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In the time of Jie of Xia, Mount Li vanished; in the time of the First Emperor of Qin, three mountains vanished. In the reign of King Xian of Zhou, the altar of the soil at Daqiu in Song vanished; toward the end of Emperor Zhao of Han’s reign, the altar of the soil at Changyi in Chenliu vanished. Jing Fang’s Commentary on the Changes says: “When a mountain silently moves of its own accord, warfare and disorder will spread throughout the realm, and the state will perish.” Now, in Langye, in Shanyin County of Kuaiji, there is a mountain called Strange Mountain. Local tradition holds that it was originally a mountain in the sea off Dongwu in Langye. One night, wind and rain shrouded everything in darkness; at dawn, Mount Wu was seen standing there. The people marveled at it and therefore named it Strange Mountain. At that same time, a mountain in Dongwu County had vanished overnight of its own accord. Those who recognized its shape then knew that it had moved there. To this day, beneath Strange Mountain there is a hamlet called Dongwu, evidently named to commemorate the place from which the mountain came. Again, Mount Cuizhou in Jiaozhou moved to Qingzhou. Whenever mountains migrate, it is a portent of failure to uphold the sovereign norm. The dates of these two events are not known in detail. The “Metal-Bound Coffer” chapter of the Book of Documents says: “When mountains migrate, it means that the ruler does not follow the Way, worthy men are not advanced, or authority over emoluments has passed from him. Rewards and punishments in the ruling house no longer proceed from the sovereign, and private houses gather factions around themselves. Unless this is remedied, the dynasty will change and a new ruling title will arise.” It is said: “Those who speak well of Heaven must test their words against human affairs; those who speak well of human affairs must ground their words in Heaven.” Thus Heaven has its four seasons; the sun and moon follow one another, and cold and heat alternate: these are its cycles. When its forces are harmonious, they become rain; when angry, wind; when dispersed, dew; when disordered, mist; when congealed, frost and snow; when spread out, rainbows, primary and secondary. These are Heaven’s regular patterns. Human beings have four limbs and five internal organs; they wake and sleep, breathe out and draw breath in, while vital essence and energy pass to and fro. Flowing through the body, these become the nourishing and defensive energies; appearing outwardly, they become the complexion; issuing forth, they become the voice. These, too, are the regular patterns of human life. If the four seasons lose their proper course and cold and heat fall out of order, the five planets advance or retreat irregularly, the stars stray from their courses, the sun and moon are eclipsed, and comets and meteors sweep across the sky: these are signs of grave illness in Heaven and Earth. Unseasonable cold and heat are their fever and obstruction. Stones standing upright and earth heaving up are their tumors and growths. Mountains collapsing and the ground subsiding are their boils and abscesses. Violent winds and torrential rains are their surging breath. When rain does not fall and rivers and waterways run dry, this is the parching and withering of Heaven and Earth.