本文探討閔公二年與昭公三十二年，同樣在「季氏亡，則魯不昌」的前提下，先驗之辭與史墨的綜論評述，從〈大有〉卦象徵光芒映照萬物，到〈大壯〉卦的天地為之震動，對於季氏的評論是否有何差異？史墨同引《詩經》與《易經》作為佐證，此二者在《左傳》敘事脈絡中的採用意旨是否相同？《左傳》中僅有叔孫豹與季友兩人出生之時有卜筮之辭的記載，皆以追述法的方式安插於人物生平重大事件之後，相較於其他卜筮之辭往往就一事而論，人物將生的卜筮之辭更可視為《左傳》對於此人生平的總評，季友手中「友」字的出現，更增添命定之感，藉由辨析卜筮之辭在《左傳》人物敘事的重要性，證明卜筮之辭並非僅止於迷信，而是隱含《左傳》褒貶與敘事的價值核心。

In Lu Mingong 2, just when Chi Yu was to be born, the father of Chu Chiu, a diviner, generated a Ta Yu hexagram, which symbolized rays shining on all beings, predicting that "If Chi family fades, Lu cannot prosper." In Lu Zhaogong 32, however, a historian named Shih Mo based his discussion about Chi family on a Ta Chuang hexagram, which referred to the vibration of the earth. This essay aims to explore the differences between these two interpretations of Chi family. Considering that Shih Mo quoted from Shi Jing and I Ching to support his statements, this essay also attempts to examine whether his interpretations of those quotations differ from the meaning of the original texts. In Tso-Chuan, only Shu Sun-Pao and Chi Yu have their own record of oracles concerning their berth, which were placed after their important life events. Compared with an ordinary oracle which features only a specific incident, the oracle concerning the upcoming berth of people could serve as a better general account of one's life. The mark in the form of the character "friend" on Chi Yu's hand suggested that he was destined to help govern a country. By analyzing the importance of oracles in the description of figures and historical events in Tso-Chuan, this essay seeks to prove that oracles do not belong to superstition, but bear the core values of Tso-Chuan.