《素問六氣玄珠密語》Vol. 3

This passage primarily discusses the ancient astronomical and meteorological concept of "Sitian" (司天, Governing Heaven) and its operational principles. Sitian refers to the dominant Qi that governs celestial phenomena, directly receiving its mandate from Heaven, while the auxiliary "Jianqi" (间气, Interstitial Qi) on either side assists in its function.

The text elaborates on the complex interactions between Sitian and Jianqi: sometimes they harmonize, other times they conflict; some may synchronize their transformations while others mutually suppress each other. Temporal variations may show early or late manifestations, and spatial orientations may shift left or right. These dynamic changes prevent celestial phenomena from following rigid patterns, requiring careful observation to discern their underlying principles.

It then introduces the cyclical patterns of the Six Heavenly Qi (天元六气): Jueyin (厥阴), Shaoyin (少阴), Taiyin (太阴), Shaoyang (少阳), Yangming (阳明), and Taiyang (太阳). Each corresponds to specific earthly branch years (e.g., Jueyin corresponds to Si-Hai years), forming a rotating system of Yin-Yang alternation that operates in perpetual cycles.

The characteristics of Jueyin Qi are specifically described: belonging to the Wood Phase, governing wind, and possessing warm, gentle properties. It manifests as spring climate, corresponds to the human liver, and relates to tendons and eyes. In nature, it appears as the color green, sour taste, and rancid odor, symbolized by the Azure Dragon and associated with the Zhen trigram (震卦). When Jueyin becomes imbalanced, symptoms like broken trees or human dizziness and convulsions may occur.

Shaoyin Qi represents the Sovereign Fire (君火, heart fire), exhibiting warm, benevolent qualities. This content demonstrates the ancient holistic worldview that interconnected natural climates, celestial movements, human health, and ecological growth—a vital manifestation of traditional medicine's "Heaven-Human correspondence" (天人相应) theory.

The Secret Language of the Six Qi Mysterious Pearls from the Basic Questions primarily discusses the correspondences between the Five Phases (Wood, Fire, Earth, Metal, Water) and phenomena in the human body and nature. Here we examine four key aspects: Sovereign Fire (heart fire), Great Yin Damp Earth, Lesser Yang Ministerial Fire, and Bright Yang Dry Metal.

Sovereign Fire corresponds to the heart and is characterized by intense heat. During summer, Sovereign Fire is at its peak, manifesting through the color red, bitter taste, and scorched odor. The heart governs blood vessels, and the tongue reflects its condition. Excess Sovereign Fire may lead to palpitations, restlessness, or feverish disorders. Its associated celestial body is Mars (Yinghuo), its trigram is Li (Fire), its directional alignment is southeast (Si-Wu positions), its grain is red, its fruit is apricot, and its domestic animal is the goat.

Great Yin Damp Earth corresponds to the spleen and is marked by moistness. During late summer (the transition between summer and autumn), Damp Earth dominates, expressing itself through yellow hues, sweet flavors, and fragrant scents. The spleen governs muscles, and the lips mirror its state. Excessive Damp Earth may cause bloating or jaundice. Its celestial counterpart is Saturn (Zhenxing), its trigram is Kun (Earth), its directions span the four "earthly branches" (Chen-Xu-Chou-Wei, representing southeast, northwest, northeast, and southwest), its grain is yellow, its fruit is jujube, and its livestock is the ox.

Lesser Yang Ministerial Fire also belongs to the Fire phase but is more intense than Sovereign Fire. In summer, when Ministerial Fire flourishes, it may trigger madness or manic disorders. Like Sovereign Fire, it corresponds to red, bitterness, and scorched smells, governing blood vessels and the tongue. It shares the same celestial body (Mars), trigram (Li), and directional alignment (southeast) as Sovereign Fire.

Bright Yang Dry Metal corresponds to the lungs and embodies coolness and dryness. In autumn, Dry Metal prevails, appearing as white, pungent flavors, and fishy odors. The lungs govern skin and body hair, while the nose reflects their condition. Excess Dry Metal may result in coughing or sneezing. Its celestial body is Venus (Taibai), its trigram is Dui (Lake), its direction is west (Shen-You positions), its grain is white, its fruit is peach, and its livestock is the horse.

These correspondences exemplify the traditional Chinese medical principle of "heaven-human resonance," linking the body's organs with seasonal cycles, climatic patterns, and celestial phenomena for diagnosis and treatment.

This scripture primarily explains the correspondence between the six qi (wind, cold, summer heat, dampness, dryness, and fire) in the "Five Movements and Six Qi" theory of Chinese medicine and the earthly branches (twelve time periods), along with their attributes and patterns of transformation.

First, it describes how the "po" (corporeal soul) corresponds to tears, governs the mao (5-7 am) and you (5-7 pm) periods, and pairs with the heavenly stems yi and geng. The sun belongs to water and governs coldness, with a fundamentally cool nature and stern virtue (De). In extreme manifestations, it transforms into severe cold. Its victorious qi appears as mist, while its returning qi manifests as hail. Its generative numbers in the Five Phases are one and six. It corresponds to scaled creatures, relates to the kidneys, and manifests illness as listlessness. Its color is black, its taste salty, its odor putrid. It nourishes bones, manifests in the ears, resonates with winter, and corresponds to the planet Mercury. Its bodily reaction occurs below the navel, symbolized by the Black Tortoise (northern celestial creature). Its pulse feels like stone, its trigram is Kan (Water), and its directional positions are hai and zi (northwest and north). Its grain is black millet, its fruit the chestnut, its domestic animal the pig. Its calamities appear as frost and snow, affecting the first palace (north). Its spiritual manifestation is the essence-will, its bodily fluid saliva. It governs the chen (7-9 am) and xu (7-9 pm) periods, pairing with the heavenly stems bing and xin.

Next, it explains the principles behind the correspondence between the six qi and earthly branches:

Jueyin (wind-wood) governs si and hai periods because wood is born in hai, thus its proper position is hai and its counterpart position is si. Although mao is wood's proper position, since yangming metal corresponds to the mao position, the arrangement follows wood's birthplace instead.

Shaoyin (monarch fire) governs zi and wu periods. As monarch fire holds supreme status, its proper position is wu in the southern Li trigram, with its counterpart at zi.

Taiyin (damp-earth) governs chou and wei periods. Earth governs the center but is temporarily positioned in the Kun trigram (southwest), with its proper position at wei and counterpart at chou.

Shaoyang (minister fire) governs yin and shen periods. Minister fire holds lower status than monarch fire. Although fire's natural position is wu, fire qi originates in yin, hence its proper position is yin and counterpart shen.

Yangming (dryness-metal) governs mao and you periods. As you belongs to the western metal position, its proper position is you and counterpart mao.

Taiyang (cold-water) governs chen and xu periods. Water's natural position is zi, but since it corresponds with monarch fire, water qi returns to earth's domain. The six wu stems reside at heaven's gate (xu position), while the six ji stems reside at earth's door (chen position). Thus water returns to earth's function, with its proper position at xu and counterpart at chen.

Finally, it describes the transformation patterns of the five movements: wind-wood transforms as three and eight; fire-heat as two and seven; earth-rain as five; dryness-metal as four and nine; cold-water's transformation. These numbers correspond to the generative numbers of the Five Phases, representing the patterns and intensity of different climatic transformations.

This scripture explains the generative numerology of the Five Phases (Wood, Fire, Earth, Metal, Water) and their correspondence with celestial and terrestrial Qi movements. Each Phase has both a generative number and a completion number: Water-1, Fire-2, Wood-3, Metal-4, and Earth-5 represent the generative numbers, while adding five to each yields their completion numbers (Water-6, Fire-7, Wood-8, Metal-9, Earth-10). Earth holds a unique position as it governs all four seasons without fixed directional alignment, thus retaining only its generative number five.

Heaven and Earth operate according to the Nine Palaces (an ancient directional system), where numerical cycles culminate at nine without exceeding ten. The text details how the Six Qi (Jueyin, Shaoyin, Taiyin, Shaoyang, Yangming, Taiyang) correspond to specific directions:

Jueyin corresponds to the Hai position (northwest), rooted in wind with a generative number of three; its complementary position is Si (southeast) with a completion number of eight. Shaoyin aligns with the Wu position (due south), rooted in heat with a generative number of two; its complementary position is Zi (due north) with a completion number of seven. Taiyin occupies the Wei position (southwest), governing rain and retaining only its generative number five. Shaoyang corresponds to the Yin position (northeast), rooted in fire with a generative number of two; its complementary position is Shen (southwest) with a completion number of seven. Yangming aligns with the You position (due west), rooted in dryness with a generative number of four; its complementary position is Mao (due east) with a completion number of nine. Taiyang corresponds to the Xu position (northwest), rooted in cold with a generative number of one; its complementary position is Chen (southeast) with a completion number of six.

In these Qi transformations, the primary positions govern tangible Qi manifestations, while complementary positions oversee subtle Qi movements. For instance, when Jueyin dominates celestial cycles, Shaoyin resides to its left and Taiyang to its right; when Shaoyin governs, Taiyin stands to its left and Jueyin to its right. Directional orientation follows a south-facing perspective—left indicates the front, right the rear. Observing from the northern vantage point would reverse these directional assignments.

This passage explains the operational principles in ancient Chinese medicine's theory of Five Movements and Six Qi (Wuyun Liuqi), focusing on how the Celestial Director (Sitian, governing annual climatic qi), the Earthly Spring (Zai quan, complementary earthly qi), and the auxiliary Left and Right Interval Qi (Jian qi) interact harmoniously.

The Water Movement (water-phase qi) and Northern Cardinal Position jointly govern the Celestial Director, as do the Earth Movement (earth-phase qi) and Southern Cardinal Position. Typically, the Celestial Director and Earthly Spring qi co-dominate a year's climate, but the Interval Qi operates differently. The Left Interval Qi governs the Initial Qi, Second Qi, and Third Qi (corresponding to wood, sovereign fire, and ministerial fire), while the Right Interval Qi governs the Fourth Qi, Fifth Qi, and Terminal Qi (corresponding to earth, metal, and water).

Interval Qi may sometimes fail to arrive punctually. For instance, when Lesser Yang Ministerial Fire governs the heavens, the Left Interval's Bright Metal Qi (Yangming) withdraws to avoid conflict with fire, manifesting only when ministerial fire undergoes paired transformation (duihua, yin-yang conversion) during water movement cycles. Similarly, when Lesser Yin Sovereign Fire governs, the Left Interval's Great Earth Qi (Taiyin) delays its arrival until the Initial Wood Qi recedes during the Second Qi phase. The sequence is always Left Interval first, Right Interval second—their timely manifestation depends on whether their strength surpasses the presiding Celestial Qi, determined by normal transformation (zhenghua) or paired transformation dynamics.

Illustrative examples: During Zi years (Rat zodiac) with Lesser Yin governance, Left Interval's Great Earth Qi manifests in the fifth palace (central palace); during Chou years (Ox zodiac) with Great Earth governance, Left Interval's Lesser Yang Ministerial Fire appears in the ninth palace (Li trigram palace). Other years follow analogous patterns.

The text concludes with celestial divination methods: The rise/fall of Six Qi (wind, cold, summer-heat, dampness, dryness, fire), their waxing/waning cycles, and auspicious/ominous signs can all be prognosticated by observing the movements of the five major planets and lunar-solar phenomena—all corresponding to the Celestial Director's operational laws.

This scripture discusses methods for predicting human fortunes by observing celestial anomalies. The movements of the "Brilliant Sovereign Star" (representing the ruler) and the Five Planets (Venus, Jupiter, Mercury, Mars, and Saturn) are all connected to the fate of the nation.

Stars may exhibit these abnormal phenomena: failing to appear when expected or appearing prematurely; deviating from their regular orbits; displaying反常 brightness (dim when should be bright or vice versa); producing double images; moving in discord with the sun and moon; or showing unusual proximity between multiple celestial bodies. These celestial signs all correspond to earthly omens, particularly affecting public health, seasonal climates, and impending disasters.

For instance, when Lesser Yin's Sovereign Fire (one of the Six Qi) governs the heavens, the corresponding Brilliant Sovereign Star should shine brightly. Its absence—unless during a year of excessive Water Phase dominance—portends misfortune. If the Brilliant Sovereign Star appears alongside Venus (Metal Star) with the latter shining brighter, it foretells military rebellion. Proximity to Mercury (Water Star) or Jupiter (Wood Star) suggests court conspiracies, while closeness to Mars (Fire Star) or Saturn (Earth Star) indicates disloyal ministers. None of the Five Planets should outshine the Brilliant Sovereign Star—such celestial rivalry invariably symbolizes ministerial treachery.

Particularly noteworthy anomalies include: twin Brilliant Sovereign Stars heralding a new ruler's rise; twin Venus appearances (one actually being the Armored Conflict Star) presaging decisive battles; and twin Mars manifestations in close proximity signaling major upheavals. These stellar transformations all intimately correlate with political shifts, warfare, and calamities in the human realm.

This scripture primarily describes the natural phenomena and human calamities or auspicious signs foretold by different celestial configurations.

When Mars (Yinghuo) and the Kangji star appear simultaneously, it portends a great drought. If they recede, rain will follow, and one might observe two similar Mercury stars (Chenxing)—one being Mercury itself, the other called the Linze Star, whose appearance heralds heavy rainfall. If the stars scatter, it foretells heavy snowfall.

When Jupiter (Suixing) appears as a double star, one is Jupiter itself, while the other is called the Qiangkou Star. Its emergence signals a surge in banditry, with the omen manifesting within half a year. When Saturn (Zhenxing) appears as a double star, one is Saturn itself, the other called the Linyu Star, indicating an invasion by a neighboring state within two years. These are all inauspicious signs brought about by the interaction of the Six Qi.

If Venus (Taibai) appears in the northern sky during autumn resembling the Old Man Star (Laorenxing), it signifies a year with coolness but not excessive harshness, symbolizing the longevity of the state. In years governed by Jupiter, a propitious star (Jingxing) will appear in the east, shaped like a half-moon and shining brightly, heralding the rise of an enlightened ruler. In years governed by Mercury, the Xianshi Star will emerge, with a bluish-white hue, indicating the presence of a virtuous recluse among the people.

In years governed by Mars, the Wenli Star will appear, distinguished by its peculiar shape—two small red stars at its base—foretelling a great plague with over half the population perishing. However, if medicinal emetics are administered promptly on the Spring Equinox, the calamity may be averted. Another star, Tianyu, when accompanied by yellow and red qi, signals a contagious epidemic. To counter this, one must induce sweating three times with medicine before the Spring Equinox.

In years governed by Jupiter, if the Maotou Star appears with exceptionally long rays, great care must be taken to prevent its dispersion, as it will transform into locusts ravaging the fields after three years. In years governed by Venus, if the Taibai Star encounters the Corpse Star (Shixing), there will also be special omens.

This passage primarily discusses the method of predicting human calamities by observing celestial phenomena. When certain special astronomical signs appear, they often foretell major upheavals in the human realm.

There is a phenomenon called the "Corpse Star" (Shixing), which resembles the planet Jupiter but appears smaller and dimmer with a white halo at its center. This celestial sign portends widespread mortality, potentially claiming millions of lives. If the Sparkling Deluder (Yinghuo, ancient name for Mars) approaches the Corpse Star, it indicates scenes of countless corpses left unburied in the wilderness.

When Saturn reaches specific positions, a phenomenon called the "Harvest Star" (Jiasexing) appears—similar to Saturn but smaller. Observing this sign foretells bountiful harvests across the land. Another large celestial body called the "Miasmic Yellow Star" (Zhanghuangxing), when appearing in the southern sky, emits flickering yellow-white light that persists for several nights before dissipating. Subsequently, the sky takes on an abnormal yellow hue, signaling an impending great plague that may wipe out entire families.

Mars-related phenomena also carry special omens: if the moon remains persistently red, it predicts severe drought; if the sun appears dim at Chen hour (7-9 AM) without cloud cover, it foretells disaster for the ruler; a full moon appearing red and dim warns of calamity for imperial consorts. When the Great White Star (Taibai, Venus) suddenly turns red, it indicates strong winds the following day.

Black qi appearing near the Big Dipper and moving southward across the Milky Way predicts heavy rainfall. The appearance of a large, bright celestial body in the northeast accompanied by small white qi below—called a "Broom Star" (Huixing)—foretells warfare. Abnormal movement of Jupiter, particularly if it wanders unsteadily near the Big Dipper, signals that the state will face war and economic collapse within twelve years.

At dawn, if red qi resembling sunrise appears in the east followed by two large stars remaining visible after sunrise—a phenomenon called "Competing Stars" (Jingxing)—it predicts national disaster and poor harvests. The Great White Star (Venus) appearing in the east at dawn during yang years is called the "Morning Star" (Qiming), while its appearance in the west at dusk during yin years is called "Great White" (Taibai)—both carrying specific divinatory significance.

This scripture explains methods for predicting human calamities and diseases by observing celestial phenomena. When untimely and abnormal weather patterns appear in the sky, they foretell impending warfare or political turmoil.

For example, if white clouds resembling overturned boats appear when the sun rises in the east, it signifies mass slaughter and famine, with many people falling ill. At sunset, if the sky remains dim without turning fully dark, with scattered yet lingering clouds that take the shape of dragons, tigers, or geese, it indicates treacherous ministers plotting rebellion. Stars appearing during the day always suggest disloyal subjects, while irregular movements of the Five Planets (Wood, Fire, Earth, Metal, Water) correspond to auspicious or ominous omens.

Specifically:

In years governed by Wood Qi (when Jupiter dominates) and Wood presiding over the heavens (when Jupiter is in command), the Year Star (Jupiter) should shine brightly. However, if Wood Qi is insufficient and Metal overcomes it, the Great White Star (Venus) will appear unusually bright while the Year Star dims. Seven years after this phenomenon, people will suffer from wind-dryness diseases, which should be treated mainly with bitter-hot herbs and supplemented with sour-neutral herbs.

Similarly:

• In Fire Qi and Fire presiding years, if Water overcomes Fire, the Sparkling Deluder (Mars) will be suppressed by the Grand Star (Mercury), leading to cold-heat diseases three years later.
• In Earth Qi and Earth presiding years, if Wood overcomes Earth, the Quelling Star (Saturn) will be suppressed by the Year Star (Jupiter), resulting in wind-dampness diseases eight years later.
• In Metal Qi and Metal presiding years, if Fire overcomes Metal, the Great White Star (Venus) will be suppressed by the Sparkling Deluder (Mars), causing heat-agitation diseases six years later.
• In Water Qi and Water presiding years, if Earth overcomes Water, the Grand Star (Mercury) will be suppressed by the Quelling Star (Saturn), leading to cold-warmth diseases six years later.

The years of calamity align with the cycles of the Five Phases' mutual conquest. For example, when Wood (3) is conquered by Metal (4), the sum (7) determines the timing. The treatment principle follows the Five Phases' restraining relationships—for diseases caused by Metal overcoming Wood, one must suppress excessive Metal.

This passage discusses the relationship between the mutual conquest of the Five Phases (Wood, Fire, Earth, Metal, Water) and disease, as well as methods for predicting disasters by observing solar omens.

Regarding the Five Phases' mutual conquest: When any Phase becomes excessive, it causes specific illnesses. For instance, when Water conquers Fire, it brings three years of alternating chills and fever; when Wood overcomes Earth, there will be eight years of rheumatism; when Fire subdues Metal, six years of irritability and restlessness follow; and when Earth restrains Water, six years of cold-damp illnesses occur. However, if the celestial bodies' movements show no signs of mutual conquest, these diseases will not manifest.

The section on solar omens details various abnormal celestial phenomena and their corresponding disasters: A white glow around the sun indicates insufficient Yang qi; a sun rising without radiance foretells a ruler's loss of virtue; a dim sun past noon signifies the decline of people's livelihood; a sun appearing with "two feet" suggests the rise of warlords; a crimson-tinged sun warns of impending attacks on the state; black solar radiance predicts floods and crop failures within sixty days; a "six-eared" sun (with multiple halos) portends the nation's collapse; and tiger-shaped red clouds encircling the sun indicate tens of thousands of deaths. Additional signs include green qi enveloping the sun being favorable for military campaigns, while red qi signals imminent large-scale warfare.

These contents reflect the ancient Daoist concept of cosmic resonance between natural phenomena and human affairs, where celestial observations were used to predict worldly fortunes and misfortunes. The text embodies the traditional worldview that saw heaven and humanity as interconnected through subtle correspondences.

This passage describes ancient methods of predicting human calamities through celestial observations. When the following omens appear, they foretell different disasters:

When ominous Qi forms a two-foot-wide ring around the sun, or when black, dragon-shaped clouds appear east and west of the sun, it signals impending warfare for the state. If clouds accompany the sun at both sunrise and sunset during the winter solstice, it predicts epidemics for that year—red clouds indicate drought, white clouds foretell war, yellow clouds warn of plagues, black clouds signal floods, and blue-green clouds presage strong winds.

A double yellow solar halo signifies favorable weather and abundant harvests, while a white halo means military conflicts within ninety days, frequent sudden illnesses that year, and nobles being prone to sickness. A triple blue-green solar halo predicts frequent wind and rain within ninety days and calamities for imperial consorts. Winter thunderstorms or summer snowfall, as well as double red solar halos, all foretell locust plagues, droughts, rising grain prices, rampant banditry, and minor military conflicts.

A quadruple solar halo indicates warfare in all directions that will subside within a year. A half halo shaped like a tripod lid suggests harmonious foreign relations. A triple halo warns of feudal lords rebelling. A quintuple halo predicts famine and expensive grain. A tenfold halo means great chaos will engulf the realm within five years.

When meteors fall to earth: transforming into soil foretells severe famine; turning to sand signals military defeat and state collapse; becoming metal indicates large-scale warfare; changing into stone brings calamity to commoners where it lands.

When white rainbows (an atmospheric optical phenomenon) appear: dispersing around Saturn (Zhenxing) predicts bloodshed; appearing beneath the sun means close ministers will rebel; appearing eastward in summer raises wheat prices; their presence in any state increases killings; if incomplete around a city, attackers can breach from the gap to victory.

Rainbows appearing in the west bring women's misfortunes that year. A rainbow coiling above a city foretells bloodshed below. A crimson rainbow pointing straight from heaven to a state signals turmoil there. A rainbow shaped like a coiled serpent's head pointing at a region means prevalent illnesses among locals. A rainbow appearing simultaneously with the sun in the east indicates an inauspicious year. A rainbow lingering left of the sun brings human disasters.

Special planetary phenomena: white Qi beneath Venus (Taibai) predicts great battles; blue-green Qi beneath Jupiter (Suixing) means strong winds; yellow Qi beneath Saturn (Zhenxing) warns of major epidemics; black Qi beneath Mercury (Chenxing) signals floods; red Qi beneath Mars (Yinghuo) foretells severe drought.

Lunar anomalies: stars within a moon halo bring strong winds; black Qi behind the moon means heavy rain; a double lunar image indicates state disputes; double moon halos predict wind and rain; quadruple halos signify events in all directions.

This scripture primarily explains how to predict the rise and fall of nations and the fortunes of human affairs by observing celestial phenomena, particularly the changes in the moon and Venus (Taibai Star). When hand-shaped clouds appear around the moon, it foretells calamity for the common people. If the moon, which should be full, appears incomplete and is surrounded by white clouds, it signifies misfortune for the empress. Should large stars appear at the moon’s two "horns," the populace will suffer disasters; if a large star with a trailing cluster of smaller stars appears behind the moon, it heralds hailstorms.

If black Qi (vital energy) within the moon turns red, black winds will arise within three days; the appearance of white Qi predicts heavy snowfall. When Venus moves with its light tapered at the top and broad at the base, advancing and retreating in measured fashion, and appears at the proper time, the world will flourish. If Venus hangs high in the sky, bright but not glaring, it symbolizes peace; intense radiance, however, foretells warfare. Should Venus enter the lunar disc or an occultation occurs (akin to a lunar eclipse), it indicates that ministers may rebel, and loyal officials will be slain.

If Venus appears west of the moon while other stars remain in the north, it suggests the enemy state’s military strength is formidable; if it appears south of the moon, the armies of the Middle Kingdom (China) will triumph. When Venus and the moon are separated by a distance of three finger-widths, conflict is imminent; a separation of two finger-widths signals peril for walled cities. Venus positioned north of Saturn (Zhenxing) foretells the loss of territory. Its early appearance in the west signifies military might, while its appearance in the east before sunrise portends chaos. The absence of Venus when it should be visible is an ominous sign.

A moon encircled by stars symbolizes national victory; if enveloped in purple Qi, it heralds the virtue of imperial consorts. A full, bright, and steady moon indicates the moral integrity of the empress, whereas a dim and dull moon suggests misfortune for her. If the moon remains visible during the day, it implies the ruler’s lack of virtue. These celestial observations reflect the ancient system of "cosmic resonance" (Tianren Ganying), which closely links astrological changes to human fortunes and misfortunes.