaces on a vast scale, raises towers and pavilions to great heights, carves and inlays ornamentation to exhaust human labor, indulges in licentiousness without distinction, takes concubines beyond measure, offends kin, and insults fathers and elder brothers—then the central qi is disordered and crops fail."
29
齊後主，山東饑。 是時，大興土木之功于仙都苑。 又起宮於邯鄲，窮侈極麗。 後宮侍御千餘人，皆寶衣玉食。 逆中氣之咎也。
Under Northern Qi Houzhu, Shandong suffered famine. At that time, massive construction projects were launched at the Xiandu Garden. Palaces were also built at Handan, reaching the utmost of extravagance and splendor. More than a thousand palace attendants and consorts all wore precious garments and ate jade-like fare. This was the fault of violating the central qi.
30
煬帝，燕、代、齊、魯諸郡饑。 先是建立東都，制度崇侈。 又宗室諸王，多遠徙邊郡。
Under Emperor Yang, Yan, Dai, Qi, and Lu commanderies suffered famine. Earlier, the Eastern Capital had been established with a system of lofty extravagance. Also, many princes of the imperial clan were exiled to distant frontier commanderies.
31
《洪範五行傳》曰：「貌之不恭，是謂不肅，則下不敬。 陰氣勝，故厥咎狂，厥罰常雨，厥極惡。 時則有服妖，時則有龜孽，有雞禍，有下體生上體之屙，有青眚青祥。 惟金沴木。」
The Great Plan's Transmission on the Five Phases says: "When appearance is not reverent, this is called lack of dignity, and subordinates are not respectful. Yin qi prevails; therefore the fault is madness, the punishment is constant rain, and the extreme is evil. At such times there are clothing anomalies, turtle portents, chicken calamities, discharges where the lower body produces what belongs to the upper body, and green baleful signs and green omens. Only metal harms wood."
32
○貌不恭
○ Irreverent appearance
33
侯景僭即尊號，升圓丘，行不能正履，有識者知其不免。 景尋敗。
Hou Jing presumptuously assumed an imperial title, ascended the Round Mound, and could not walk properly when performing the rites—those with insight knew he would not escape destruction. Jing was soon defeated.
34
梁元帝既平侯景，破蕭紀，而有驕矜之色。 性又沉猜，由是臣下離貳。 既位三年而為西魏所陷，帝竟不得其死。
After Liang Yuan Di had pacified Hou Jing and defeated Xiao Ji, he displayed an air of arrogance and self-satisfaction. His nature was also deep and suspicious; because of this, ministers and subordinates became divided and estranged. Three years after taking the throne, he was overrun by Western Wei; the emperor ultimately did not die a natural death.
35
陳後主每祀郊廟，必稱疾不行。 建甯令章華上奏諫曰：「拜三妃以臨軒，祀宗廟而稱疾，非祗肅之道。」 後主怒而斬之。 又引江總、孔範等內宴，無複尊卑之序，號為狎客，專以詩酒為娛，不恤國政。 秘書監傅縡上書諫曰：「人君者，恭事上帝，子愛下人，省嗜欲，遠邪佞，未明求衣，日旰忘食，是以澤被區宇，慶流子孫。 陛下頃來，酒色過度，不虔郊廟大神，專媚淫昏之鬼。 小人在側，宦豎擅權，惡誠直如仇讎，視時人如草芥。 後宮曳羅綺，廄馬餘菽粟，百姓流離，轉屍蔽野。 神怒人怨，眾叛親離。 臣恐東南王氣，自斯而盡。」 後主不聽，驕恣日甚。 未幾而國滅。
Chen Houzhu, whenever he was to sacrifice at the suburban altars and ancestral temple, invariably claimed illness and did not go. The magistrate of Jianning, Zhang Hua, submitted a memorial of remonstrance saying: "You bow to the three consorts when facing the throne, yet claim illness when sacrificing at the ancestral temple—this is not the way of reverence and dignity." Houzhu was enraged and executed him. He also invited Jiang Zong, Kong Fan, and others to inner banquets without any order of senior and junior, calling them intimate guests; he devoted himself solely to poetry and wine for amusement, heedless of state affairs. Director of the Secretariat Fu Zai submitted a memorial of remonstrance saying: "The ruler of men reverently serves the Supreme Lord, loves and cares for subordinates, restrains appetites, keeps far from the wicked and sycophantic, seeks understanding before dawn, and forgets to eat until the sun sets—thereby his grace covers the realm and blessings flow to posterity. Your Majesty of late has indulged excessively in wine and women, is not reverent toward the great spirits of the suburban altars and ancestral temple, but devotes yourself solely to licentious and deluded ghosts. Petty men are at your side; eunuchs usurp authority; you hate the sincere and upright as enemies and regard people of the age as mere weeds. The rear palace trails in silk and brocade; the stables' horses have grain to spare; the common people wander in exile, and corpses of the dead lie scattered across the fields. The spirits are angered and people resentful; all abandon you and kin turn away. Your servant fears the royal qi of the southeast will from this be exhausted." Houzhu would not listen, and his arrogance and willfulness grew daily. Before long the state was destroyed.
36
陳司空侯安都，自以有安社稷之功，驕矜日甚，每侍宴酒酣，輒箕踞而坐。 嘗謂文帝曰：「何如作臨川王時？」 又借華林園水殿，與妻妾賓客置酒於其上，帝甚惡之。 後竟誅死。
Minister of Works Hou Andu of Chen, considering himself to have the merit of stabilizing the altars of soil and grain, grew daily more arrogant; whenever he attended banquets and became drunk, he would sit with legs spread in the manner of the barbarians. He once said to Emperor Wen: "How does it compare with when you were Prince of Linchuan?" He also borrowed the water pavilion of the Hualin Garden and held a banquet there with his wives, concubines, and guests—the emperor greatly detested this. In the end he was executed.
37
東魏，後齊文襄帝時為世子，屬神武帝崩，秘不發喪，朝魏帝於鄴。 魏帝宴之，文襄起儛。 及嗣位，又朝魏帝於鄴，侍宴而惰。 有識者知文襄之不免。 後果為盜所害。
In Eastern Wei, when Later Qi's Wenxiang Di was heir apparent, as Shenwu Di had died, the death was kept secret and he attended court with the Wei emperor at Ye. The Wei emperor feasted him; Wenxiang rose and danced. When he succeeded to the throne, he again attended court with the Wei emperor at Ye and was idle and negligent while attending the feast. Those with insight knew Wenxiang would not escape destruction. In the end he was killed by bandits.
38
神武時，司徒高昂嘗詣相府，將直入門，門者止之。 昂怒，引弓射門者，神武不之罪。 尋為西魏所殺。
During Shenwu's time, Minister of Works Gao Ang once went to the chancellor's residence and was about to enter the gate directly when the gatekeeper stopped him. Ang was enraged, drew his bow, and shot the gatekeeper; Shenwu did not punish him. Soon afterward he was killed by Western Wei.
39
後齊後主為周師所迫，至鄴集兵。 斛律孝卿勸後主親勞將士，宜流涕慷慨，以感激之，人當自奮。 孝卿授之以辭，後主然之。 及對眾，默無所言，因赧然大笑，左右皆哂。 將士怒曰：「身尚如此，吾輩何急！」 由是皆無戰心，俄為周師所虜。
Under Later Qi Houzhu, pressed by Zhou troops, he went to Ye to gather troops. Hulü Xiaoxiao urged Houzhu to personally encourage the officers and soldiers—he should weep and speak with passion to stir them; people would then rouse themselves. Xiaoxiao supplied him with words; Houzhu agreed. But when facing the assembly, he said nothing and instead blushed and burst into loud laughter; those around him all sneered. The officers and soldiers said angrily: "Even he is like this—why should we hurry!" From this all lost the will to fight; soon they were captured by Zhou troops.
40
煬帝自負才學，每驕天下之士。 嘗謂侍臣曰：「天下當謂朕承藉餘緒而有四海耶？ 設令朕與士大夫高選，亦當為天子矣。」 謂當世之賢，皆所不逮。 《書》雲：「謂人莫己若者亡。」 帝自矜己以輕天下，能不亡乎？ 帝又言習吳音，其後竟終於江都，此亦魯襄公終於楚宮之類也。
Emperor Yang, confident in his own talent and learning, always looked down upon the talented men of the realm. He once said to attending ministers: "Do people under Heaven think I inherited my predecessors' legacy and thereby gained the realm? Suppose I competed in high selection with scholar-officials—I would still become Son of Heaven." He considered the worthy men of the age all beneath him. The Book of Documents says: "He who says no one equals himself will perish." The emperor, flattering himself and looking down on the realm—could he avoid destruction? He also spoke in Wu dialect; afterward he indeed met his end at Jiangdu—this too was like Duke Xiang of Lu dying in the Chu palace.
41
○常雨水
○ Constant rain
42
梁七月，雨，至十月乃霽。 《洪範五行傳》曰：「陰氣強積，然後生水雨之災。」 時武帝頻年興師，是歲又大舉北伐，諸軍頗捷，而士卒罷敝，百姓怨望，陰氣畜積之應也。
In Liang, in the seventh month, it rained until the tenth month before clearing. The Great Plan's Transmission on the Five Phases says: "When yin qi accumulates in strength, then the calamity of water and rain follows." At that time Emperor Wu repeatedly mobilized troops; that year he also launched a great northern expedition. Though the armies achieved some victories, soldiers and officers were exhausted and the common people were filled with resentment—this was the omen corresponding to yin qi accumulating.
43
陳八月，大雨霪霖。 時始興王叔陵驕恣，陰氣盛強之應也。 明年，宣帝崩，後主立。 叔陵刺後主於喪次。 宮人救之，亻堇而獲免。 叔陵出閤，就東府作亂。 後主令蕭摩訶破之，死者千數。
In Chen, in the eighth month, heavy rains fell in torrents. At that time Prince Shixing Wang Shuling was arrogant and willful—this was the omen corresponding to yin qi growing powerful. The next year, Emperor Xuan died and Houzhu ascended. Shuling stabbed Houzhu at the mourning hall. Palace women rescued him and he barely escaped with his life. Shuling left the pavilion and raised rebellion at the Eastern Palace. Houzhu ordered Xiao Mohe to defeat him; those killed numbered in the thousands.
44
東魏秋，大雨七十餘日，元瑾、劉思逸謀殺後齊文襄之應也。
In Eastern Wei, in autumn, heavy rain fell for more than seventy days—this was the omen corresponding to Yuan Jin and Liu Siyi's plot to kill Later Qi's Wenxiang.
45
後齊六月庚子，大雨，晝夜不息，至甲辰。 山東大水，人多餓死。 是歲，突厥寇并州，陰戎作梗，此其應也。
Under Later Qi, on the gengzi day of the sixth month, heavy rain fell day and night without ceasing until the jiachen day. Shandong suffered great floods and many people died of starvation. That year, the Turks raided Bing Province and the northern barbarians caused trouble—this was the corresponding omen.
46
天統三年十月，積陰大雨。 胡太后淫亂之所感也。
In the tenth month of the third year of Tiantong, accumulated yin brought heavy rain. This was caused by Empress Dowager Hu's licentious disorder.
47
七月，大霖雨，水澇，人戶流亡。 是時駱提婆、韓長鸞等用事，小人專政之罰也。
In the seventh month, great torrential rains caused flooding; households fled in exile. At that time Luo Tiba, Han Changluan, and others held power—this was the punishment for petty men monopolizing government.
48
後周七月，霖雨三旬。 時衛刺王直潛謀逆亂。 屬帝幸雲陽宮，以其徒襲肅章門，尉遲運逆拒破之。 其日雨霽。
Under Later Zhou, in the seventh month, torrential rain fell for thirty days. At that time Prince Wei of Weichi Zhi secretly plotted rebellion. As the emperor was at the Yunyang Palace, Zhi's followers attacked the Suzhang Gate; Yuchi Yun resisted and defeated them. That day the rain cleared.
49
○大雨雪
○ Heavy snow
50
梁三月，大雪，平地三尺。 《洪範五行傳》曰：「庶征之常，雨也，然尤甚焉。 雨，陰也； 雪，又陰畜積甚盛也。 皆妾不妾、臣不臣之應。」 時義州刺史文僧朗以州叛于魏，臣不臣之應也。
In Liang, in the third month, heavy snow fell three feet deep on level ground. The Great Plan's Transmission on the Five Phases says: "Among the ordinary portents, rain is common—but this is especially severe. Rain is yin; snow is yin accumulated to an even greater extreme. Both are omens corresponding to consorts not acting as consorts and ministers not acting as ministers." At that time the Inspector of Yi Province Wen Senglang rebelled with his province to Wei—this was the omen corresponding to ministers not acting as ministers.
51
七月，青州雪，害苗稼。 是時交州刺史李賁舉兵反，僭尊號，置百官，擊之不能克。
In the seventh month, snow fell in Qing Province, damaging crops. At that time the Inspector of Jiao Province Li Ben raised troops in rebellion, presumptuously assumed an imperial title, and established a full bureaucracy; attacks against him could not succeed.
52
十年十二月，大雪，平地三尺。 是時邵陵王綸、湘東王繹、武陵王紀並權侔人主，頗為驕恣，皇太子甚惡之，帝不能抑損。 上天見變，帝又不悟。 及侯景之亂，諸王各擁強兵，外有赴援之名，內無勤王之實，委棄君父，自相屠滅，國竟以亡。
In the twelfth month of the tenth year, heavy snow fell three feet deep on level ground. At that time Prince Shaoling Wang Lun, Prince Xiangdong Wang Yi, and Prince Wuling Wang Ji all wielded authority equal to the ruler and were quite arrogant and willful; the crown prince greatly detested them, but the emperor could not restrain them. Heaven displayed transformations, yet the emperor did not heed them. When the rebellion of Hou Jing arose, the princes each held strong armies—outwardly in the name of rescue, inwardly without any real intent to serve the ruler; they abandoned their sovereign and father and slaughtered one another, and the state was ultimately destroyed.
53
東魏五月，大雪。 時後齊神武作宰，發卒十余萬築鄴城，百姓怨思之徵也。
In Eastern Wei, in the fifth month, heavy snow fell. At that time Later Qi's Shenwu served as chief minister and conscripted more than a hundred thousand corvée laborers to build Ye City—this was a sign of the common people's resentment and sorrow.
54
二月，大雪，人畜凍死，道路相望。 時後齊霸政，而步落稽舉兵反，寇亂數州，人多死亡。
In the second month, heavy snow fell; people and livestock froze to death, and corpses lined the roads. At that time Later Qi held hegemonic power, and Buluoji raised troops in rebellion, raiding and troubling several provinces; many people died.
55
後齊河清二年二月，大雪連雨，南北千餘裡，平地數尺，繁霜晝下。 是時突厥木杆可汗與周師入并州，殺掠吏人，不可勝紀。
Under Later Qi, in the second month of the second year of Heqing, heavy snow and continuous rain extended more than a thousand li north and south; level ground was covered several feet deep, and heavy frost fell even by day. At that time the Turkic Khan Mukan entered Bingzhou with Zhou troops, killing and plundering officials and people beyond counting.
56
天統二年十一月，大雪； 三年正月，又大雪，平地二尺； 正月，又大雪。 是時馮淑妃、陸令萱內制朝政，陰氣盛積，故天變屢見，雷雨不時。
In the eleventh month of the second year of Tiantong, heavy snow fell; in the first month of the third year, heavy snow fell again, two feet deep on level ground; in the first month, heavy snow fell again. At that time Consort Feng and Lu Lingxuan controlled court affairs from within; yin qi accumulated in strength—therefore heavenly transformations appeared repeatedly and thunder and rain came at improper times.
57
陳七月，大雨； 震萬安陵華表，又震慧日寺刹，瓦官寺重閤門下一女子震死。 京房《易飛候》曰：「雷雨霹靂丘陵者，逆先人令，為火殺人者，人君用讒言殺正人。」 時蔡景曆以奸邪任用，右僕射陸繕以讒毀獲譴，發病而死。
In Chen, in the seventh month, heavy rain fell; lightning struck the ornamental column at the Wanan Mausoleum and the stupa at the Huiri Temple; a woman below the double gate of the Waguang Temple was killed by lightning. Jing Fang's Flying Omens of the Changes says: "When thunder, rain, and lightning strike hills and mounds—when fire kills people in violation of ancestral commands—the ruler uses slanderous words to kill upright men." At that time Cai Jingli was employed through wickedness; Right Vice Director Lu Chuo was condemned through slander, fell ill, and died.
58
十年三月，震武庫。 時帝好兵，頻年北伐，內外虛竭，將士勞敝。 既克淮南，又進圖彭、汴，毛喜切諫，不納。 由是吳明徹諸軍皆沒，遂失淮南之地。 武庫者，兵器之所聚也，而震之，天戒若曰，宜戢兵以安百姓。 帝不悟，又大興軍旅，其年六月，又震太皇寺刹、莊嚴寺露槃、重陽閣東樓、鴻臚府門。 太皇、莊嚴二寺，陳國奉佛之所，重陽閣每所遊宴，鴻臚賓客禮儀之所在，而同歲震者，天戒若曰，國威已喪，不務修德，後必有恃佛道，耽宴樂，棄禮儀而亡國者。 陳之君臣竟不悟。 至後主之代，災異屢起，懼而於太皇寺捨身為奴，以祈冥助，不恤國政，耽酒色，棄禮法，不修鄰好，以取敗亡。
In the third month of the tenth year, lightning struck the armory. At that time the emperor loved warfare and repeatedly launched northern expeditions; within and without were emptied and depleted, and soldiers and officers were exhausted. After capturing Huainan, he further advanced to besiege Peng and Bian; Mao Xi remonstrated urgently but was not heeded. Thereupon the armies of Wu Mingche and others were all destroyed, and Huainan was lost. The armory is where weapons are gathered—yet lightning struck it. Heaven's warning seemed to say: restrain the armies to pacify the common people. The emperor did not heed the warning and again raised armies on a vast scale; that year in the sixth month, lightning again struck the stupa of the Taihuang Temple, the dew basin of the Zhuangyan Temple, the eastern tower of the Chongyang Pavilion, and the gate of the Honglu Office. The Taihuang and Zhuangyan temples were where Chen worshipped Buddhism; the Chongyang Pavilion was where the ruler often held banquets; the Honglu Office was where guest ritual was conducted—yet all were struck in the same year. Heaven's warning seemed to say: the state's prestige is already lost; if you do not cultivate virtue, afterward there will be one who relies on Buddhism, indulges in banquets and pleasure, abandons ritual propriety, and loses the state. Chen's rulers and ministers ultimately did not heed the warnings. In Houzhu's time, calamities and anomalies arose repeatedly; in fear he offered himself as a slave at the Taihuang Temple to seek aid from the unseen, heedless of state affairs, indulging in wine and women, abandoning ritual law, and neglecting good relations with neighbors—thereby bringing defeat and destruction.
59
齊夏，震丞相段孝先南門柱。 京房《易傳》曰：「震擊貴臣門及屋者，不出三年，佞臣被誅。」 後歲，和士開被戮。
In Qi, in summer, lightning struck the southern gate pillar of Chancellor Duan Xiaoxian. Jing Fang's Commentary on the Changes says: "When lightning strikes the gate and house of an exalted minister, within three years the sycophantic minister will be executed." The following year, He Shikai was executed.
60
○木冰
○ Tree ice
61
東魏冬，天雨木冰。 《洪範五行傳》曰：「陰之盛而凝滯也。 木者少陽，貴臣象也。 將有害，則陰氣脅木，木先寒，故得雨而冰襲之。 木冰一名介，介者兵之象也。」 時司徒侯景制河南，及神武不豫，文襄懼其為亂而征之，景因舉兵反。 豫州刺史高元成、襄州刺史李密、廣州刺史暴顯並為景所執辱，貴臣有害之應也。 其後左僕射慕容紹宗與景戰于渦陽，俘斬五萬。
In Eastern Wei, in winter, tree ice fell from the sky. The Great Plan's Transmission on the Five Phases says: "This is yin at its strongest, congealing and stagnating. Wood is lesser yang—the symbol of exalted ministers. When harm is about to come, yin qi presses upon wood; wood grows cold first, and therefore receives rain with ice coating it. Tree ice is also called jie—jie is the symbol of warfare." At that time Minister of Works Hou Jing controlled Henan; when Shenwu fell ill, Wenxiang feared he would cause trouble and summoned him; Jing therefore raised troops in rebellion. The Inspector of Yu Province Gao Yuancheng, the Inspector of Xiang Province Li Mi, and the Inspector of Guang Province Bao Xian were all seized and humiliated by Jing—this was the omen corresponding to harm coming to exalted ministers. Afterward Left Vice Director Murong Shaozong fought Jing at Woyang and captured and beheaded fifty thousand.
62
後齊，雨木冰三日。 初，清河王岳為高歸彥所譖，是歲以憂死。
Under Later Qi, tree ice fell for three days. Earlier, Prince Qinghe Wang Yue had been slandered by Gao Guiyan; that year he died of grief.
63
武平元年冬，雨木冰； 明年二月，又木冰。 時錄尚書事和士開專政。 其年七月，太保、琅邪王儼矯詔殺之。 領軍大將軍庫狄伏連、尚書右僕射馮子琮並坐儼賜死。 九月，儼亦遇害。
In the winter of the first year of Wuping, tree ice fell; in the second month of the next year, tree ice fell again. At that time He Shikai, Recorder of Affairs, monopolized government. That year in the seventh month, Grand Tutor Prince Langye Wang Yan used a forged edict to kill him. Commander-in-Chief Kudi Fulian and Right Vice Director Feng Zicong were both executed on Yan's account. In the ninth month, Yan also met with violent death.
64
六年、七年，頻歲春冬木冰。 其年周師入晉陽，因平鄴都。 後主走青州，貴臣死散，州郡被兵者不可勝數。
In the sixth and seventh years, tree ice fell repeatedly in spring and winter. That year Zhou troops entered Jinyang and then pacified the capital at Ye. Houzhu fled to Qing Province; exalted ministers died and scattered; commanderies and prefectures struck by warfare were beyond counting.
65
○大雨雹
○ Heavy hail
66
梁四月，大雨雹。 《洪範五行傳》曰：「雹，陰脅陽之象也。」 時帝數捨身為奴，拘信佛法，為沙門所制。
In Liang, in the fourth month, heavy hail fell. The Great Plan's Transmission on the Five Phases says: "Hail is the symbol of yin pressing upon yang." At that time the emperor repeatedly offered himself as a slave, clung to Buddhist faith, and was controlled by monks.
67
陳六月，大雨雹； 十年四月，又大雨雹； 十三年九月，又雨雹。 時始興王叔陵驕恣，陰結死士，圖為不逞，帝又寵遇之，故天三見變。 帝不悟。 及帝崩，叔陵果為亂逆。
In Chen, in the sixth month, heavy hail fell; in the fourth month of the tenth year, heavy hail fell again; in the ninth month of the thirteenth year, hail fell again. At that time Prince Shixing Wang Shuling was arrogant and willful, secretly gathered death-pledged warriors, and plotted mischief; the emperor also favored and indulged him—therefore Heaven displayed transformations three times. The emperor did not heed the warnings. When the emperor died, Shuling indeed raised rebellion.
68
○服妖
○ Clothing anomalies
69
後齊婁後臥疾，寢衣無故自舉。 俄而後崩。
Under Later Qi, when Empress Lou lay ill, her sleeping garment rose without cause. Soon afterward the empress died.
70
文宣帝末年，衣錦綺，傅粉黛，數為胡服，微行市裡。 粉黛者，婦人之飾，陽為陰事，君變為臣之象也。 及帝崩，太子嗣位，被廢為濟南王。 又齊氏出自陰山，胡服者，將反初服也。 錦彩非帝王之法服，微服者布衣之事，齊亡之效也。
In the final years of Wenxuan Di, he wore brocade and silk, applied powder and rouge, often dressed in barbarian clothing, and walked incognito through the marketplace. Powder and rouge are women's adornments—yang doing yin's affairs is the symbol of the ruler transforming into a minister. When the emperor died, the crown prince succeeded; he was deposed and made Prince of Jinan. Also, Qi originated from Yinshan; barbarian dress meant a return to original garb. Brocade and colored silk are not the proper robes of emperors and kings; incognito dress is the affair of commoners—this was the effect of Qi's destruction.
71
後主好令宮人以白越布折額，狀如髽幗； 又為白蓋。 此二者，喪禍之服也。 後主果為周武帝所滅，父子同時被害。
Houzhu liked to have palace women fold white ramie cloth across their foreheads in the shape of a mourning coiffure; he also had them make white canopies. Both of these are garments of mourning and calamity. Houzhu was indeed destroyed by Emperor Wu of Zhou; father and son were killed at the same time.
72
武平時，後主于苑內作貧兒村，親衣襤褸之服而行乞其間，以為笑樂。 多令人服烏衣，以相執縛。 後主果為周所敗，被虜于長安而死； 妃後窮困，至以賣燭為業。
During the Wuping era, Houzhu built a Poor Man's Village in the garden, personally wearing tattered clothes and going begging there for amusement. He also had many people wear black clothing and bind one another as captives. Houzhu was indeed defeated by Zhou, captured at Chang'an, and died there; consorts and empresses fell into destitution, even selling candles for a living.
73
後周，服冕二十有四旒，車服旗鼓，皆以二十四為節。 侍衛之官，服五色，雜以紅紫。 令天下車以大木為輪，不施輻。 朝士不得佩綬，婦人墨妝黃眉。 又造下帳，如送終之具，令五皇后各居其一，實宗廟祭器於前，帝親讀版而祭之。 又將五輅載婦人，身率左右步從。 又倒懸雞及碎瓦于車上，觀其作聲，以為笑樂。 皆服妖也。 帝尋暴崩，而政由於隋，周之法度，皆悉改易。
Under Later Zhou, the ceremonial cap had twenty-four tassels; chariots, robes, banners, and drums all used twenty-four as their measure. Guard officials wore five colors mixed with red and purple. He ordered carts throughout the realm to use large logs as wheels without spokes. Court officials could not wear sashes; women used black makeup and yellow eyebrows. He also made lower tents like funeral equipment, had the five empresses each occupy one, placed ancestral temple ritual vessels before them, and the emperor personally read the spirit tablets and sacrificed to them. He also loaded the five imperial chariots with women and personally walked behind with his attendants. He also hung chickens upside down and broken tiles on carts, watching them make noise for amusement. All of these were clothing anomalies. The emperor soon died suddenly; thereafter government passed to Sui, and all Zhou institutions were completely changed.
74
開皇中，房陵王勇之在東宮，及宜陽公王世積家，婦人所有領巾制同槊幡軍幟。 婦人為陰，臣象也，而服兵幟，臣有兵禍之應矣。 勇竟而遇害，世積坐伏誅。
During Kaihuang, women in the households of Prince Fangling Yong at the Eastern Palace and Duke Yiyang Wang Shiji had head scarves made like spear banners and military flags. Women represent yin and are the symbol of ministers—yet they wore military banners; this was the omen corresponding to ministers facing military calamity. Yong was ultimately killed; Shiji was executed for his crimes.
75
○雞禍
○ Chicken calamities
76
開皇中，有人上書，言頻歲已來，雞鳴不鼓翅，類腋下有物而妨之，翮不得舉，肘腑之臣，當為變矣。 書奏不省。 京房《易飛候》曰：「雞鳴不鼓翅，國有大害。」 其後大臣多被夷滅，諸王廢黜，太子幽廢。
During Kaihuang, someone submitted a memorial saying that in recent years roosters crowed without flapping their wings—as if something under the armpit obstructed them and the wings could not rise—the ministers close to the ruler's side would undergo transformation. The memorial was submitted but not examined. Jing Fang's Flying Omens of the Changes says: "When roosters crow without flapping their wings, the state will suffer great harm." Afterward many great ministers were exterminated, princes were deposed, and the crown prince was secretly deposed.
77
大業初，天下雞多夜鳴，京房《易飛候》曰：「雞夜鳴，急令。」 又雲：「昏而鳴，百姓有事； 人定鳴，多戰； 夜半鳴，流血漫漫。」 及中年已後，軍國多務，用度不足，於是急令暴賦，責成守宰，百姓不聊生矣，各起而為盜，戰爭不息，屍骸被野。
At the beginning of Daye, roosters throughout the realm crowed at night. Jing Fang's Flying Omens of the Changes says: "When roosters crow at night, urgent commands follow." It also says: "When they crow at dusk, the common people have troubles; when they crow at the hour of human rest, much warfare follows; when they crow at midnight, blood flows endlessly." From mid-age onward, military and state affairs multiplied and expenses were insufficient; therefore urgent commands and harsh levies were imposed, holding district magistrates accountable—the common people could not survive, each rose as bandits, warfare never ceased, and corpses covered the fields.
78
○龜孽
○ Turtle portents
79
開皇中，掖庭宮每夜有人來挑宮人。 宮司以聞。 帝曰：「門衛甚嚴，人何從而入？ 當是妖精耳。」 因戒宮人曰：「若逢，但斫之。」 其後有物如人，夜來登床，宮人抽刀斫之，若中枯骨。 其物落床而走，宮人逐之，因入池而沒。 明日，帝令涸池，得一龜，徑尺餘，其上有刀跡。 殺之，遂絕。 龜者水居而靈，陰謀之象，晉王諂媚宮掖求嗣之應雲。
During Kaihuang, at the Rear Palace quarters someone came each night to seduce palace women. The palace office reported this. The emperor said: "The gate guards are very strict—how could a person enter? It must be a spirit creature." He therefore warned the palace women: "If you encounter it, just hack at it." Afterward something like a person came at night and climbed onto the bed; a palace woman drew a knife and hacked at it, as if striking dry bone. The creature fell from the bed and fled; the palace woman pursued it and it entered a pool and sank. The next day the emperor ordered the pool drained and a turtle more than a foot in diameter was found, bearing knife marks on its shell. It was killed, and the visits ceased. The turtle lives in water and is numinous—the symbol of secret plots; this was the omen corresponding to Prince Jin's sycophantic advances in the inner palace seeking succession.
80
○青眚青祥
○ Green baleful signs and green omens
81
陳四月，群鼠無數，自蔡洲岸入石頭淮，至青塘兩岸。 數日死，隨流出江。 近青祥也。 京房《易飛候》曰：「鼠無故群居，不穴眾聚者，其君死。」 未幾而國亡。
In Chen, in the fourth month, countless rats from the Cai Isle shore entered Shitou on the Huai River to the banks of Qingtang. After several days they died and floated out with the current into the river. This approximates a green omen. Jing Fang's Flying Omens of the Changes says: "When rats for no reason gather in groups without burrowing, their ruler will die." Before long the state perished.
82
○金沴木
○ Metal harming wood
83
陳秋七月，儀賢堂無故自壓，近金沴木也。 時帝盛修宮室，起顯德等五殿，稱為壯麗，百姓失業，故木失其性也。 儀賢堂者，禮賢尚齒之謂，無故自壓，天戒若曰，帝好奢侈，不能用賢使能，何用虛名也。 帝不悟，明年竟崩。
In Chen, in the seventh month of autumn, the Hall of Esteem for the Worthy collapsed without cause—this approximates metal harming wood. At that time the emperor lavishly built palaces, erecting five halls including Xiande, calling them magnificent; the common people lost their livelihoods—therefore wood lost its nature. The Hall of Esteem for the Worthy means honoring the worthy and respecting the aged; collapsing without cause—Heaven's warning seemed to say: the emperor loves extravagance and cannot employ the worthy and capable—why keep an empty name? The emperor did not heed the warning; the next year he died.
84
六月，宮內水殿若有刀鋸斫伐之聲，其殿因無故而倒。 七月，朱雀航又無故自沉。 時後主盛修園囿，不虔宗廟。 水殿者，遊宴之所，朱雀航者，國門之大路，而無故自壞，天戒若曰，宮室毀，津路絕。 後主不悟，竟為隋所滅，宮廟為墟。
In the sixth month, at the water pavilion within the palace there were sounds like knives and saws cutting and chopping; the pavilion then collapsed without cause. In the seventh month, the Zhuque Bridge also sank without cause. At that time Houzhu lavishly built gardens and parks and was not reverent toward the ancestral temple. The water pavilion is a place for banquets and pleasure; the Zhuque Bridge is the great road of the national gate—yet both were destroyed without cause. Heaven's warning seemed to say: palace buildings destroyed, ferry routes cut off. Houzhu did not heed the warnings; in the end he was destroyed by Sui and palaces and temples became ruins.
85
後齊孝昭帝將誅楊愔，乘車向省，入東門，「Ｗ竿無故自折。 帝甚惡之，歲餘而崩。
Under Later Qi, when Emperor Xiaozhao was about to execute Yang Yin, riding in his carriage toward the Secretariat, upon entering the Eastern Gate the flagpole broke without cause. The emperor greatly detested this; little more than a year later he died.
86
河清三年，長廣郡聽事梁忽剝若人狀，太守惡而削去之，明日複然。 長廣，帝本封也，木為變，不祥之兆。 其年帝崩。
In the third year of Heqing, the beam of the administrative hall in Changguang Commandery suddenly peeled away like a human shape; the magistrate detested this and cut it away, but the next day it appeared again. Changguang was the emperor's original fief; wood transforming was an inauspicious portent. That year the emperor died.
87
秋，穆後將如晉陽，向北宮辭胡太后。 至宮內門，所乘七寶車無故陷入于地，牛沒四足。 是歲齊滅，後被虜于長安。
In autumn, Empress Mu was about to go to Jinyang and went to the Northern Palace to bid farewell to Empress Dowager Hu. Upon reaching the inner palace gate, the seven-jeweled carriage she rode sank without cause into the ground; the oxen's four legs were submerged. That year Qi was destroyed; afterward she was captured at Chang'an.
88
後周，青城門無故自崩。 青者東方色，春宮之象也。 時皇太子無威儀禮節，青城門無故自崩者，皇太子不勝任之應。 帝不悟。 明年太子嗣位，果為無道。 周室危亡，實自此始。
Under Later Zhou, the Qingcheng Gate collapsed without cause. Green is the color of the East—the symbol of the Spring Palace. At that time the crown prince lacked dignity, ritual, and propriety; the Qingcheng Gate collapsing without cause was the omen corresponding to the crown prince being unfit for his role. The emperor did not heed the warning. The next year the crown prince succeeded and indeed behaved without the Way. The Zhou house's peril and destruction truly began from this.
89
大業中，齊王暕於東都起第，新構寢堂，其栿無故而折。 時上無太子，天下皆以暕次當立，公卿屬望，暕遂驕恣，呼術者令相，又為厭勝之事。 堂栿無故自折，木失其性，奸謀之應也。 天見變以戒之，暕不悟，後竟得罪於帝。
During Daye, Prince Qi Yangdi at the Eastern Capital built a residence; in the newly constructed sleeping hall the ridge beam broke without cause. At that time there was no crown prince; all under Heaven considered Yangdi next in line for installation; public officials looked to him; Yangdi therefore grew arrogant and willful, summoned diviners to read his fate, and also performed sorcery for victory. The hall ridge beam breaking without cause—wood losing its nature—was the omen corresponding to treacherous plotting. Heaven displayed transformations to warn him; Yangdi did not heed them; afterward he indeed offended the emperor.
90
《洪範五行傳》曰：「言之不從，是謂不乂。 厥咎僭，厥罰常暘，厥極憂。 時則有詩妖，時則有毛蟲之孽，時則有犬禍。 故有口舌之屙，有白眚白祥。 惟木沴金。
The Great Plan's Transmission on the Five Phases says: "When words are not followed, this is called lack of governance. The fault is presumption; the punishment is constant drought; the extreme is sorrow. At such times there are poetic anomalies; at such times there are insect portents; at such times there are dog calamities. Therefore there are discharges of the mouth and tongue; there are white baleful signs and white omens. Only wood harms metal.
91
○言不從
○ Words not followed
92
梁武陵王紀僭即帝位，建元曰天正。 永豐侯蕭捴曰：「王不克矣。 昔桓玄年號大亨，有識者以為'二月了'，而玄之敗，實在仲春。 今日天正，正之為文'一止'，其能久乎！」 果一年而敗。
Prince Wuling Wang Ji of Liang presumptuously assumed the imperial title and established the era name Tianzheng. Marquis Yongfeng Xiao Zhou said: "Your Highness will not succeed. Formerly Huan Xuan's era name was Daheng; those with insight read it as 'finished in the second month,' and Xuan's defeat indeed came in mid-spring. Today's Tianzheng—as a written character it is 'one stop'—can it last long!" Indeed, within a year he was defeated.
93
後齊文宣帝時，太子殷當冠，詔令邢子才為制字。 子才字之曰正道。 帝曰：「正，一止也。 吾兒其替乎？」 子才請改，帝不許，曰：「天也。」 因顧謂常山王演曰：「奪時任汝，慎無殺也。」 及帝崩，太子嗣位，常山果廢之而自立。 殷尋見害。
During Later Qi's Wenxuan Di, when Crown Prince Yin was to receive the capping ceremony, an edict ordered Xing Zicai to compose the style name. Zicai styled him Zhengdao. The emperor said: "Zheng—one stop. Will my son be replaced?" Zicai requested a change; the emperor would not permit it, saying: "It is Heaven's will." He then turned to Prince Changshan Wang Yan and said: "When the time comes I give the throne to you—take care not to kill him." When the emperor died, the crown prince succeeded; Changshan indeed deposed him and installed himself. Yin was soon killed.
94
武成帝時，左僕射和士開言於帝曰：「自古帝王，盡為灰土，堯舜、桀紂，竟亦何異。 陛下宜及少壯，恣意歡樂，一日可以當千年，無為自勤約也。」 帝悅其言，彌加淫侈。 士開既導帝以非道，身又擅權，竟為御史中丞所殺。
During Emperor Wucheng, Left Vice Director He Shikai said to the emperor: "Since antiquity all emperors and kings have turned to ash—Yao, Shun, Jie, and Zhou—what difference is there in the end? Your Majesty should while still young and strong indulge freely in pleasure—one day can equal a thousand years; do not constrain yourself with diligence and moderation." The emperor was pleased with these words and indulged ever more in licentious extravagance. Shikai, having led the emperor into the wrong path, also usurped power himself—in the end he was killed by the Imperial Censor.
95
武平中，陳人寇彭城，後主發言憂懼，侍中韓長鸞進曰：「縱失河南，猶得為龜茲國子。 淮南今沒，何足多慮。 人生幾何時，但為樂，不須憂也。」 帝甚悅，遂耽荒酒色，不以天下為虞。 未幾，為周所滅。
During Wuping, when Chen troops raided Pengcheng, Houzhu spoke with worry and fear; Attendant-in-Ordinary Han Changluan advanced and said: "Even if we lose Henan, we can still be sons of the Kucha state. Huainan is now lost—what need for excessive worry? How long is human life? Just seek pleasure—no need for worry." The emperor was greatly pleased and therefore indulged in wine and women, heedless of the realm. Before long he was destroyed by Zhou.
96
武平七年，後主為周師所敗，走至鄴，自稱太上皇，傳位於太子恆，改元隆化。 時人離合其字曰「降死」。 竟降周而死。
In the seventh year of Wuping, Houzhu was defeated by Zhou troops, fled to Ye, styled himself Retired Emperor, transferred the throne to Crown Prince Heng, and changed the era name to Longhua. People of the time combined the characters to read "submit to death." He indeed submitted to Zhou and died.
97
周武帝改元為宣政，梁主蕭巋離合其字為「宇文亡日」。 其年六月，帝崩。
Emperor Wu of Zhou changed the era name to Xuanzheng; Liang ruler Xiao Kui combined the characters to read "the Yuwen clan's day of destruction." That year in the sixth month the emperor died.
98
宣帝在東宮時，不修法度，武帝數撻之。 及嗣位，摸其痕而大罵曰：「死晚也。」 年又改元為大象，蕭巋又離合其字曰「天子塚」。 明年而帝崩。
When Emperor Xuan was at the Eastern Palace, he did not observe laws and regulations; Emperor Wu repeatedly flogged him. When he succeeded to the throne, he felt the scars and cursed loudly: "You died too late!" The next year he changed the era name to Daxiang; Xiao Kui again combined the characters to read "the Son of Heaven's tomb." The next year the emperor died.
99
開皇初，梁王蕭琮改元為廣運。 江陵父老相謂曰：「運之為字，軍走也。 吾君當為軍所走乎？」 其後琮朝京師而被拘留不反，其叔父岩掠居人以叛，梁國遂廢。
At the beginning of Kaihuang, Prince of Liang Xiao Cong changed the era name to Guangyun. The elders of Jiangling said to one another: "As a written character, yun means 'the army flees. Will our ruler be driven off by the army?" Afterward Cong went to the capital and was detained without return; his uncle Yan plundered the people and rebelled; the Liang state was abolished.
100
文帝名皇太子曰勇，晉王曰英，秦王曰俊，蜀王曰秀。 開皇初，有人上書曰：「勇者一夫之用。 又千人之秀為英，萬人之秀為俊。 斯乃布衣之美稱，非帝王之嘉名也。」 帝不省。 時人呼楊姓多為嬴者。 或言於上曰：「楊英反為嬴殃。」 帝聞而不懌，遽改之。 其後勇、俊、秀皆被廢黜，煬帝嗣位，終失天下，卒為楊氏之殃。
Emperor Wen named the crown prince Yong, the Prince of Jin Ying, the Prince of Qin Jun, and the Prince of Shu Xiu. At the beginning of Kaihuang, someone submitted a memorial saying: "Yong means the use of a single man. Also, a thousand men's excellence is called ying; ten thousand men's excellence is called jun. These are fine titles for commoners, not auspicious names for emperors and kings." The emperor did not examine it. People of the time often pronounced the Yang surname as ying. Someone said to the emperor: "Yang Ying reversed reads 'Ying calamity.' The emperor heard this and was displeased; he quickly changed the name. Afterward Yong, Jun, and Xiu were all deposed; Emperor Yang succeeded; in the end the realm was lost and the Yang clan suffered calamity.
101
煬帝即位，號年曰大業。 識者惡之，曰：「於字離合為'大苦來'也。」 尋而天下喪亂，率土遭荼炭之酷焉。
When Emperor Yang ascended the throne, he named the era Daye. Those with insight detested it, saying: "As written characters combined, it reads 'great suffering comes.' Soon the realm fell into chaos and all lands suffered the cruelest devastation.
102
煬帝常從容謂秘書郎虞世南曰：「我性不欲人諫。 若位望通顯而來諫我，以求當世之名者，彌所不耐。 至於卑賤之士，雖少寬假，然卒不置之於地。 汝其知之！」 時議者以為古先哲王之馭天下也，明四目，達四聰，懸敢諫之鼓，立書謗之木，以聞言者之路，猶恐忠言之不至。 由是澤敷四海，慶流子孫。 而帝惡直言，讎諫士，其能久乎！ 竟逢殺逆。
Emperor Yang once said at leisure to Secretariat Gentleman Yu Shiji: "By nature I do not want people to remonstrate with me. If those of high rank and prominent position come to remonstrate seeking a name in the age, I am all the less able to bear it. As for men of low and humble station, though I show a little forbearance, in the end I do not leave them on the ground. You should know this!" Commentators of the time thought that when ancient sage kings governed the realm, they clarified four eyes and penetrated four ears, hung drums for bold remonstrance, and erected posts for written criticism to open the path for those who spoke—yet still feared that loyal words would not arrive. Thereby grace spread across the four seas and blessings flowed to posterity. Yet this emperor hated straight words and hated remonstrating scholars—could he last long! He ultimately met with assassination.
103
○旱
○ Drought
104
梁，大旱，米鬥五千，人多餓死。 《洪範五行傳》曰：「君持亢陽之節，興師動眾，勞人過度，以起城邑，不顧百姓，臣下悲怨。 然而心不能縱，故陽氣盛而失度，陰氣沉而不附。 陽氣盛，旱災應也。」 初，帝起兵襄陽，破張沖，敗陳伯之，及平建康，前後連戰，百姓勞敝，及即位後，複與魏交兵不止之應也。
In Liang, great drought; rice cost five thousand per dou; many people died of starvation. The Great Plan's Transmission on the Five Phases says: "When the ruler maintains the measure of excessive yang, raises armies and mobilizes the masses, overworks people beyond measure, builds cities and towns heedless of the common people, and ministers and subordinates grieve and resent— yet the heart cannot release itself; therefore yang qi flourishes beyond measure and yin qi sinks without attaching. Yang qi flourishing—drought calamity responds." Earlier the emperor raised troops at Xiangyang, defeated Zhang Chong, routed Chen Bozhi, and pacified Jiankang; before and after came continuous battles and the common people were exhausted; after ascending the throne he again fought Wei without cease—this was the corresponding omen.
105
陳春，不雨至四月。 先是周師掠淮北，始興王叔陵等諸軍敗績，淮北之地皆沒于周，蓋其應也。
In Chen, in spring, no rain fell until the fourth month. Earlier Zhou troops had raided north of the Huai; the armies of Prince Shixing Wang Shuling and others were defeated; all lands north of the Huai were lost to Zhou—this was the corresponding omen.
106
東魏，並、肆、汾、建、晉、絳、秦、陝等諸州大旱，人多流散。 是歲，齊神武與西魏戰于沙苑，敗績，死者數萬。
In Eastern Wei, Bing, Si, Fen, Jian, Jin, Jiang, Qin, Shan, and other provinces suffered great drought; many people wandered in exile. That year Qi Shenwu fought Western Wei at Shayuan and was defeated; those killed numbered in the tens of thousands.
107
東魏冬春旱。 先是西魏師入洛陽，神武親帥軍大戰於邙山，死者數萬。
In Eastern Wei, drought in winter and spring. Earlier Western Wei troops had entered Luoyang; Shenwu personally led a great army and fought at Mount Mang; those killed numbered in the tens of thousands.
108
後齊夏，大旱。 先是大發卒築長城四百餘裡，勞役之應也。
Under Later Qi, in summer, great drought. Earlier corvée laborers had been massively conscripted to build more than four hundred li of the Great Wall—this was the omen corresponding to forced labor.
109
春，旱。 先是發卒數十萬築金鳳、聖應、崇光三台，窮極侈麗，不恤百姓，亢陽之應也。
In spring, drought. Earlier several hundred thousand corvée laborers had been conscripted to build the three towers Jinfeng, Shengying, and Chongguang, reaching the utmost of extravagance and splendor heedless of the common people—this was the omen corresponding to excessive yang.
110
河清二年四月，並、晉已西五州旱。 是歲，發卒築軹關。 突厥二十萬眾毀長城，寇恆州。
In the second year of Heqing, fourth month, five provinces west of Bing and Jin suffered drought. That year corvée laborers were conscripted to build Zhiguan Pass. Two hundred thousand Turks destroyed the Great Wall and raided Heng Province.
111
後主天統二年春，旱。 是時大發卒，起大明宮。
In the second year of Tiantong, spring, Houzhu suffered drought. At that time corvée laborers were massively conscripted to build the Daming Palace.
112
已後，京師頻旱。 時遷都龍首，建立宮室，百姓勞敝，亢陽之應也。
Afterward the capital frequently suffered drought. At that time the capital was moved to Longshou; palaces were built; the common people were exhausted—this was the omen corresponding to excessive yang.
113
，燕、代緣邊諸郡旱。 時發卒百余萬築長城，帝親巡塞表，百姓失業，道殣相望。
Yan, Dai, and other frontier commanderies suffered drought. At that time more than a million corvée laborers were conscripted to build the Great Wall; the emperor personally toured the frontier; the common people lost their livelihoods; corpses of the starved lined the roads.
114
八年，天下旱，百姓流亡。 時發四海兵，帝親征高麗，六軍凍餒，死者十八九。 十三年，天下大旱。 時郡縣鄉邑，悉遣築城，發男女，無少長，皆就役。
In the eighth year, drought struck the realm; the common people wandered in exile. At that time troops were conscripted from across the realm; the emperor personally campaigned against Goguryeo; the six armies froze and starved; eight or nine of ten died. In the thirteenth year, great drought struck the realm. At that time every commandery, county, township, and settlement was ordered to build walls; men and women of all ages were conscripted for service.
115
○詩妖
○ Poetic anomalies
116
梁六月八日，武帝講於重雲殿，沙門志公忽然起儛歌樂，須臾悲泣，因賦五言詩曰：「樂哉三十餘，悲哉五十裡！ 但看八十三，子地妖災起。 佞臣作欺妄，賊臣滅君子。 若不信吾語，龍時侯賊起。 且至馬中間，銜悲不見喜。」 梁自天監至於大同，三十餘年，江表無事。 至，台城陷，帝享國四十八年，所言五十裡也。 八月十三，而侯景自懸瓠來降。 在丹陽之北，子地。 帝惑硃異之言以納景。 景之作亂，始自戊辰之歲。 至午年，帝憂崩。 十年四月八日，志公於大會中又作詩曰：「兀尾狗子始著狂，欲死不死齧人傷，須臾之間自滅亡。 患在汝陰死三湘，橫屍一旦無人藏。」 侯景小字狗子，初自懸瓠來降，懸瓠則古之汝南也。 巴陵南有地名三湘，即景奔敗之所。
In Liang, on the eighth day of the sixth month, Emperor Wu lectured at the Chongyun Hall; the monk Zhigong suddenly rose, danced, and sang; in a moment he wept and composed a five-character poem saying: "Joy for thirty-plus years; sorrow for fifty li! Just look at eighty-three; a demonic calamity rises in the zi direction. Sycophantic ministers commit deception; treacherous ministers destroy gentlemen. If you do not believe my words, when the dragon hour comes the bandit will rise. And when you reach the middle of the horse, you will grieve and see no joy." From Tianjian to Datong, Liang had more than thirty years without trouble south of the Yangtze. When the year came, Taicheng fell; the emperor held the realm forty-eight years—the fifty li he spoke of. On the thirteenth of the eighth month, Hou Jing came to surrender from Xuanhuo. It lies north of Danyang—the zi direction. The emperor was deluded by Zhu Yi's words and accepted Jing. Jing's rebellion began in the wuchen year. In the wu year the emperor died in grief. On the eighth day of the fourth month of the tenth year, at a great assembly Zhigong again composed a poem saying: "The bald-tailed dog first goes mad; wanting to die yet not dying, it bites and wounds people; in a moment it destroys itself. The disaster lies in Ruyin and death at Sanxiang; corpses lie scattered with no one to bury them." Hou Jing's childhood name was Gouzi; he first came to surrender from Xuanhuo—ancient Ruyin. South of Baling is a place called Sanxiang—where Jing fled in defeat.
117
天監中，茅山隱士陶弘景為五言詩曰：「夷甫任散誕，平叔坐談空，不意昭陽殿，忽作單于宮。」 及大同之季，公卿唯以談玄為務。 夷甫、平叔，朝賢也。 侯景作亂，遂居昭陽殿。
During Tianjian, the hermit Tao Hongjing of Mount Mao composed a five-character poem saying: "Yang Xiu indulged in dissipation; He Yan sat discussing emptiness—who expected Zhaoyang Hall would suddenly become the Xiongnu palace?" By the end of Datong, public officials devoted themselves solely to discussing the abstrue. Yang Xiu and He Yan were court worthies. When Hou Jing rebelled, he occupied Zhaoyang Hall.
118
大同中，童謠曰：「青絲白馬壽陽來。」 其後侯景破丹陽，乘白馬，以青絲為羈勒。
During Datong, a children's song said: "Green silk, white horse—Shouyang comes." Afterward Hou Jing broke Danyang, rode a white horse, and used green silk for the bridle.
119
陳初，有童謠曰：「黃班青驄馬，發自壽陽涘。 來時冬氣末，去日春風始。」 其後陳主果為韓擒所敗。 擒本名擒虎，黃班之謂也。 破建康之始，複乘青驄馬，往反時節皆相應。
At the beginning of Chen, a children's song said: "Yellow Ban, green piebald horse—setting out from Shouyang's shore. Coming at winter's end; departing at spring's beginning." Afterward Chen Houzhu was indeed defeated by Han Qin. Qin's original name was Qinhu—this is what "Yellow Ban" means. At the beginning of the capture of Jiankang he again rode a green piebald horse; the seasons of coming and going all corresponded.
120
陳時，江南盛歌王獻之《桃葉》之詞曰：「桃葉複桃葉，渡江不用楫。 但度無所苦，我自迎接汝。」 晉王伐陳之始，置營桃葉山下，及韓擒渡江，大將任蠻奴至新林以導北軍之應。
In Chen times, south of the Yangtze widely sang Wang Xianzhi's "Peach Leaf" lyrics: "Peach leaf upon peach leaf—cross the river without oars. Just cross without hardship—I myself will come to meet you." When Prince Jin campaigned against Chen, he set camp at Peach Leaf Mountain; when Han Qin crossed the river, the great general Ren Mannu reached Xinlin to guide the northern army—this was the corresponding omen.
121
陳後主造齊雲觀，國人歌之曰：「齊雲觀，寇來無際畔。」 功未畢，而為隋師所虜。
Chen Houzhu built the Qiyun Observatory; the people sang: "Qiyun Observatory—when bandits come there is no boundary." Before the work was finished he was captured by Sui troops.
122
禎明初，後主作新歌，詞甚哀怨，令後宮美人習而歌之。 其辭曰：「玉樹後庭花，花開不復久。」 時人以歌讖，此其不久兆也。
At the beginning of Zhenming, Houzhu composed a new song with very plaintive lyrics and ordered palace beauties to learn and sing it. The lyrics say: "Jade Tree flowers in the Rear Court—the blossoms will not last long." People of the time took the song as an omen—this was the portent that the state would not endure.
123
齊神武始移都于鄴，時有童謠雲：「可憐青雀子，飛入鄴城裡。 作窠猶未成，舉頭失鄉里。 寄書與婦母，好看新婦子。」 魏孝靜帝者，清河王之子也。 後則神武之女。 鄴都宮室未備，即逢禪代，作窠未成之效也。 孝靜尋崩，文宣以後為太原長公主，降于楊愔。 時婁後尚在，故言寄書於婦母。 新婦子，斥後也。
When Qi Shenwu first moved the capital to Ye, a children's song said: "Pitiable green sparrow fledgling, flying into Ye city. Building a nest not yet finished, raising its head it loses its homeland. Send word to the bride's mother—take good care of the new bride." Emperor Xiaojing of Wei was the son of the Prince of Qinghe. The empress afterward was Shenwu's daughter. Ye's palaces were not yet complete when the abdication came—the effect of the nest not yet finished. Xiaojing soon died; Wenxuan made the former empress Princess Chang of Taiyuan and married her to Yang Yin. At that time Empress Lou was still alive—therefore it says send word to the bride's mother. "New bride" means the empress.
124
武定中，有童謠雲：「百尺高竿摧折，水底燃燈澄滅。」 高者，齊姓也。 澄，文襄名。 五年，神武崩，摧折之應。 七年，文襄遇盜所害，澄滅之徵也。
During Wuding, a children's song said: "A hundred-foot pole snaps; the lamp burning underwater, Cheng is extinguished." Gao means the Qi surname. Cheng is Wenxiang's personal name. In the fifth year Shenwu died—the omen corresponding to the pole snapping. In the seventh year Wenxiang was killed by bandits—the sign of Cheng's extinction.
125
天保中，陸法和入國，書其屋壁曰：「十年天子為尚可，百日天子急如火，周年天子反覆運算坐。」 時文宣帝享國十年而崩。 廢帝嗣立百餘日，用替厥位，孝昭即位一年而崩。 此其效也。
During Tianbao, Lu Fahe entered the state and wrote on his wall: "Ten years as Son of Heaven is still acceptable; a hundred days as Son of Heaven burns like fire; a full year as Son of Heaven sits turning calculations over and over." At that time Emperor Wenxuan held the realm ten years and died. Deposed Emperor succeeded for more than a hundred days and was replaced; Emperor Xiaozhao succeeded and died within a year. This was the effect.
126
，童謠曰：「狐截尾，你欲除我我除你。」 其年四月，隴東王胡長仁謀遣刺客殺和士開，事露，返為士開所譖死。
A children's song said: "Fox with tail cut short—you want to remove me, I remove you." That year in the fourth month, Prince Longdong Wang Hu Changren plotted to send assassins to kill He Shikai; the matter was exposed and he was slandered to death by Shikai in return.
127
二年，童謠曰：「和士開，七月三十日，將你向南台。」 小兒唱訖，一時拍手雲：「殺卻。」 至七月二十五日，御史中丞、琅邪王儼執士開，送于南台而斬之。 是歲，又有童謠曰：「七月刈禾傷早，九月吃糕正好。 十月洗蕩飯甕，十一月出卻趙老。」 七月士開被誅，九月琅邪王遇害，十一月趙彥深出為西兗州刺史。
In the second year, a children's song said: "He Shikai—on the thirtieth day of the seventh month, they will take you to the Southern Terrace." When the children finished singing, everyone at once clapped their hands and shouted: "Kill him!" On the twenty-fifth day of the seventh month, Imperial Censor Prince Langye Wang Yan seized Shikai, sent him to the Southern Terrace, and beheaded him. That year there was also a children's song saying: "In the seventh month the early harvest is harmed; in the ninth month eating cakes is just right. In the tenth month wash the rice pot clean; in the eleventh month drive out Old Zhao." In the seventh month Shikai was executed; in the ninth month Prince Langye was killed; in the eleventh month Zhao Yanshen was sent out as Inspector of Western Yan Province.
128
武平末，童謠曰：「黃花勢欲落，清樽但滿酌。」 時穆後母子淫僻，干預朝政，時人患之。 穆後小字黃花，尋逢齊亡，欲落之應也。
At the end of Wuping, a children's song said: "Yellow Flower's power is about to fall—just fill the clear cup." At that time Empress Mu and her son were licentious and perverse, intervening in court affairs; people of the time resented this. Empress Mu's childhood name was Yellow Flower; soon afterward Qi was destroyed—the omen corresponding to "about to fall."
129
鄴中又有童謠曰：「金作掃帚玉作把，淨掃殿屋迎西家。」 未幾，周師入鄴。
In Ye there was also a children's song saying: "Gold for the broom handle, jade for the grip—sweep the palace clean to welcome the Western family." Before long Zhou troops entered Ye.
130
周初有童謠曰：「白楊樹頭金雞鳴，只有阿舅無外甥。」 靜帝隋氏之甥，既遜位而崩，諸舅強盛。
At the beginning of Zhou, a children's song said: "On the white poplar tree a golden rooster crows—only maternal uncles, no nephews." Emperor Jing was the Sui clan's nephew; after abdicating he died; the maternal uncles were powerful.
131
周宣帝與宮人夜中連臂蹋蹀而歌曰：「自知身命促，把燭夜行遊。」 帝即位三年而崩。
Emperor Xuan of Zhou linked arms with palace women at night, treading and singing: "Knowing my life is short, I take a candle and wander by night." The emperor died three years after ascending the throne.
132
，高祖幸并州，宴秦孝王及王子相。 帝為四言詩曰：「紅顏詎幾，玉貌須臾。 一朝花落，白發難除。 明年後歲，誰有誰無。」 明年而子相卒，十八年而秦孝王薨。
The High Emperor visited Bing Province and feasted Prince Qin Xiaowang and Prince Zixiang. The emperor composed a four-character poem saying: "How long does rosy countenance last? Jade beauty lasts but a moment. Once flowers fall, white hair is hard to remove. Next year and the year after—who will remain and who will not?" The next year Zixiang died; eighteen years later Prince Qin Xiaowang passed away.
133
，煬帝自京師如東都，至長樂宮，飲酒大醉，因賦五言詩。 其卒章曰：「徒有歸飛心，無複因風力」。 令美人再三吟詠，帝泣下沾襟，侍御者莫不欷歔。 帝因幸江都，複作五言詩曰：「求歸不得去，真成遭個春。 鳥聲爭勸酒，梅花笑殺人。」 帝以三月被弑，即遭春之應也。 是年盜賊蜂起，道路隔絕，帝懼，遂無還心。 帝複夢二豎子歌曰：「住亦死，去亦死。 未若乘船渡江水。」 由是築宮丹陽，將居焉。 功未就而帝被殺。
Emperor Yang traveled from the capital to the Eastern Capital; at Changle Palace he drank until greatly drunk and composed a five-character poem. The final stanza says: "I only have the heart to return home, but no longer have the wind's power to carry me." He ordered the beauties to chant it again and again; the emperor wept until his collar was wet; those attending all sighed and sobbed. The emperor then went to Jiangdu and again composed a five-character poem saying: "Seeking to return but unable to leave—I truly meet this spring. Birdsong all urges me to drink; plum blossoms laugh me to death." The emperor was assassinated in the third month—the omen corresponding to meeting spring. That year bandits rose like bees; roads were cut off; the emperor was afraid and thus had no heart to return. The emperor again dreamed of two boys singing: "Stay and you die; go and you die. Better to take a boat and cross the Yangtze." Thereupon he built a palace at Danyang, intending to dwell there. Before the work was finished the emperor was killed.
134
大業中，童謠曰：「桃李子，鴻鵠繞陽山，宛轉花林裡。 莫浪語，誰道許。」 其後李密坐楊玄感之逆，為吏所拘，在路逃叛。 潛結群盜，自陽城山而來，襲破洛口倉，後複屯兵苑內。 莫浪語，密也。 宇文化及自號許國，尋亦破滅。 誰道許者，蓋驚疑之辭也。
During Daye, a children's song said: "Peach, plum, son—swans circle Yang Mountain, winding through the flower grove. Do not speak rashly—who says Xu?" Afterward Li Mi was implicated in Yang Xuangan's rebellion, was detained by officials, and escaped on the road. He secretly gathered bandits, came from Yangcheng Mountain, stormed and captured Luokou Granary, and afterward encamped within the imperial park. "Do not speak rashly"—Mi. Yuwen Huaji styled himself King of Xu and was soon destroyed. "Who says Xu" is language of alarm and doubt.
135
○毛蟲之孽
○ Insect portents
136
梁武帝，邵陵王綸在南徐州臥內，方晝，有狸鬥於櫩上，墮而獲之。 太清中，遇侯景之亂，將兵援台城。 至鐘山，有蟄熊無何至，齧綸所乘馬。 毛蟲之孽也。 綸尋為王僧辯所敗，亡至南陽，為西魏所殺。
Under Emperor Wu of Liang, Prince Shaoling Wang Lun was in his bedchamber at Southern Xuzhou; in broad daylight raccoon dogs fought on the eaves, fell, and were captured. During Taiqing he encountered the rebellion of Hou Jing and led troops to rescue Taicheng. At Zhongshan a hibernating bear suddenly appeared and bit the horse Lun rode. This was an insect portent. Lun was soon defeated by Wang Sengbian, fled to Nanyang, and was killed by Western Wei.
137
中大同中，每夜狐鳴闕下，數年乃止。 京房《易飛候》曰：「野獸群鳴，邑中且空虛。」 俄而國亂，丹陽死喪略盡。
During Zhongdatong, foxes cried nightly below the palace gate; after several years this ceased. Jing Fang's Flying Omens of the Changes says: "When wild beasts cry in groups, the settlement will soon be empty." Soon the state fell into chaos; death and mourning in Danyang were nearly complete.
138
陳禎明初，狐入床下，捕之不獲。 京房《易飛候》曰：「狐入君室，室不居。」 未幾而國滅。
At the beginning of Zhenming in Chen, a fox entered beneath the bed and could not be captured. Jing Fang's Flying Omens of the Changes says: "When a fox enters the ruler's chamber, the chamber will not be inhabited." Before long the state was destroyed.
139
東魏武定三年九月，豹入鄴城南門，格殺之。 五年八月，豹又上銅爵台。 京房《易飛候》曰：「野獸入邑，及至朝廷若道，上官府門，有大害，君亡。」 是歲，東魏師敗於玉壁，神武遇疾崩。
In Eastern Wei, ninth month of the third year of Wuding, a leopard entered Ye's southern gate and was killed after a struggle. In the eighth month of the fifth year, a leopard again climbed the Bronze Bird Terrace. Jing Fang's Flying Omens of the Changes says: "When wild beasts enter a settlement and reach the court or roadway, or the gates of official offices, great harm follows and the ruler perishes." That year Eastern Wei troops were defeated at Yubi; Shenwu fell ill and died.
140
後齊，有兔出廟社之中。 京房《易飛候》曰：「兔入王室，其君亡。」 案廟者，祖宗之神室也。 後五歲，周師入鄴，後主東奔。
Under Later Qi, a rabbit appeared from within the temple of the soil god. Jing Fang's Flying Omens of the Changes says: "When a rabbit enters the royal chamber, its ruler perishes." The temple is the spirit chamber of the ancestors. Five years later Zhou troops entered Ye; Houzhu fled east.
141
武平末，並、肆諸州多狼而食人。 《洪範五行傳》曰：「狼，貪暴之獸，大體以白色為主，兵之表也。 又似犬，近犬禍也。」 京房《易傳》曰：「君將無道，害將及人，去之深山以全身。 厥妖狼食人。」 時帝任用小人，竟為貪暴，殘賊人物，食人之應。 尋為周軍所滅，兵之象也。
At the end of Wuping, in Bing, Si, and other provinces many wolves ate people. The Great Plan's Transmission on the Five Phases says: "The wolf is a greedy and violent beast; its main color is white—it is the symbol of warfare. It also resembles the dog—close to dog calamity." Jing Fang's Commentary on the Changes says: "When the ruler is about to lose the Way and harm is about to reach the people, they flee to deep mountains to preserve themselves. The anomaly is wolves eating people." At that time the emperor employed petty men, who were ultimately greedy and violent, cruelly harming people—this was the omen corresponding to eating people. Soon they were destroyed by Zhou troops—the symbol of warfare.
142
武平中，朔州府門外，無何有小兒腳跡，又擁土為城雉之狀。 時人怪而察之，乃狐媚所為，漸流至並、鄴。 與同占。 是歲，南安王思好起兵於北朔，直指并州，為官軍所敗。 鄭子饒、羊法皓等複亂山東。
During Wuping, outside the gate of Shuozhou prefecture, small footprints suddenly appeared; earth was piled up in the shape of city ramparts. People found it strange and investigated—it was the work of fox spirits; the phenomenon gradually spread to Bing and Ye. Same divination. That year Prince Nan'an Sihao raised troops in Northern Shuo, marching directly on Bing Province, and was defeated by the government army. Zheng Zirao, Yang Fahao, and others again troubled Shandong.
143
○犬禍
○ Dog calamities
144
後齊，鄴中及頓丘並有犬與女子交。 《洪範五行傳》曰：「異類不當交而交，悖亂之氣。 犬交人為犬禍。」 犬禍者，亢陽失眾之應也。 時帝不恤國政，恩澤不流于其國。
Under Later Qi, in Ye and Dunqiu, dogs mated with women. The Great Plan's Transmission on the Five Phases says: "When unlike kinds that should not mate do mate, this is perverse and disordered qi. Dogs mating with humans is dog calamity. Dog calamity is the omen corresponding to excessive yang and loss of the people. At that time the emperor did not care for state affairs; grace did not flow through his realm.
145
後主時，犬為開府儀同，雌者有夫人郡君之號，給兵以奉養，食以粱肉，藉以茵蓐。 天奪其心，爵加於犬，近犬禍也。 天意若曰，卿士皆類犬。 後主不悟，遂以取滅。
Under Houzhu, dogs were given the rank of Grand Master of Splendid Happiness; females were given the titles of Lady and Commandery Lady, provided soldiers for their upkeep, fed fine grain and meat, and given mats and coverlets. Heaven took away his heart; ranks were bestowed on dogs—this approximates dog calamity. Heaven's intent seemed to say: ministers and officers are all like dogs. Houzhu did not heed the warnings and therefore brought destruction upon himself.
146
後周，有犬生子，腰已後分為兩身，二尾六足。 犬猛畜而有爪牙，將士之象也。 時宇文護與侯伏、侯龍恩等，有謀懷貳。 犬體後分，此其應也。
Under Later Zhou, a dog gave birth; from the waist backward the body divided into two, with two tails and six legs. The dog is a fierce beast with claws and teeth—the symbol of officers and soldiers. At that time Yuwen Hu, together with Hou Fu, Hou Long'en, and others, harbored disloyal plots. The dog's body dividing in the rear—this was the corresponding omen.
147
，雁門百姓間犬多去其主，群聚於野，形頓變如狼而啖噬行人，數年而止。 《五行傳》曰：「犬，守禦者也，而今去其主，臣下不附之象。 形變如狼，狼色白，為主兵之應也。」 其後帝窮兵黷武，勞役不息。 天戒若曰，無為勞役，守禦之臣將叛而為害。 帝不悟，遂起長城之役。 續有西域、遼東之舉，天下怨叛。 及江都之變，並宿衛之臣也。
Among the common people of Yanmen, many dogs abandoned their masters and gathered in the wild; their forms suddenly changed like wolves and they devoured travelers; this continued for several years before stopping. The Transmission on the Five Phases says: "The dog is a guardian and defender—yet now it abandons its master; this is the symbol of ministers and subordinates not attaching themselves. The form changing like a wolf—wolves are white in color—this is the omen corresponding to the ruler commanding warfare." Afterward the emperor exhausted the people with warfare; forced labor never ceased. Heaven's warning seemed to say: do not impose forced labor—guardian ministers will rebel and bring harm. The emperor did not heed the warning and therefore launched the Great Wall project. There followed campaigns in the Western Regions and Liaodong; all under Heaven resented and rebelled. At the Jiangdu incident, those involved were all palace guard ministers.
148
○白眚白祥
○ White baleful signs and white omens
149
梁，地生白毛，長二尺，近白祥也。 孫盛以為勞人之異。 先是大發卒築浮山堰，功費钜億，功垂就而複潰者，數矣。 百姓厭役，籲嗟滿道。
In Liang, white hair grew from the ground, two feet long—this approximates a white omen. Sun Sheng considered this an anomaly of overworking the people. Earlier corvée laborers had been massively conscripted to build the Floating Mountain Dam; the cost reached hundreds of millions; when the work was nearly complete it collapsed again—several times. The common people were weary of service; cries of lament filled the roads.
150
齊九月，滄州及長城之下，地多生毛，或白或黑，長四五寸，近白祥也。 時北築長城，內興三台，人苦勞役。
In Qi, in the ninth month, below Cangzhou and the Great Wall, much hair grew from the ground, white or black, four or five inches long—this approximates a white omen. At that time the Great Wall was being built in the north and the three towers were being erected within; the people suffered from forced labor.
151
七月，京師雨毛，如發尾，長者三尺余，短者六七寸。 京房《易飛候》曰：「天雨毛，其國大饑。」 是時關中旱，米粟湧貴。
In the seventh month, hair rained in the capital like the tail of hair, the long ones more than three feet, the short ones six or seven inches. Jing Fang's Flying Omens of the Changes says: "When hair rains from Heaven, the state will suffer great famine." At that time Guanzhong suffered drought; rice and grain surged in price.
152
後齊天統初，岱山封禪壇玉璧自出，近白祥也。 岱山，王者易姓告代之所，玉璧所用幣而自出，將有易姓者用幣之象。 其後齊亡，地入于周，及高祖受周禪，天下一統，焚柴太山告祠之應也。
At the beginning of Tiantong under Later Qi, a jade bi emerged by itself from the fengshan altar at Mount Dai—this approximates a white omen. Mount Dai is where a new ruler announces the change of surname; the jade bi is the offering used in ritual—its emerging by itself is the symbol of one who will change the surname using the offering. Afterward Qi perished and its territory passed to Zhou; the High Emperor received the Zhou abdication; the realm was unified; burning firewood at Mount Tai to announce sacrifice—this was the corresponding omen.
153
，白水岩下青石壁傍，有文曰：「齊亡走。」 人改之為「上延」，後主以為嘉瑞，百僚畢賀。 後周師入國，後主果棄鄴而走。
Below the White Water Cliff, beside the green stone wall, there was an inscription reading: "Qi perishes and flees." People altered it to read "Heaven extends"; Houzhu considered this an auspicious portent and all officials congratulated him. Zhou troops entered the state; Houzhu indeed abandoned Ye and fled.
154
，石隕于武安、滏陽間十餘。 《洪範五行傳》曰：「石自高隕者，君將有危殆也。」 後七載，帝崩。
More than ten stones fell between Wu'an and Fuyang. The Great Plan's Transmission on the Five Phases says: "When stones fall from on high, the ruler will face peril." Seven years later the emperor died.
155
開皇末，高祖于宮中埋二小石於地，以志置床之所。 未幾，變為玉。 劉向曰：「玉者至貴也。 賤將為貴之象。」 及大業末，盜皆僭名號。
At the end of Kaihuang, the High Emperor buried two small stones in the ground within the palace to mark where the bed would be placed. Before long they transformed into jade. Liu Xiang said: "Jade is the utmost of value. The lowly becoming exalted is the symbol." By the end of Daye, bandits all presumptuously assumed titles.
156
，西平郡有石，文曰：「天子立千年。」 百僚稱賀。 有識者尤之曰：「千年萬歲者，身後之意也。 今稱立千年者，禍在非遠。」 明年而帝被殺。
In Xiping Commandery there was a stone inscribed: "The Son of Heaven established for a thousand years." All officials offered congratulations. Those with insight especially objected, saying: "A thousand years, ten thousand years—these refer to what comes after death. Now to speak of being established for a thousand years—calamity is not far off." The next year the emperor was killed.
157
○木沴金
○ Wood harming metal
158
梁大同十二年，曲阿建陵隧口石麒麟動。 木沴金也。 動者，遷移之象。 天戒若曰，園陵無主，石麟將為人所徙也。 後竟國亡。
In the twelfth year of Datong in Liang, the stone qilin at the tunnel mouth of Jianling at Qu'a moved. Wood was harming metal. Movement is the symbol of relocation. Heaven's warning seemed to say: the imperial park and tombs have no master—the stone qilin will be moved by others. Afterward the state was indeed destroyed.
159
後齊，殿上石自起，兩兩相擊。 眭孟以為石陰類，下人象，殿上石自起者，左右親人離叛之應。 及周師東伐，寵臣尉相願、乞扶貴和兄弟、韓建業之徒，皆叛入周。
Under Later Qi, stones in the hall rose by themselves and struck one another in pairs. Suimeng considered stone a yin category and the symbol of subordinates; stones in the hall rising by themselves was the omen corresponding to close kin on left and right splitting and rebelling. When Zhou troops campaigned eastward, favored ministers Wei Xiangyuan, Qi Fuguihe and his brother, Han Jianye, and others all rebelled and entered Zhou.
160
梁正月，送辟邪二於建陵。 左雙角者至陵所。 右獨角者，將引，于車上振躍者三。 車兩轅俱折。 因換車。 未至陵二裡，又躍者三，每一振則車側人莫不聳奮，去地三四尺，車輪陷入土三寸。 木暕金也。 劉向曰：「失眾心，令不行，言不從，以亂金氣也。 石為陰，臣象也。 臣將為變之應。」 梁武暮年，不以政事為意，君臣唯講佛經、談玄而已。 朝綱紊亂，令不行，言不從之咎也。 其後果致侯景之亂。
In Liang, in the first month, two ward-off-evil statues were sent to Jianling. The left one with double horns reached the tomb site. The right one with a single horn, as it was about to be led, leaped and stamped three times on the cart. Both cart shafts broke. They therefore changed carts. Before reaching the tomb by two li, it leaped three times again; with each stamp the people beside the cart all started and trembled, rising three or four feet from the ground; the cart wheels sank three inches into the earth. Wood was harming metal. Liu Xiang said: "Losing the people's hearts, orders are not executed, words are not followed—this disorders the qi of metal. Stone is yin—the symbol of ministers. This was the omen corresponding to ministers about to undergo transformation." In his later years Emperor Wu of Liang paid no heed to government affairs; ruler and ministers discussed only Buddhist sutras and the abstruse. Court discipline was disordered—the fault of orders not executed and words not followed. Afterward the rebellion of Hou Jing indeed arose.
161
周，濮陽郡有石像，郡官令載向府，將刮取金。 在道自躍投地，如此者再。 乃以大繩縛著車壁，又絕繩而下。 時帝既滅齊，又事淮南，征伐不息，百姓疲敝，失眾心之應也。
Under Zhou, in Puyang Commandery there was a stone image; the commandery officials ordered it loaded and taken to the prefectural seat, intending to scrape off the gold. On the road it leaped by itself and threw itself to the ground—this happened twice. They then bound it with a large rope to the cart wall, but the rope also broke and it fell down. At that time the emperor had already destroyed Qi and was also campaigning in Huainan; warfare never ceased; the common people were exhausted—this was the omen corresponding to losing the people's hearts.