1
《易》曰：「天垂象，見吉凶，聖人象之； 河出圖，雒出書，聖人則之。」 劉歆以為虙羲氏繼天而王，受河圖，則而畫之，八卦是也； 禹治洪水，賜雒書，法而陳之，洪範是也。 聖人行其道而寶其真。 降及于殷，箕子在父師位而典之。 周既克殷，以箕子歸，武王親虛己而問焉。 故經曰：「惟十有三祀，王訪于箕子，王乃言曰：『烏呼，箕子！ 惟天陰騭下民，相協厥居，我不知其彝倫逌敘。』 箕子乃言曰：『我聞在昔，鯀讯洪水，汨陳其五行，帝乃震怒，弗畀洪範九疇，彝倫逌斁。 鯀則殛死，禹乃嗣興，天乃錫禹洪範九疇，彝倫逌敘。』」 此武王問雒書於箕子，箕子對禹得雒書之意也。
The Changes says: "Heaven displays signs showing good and ill fortune, and the sages pattern themselves upon them. The Yellow River produced the Chart, the Luo produced the Writing, and the sages took them as their model." Liu Xin held that Fuxi succeeded Heaven and ruled, received the River Diagram, modeled and drew it; this is the Eight Trigrams. When Yu controlled the great flood, he was granted the Luo Writing, modeled and arranged it; this is the Great Plan. Sages practice its Way and treasure its truth. By Shang times, Jizi held the rank of grand preceptor and preserved it. After Zhou conquered Shang and Jizi returned, King Wu humbled himself and went in person to consult him. Thus the Classic says: "In the thirteenth sacrifice year, the king consulted Jizi, and said: 'Ah, Jizi! Heaven silently stabilizes the people and harmonizes their dwelling, yet I do not know how constant relations are to be properly ordered.' Jizi then said: 'I have heard that in antiquity Gun dammed back the floodwaters and threw the Five Phases into disorder; the Lord on High was enraged and withheld the Nine Categories of the Great Plan, and the constant norms collapsed. Gun was put to death, and Yu rose to succeed him; Heaven then bestowed on Yu the Nine Categories of the Great Plan, and the constant norms were restored.'" This is King Wu asking Jizi about the Luo Writing, and Jizi answering in the sense of Yu receiving it.
2
「初一曰五行； 次二曰羞用五事； 次三曰農用八政； 次四曰協用五紀； 次五曰建用皇極； 次六曰艾用三德； 次七曰明用稽疑； 次八曰念用庶徵； 次九曰嚮用五福，畏用六極。」 凡此六十五字，皆雒書本文，所謂天乃錫禹大法九章常事所次者也。 以為河圖、雒書相為經緯，八卦、九章相為表裏。 昔殷道弛，文王演周易； 周道敝，孔子述春秋。 則乾坤之陰陽，效洪範之咎徵，天人之道粲然著矣。
"First: the Five Phases. Second: respectful use of five affairs. Third: proper use of eight policies. Fourth: harmoniously employ the five chronologies. Fifth: establish and use the royal ultimate. Sixth: examine and use three virtues. Seventh: clarify and use divination of doubts. Eighth: consider and use various signs. Ninth: pursue the five blessings and stand in dread of the six extremes." These sixty-five characters are all the original text of the Luo Writing, the sequence of nine chapters of great norms and constant affairs that Heaven bestowed on Yu. Thus the River Diagram and Luo Writing are warp and weft to each other, and the Eight Trigrams and Nine Chapters are exterior and interior to each other. When Shang's Way slackened, King Wen elaborated the Zhou Changes. When Zhou's Way decayed, Confucius wrote the Spring and Autumn. Thus the yin and yang of Qian and Kun and the portents of guilt in the Great Plan stood forth clearly, and the Way linking Heaven and humanity was made manifest.
3
漢興，承秦滅學之後，景、武之世，董仲舒治公羊春秋，始推陰陽，為儒者宗。 宣、元之後，劉向治穀梁春秋，數其禍福，傳以洪範，與仲舒錯。 至向子歆治左氏傳，其春秋意亦已乖矣； 言五行傳，又頗不同。 是以髓仲舒，別向、歆，傳載眭孟、夏侯勝、京房、谷永、李尋之徒所陳行事，訖於王莽，舉十二世，以傅春秋，著於篇。
After the Han arose in the wake of Qin's destruction of learning, in the reigns of Jing and Wu, Dong Zhongshu studied the Gongyang Spring and Autumn and first advanced yin-yang interpretation, becoming the leading figure among Confucians. After Xuan and Yuan, Liu Xiang studied Guliang Spring and Autumn, counted calamities and blessings, and transmitted them through Great Plan, differing from Zhongshu. Then Xiang's son Xin studied Zuo Tradition, and its Spring and Autumn meaning had already diverged. His account of Five Phases transmission was also somewhat different. Therefore this text follows the marrow of Zhongshu, distinguishes Xiang and Xin, and records the statements and precedents presented by Sui Meng, Xiahou Sheng, Jing Fang, Gu Yong, Li Xun, and others down to Wang Mang, covering twelve reigns and attaching them to the Spring and Autumn Annals.
4
經曰：「初一曰五行。 五行：一曰水，二曰火，三曰木，四曰金，五曰土。 水曰潤下，火曰炎上，木曰曲直，金曰從革，土爰稼穡。」
The Classic says: "First is the Five Phases. The Five Phases: first water, second fire, third wood, fourth metal, fifth earth. Water moistens downward, fire blazes upward, wood bends and straightens, metal yields to reforming, earth is for sowing and reaping."
5
傳曰：「田獵不宿，飲食不享，出入不節，奪民農時，及有姦謀，則木不曲直。」
The Tradition says: "When the ruler hunts without returning to lodge overnight, when food and drink are not offered in sacrifice, when comings and goings lack proper measure, when the people's farming seasons are seized, and when there are treacherous plots, then wood does not bend and straighten."
6
說曰：木，東方也。 於易，地上之木為觀。 其於王事，威儀容貌亦可觀者也。 故行步有佩玉之度，登車有和鸞之節，田狩有三驅之制，飲食有享獻之禮，出入有名，使民以時，務在勸農桑，謀在安百姓：如此，則木得其性矣。 若乃田獵馳騁不反宮室，飲食沈湎不顧法度，妄興繇役以奪民時，作為姦詐以傷民財，則木失其性矣。 蓋工匠之為輪矢者多傷敗，及木為變怪，是為木不曲直。
Explanation says: Wood is the east. In the Changes, wood on the earth is the hexagram Contemplation. In royal affairs, this means demeanor and bearing must be fit to be observed. Thus walking has the measured pace of jade pendants, and mounting carriages has the rhythm of harmonious bells. Hunting has the rule of the three drives; food and drink have rites of presentation; entry and exit have named procedures. The people are employed in proper seasons, effort is directed toward encouraging farming and sericulture, and plans are directed toward securing the people. In this way, wood obtains its nature. But if one hunts and races without returning to the palace, sinks into food and drink without regard for law and measure, rashly raises corvee labor and seizes the people's farming time, and creates fraud that harms their wealth, then wood loses its nature. Then craftsmen making wheels and arrows suffer many breakages and woods produce strange anomalies - this is wood not bending and straightening.
7
春秋成公十六年「正月，雨，木冰」。 劉歆以為上陽施不下通，下陰施不上達，故雨，而木為之冰，雰氣寒，木不曲直也。 劉向以為冰者陰之盛而水滯者也，木者少陽，貴臣卿大夫之象也。 此人將有害，則陰氣協木，木先寒，故得雨而冰也。 是時叔孫喬如出奔，公子偃誅死。 一曰，時晉執季孫行父，又執公，此執辱之異。 或曰，今之長老名木冰為「木介」。 介者，甲。 甲，兵象也。 是歲晉有鄢陵之戰，楚王傷目而敗。 屬常雨也。
Spring and Autumn, Duke Cheng year sixteen: "In the first month came rain, and the trees were coated with ice." Liu Xin held that the upper yang influence failed to pass downward and the lower yin influence failed to reach upward; therefore rain fell and the trees froze. Cold miasma prevailed, and wood did not bend and straighten. Liu Xiang held that ice is excess yin and stagnated water; wood is lesser yang, image of high ministers and grandees. When these persons are about to be harmed, yin qi couples with wood; wood first becomes cold, thus rain yields freezing. At that time Shusun Qiaoru fled and Prince Yan was executed. Another view: at that time Jin detained Jisun Xingfu and also detained the duke; this was anomaly of capture and humiliation. Some say that elders today call the ice on trees "wood armor." "Armor" (jie) here means martial mail (jia). Cuirass is image of war. That year Jin fought at Yanling; the king of Chu was wounded in the eye and defeated. This belonged to persistent rains.
8
傳曰：「棄法律，逐功臣，殺太子，以妾為妻，則火不炎上。」
Tradition says: "If laws are abandoned, meritorious ministers expelled, crown prince killed, and concubine made wife, then fire does not blaze upward."
9
說曰：火，南方，揚光煇為明者也。 其於王者，南面鄉明而治。 《書》云：「知人則悊，能官人。」 故堯舜舉群賢而命之朝，遠四佞而放諸野。 孔子曰：「浸潤之譖、膚受之訴不行焉，可謂明矣。」 賢佞分別，官人有序，帥由舊章，敬重功勳，殊別適庶，如此則火得其性矣。 若乃信道不篤，或燿虛偽，讒夫昌，邪勝正，則火失其性矣。 自上而降，及濫炎妄起，災宗廟，燒宮館，雖興師眾，弗能救也，是為火不炎上。
Explanation says: Fire is south, raising brightness for illumination. For a ruler, this means facing south toward brightness and governing. The Documents says: "To know men is wisdom; to appoint men is capability." So Yao and Shun raised all worthy men to court and banished four flatterers to the wilds. Confucius said: "If infiltrating slander and skin-deep accusations do not operate, one may be called clear-sighted." If the worthy and the crooked are distinguished, appointments are orderly, old statutes are followed, merit is honored, and legitimate and secondary lines are distinguished, then fire obtains its nature. But if trust in the Way is shallow and one flaunts false glitter, slanderers prosper and crooked overcomes right, then fire loses its nature. Then flames descend from above and rise recklessly, burning ancestral temples and palace halls; even if the masses are mobilized, they cannot be saved. This is fire not blazing upward.
10
春秋桓公十四年「八月壬申，御廩災」。 董仲舒以為先是四國共伐魯，大破之於龍門。 百姓傷者未瘳，怨咎未復，而君臣俱惰，內怠政事，外侮四鄰，非能保守宗廟終其天年者也，故天災御廩以戒之。 劉向以為御廩，夫人八妾所舂米之臧以奉宗廟者也，時夫人有淫行，挾逆心，天戒若曰，夫人不可以奉宗廟。 桓不寤，與夫人俱會齊，夫人譖桓公於齊侯，齊侯殺桓公。 劉歆以為御廩，公所親耕籍田以奉粢盛者也，棄法度亡禮之應也。
Spring and Autumn, Huan year fourteen: "In eighth month ren-shen, the imperial granary burned." Dong Zhongshu held that before this four states jointly attacked Lu and greatly defeated it at Longmen. The injured people had not yet recovered and their grievances had not been answered, yet ruler and ministers alike were lax, neglecting internal governance and insulting neighboring states. They were no longer able to preserve the ancestral temples through their Heaven-allotted years, and therefore Heaven burned the granary as a warning. Liu Xiang held that the imperial granary stored rice pounded by the principal wife and eight concubines for ancestral offerings. At that time the wife had engaged in illicit conduct and harbored rebellious intent, so Heaven's warning meant that she could not serve the ancestral temple. Huan did not awaken; he and the wife met Qi; the wife slandered Duke Huan to the marquis of Qi, who killed Duke Huan. Liu Xin held that the granary was where the duke's personally plowed ritual fields supplied the grain offerings, and that this was a response to abandoning laws and ritual.
11
嚴公二十年「夏，齊大災」。 劉向以為齊桓好色，聽女口，以妾為妻，適庶數更，故致太災。 桓公不寤，及死，適庶分爭，九月不得葬。 公羊傳曰，大災，疫也。 董仲舒以為魯夫人淫於齊，齊桓姊妹不嫁者七人。 國君，民之父母； 夫婦，生化之本。 本傷則末夭，故天災所予也。
Zhuang year twenty: "In summer, great fire in Qi." Liu Xiang held that Duke Huan of Qi loved women and listened to women's words, making a concubine his wife and repeatedly changing the legitimate and secondary lines, thereby bringing on the great fire. Duke Huan did not awaken; after his death, legitimate and secondary heirs fought, and he could not be buried for nine months. The Gongyang Commentary says great fire means epidemic. Dong Zhongshu held that Lu's wife committed adultery in Qi, and Duke Huan had seven sisters unmarried. The ruler is parent of the people. Husband and wife are the root of generation. If root is injured, the branches wither; therefore Heaven sent disaster.
12
釐公二十年「五月己酉，西宮災」。 穀梁以為愍公宮也，以諡言之則若疏，故謂之西宮。 劉向以為釐立妾母為夫人以入宗廟，故天災愍宮，若曰，去其卑而親者，將害宗廟之正禮。 董仲舒以為釐娶於楚，而齊媵之，脅公使立以為夫人。 西宮者，小寢，夫人之居也。 若曰，妾何為此宮！ 誅去之意也。 以天災之，故大之曰西宮也。 左氏以為西宮者，公宮也。 言西，知有東。 東宮，太子所居。 言宮，舉區皆災也。
Xi year twenty: "On jiyou day of fifth month, fire in West Palace." Guliang says it was Min Duke's palace; to call by posthumous title would seem distant, so it was called West Palace. Liu Xiang held that Xi installed his concubine-mother as principal wife and brought her into the ancestral temple, so Heaven burned Min Palace as if saying that bringing in one who was lowly yet close would harm the proper rites of the ancestral temple. Dong Zhongshu held Xi married from Chu and received a Qi woman as accompanying bride, who coerced the duke into making her principal wife. West Palace is the lesser sleeping quarters, where the wife lived. As if saying: what is a concubine doing in this palace? It signified intent to punish and remove her. Heaven therefore sent fire and so it was magnified as "West Palace." The Zuo Tradition holds West Palace was ducal palace. To say west implies there was east. East Palace is where the crown prince resides. To say palace means the entire district burned.
13
宣公十六年「夏，成周宣榭火」。 榭者，所以臧樂器，宣其名也。 董仲舒、劉向以為十五年王札子殺召伯、毛伯，天子不能誅。 天戒若曰，不能行政令，何以禮樂為而臧之？ 左氏經曰：「
Xuan year sixteen: "In summer, fire at Xuanshe in Chengzhou." A xie was where musical instruments were stored and proclaimed by name. Dong Zhongshu and Liu Xiang held that in the fifteenth year, Prince Zha had killed Shao Bo and Mao Bo, and the Son of Heaven could not punish him. Heaven warned: if you cannot carry out government commands, what use are ritual and music to store them? The Zuo tradition text says, “
14
成周宣榭火，人火也。 人火曰火，天火曰災。」 榭者，講武之坐屋。
Fire at Xuanshe in Chengzhou was human fire. Human fire is called fire; heavenly fire is called calamity." A xie was a seated hall for military exercises.
15
成公三年「二月甲子，新宮災」。 穀梁以為宣宮，不言諡，恭也。 劉向以為時魯三桓子孫始執國政，宣公欲誅之，恐不能，使大夫公孫歸父如晉謀。 未反，宣公死。 三家譖歸父於成公。 成公父喪未葬，聽讒而逐其父之臣，使奔齊，故天災宣宮，明不用父命之象也。 一曰，三家親而亡禮，猶宣公殺子赤而立。 亡禮而親，天災宣廟，欲示去三家也。 董仲舒以為成居喪亡哀戚心，數興兵戰伐，故天災其父廟，示失子道，不能奉宗廟也。 一曰，宣殺君而立，不當列於群祖也。
Cheng year three: "On jiazi day of second month, new palace burned." Guliang says this was Xuan palace; not using posthumous title was an expression of reverence. Liu Xiang held that at this time the descendants of Lu's three Huan houses had begun to control state affairs. Duke Xuan wanted to execute them and, fearing that he could not, sent the grandee Gongsun Guifu to Jin to make plans. Before he returned, Duke Xuan died. The three houses slandered Guifu before Duke Cheng. Before his father's burial was complete, Duke Cheng listened to slander and expelled his father's minister, sending him into exile in Qi. Thus Heaven burned Xuan's palace, making clear the image of not following a father's charge. Another view: the three houses were close yet without ritual, just as Duke Xuan killed Zichi and took the throne. Being intimate yet without ritual, Heaven burned Xuan's temple to signal removal of the three houses. Dong Zhongshu held that while in mourning, Duke Cheng lacked a grieving heart and repeatedly launched military campaigns. Therefore Heaven burned his father's temple, showing that he had lost the way of a son and could not serve the ancestral shrines. Another view: since Xuan killed his ruler and took power, he should not have been listed among ancestral lines.
16
襄公九年「春，宋災」。 劉向以為先是宋公聽讒，逐其大夫華弱，出奔魯。 左氏傳曰，宋災，樂喜為司城，先使火所未至徹小屋，塗大屋，陳畚輂，具綆缶，備水器，畜水潦，積土塗，繕守備，表火道，儲正徒。 郊保之民，使奔火所。 又飭眾官，各慎其職。 晉侯聞之，問士弱曰：「宋災，於是乎知有天道，何故？」 對曰：「古之火正，或食於心，或食於咮，以出入火。 是故咮為鶉火，心為大火。 陶唐氏之火正閼伯，居商丘，祀大火，而火紀時焉。 相土因之，故商主大火。 商人閱其禍敗之釁必始於火，是以知有天道。」 公曰：「可必乎？」 對曰：「在道。 國亂亡象，不可知也。」 說曰：古之火正，謂火官也，掌祭火星，行火政。 季春昏，心星出東方，而咮、七星、鳥首正在南方，則用火； 季秋，星入，則止火，以順天時，救民疾。 帝嚳則有祝融，堯時有閼伯，民賴其德，死則以為火祖，配祭火星，故曰「或食於心，或食於咮也」。 相土，商祖契之曾孫，代閼伯後主火星。 宋，其後也。 世司其占，故先知火災。 賢君見變，能修道以除凶； 亂君亡象，天不譴告，故不可必也。
Xiang year nine: "In spring, fire in Song." Liu Xiang held that before this the Duke of Song listened to slander and expelled his grandee Hua Ruo, who fled to Lu. The Zuo Tradition says: when Song suffered a fire, Le Xi, as Minister of Works, first had small houses removed where the fire had not yet reached and large houses coated with mud. He arranged baskets and carts, prepared ropes and jars, readied water vessels, stored water, piled mud for coating, repaired defenses, marked the firebreak routes, and mustered regular laborers. People assigned to suburban defense were sent to where fire raged. He also ordered all offices to be cautious in their duties. The marquis of Jin heard this and asked Shi Ruo: "From Song's fire, how does one know there is heavenly order? Why so?" He replied: "Ancient fire-officials fed either at Heart or at Beak and thereby managed the use and stopping of fire. Thus Beak is Quail Fire and Heart is Great Fire. The fire-official of Tao-Tang, Ebo, lived at Shangqiu, sacrificed to Great Fire, and from it fixed fire seasons. Xiangtu followed this; therefore Shang took Great Fire as principal. Shang people observed that omens of their disasters and defeats always began from fire; thus they knew heavenly order." The duke asked: "Can this be certain?" He replied: "It depends on the Way. If a state is disorderly and lacks signs, it cannot be known." Explanation: ancient fire-official means the office of fire, in charge of sacrificing the fire star and executing fire policy. In late spring at dusk, when Heart rises in east and Beak, Qixing, and bird-head are due south, fire is used. In late autumn when the star enters, fire is stopped, following Heaven's timing and relieving people's suffering. Under Emperor Ku there was Zhurong; in Yao's time there was Ebo. The people relied on their virtue, and after death they were made fire ancestors and paired in sacrifice with the fire stars. Hence the saying that one was "fed at Heart" and another "fed at Beak." Xiangtu, great-grandson of Qi the Shang ancestor, succeeded Ebo in governing fire stars. Song was his later line. For generations they managed this divination, so they knew fire calamity in advance. When worthy rulers see anomalies, they can cultivate the Way and remove inauspice. Where rulers are disorderly and signs absent, Heaven gives no warning, so certainty is impossible.
17
三十年「五月甲午，宋災」。 董仲舒以為伯姬如宋五年，宋恭公卒，伯姬幽居守節三十餘年，又憂傷國家之患禍，積陰生陽，故火生災也。 劉向以為先是宋公聽讒而殺太子痤，應火不炎上之罰也。
Year thirty: "On jiawu day of fifth month, fire in Song." Dong Zhongshu held that five years after Bo Ji married into Song, Duke Gong of Song died. Bo Ji then lived secluded and chaste for over thirty years, grieving over the state's sufferings and disasters; accumulated yin generated yang, and thus a fire disaster arose. Liu Xiang held that before this, the Duke of Song had listened to slander and killed Crown Prince Zuo, corresponding to the punishment for fire not blazing upward.
18
左氏傳昭公六年「六月丙戌，鄭災」。 是春三月，鄭人鑄刑書。 士文伯曰：「火見，鄭其火乎？ 火未出而作火以鑄刑器，臧爭辟焉。 火而象之，不火何為？」 說曰：火星出於周五月，而鄭以三月作火鑄鼎，刻刑辟書，以為民約，是為刑器爭辟。 故火星出，與五行之火爭明為災，其象然也，又棄法律之占也。 不書於經，時不告魯也。
Zhao year six in Zuo Tradition: "On bingxu day of sixth month, fire in Zheng." That spring in third month, Zheng cast penal statutes in bronze. Shi Wenbo said: "Fire star appears - is Zheng about to burn? Before fire-star emergence, they used fire to cast penal instruments and stored contentious punishments therein. If they model by fire, what if fire does not burn?" The explanation says: the fire star appears in the Zhou fifth month, but Zheng used fire in the third month to cast cauldrons and engrave penal texts as binding rules for the people. This was a penal instrument contending for law. Therefore, when the fire star appeared, it contended in brightness with the fire of the five phases and became a disaster. Such was the image, and it was also an omen of abandoning laws and standards. It was not recorded in the Classic because Zheng did not report to Lu at the time.
19
九年「夏四月，陳火」。 董仲舒以為陳夏徵舒殺君，楚嚴王託欲為陳討賊，陳國闢門而待之，至因滅陳。 陳臣子尤毒恨甚，極陰生陽，故致火災。 劉向以為先是陳侯弟招殺陳太子偃師，皆外事，不因其宮館者，略之也。 八年十月壬午，楚師滅陳，春秋不與蠻夷滅中國，故復書陳火也。 左氏經曰「陳災」。 傳曰「鄭屓灶曰：『五年，陳將復封，封五十二年而遂亡。』 子產問其故，對曰：『陳，水屬也。 火，水妃也，而楚所相也。 今火出而火陳，逐楚而建陳也。 妃以五陳，故曰五年。 歲五及鶉火，而後陳卒亡，楚克有之，天之道也。』」 說曰：顓頊以水王，陳其族也。 今茲歲在星紀，後五年在大梁。 大梁，昴也。 金為水宗，得其宗而昌，故曰「五年陳將復封」。 楚之先為火正，故曰「楚所相也」。 天以一生水，地以二生火，天以三生木，地以四生金，天以五生土。 五位皆以五而合，而陰陽易位，故曰「妃以五成」。 然則水之大數六，火七，木八，金九，土十。 故水以天一為火二牡，木以天三為土十牡，土以天五為水六牡，火以天七為金四牡，金以天九為木八牡。 陽奇為牡，陰耦為妃。 故曰「水，火之牡也； 火，水妃也」。 於易，坎為水，為中男，離為火，為中女，蓋取諸此也。 自大梁四歲而及鶉火，四周四十八歲，凡五及鶉火，五十二年而陳卒亡。 火盛水衰，故曰「天之道也」。 哀公十七年七月己卯，楚滅陳。
Year nine: "In summer fourth month, fire in Chen." Dong Zhongshu held that in Chen, Xia Zhengshu killed his ruler. King Zhuang of Chu claimed that he wished to punish Chen's traitor, and Chen opened its gates to receive him, whereupon Chu destroyed Chen. Chen's ministers and sons had deep hatred and poison, and extreme yin generated yang, thus bringing fire calamity. Liu Xiang held that before this, the Chen ruler's younger brother Zhao had killed Crown Prince Yanshi; since these were external matters and did not involve palace halls, they were omitted. On the renwu day of the tenth month in the eighth year, Chu forces destroyed Chen. The Spring and Autumn Annals does not approve of barbarians destroying central states, and therefore it again recorded the Chen fire. The Zuo text records simply "Chen calamity." The Tradition says: "Zheng diviner Zao said, 'In five years Chen will be re-enfeoffed, and after fifty-two years it will finally perish.' Zichan asked why. He replied: 'Chen belongs to water. Fire is water's consort, and Chu is aligned with fire. Now fire appears and burns Chen, expelling Chu and reestablishing Chen. By consort-five completion, thus five years. After five years it reaches Owl Fire, and then Chen finally perishes and Chu takes possession—this is Heaven's way.'" Explanation says: Zhuanxu ruled by water, and Chen was his lineage. This year is in Xingji, and five years later in Daliang. Daliang corresponds to Mao. Metal is parent of water; obtaining its parent brings prosperity, hence "in five years Chen will be re-enfeoffed." Chu's ancestors were fire officials; therefore "Chu is what it aligns with." Heaven, by one, generates water; Earth, by two, generates fire; Heaven, by three, generates wood; Earth, by four, generates metal; Heaven, by five, generates earth. All five positions combine by five, and yin-yang exchange places; therefore "consort is completed by five." Thus great numbers are: water six, fire seven, wood eight, metal nine, earth ten. Thus water takes Heaven one and fire two as its male pair; wood takes Heaven three and earth ten as its male pair; earth takes Heaven five and water six as its male pair; fire takes Heaven seven and metal four as its male pair; and metal takes Heaven nine and wood eight as its male pair. Odd yang is male; even yin is female-consort. Hence "water is fire's male; fire is water's consort." In the Changes, Kan is water and middle son; Li is fire and middle daughter - this is likely what is taken. From Daliang four years to Quail Fire, four circuits make forty-eight years; reaching Quail Fire five times gives fifty-two years, then Chen finally perished. Fire prospered and water declined; therefore "this is Heaven's way." In Ai year seventeen, seventh month jimao day, Chu destroyed Chen.
20
昭十八年「五月壬午，宋、衛、陳、鄭災」。 董仲舒以為象王室將亂，天下莫救，故災四國，言亡四方也。 又宋、衛、陳、鄭之君皆荒淫於樂，不恤國政，與周室同行。 陽失節則火災出，是以同日災也。 劉向以為宋、陳，王者之後，衛、鄭，周同姓也。 時周景王老，劉子、單子事王子猛，尹氏、召伯、毛伯事王子晁。 子晁，楚之出也。 及宋、衛、陳、鄭亦皆外附於楚，亡尊周室之心。 後三年，景王崩，王室亂，故天災四國。 天戒若曰，不救周，反從楚，廢世子，立不正，以害王室，明同罪也。
Zhao year eighteen: "On renwu day of fifth month, fires in Song, Wei, Chen, and Zheng." Dong Zhongshu held that this symbolized impending disorder in the royal house, with no one in the realm able to save it; thus four states burned, signifying collapse in the four directions. Also, rulers of Song, Wei, Chen, and Zheng were all licentious in music, neglecting state governance, acting in parallel with the Zhou court. When yang loses season, fire calamity appears; therefore they burned on the same day. Liu Xiang held Song and Chen were descendants of kings, while Wei and Zheng were Zhou same-surname houses. At that time King Jing of Zhou was old; Liuzi and Danzi served Prince Meng, while the Yin clan, Shao Bo, and Mao Bo served Prince Chao. Prince Chao was from Chu line. Song, Wei, Chen, and Zheng all externally attached to Chu as well, lacking respect for Zhou house. Three years later King Jing died and royal house fell into disorder, thus Heaven burned four states. Heaven's warning was that instead of saving Zhou, they followed Chu, deposed the rightful heir and set up the improper one, harming the royal house. Clearly, they shared the guilt.
21
定公二年「五月，雉門及兩觀災」。 董仲舒、劉向以為此皆奢僭過度者也。 先是，季氏逐昭公，昭公死于外。 定公即位，既不能誅季氏，又用其邪說，淫於女樂，而退孔子。 天戒若曰，去高顯而奢僭者。 一曰，門闕，號令所由出也，今舍大聖而縱有罪，亡以出號令矣。 京房易傳曰：「君不思道，厥妖火燒宮。」
Ding year two: "In fifth month, fire at Zhi gate and two watchtowers." Dong Zhongshu and Liu Xiang held these were all cases of excessive luxury and usurpation. Before this, the Ji clan expelled Duke Zhao, who died abroad. When Duke Ding took the throne, he could not punish Ji clan, used their crooked counsel, indulged in female music, and dismissed Confucius. Heaven's warning was: remove those high and prominent yet luxurious and usurping. Another view says: gates and towers are where commands issue; now, by abandoning the great sage and indulging the guilty, there was no proper way to issue commands. Jing Fang's Yijing transmission says: "If ruler does not reflect on the Way, his anomaly is fire burning palaces."
22
哀公三年「五月辛卯，桓、釐宮災」。 董仲舒、劉向以為此二宮不當立，違禮者也。 哀公又以季氏之故不用孔子。 孔子在陳聞魯災，曰：「其桓、釐之宮乎！」 以為桓，季氏之所出，釐，使季氏世卿者也。
Ai year three: "On xinmao day of fifth month, fire at temples of Huan and Xi." Dong Zhongshu and Liu Xiang held these two temples should not have been established, being against ritual. Duke Ai also, because of the Ji clan, did not employ Confucius. When Confucius in Chen heard of Lu's fire, he said: "Was it not Huan and Xi temples?" This refers to Duke Huan as the ancestor from whom the Ji clan descended, and to Duke Xi as having made the Ji line hereditary grand ministers.
23
四年「六月辛丑，亳社災」。 董仲舒、劉向以為亡國之社，所以為戒也。 天戒若曰，國將危亡，不用戒矣。 春秋火災，屢於定、哀之間，不用聖人而縱驕臣，將以亡國，不明甚也。 一曰，天生孔子，非為定、哀也，蓋失禮不明，火災應之，自然象也。
Year four: "On xinchou day of sixth month, fire at Bo altar." Dong Zhongshu and Liu Xiang held that altars of destroyed states exist as warnings. Heaven's warning was as if to say: 'The state is about to perish, yet you heed no warning.' In the Spring and Autumn period, fire calamities repeatedly occurred between the reigns of Ding and Ai. They did not employ the sage, indulged arrogant ministers, and were about to lose the state; this was extreme lack of clarity. Another view says: Heaven gave birth to Confucius not specifically for Ding and Ai; rather, because ritual was lost and clarity absent, the fire calamity responded as a natural image.
24
高后元年五月丙申，趙叢臺災。 劉向以為是時呂氏女為趙王后，嫉妒，將為讒口以害趙王。 王不寤焉，卒見幽殺。
In Empress Gao year one, on bingshen day of fifth month, fire at Zhao's Congtai. Liu Xiang held that at this time a Lu-clan woman was queen of the King of Zhao, and in her jealousy was about to use slander to harm the king. The king did not awaken, and eventually was secluded and killed.
25
惠帝四年十月乙亥，未央宮凌室災； 丙子，織室災。 劉向以為元年呂太后殺趙王如意，殘戮其母戚夫人。 是歲十月壬寅，太后立帝姊魯元公主女為皇后。 其乙亥，凌室災。 明日，織室災。 凌室所以供養飲食，織室所以奉宗廟衣服，與春秋御廩同義。 天戒若曰，皇后亡奉宗廟之德，將絕祭祀。 其後，皇后亡子，後宮美人有男，太后使皇后名之，而殺其母。 惠帝崩，嗣子立，有怨言，太后廢之，更立呂氏子弘為少帝。 賴大臣共誅諸呂而立文帝，惠后幽廢。 文帝七年六月癸酉，未央宮東闕罘思災。 劉向以為東闕所以朝諸侯之門也，罘思在其外，諸侯之象也。 漢興，大封諸侯王，連城數十。 文帝即位，賈誼等以為違古制度，必將叛逆。 先是，濟北、淮南王皆謀反，其後吳楚七國舉兵而誅。
In Emperor Hui's fourth year, tenth month, on yihai day, fire struck the ice room of Weiyang Palace; on bingzi day, fire struck the weaving room. Liu Xiang held that in the first year Empress Dowager Lü killed Prince Zhao Ruyi and brutally mutilated his mother Lady Qi. That year, on the renyin day of the tenth month, the Dowager established the daughter of the emperor's elder sister, Princess Luyuan, as empress. On that yihai day, the ice room burned. The next day, the weaving room burned. The ice room supplied food and drink; the weaving room supplied ancestral-temple garments. This had the same meaning as the imperial granary in the Spring and Autumn period. Heaven's warning seemed to say: the empress lacks virtue to serve the ancestral temple and sacrifices will be cut off. Afterward the empress had no sons; a Beauty in the rear palace bore a boy, and the Dowager had the empress claim him as hers, while killing his mother. When Emperor Hui died, the successor-son was established, but he spoke resentful words; the Empress Dowager deposed him and instead installed Hong, a son of the Lu clan, as young emperor. Relying on great ministers jointly to execute the Lü clan and establish Emperor Wen, Empress Hui was secluded and deposed. In Emperor Wen's seventh year, sixth month, on guiyou day, fire struck the Fusi screen of the east tower gate of Weiyang Palace. Liu Xiang held that the east tower gate is the gate where the feudal lords are received in audience; the Fusi screen stands outside it, forming the image of the feudal lords. When Han rose, it greatly enfeoffed princes and kings with dozens of linked cities. When Emperor Wen succeeded, Jia Yi and others held this violated ancient institutions and rebellion was inevitable. Before this, the kings of Jibei and Huainan had both plotted rebellion; afterward the seven states led by Wu and Chu raised troops and were punished.
26
景帝中五年八月己酉，未央宮東闕災。 先是，栗太子廢為臨江王，以罪徵詣中尉，自殺。 丞相條侯周亞夫以不合旨稱疾免，後二年下獄死。
In Emperor Jing middle year five, eighth month jiyou day, fire at east tower of Weiyang Palace. Before this, Crown Prince Li was deposed as King of Linjiang, summoned on charges to the commandant, and killed himself. Chancellor Zhou Yafu, Marquis of Tiao, was dismissed for illness because he disagreed with imperial intent, and two years later was imprisoned and died.
27
武帝建元六年六月丁酉，遼東高廟災。 四月壬子，高園便殿火。 董仲舒對曰：「春秋之道舉往以明來，是故天下有物，視春秋所舉與同比者，精微眇以存其意，通倫類以貫其理，天地之變，國家之事，粲然皆見，亡所疑矣。 按春秋魯定公、哀公時，季氏之惡已孰，而孔子之聖方盛。 夫以盛聖而易孰惡，季孫雖重，魯君雖輕，其勢可成也。 故定公二年五月兩觀災。 兩觀，僭禮之物，天災之者，若曰，僭禮之臣可以去。 已見罪徵，而後告可去，此天意也。 定公不知省。 至哀公三年五月，桓宮、釐宮災。 二者同事，所為一也，若曰燔貴而去不義云爾。 哀公未能見，故四年六月亳社災。 兩觀、桓、釐廟、亳社，四者皆不當立，天皆燔其不當立者以示魯，欲其去亂臣而用聖人也。 季氏亡道久矣，前是天不見災者，魯未有賢聖臣，雖欲去季孫，其力不能，昭公是也。 至定、哀乃見之，其時可也。 不時不見，天之道也。 今高廟不當居遼東，高園殿不當居陵旁，於禮亦不當立，與魯所災同。 其不當立久矣，至於陛下時天乃災之者，殆亦其時可也。 昔秦受亡周之敝，而亡以化之； 漢受亡秦之敝，又亡以化之。 夫繼二敝之後，承其下流，兼受其猥，難治甚矣。 又多兄弟親戚骨肉之連，驕揚奢侈恣睢者眾，所謂重難之時者也。 陛下正當大敝之後，又遭重難之時，甚可憂也。 故天災若語陛下：『當今之世，雖敝而重難，非以太平至公，不能治也。 視親戚貴屬在諸侯遠正最甚者，忍而誅之，如吾燔遼高廟乃可； 視近臣在國中處旁仄及貴而不正者，忍而誅之，如吾燔高園殿乃可』云爾。 在外而不正者，雖貴如高廟，猶災燔之，況諸侯乎！ 在內不正者，雖貴如高園殿，猶燔災之，況大臣乎！ 此天意也。 罪在外者天災外，罪在內者天災內，燔甚罪當重，燔簡罪當輕，承天意之道也。」
In Emperor Wu Jianyuan year six, on dingyou day of sixth month, fire struck the Gao ancestral temple in Liaodong. On renzi day of fourth month, a side hall in Gao garden burned. Dong Zhongshu replied: "The way of the Spring and Autumn Annals raises the past to illuminate what is to come. Therefore, when anything appears in the realm, compare it with analogous cases recorded in the Spring and Autumn Annals; preserve its subtle intent and connect categories so as to penetrate principle, and then the changes of Heaven and the affairs of state will all be clearly seen, with nothing left in doubt. Examining the times of Dukes Ding and Ai of Lu, the Ji clan's wickedness was already ripe, while Confucius's sagely influence was at its height. With a flourishing sage set against ripening evil, though the Jisun clan was powerful and the Lu ruler weak, the outcome could still have been turned. Thus in Duke Ding year two, in fifth month, the two watchtowers burned. The two watchtowers were objects of ritual usurpation; Heaven burned them as if saying that ministers who usurp ritual may be removed. After showing an omen of guilt, it then declared that the cause could be removed; this was Heaven's will. Duke Ding did not reflect. By Duke Ai year three, in fifth month, temples of Huan and Xi burned. These two were one in cause and one in deed, as if to say: burn what is honored and cast out what is unjust. Duke Ai still could not perceive, so in year four, sixth month, Bo altar burned. The two watchtowers, the temples of Huan and Xi, and the Bo altar all should not have been established. Heaven burned what should not have stood in order to instruct Lu, intending it to remove disorderly ministers and employ the sage. The Ji clan had long lacked the Way. Before this, Heaven showed no disasters because Lu had no worthy sage minister; even if one wished to remove Jisun, one lacked the strength, as in Duke Zhao's case. By Ding and Ai the signs appeared, because the time had become possible. If not timely, signs do not appear: this is Heaven's way. Now the Gao temple should not be in Liaodong, and the Gao garden hall should not be beside the mausoleum; in ritual terms, these too should not have been established, just like the places struck by disasters in Lu. They had long been unfit; that Heaven only now sent disaster in Your Majesty's time likely means the time has become possible. Formerly Qin inherited the corruption of fallen Zhou yet did not transform it. Han inherited corruption of fallen Qin and also did not transform it. To inherit the aftermath of two eras of decay, taking on their degraded currents and their coarseness, is exceedingly hard to govern. Further, many brothers, kin, and blood ties produce crowds who are arrogant, extravagant, and unruly; this is what is called a doubly difficult age. Your Majesty now stands in the wake of great decay and at a time of compounded hardship; this is deeply troubling. So Heaven's disasters seem to tell Your Majesty: 'In this present age, though decayed and burdened by hardship, it cannot be governed unless with supreme fairness and utmost impartiality. Consider the imperial kin and noble relatives in the feudal houses who are most estranged from righteousness; brace yourself and put them to death, as when I burned the Liaodong Gao temple; and consider the close ministers in the capital who hold sideline posts yet are eminent and unrighteous; brace yourself and put them to death, as when I burned the Gao garden hall.' For those outside who are unrighteous, though as exalted as the Gao temple, Heaven still sends fire upon them—how much more upon the feudal lords! For those inside who are unrighteous, though as exalted as the Gao garden hall, Heaven still sends fire upon them—how much more upon the great ministers! This is Heaven's intention. If guilt lies outside, Heaven sends calamity outside; if guilt lies inside, Heaven sends calamity inside. Severe burning means heavy guilt, light burning means lighter guilt; this is the way to receive Heaven's intent."
28
先是，淮南王安入朝，始與帝舅太尉武安侯田蚡有逆言。 其後膠西于王、趙敬肅王、常山憲王皆數犯法，或至夷滅人家，藥殺二千石，而淮南、衡山王遂謀反。 膠東、江都王皆知其謀，陰治兵弩，欲以應之。 至元朔六年，乃發覺而伏辜。 時田蚡已死，不及誅。 上思仲舒前言，使仲舒弟子呂步舒持斧鉞治淮南獄，以春秋誼顓斷於外，不請。 既還奏事，上皆是之。
Before this, King An of Huainan came to court and first exchanged rebellious words with imperial uncle, Grand Commandant Marquis of Wu'an Tian Fen. After that, the kings of Jiaoxi, Zhao Jingsu, and Changshan Xian repeatedly violated the law; some even exterminated households and poisoned officials of two-thousand-bushel rank, and then the kings of Huainan and Hengshan plotted rebellion. Kings of Jiaodong and Jiangdu both knew the plot, secretly preparing troops and crossbows to respond. By Yuanshuo year six it was exposed and they were punished. At that time Tian Fen had already died and could not be executed. The emperor recalled Zhongshu's earlier words and had Zhongshu's disciple Lu Bushu carry the axe and halberd of authority to try the Huainan case, deciding it in the field according to Spring and Autumn principles without requesting further approval. After he returned and memorialized, the emperor approved everything.
29
太初元年十一月乙酉，未央宮柏梁臺災。 先是，大風發其屋，夏侯始昌先言其災日。 後有江充巫蠱衛太子事。
In the first year of Taichu, on the yiyou day of the eleventh month, fire struck the Boliang Terrace in Weiyang Palace. Before this, a great wind tore apart its roof-buildings, and Xiahou Shichang had earlier foretold the day of the disaster. Afterward came the affair of Jiang Chong's witchcraft plot against the Crown Prince of Wei.
30
征和二年春，涿郡鐵官鑄鐵，鐵銷，皆飛上去，此火為變使之然也。 其三月，涿郡太守劉屈釐為丞相。 後月，巫蠱事興，帝女諸邑公主、陽石公主、丞相公孫賀、子太僕敬聲、平陽侯曹宗等皆下獄死。 七月，使者江充掘蠱太子宮，太子與母皇后議，恐不能自明，乃殺充，舉兵與丞相劉屈釐戰，死者數萬人，太子敗走，至湖自殺。 明年，屈釐復坐祝验要斬，妻梟首也。 成帝河平二年正月，沛郡鐵官鑄鐵，鐵不下，隆隆如雷聲，又如鼓音，工十三人驚走。 音止，還視地，地陷數尺，鑪分為十，一鑪中銷鐵散如流星，皆上去，與征和二年同象。 其夏，帝舅五人封列侯，號五侯。 元舅王鳳為大司馬大將軍秉政。 後二年，丞相王商與鳳有隙，鳳譖之，免官，自殺。 明年，京兆尹王章訟商忠直，言鳳顓權，鳳誣章以大逆罪，下獄死，妻子徙合浦。 後許皇后坐巫蠱廢，而趙飛燕為皇后，妹為昭儀，賊害皇子，成帝遂亡嗣。 皇后，昭儀皆伏辜。 一曰，鐵飛屬金不從革。
In the spring of Zhenghe year two, at the ironworks in Zhuo Commandery, while iron was being cast, the molten metal flew upward and away; this happened as a portentary transformation of the element fire. That third month, Zhuo commandery governor Liu Quli became chancellor. The next month, the witchcraft affair erupted: the imperial daughters Princess Zhuyi and Princess Yangshi, Chancellor Gongsun He, his son Jingsheng the Grand Coachman, Marquis Cao Zong of Pingyang, and others were imprisoned and died. In the seventh month, the envoy Jiang Chong dug for curses in the Crown Prince's palace. The prince and his mother the empress feared that they could not clear themselves, so they killed Chong, raised troops, and fought Chancellor Liu Quli. Tens of thousands died, and the prince fled in defeat and killed himself at Hu. The next year Quli was again convicted in curse-case and beheaded at waist; his wife was decapitated and displayed. In the first month of Heping year two under Emperor Cheng, at the ironworks in Pei Commandery, molten iron would not flow downward; it boomed like thunder, like drumbeats, and thirteen workers fled in alarm. When the sound stopped and they looked back, the ground had sunk several chi, the furnace had split into ten, and molten iron from one furnace had scattered like meteors, all flying upward. This was the same image as in Zhenghe year two. That summer, five imperial uncles were enfeoffed as marquises, called the Five Marquises. Senior uncle Wang Feng became Grand Marshal and Grand General, holding state power. Two years later Chancellor Wang Shang had friction with Feng; Feng slandered him, he was removed and killed himself. The next year, Capital Governor Wang Zhang pleaded for Shang's loyalty and uprightness and said that Feng monopolized power. Feng falsely accused Zhang of treason; Zhang died in prison, and his wife and children were exiled to Hepu. Later Empress Xu was deposed in a witchcraft case; Zhao Feiyan became empress and her sister became Zhaoyi. They harmed the imperial sons, and Emperor Cheng ultimately had no heir. Both empress and consort were later punished. Another view: iron flying corresponds to metal not yielding to reform.
31
昭帝元鳳元年，燕城南門災。 劉向以為時燕王使邪臣通於漢，為讒賊，謀逆亂。 南門者，通漢道也。 天戒若曰，邪臣往來，為姦讒於漢，絕亡之道也。 燕王不寤，卒伏其辜。
In the first year of Emperor Zhao's Yuanfeng era, fire struck the south gate of Yan city. Liu Xiang held that at this time the King of Yan sent wicked ministers to communicate with Han as slanderers and traitors plotting rebellion. The south gate is the route to Han. Heaven's warning seemed to say: wicked ministers coming and going, committing treacherous slander against Han, the path to extinction and ruin. The King of Yan did not awaken, and eventually suffered punishment.
32
元鳳四年五月丁丑，孝文廟正殿災。 劉向以為孝文，太宗之君，與成周宣榭火同義。 先是，皇后父車騎將軍上官安、安父左將軍桀謀為逆，大將軍霍光誅之。 皇后以光外孫，年少不知，居位如故。 光欲后有子，因上侍疾醫言，禁內後宮皆不得進，唯皇后顓寢。 皇后年六歲而立，十三年而昭帝崩，遂絕繼嗣。 光執朝政，猶周公之攝也。 是歲正月，上加元服，通詩、尚書，有明悊之性。 光亡周公之德，秉政九年，久於周公，上既已冠而不歸政，將為國害。 故正月加元服，五月而災見。 古之廟皆在城中，孝文廟始出居外，天戒若曰，去貴而不正者。 宣帝既立，光猶攝政，驕溢過制，至妻顯殺許皇后，光聞而不討，後遂誅滅。
In Yuanfeng year four, on dingchou day of fifth month, fire struck main hall of Emperor Wen's temple. Liu Xiang held that Emperor Wen was a temple ruler of Taizong class, same meaning as fire at Xuanshe in Chengzhou. Before this, empress's father, Chariot-Cavalry General Shangguan An, and his father Left General Jie plotted treason; Grand General Huo Guang executed them. The empress, as Guang's external granddaughter, was young and ignorant and remained in position as before. Guang wanted the empress to have a son, and through the physicians attending the emperor's illness barred all inner-palace women from entering, leaving only the empress to attend the sleeping quarters. The empress was enthroned at age six; after thirteen years Emperor Zhao died, and succession was cut off. Guang held court power, as the Duke of Zhou had once acted as regent. That year in first month the emperor received adult cap; he understood Odes and Documents and had a clear and wise nature. Guang lacked the Duke of Zhou's virtue. He held power for nine years, longer than the Duke of Zhou, and after the emperor had already been capped, he still did not return authority; he was about to become a danger to the state. Therefore the cap ceremony was in first month, and by fifth month the disaster sign appeared. Ancient temples were all inside city; Emperor Wen's temple was first moved outside. Heaven's warning was as if saying: remove those honored yet unrectified. After Emperor Xuan was established, Guang still held the regency and overstepped the limits in arrogance, even to the point that his wife Xian killed Empress Xu. Guang heard of it and did not prosecute her, and later his clan was exterminated.
33
宣帝甘露元年四月丙申，中山太上皇廟災。 甲辰，孝文廟災。 元帝初元三年四月乙未，孝武園白鶴館災。 劉向以為先是前將軍蕭望之、光祿大夫周堪輔政，為佞臣石顯、許章等所譖，望之自殺，堪廢黜。 明年，白鶴館災。 園中五里馳逐走馬之館，不當在山陵昭穆之地。 天戒若曰，去貴近逸遊不正之臣，將害忠良。 後章坐走馬上林下烽馳逐，免官。
In Emperor Xuan Ganlu year one, on bingshen day of fourth month, fire struck Supreme Emperor's temple in Zhongshan. On jiachen day, Emperor Wen's temple burned. In Emperor Yuan Chuyuan year three, on yiwei day of fourth month, White Crane Hall in Emperor Wu's garden burned. Liu Xiang held that before this, Former General Xiao Wangzhi and Grandee Zhou Kan had assisted the government, but were slandered by treacherous ministers Shi Xian and Xu Zhang. Wangzhi killed himself, and Kan was dismissed. In the following year, White Crane Hall burned. A hall in the garden for five-li horse racing and chasing should not have been in the sacred mausoleum alignment grounds. Heaven's warning was: remove intimate high-ranking pleasure-seeking ministers who are unrectified and will harm the loyal and good. Later Xu Zhang was removed for racing horses and beacon-chasing at Shanglin.
34
永光四年六月甲戌，孝宣杜陵園東闕南方災。 劉向以為先是上復徵用周堪為光祿勳，及堪弟子張猛為太中大夫，石顯等復譖毀之，皆出外遷。 是歲，上復徵堪領尚書，猛給事中，石顯等終欲害之。 園陵小於朝廷，闕在司馬門中，內臣石顯之象也。 孝宣，親而貴； 闕，法令所從出也。 天戒若曰，去法令，內臣親而貴者必為國害。 後堪希得進見，因顯言事，事決顯口。 堪病不能言。 顯誣告張猛，自殺於公車。 成帝即位，顯卒伏辜。
In Yongguang year four, on jiaxu day of sixth month, fire struck south side of east gate tower at Emperor Xuan's Duling garden. Liu Xiang held that before this the emperor had again summoned Zhou Kan to serve as Minister of Household and Kan's disciple Zhang Meng as Grandee. Shi Xian and the others again slandered and destroyed them, and all were sent out to external transfers. That year the emperor again summoned Kan to head Secretariat and Meng to Palace Service; Shi Xian and others still sought to harm them. Garden mausoleum is lesser than court; its gate tower within commander gate symbolizes inner minister Shi Xian. Emperor Xuan was intimate and honored. Gate tower is where laws and commands issue. Heaven's warning was: if legal commands are controlled by intimate and honored inner ministers, they will surely harm the state. Later Kan could scarcely gain audience; matters were decided through Xian's mouth. Kan became ill and could not speak. Xian falsely accused Zhang Meng, who killed himself at public carriage office. When Emperor Cheng took the throne, Xian eventually suffered punishment.
35
成帝建始元年正月乙丑，皇考廟災。 初，宣帝為昭帝後而立父廟，於禮不正。 是時大將軍王鳳顓權擅朝，甚於田蚡，將害國家，故天於元年正月而見象也。 其後寖盛，五將世權，遂以亡道。
In Emperor Cheng Jianshi year one, on yichou day of first month, fire struck the temple of the imperial father. Originally Emperor Xuan was established as successor to Emperor Zhao and then set up his father's temple, which was ritually improper. At this time Grand General Wang Feng monopolized court power, even more than Tian Fen, and was about to harm the state; therefore Heaven showed the sign in the first month of the first year. Afterward it grew ever stronger, with five generals holding hereditary power, and the state finally fell into lawlessness.
36
鴻嘉三年八月乙卯，孝景廟北闕災。 十一月甲寅，許皇后廢。
In Hongjia year three, on yimao day of eighth month, fire struck the north gate tower of Emperor Jing's temple. On jiayin day of eleventh month, Empress Xu was deposed.
37
永始元年正月癸丑，大官凌室災。 戊午，戾后園南闕災。 是時，趙飛燕大幸，許后既廢，上將立之，故天見象於凌室，與惠帝四年同應。 戾后，衛太子妾，遭巫蠱之禍，宣帝既立，追加尊號，於禮不正。 又戾后起於微賤，與趙氏同。 天戒若曰，微賤亡德之人不可以奉宗廟，將絕祭祀，有凶惡之禍至。 其六月丙寅，趙皇后遂立，姊妺驕妒，賊害皇子，卒皆受誅。
In the first year of Yongshi, on guichou day of the first month, fire struck the ice room of the Grand Provisioner. On wuwu day, fire struck the south gate tower of Empress Li's garden. At this time Zhao Feiyan was greatly favored; Empress Xu had already been deposed, and the emperor was about to raise Zhao to empress. Therefore Heaven displayed the sign at the ice room, the same response as in Emperor Hui's fourth year. Empress Li was a concubine of the Wei Crown Prince and suffered the witchcraft calamity; after Emperor Xuan succeeded, an honorific title was added posthumously, which was ritually improper. Moreover, Empress Li had risen from humble origins, the same as the Zhao clan. Heaven's warning seemed to say: a person of humble station and lacking virtue cannot serve the ancestral temple; sacrifices will be cut off, and a vicious disaster will arrive. On the bingyin day of that sixth month, Empress Zhao was then established. The sisters were arrogant and jealous, harmed the princes, and in the end were all punished.
38
永始四年四月癸未，長樂宮臨華殿及未央宮東司馬門災。 六月甲午，孝文霸陵園東闕南方災。 長樂宮，成帝母王太后之所居也。 未央宮，帝所居也。 霸陵，太宗盛德園也。 是時，太后三弟相續秉政，舉宗居位，充塞朝廷，兩宮親屬將害國家，故天象仍見。 明年，成都侯商薨，弟曲陽侯根代為大司馬秉政。 後四年，根乞骸骨，薦兄子新都侯莽自代，遂覆國焉。
In Yongshi year four, on guiwei day of fourth month, Linhua Hall in Changle Palace and east Sima Gate of Weiyang Palace burned. On jiamao day of sixth month, fire struck south side of east gate tower in Emperor Wen's Baling garden. Changle Palace was residence of Emperor Cheng's mother, Empress Dowager Wang. Weiyang Palace was emperor's residence. Baling was the garden of Taizong's flourishing virtue. At this time the Empress Dowager's three younger brothers successively held power; their whole clan occupied offices and packed the court. The relatives of both palaces were about to harm the state, so heavenly signs repeatedly appeared. Next year Chengdu marquis Shang died, and his younger brother Quyang marquis Gen replaced him as Grand Marshal in control of government. Four years later Gen requested retirement and recommended his nephew, Xindu marquis Mang, to replace him, who then overturned the state.
39
哀帝建平三年正月癸卯，桂宮鴻寧殿災，帝祖母傅太后之所居也。 時，傅太后欲與成帝母等號齊尊，大臣孔光、師丹等執政，以為不可，太后皆免官爵，遂稱尊號。 後三年，帝崩，傅氏誅滅。
On the guimao day of the first month in Jianping year three under Emperor Ai, Hongning Hall in Gui Palace caught fire; it was the residence of Emperor Ai's grandmother, Empress Dowager Fu. At that time Empress Dowager Fu wanted an honorific title equal in dignity to that of Emperor Cheng's mother. The ministers Kong Guang, Shi Dan, and others held office and considered this improper; the Empress Dowager stripped them all of offices and ranks, and then assumed the honorific title. Three years later the emperor died and the Fu clan was exterminated.
40
平帝元始五年七月己亥，高皇帝原廟殿門災盡。 高皇帝廟在長安城中，後以叔孫通譏復道，故復起原廟於渭北，非正也。 是時平帝幼，成帝母王太后臨朝，委任王莽，將篡絕漢，墮高祖宗廟，故天象見也。 其冬，平帝崩。 明年，莽居攝，因以篡國，後卒夷滅。
In Emperor Ping Yuanshi year five, on jihai day of seventh month, the temple gate hall of Gao Emperor's original shrine burned completely. Emperor Gao's ancestral temple was inside the city of Chang'an. Later, because Shusun Tong criticized the raised passageway, they again built the original temple north of the Wei; this was not proper. At that time Emperor Ping was young, and Empress Dowager Wang, mother of Emperor Cheng, ruled at court and entrusted power to Wang Mang. Wang Mang was about to usurp the throne, cut off the Han, and cast down Gaozu's ancestral temple; therefore this heavenly sign appeared. That winter, Emperor Ping died. The next year, Mang acted as regent, and thereby usurped the state; in the end he was exterminated.
41
傳曰：「治宮室，飾臺榭，內淫亂，犯親戚，侮父兄，則稼穡不成。」
The Tradition says: "If one builds palaces and chambers, adorns terraces and pavilions, is licentious in the inner quarters, offends kin, and insults fathers and elder brothers, then husbandry will fail."
42
說曰：土，中央，生萬物者也。 其於王者，為內事。 宮室、夫婦、親屬，亦相生者也。 古者天子諸侯，宮廟大小高卑有制，后夫人媵妾多少進退有度，九族親疏長幼有序。 孔子曰：「禮，與其奢也，寧儉。」 故禹卑宮室，文王刑于寡妻，此聖人之所以昭教化也。 如此則土得其性矣。 若乃奢淫驕慢，則土失其性。 亡水旱之災而草木百穀不孰，是為稼穡不成。
The explanation says: Earth is the center, the one that gives birth to all things. In relation to kingship, it governs inner affairs. Palaces, husband and wife, and kin relations likewise generate one another. In antiquity, for the Son of Heaven and the feudal lords, the size, height, and rank of palaces and ancestral temples were regulated; queens, consorts, accompanying women, and concubines had fixed numbers and proper rules of advancement and withdrawal; and among the nine kin groups, closeness and distance, elder and younger, all had their sequence. Confucius said, "In ritual, rather than extravagance, frugality is better." Therefore Yu kept his palaces low, and King Wen modeled order in his own household; this is how sages made moral transformation manifest. In this way Earth obtains its proper nature. But if there is extravagance, licentiousness, arrogance, and pride, then Earth loses its proper nature. When there is no flood or drought disaster yet grasses, trees, and the hundred grains do not ripen, this is called failure of husbandry.
43
嚴公二十八年「冬，大水亡麥禾」。 董仲舒以為夫人哀姜淫亂，逆陰氣，故大水也。 劉向以為水旱當書，不書水旱而曰「
In Duke Zhuang year twenty-eight: "In winter, great flooding destroyed wheat and grain." Dong Zhongshu considered that Madam Ai Jiang was licentious and disordered, reversing yin qi, therefore there was great flooding. Liu Xiang considered that droughts and floods should be recorded; instead of recording drought or flood, it says: "
44
大亡麥禾」者，土氣不養，稼穡不成者也。 是時，夫人淫於二叔，內外亡別，又因凶飢，一年而三築臺，故應是而稼穡不成，飾臺榭內淫亂之罰云。 遂不改寤，四年而死，禍流二世，奢淫之患也。
Great loss of wheat and grain," meaning Earth's qi did not nourish and husbandry failed. At this time the lady was licentious with the two uncles, inside and outside had no distinction, and amid famine they built terraces three times in one year. Thus this response appeared as the punishment for adorning terraces and pavilions and for licentious disorder within: husbandry failed. Yet they did not change or awaken; four years later he died, and the calamity flowed on for two generations. This was the harm of extravagance and licentiousness.
45
傳曰：「好戰攻，輕百姓，飾城郭，侵邊境，則金不從革。」
The Tradition says: "If one delights in war and attack, treats the people lightly, embellishes city walls, and encroaches on borders, then Metal will not follow its reforming nature."
46
說曰：金，西方，萬物既成，殺氣之始也。 故立秋而鷹隼擊，秋分而微霜降。 其於王事，出軍行師，把旄杖鉞，誓士眾，抗威武，所以征畔逆止暴亂也。 《詩》云：「有虔秉鉞，如火烈烈。」 又曰：「載戢干戈，載櫜弓矢。」 動靜應誼，「說以犯難，民忘其死。」 金得其性矣。 若乃貪欲恣睢，務立威勝，不重民命，則金失其性。 蓋工冶鑄金鐵，金鐵冰滯涸堅，不成者眾，及為變怪，是為金不從革。
The explanation says: Metal belongs to the west; when all things are already formed, it is the beginning of killing qi. Therefore at the start of autumn hawks and falcons strike, and at the autumn equinox light frost descends. In royal affairs, this means sending out armies and conducting campaigns, holding plumes and battle-axes, swearing the troops, and displaying martial authority in order to punish rebellion and stop violence and disorder. The Odes says: "Reverently bearing the battle-axe, blazing like fierce fire." It also says: "Then we sheathe spears and halberds, then bag bows and arrows." Movement and stillness accord with rightness: "By speaking of facing peril, the people forget death." Then Metal obtains its proper nature. But if there is greedy desire and reckless indulgence, with effort spent on establishing power and securing victory, and no regard for people's lives, then Metal loses its nature. When artisans and smiths cast metal and iron, if the metal congeals, stagnates, dries, and hardens so that many castings fail, and strange anomalies then appear, this is called Metal not following reform.
47
左氏傳曰昭公八年「春，石言於晉」。 晉平公問於師曠，對曰； 「石不能言，神或馮焉。 作事不時，怨讟動於民，則有非言之物而言。 今宮室崇侈，民力彫盡，怨讟並興，莫信其性，石之言不宜乎！」 於是晉侯方築虒祁之宮。 叔向曰：「君子之言，信而有徵。」 劉歆以為金石同類，是為金不從革，失其性也。 劉向以為石白色為主，屬白祥。
The Zuo Tradition says in Duke Zhao year eight: "In spring, a stone spoke in Jin." Duke Ping of Jin asked Shi Kuang, who answered: "Stone cannot speak; perhaps a spirit relied on it. When actions are mistimed and resentment and slander stir among the people, then things that should not speak will speak. Now palaces are lofty and extravagant, the people's strength is exhausted, resentment and slander rise together, and no one trusts what is normal; is it not fitting that stone should speak?" At that time the marquis of Jin was building the palace of Siqi. Shu Xiang said: "A gentleman's words are credible and have proof." Liu Xin considered that metal and stone are of one kind; this is Metal not following reform, losing its nature. Liu Xiang considered that stone is chiefly white in color and belongs to white portents.
48
成帝鴻嘉三年五月乙亥，天水冀南山大石鳴，聲隆隆如雷，有頃止，聞平襄二百四十里，野雞皆鳴。 石長丈三尺，廣厚略等，旁著岸脅，去地二百餘丈，民俗名曰石鼓。 石鼓鳴，有兵。 是歲，廣漢鉗子謀攻牢，篡死罪囚鄭躬等，盜庫兵，劫略吏民，衣繡衣，自號曰山君，黨與娅廣。 明年冬，乃伏誅，自歸者三千餘人。 後四年，尉氏樊並等謀反，殺陳留太守嚴普，自稱將軍，山陽亡徒蘇令等黨與數百人盜取庫兵，經歷郡國四十餘，皆踰年乃伏誅。 是時起昌陵，作者數萬人，徙郡國吏民五千餘戶以奉陵邑。 作治五年不成，乃罷昌陵，還徙家。 石鳴，與晉石言同應，師曠所謂「民力彫盡」，傳云「輕百姓」者也。 虒祁離宮去絳都四十里，昌陵亦在郊野，皆與城郭同占。 城郭屬金，宮室屬土，外內之別云。
On the yihai day of the fifth month in Emperor Cheng's third Hongjia year, a great stone on South Mountain in Ji, Tianshui, sounded with a rumble like thunder; after a while it stopped. It was heard 240 li away at Pingxiang, and the pheasants in the fields all cried out. The stone was one zhang and three chi long, with width and thickness roughly equal, attached beside a cliff face more than two hundred zhang above the ground; local people called it the Stone Drum. When the Stone Drum sounds, there will be warfare. That year Qianzi of Guanghan plotted to attack the prisons, seized the condemned prisoner Zheng Gong and others, stole weapons from the armory, robbed officials and commoners, wore embroidered uniforms, called himself Lord of the Mountain, and his followers spread widely. In the following winter he was executed; more than three thousand who surrendered themselves were pardoned. Four years later, Fan Bing of Weishi and others plotted rebellion, killed Yan Pu, Administrator of Chenliu, and proclaimed themselves generals. Su Ling and other fugitives of Shanyang, with several hundred accomplices, stole weapons from the armory and passed through more than forty commanderies and kingdoms; only after more than a year were they executed. At this time they were constructing Changling, with tens of thousands of laborers, and moved more than five thousand households of officials and people from the commanderies and kingdoms to serve the mausoleum town. After five years of construction it was still unfinished, so Changling was abandoned and the relocated households were sent back. The sounding stone answered in the same way as the speaking stone of Jin: it was what Shi Kuang called "the people's strength exhausted," and what the Tradition calls "treating the people lightly." The detached palace of Siqi was forty li from the Jin capital of Jiang; Changling too was in the open countryside, and both belonged to the same omen class as city walls. City walls belong to Metal, while palaces belong to Earth; this marks the distinction between outer and inner.
49
傳曰：「簡宗廟，不禱祠，廢祭祀，逆天時，則水不潤下。」
The Tradition says: "If one neglects ancestral temples, does not pray or sacrifice, abolishes the sacrifices, and goes against Heaven's seasons, then Water will not moisten and flow downward."
50
說曰：水，北方，終臧萬物者也。 其於人道，命終而形臧，精神放越，聖人為之宗廟以收魂氣，春秋祭祀，以終孝道。 王者即位，必郊祀天地，禱祈神祇，望秩山川，懷柔百神，亡不宗事。 慎其齊戒，致其嚴敬，鬼神歆饗，多獲福助。 此聖王所以順事陰氣，和神人也。 至發號施令，亦奉天時。 十二月咸得其氣，則陰陽調而終始成。 如此則水得其性矣。 若乃不敬鬼神，致令逆時，則水失其性。 霧水暴出，百川逆溢，壞鄉邑，溺人民，及淫雨傷稼穡，是為水不潤下。 京房易傳曰：「顓事有知，誅罰絕理，厥災水，其水也，雨殺人以隕霜，大風天黃。 飢而不損茲謂泰，厥災水，水殺人。 辟遏有德茲謂狂，厥災水，水流殺人，已水則地生蟲。 歸獄不解，茲謂追非，厥水寒，殺人。 追誅不解，茲謂不理，厥水五穀不收。 大敗不解，茲謂皆陰。 解，舍也，王者於大敗，誅首惡，赦其眾，不則皆函陰氣，厥水流入國邑，隕霜殺穀。」 桓公元年「秋，大水」。 董仲舒、劉向以為桓弒兄隱公，民臣痛隱而賤桓。 後宋督弒其君，諸侯會，將討之，桓受宋賂而歸，又背宋。 諸侯由是伐魯，仍交兵結讎，伏尸流血，百姓愈怨，故十三年夏復大水。 一曰，夫人驕淫，將弒君，陰氣盛，桓不寤，卒弒死。 劉歆以為桓易許田，不祀周公，廢祭祀之罰也。
Explanation says: Water is the north, that which ultimately stores the myriad things. In human affairs, when life ends, the body is laid away and the spirit disperses; sages create ancestral temples to gather the soul-breath, with sacrifices in spring and autumn to fulfill the way of filial duty. When a king succeeds, he must perform the suburban sacrifice to Heaven and Earth, pray to the gods, make graded offerings to mountains and rivers, and cherish and pacify the hundred spirits; there are none he does not honor and serve. He is careful in fasting and purification, manifests utmost reverence; ghosts and spirits delight and partake, and much blessing and aid is gained. This is how sage-kings accord with yin-breath and harmonize with spirits and men. Even in issuing commands and ordinances, they follow Heaven's seasons. When all twelve months obtain their proper qi, yin and yang are tuned and beginning and end are fulfilled. Thus water obtains its nature. But if one does not revere ghosts and spirits and causes commands to go against the seasons, water loses its nature. Mist-water erupts violently, the hundred streams overflow in reverse, destroying towns and districts and drowning the people, while excessive rain harms the crops. This is water not moistening downward. Jing Fang's Yi Commentary says: "To monopolize affairs while knowing what one is doing, with punishments severing principle, has water as its calamity. As for this water, rain kills people with falling frost, there is great wind, and Heaven turns yellow. Famine without reduction - this is called excess; its calamity is water, water kills people. Blocking the virtuous - this is called madness; its calamity is water, flowing water kills people; when water passes, worms arise from the earth. Returning prisoners without release - this is called pursuing wrong; its water is cold and kills people. Pursuing executions without release - this is called unprincipled; its water - the five grains are not harvested. Great defeat without release - this is called all yin. Release means pardon. When a king faces great defeat, he executes the chief evil-doer and pardons the multitude; otherwise all are enclosed in yin-breath, its water flows into the state and towns, and falling frost kills grain." In Duke Huan's first year: "In autumn, great flooding." Dong Zhongshu and Liu Xiang held that Huan murdered his elder brother Duke Yin; officials and people grieved for Yin and despised Huan. Afterward Du of Song murdered his ruler; the feudal lords assembled intending to punish him, but Huan accepted bribes from Song and returned, then betrayed Song. The feudal lords therefore attacked Lu, repeatedly exchanging arms and binding enmities. Corpses lay heaped and blood flowed; the people grew ever more resentful, so in the summer of the thirteenth year there was flooding again. Another view says: the wife was arrogant and licentious and was about to murder the ruler; yin-breath was excessive, Huan did not awaken, and in the end he was murdered. Liu Xin held that Huan exchanged fields at Xu and did not sacrifice to the Duke of Zhou - the punishment for abolishing sacrifices.
51
嚴公七年「秋，大水，亡麥苗」。 董仲舒、劉向以為嚴母文姜與兄齊襄公淫，共殺威公，嚴釋父讎，復取齊女，未入，先與之淫，一年再出，會於道逆亂，臣下賤之之應也。
In Duke Zhuang year seven: "In autumn, great flooding destroyed wheat shoots." Dong Zhongshu and Liu Xiang considered that Duke Zhuang's mother Wen Jiang had illicit relations with her brother Duke Xiang of Qi, and together they killed Duke Huan. Zhuang set aside his father's vengeance and again took a woman of Qi; before she entered his household, he first had illicit relations with her, and in one year she went out twice, meeting him on the road in perverse disorder. This was the response to ministers and inferiors despising him.
52
十一年「秋，宋大水」。 董仲舒以為時魯、宋比年為乘丘、鄑之戰，百姓愁怨，陰氣盛，故二國俱水。 劉向以為時宋愍公驕慢，睹災不改，明年與其臣宋萬博戲，婦人在側，矜而罵萬，萬殺公之應。
In year eleven: "In autumn, Song suffered great flooding." Dong Zhongshu considered that at that time Lu and Song had fought year after year at Chengqiu and Zi. The people were sorrowful and resentful, yin qi became excessive, and therefore both states were flooded. Liu Xiang held that Duke Min of Song was then arrogant and, seeing the disaster, did not reform; the next year he played dice with his minister Song Wan while women stood at his side, and in his pride he reviled Wan—whereupon Wan killed the duke, as the omen required.
53
二十四年，「大水」。 董仲舒以為夫人哀姜淫亂不婦，陰氣盛也。 劉向以為哀姜初入，公使大夫宗婦見，用幣，又淫於二叔，公弗能禁。 臣下賤之，故是歲、明年仍大水。 劉歆以為先是嚴飾宗廟，刻桷丹楹，以夸夫人，簡宗廟之罰也。
In year twenty-four: "Great flooding." Dong Zhongshu considered that Madam Ai Jiang was licentious and not womanly, so yin qi was excessive. Liu Xiang considered that when Ai Jiang first entered, the duke had the clan women receive her and presented gifts, yet she was again licentious with the two uncles, and the duke could not restrain it. Ministers and subordinates held the duke in contempt; therefore that year and the next there was repeated great flooding. Liu Xin considered that earlier Duke Zhuang had extravagantly adorned the ancestral temple, carving rafters and painting pillars red to boast before his wife; this was punishment for slighting the ancestral temple.
54
宣公十年「秋大水，飢」。 董仲舒以為時比伐邾取邑，亦見報復，兵讎連結，百姓愁怨。 劉向以為宣公殺子赤而立，子赤，齊出也，故懼，以濟西田賂齊。 邾子貜且亦齊出也，而宣比與邾交兵。 臣下懼齊之威，創邾之禍，皆賤公行而非其正也。
In Duke Xuan year ten: "In autumn there was great flooding and famine." Dong Zhongshu considered that at this time there were repeated campaigns against Zhu and seizure of towns, which also brought retaliation. Military grudges were linked without end, and the people were sorrowful and resentful. Liu Xiang considered that Duke Xuan killed Zichi and took the throne. Zichi was born of a Qi woman, so the duke was afraid and bribed Qi with fields west of the Ji River. Lord Quqie of Zhu was also born of Qi, yet Duke Xuan repeatedly fought Zhu. Ministers and inferiors feared Qi's power and suffered the calamity from Zhu; all despised the duke's conduct and rejected its legitimacy.
55
成公五年「秋，大水」。 董仲舒、劉向以為時成幼弱，政在大夫，前此一年再用師，明年復城鄆以彊私家，仲孫蔑、叔孫僑如顓會宋、晉，陰勝陽。
In Duke Cheng year five: "In autumn, great flooding." Dong Zhongshu and Liu Xiang considered that Duke Cheng was young and weak, and government was in the hands of the great officers. In the previous year troops were used twice, and the next year they again fortified Yun to strengthen the private clans, while Zhongsun Mie and Shusun Qiaoru monopolized meetings with Song and Jin; yin overpowered yang.
56
襄公二十四年「秋，大水」。 董仲舒以為先是一年齊伐晉，襄使大夫帥師救晉，後又侵齊，國小兵弱，數敵彊大，百姓愁怨，陰氣盛。 劉向以為先是襄慢鄰國，是以邾伐其南，齊伐其北，莒伐其東，百姓騷動，後又仍犯彊齊也。 大水，饑，穀不成，其災甚也。
In Duke Xiang year twenty-four: "In autumn, great flooding." Dong Zhongshu considered that in the previous year Qi attacked Jin and Duke Xiang sent great officers to lead troops in rescuing Jin, then afterward again invaded Qi. The state was small and its army weak, yet it repeatedly opposed great and powerful states; the people were sorrowful and resentful, so yin qi became excessive. Liu Xiang considered that before this Duke Xiang treated neighboring states arrogantly, so Zhu attacked from the south, Qi from the north, and Ju from the east, throwing the people into turmoil. Afterward he still offended powerful Qi again. Great flood and famine, with grain not maturing: the disaster was severe.
57
高后三年夏，漢中、南郡大水，水出流四千餘家。 四年秋，河南大水，伊、雒流千六百餘家，汝水流八百餘家。 八年夏，漢中、南郡水復出，流六千餘家。 南陽沔水流萬餘家。 是時女主獨治，諸呂相王。
In summer of Empress Gao year three, Hanzhong and Nanjun had great floods; waters poured out and swept away more than four thousand households. In the autumn of year four, Henan had great floods: the Yi and Luo rivers swept away more than 1,600 households, and the Ru River swept away more than 800. In summer of year eight, flooding again broke out in Hanzhong and Nanjun, sweeping away more than six thousand households. In Nanyang the Mian River swept away more than ten thousand households. At this time the empress dowager ruled alone, and the members of the Lü clan were all made kings.
58
文帝後三年秋，大雨，晝夜不絕三十五日。 藍田山水出，流九百餘家。 燕，壞民室八千餘所，殺三百餘人。 先是，趙人新垣平以望氣得幸，為上立渭陽五帝廟，欲出周鼎，以夏四月，郊見上帝。 歲餘懼誅，謀為逆，發覺，要斬，夷三族。 是時，比再遣公主配單于，賂遺甚厚，匈奴愈驕，侵犯北邊，殺略多至萬餘人，漢連發軍征討戍邊。
In autumn of the third year after Emperor Wen's accession, heavy rain fell day and night without cease for thirty-five days. Mountain torrents broke out in Lantian and swept away more than nine hundred households. In Yan, more than eight thousand dwellings were destroyed and more than three hundred people were killed. Previously, Xinyuan Ping of Zhao gained favor by observing qi, established for the emperor the Five Emperors temple at Weiyang, and sought to bring out the Zhou tripod, planning in the fourth month of summer to perform the suburban sacrifice and have audience with the High Emperor. After more than a year he feared execution, plotted rebellion, was exposed, beheaded at the waist, and his three kin groups were exterminated. At this time the court repeatedly sent princesses to marry the Chanyu and gave very rich gifts, yet the Xiongnu grew more arrogant, invaded the northern frontier, and killed and plundered as many as more than ten thousand people; Han repeatedly dispatched armies to campaign and garrison the border.
59
元帝永光五年夏及秋，大水。 潁川、汝南、淮陽、廬江雨，壞鄉聚民舍，及水流殺人。 先是一年有司奏罷郡國廟，是歲又定迭毀，罷太上皇、孝惠帝寢廟，皆無復修，通儒以為違古制。 刑臣石顯用事。
In summer and autumn of Yongguang year five under Emperor Yuan, there was great flooding. In Yingchuan, Runan, Huaiyang, and Lujiang, rains ruined village settlements and commoners' houses, and floodwaters swept people away and killed them. In the previous year, officials had memorialized to abolish the commandery and kingdom temples. This year they again fixed a policy of alternating destruction, abolishing the sleeping temples of the Supreme Emperor and Emperor Xiaohui and leaving them all unrepaired. Learned classicists judged this to violate ancient institutions. The penal official Shi Xian held power.
60
成帝建始三年夏，大水，三輔霖雨三十餘日，郡國十九雨，山谷水出，凡殺四千餘人，壞官寺民舍八萬三千餘所。 元年，有司奏徙甘泉泰畤、河東后土于長安南北郊。 二年，又罷雍五畤、郡國諸舊祀，凡六所。
In the summer of Emperor Cheng's third Jianshi year, there was great flooding: in the Three Adjacent Commanderies, rain continued for more than thirty days; nineteen commanderies and kingdoms had rain; waters burst out from mountains and valleys, killing more than 4,000 people and destroying over 83,000 government buildings and commoners' homes. In year one, officials memorialized to move the Sweet Springs Taiyi altar and the Hedong Houtu altar to the southern and northern suburbs of Chang'an. In year two, they again abolished the five Yong altars and various old sacrifices in the commanderies and kingdoms, six sites in all.