1
經曰：「羞用五事。 五事：一曰貌，二曰言，三曰視，四曰聽，五曰思。 貌曰恭，言曰從，視曰明，聽曰聰，思曰睿。 恭作肅，從作艾，明作悊，聰作謀，睿作聖。 休徵：曰肅，時雨若； 艾，時陽若； 悊，時奧若； 謀，時寒若； 聖，時風若。 咎徵：曰狂，恆雨若； 僭，恆陽若； 舒，恆奧若； 急，恆寒若； 霿，恆風若。」
The canon says: "Reverently employ the Five Affairs. The Five Affairs are: first bearing, second speech, third sight, fourth hearing, fifth thought. Of bearing it says, reverence; of speech, compliance; of sight, clarity; of hearing, acuity; and of thought, wisdom. Reverence produces solemnity; compliance produces order; clarity produces discernment; acuity produces deliberation; wisdom produces sageliness. A favorable sign: if solemnity is present, timely rain is in accord. If order is present, timely sunshine is in accord. If discernment is present, timely heat is in accord. If deliberation is present, timely cold is in accord. If sageliness is present, timely wind is in accord. Unfavorable signs: if madness appears, there is constant rain in excess. If usurpation appears, there is constant sunshine in excess. If slackness appears, there is constant heat in excess. If haste appears, there is constant cold in excess. If dim confusion appears, there is constant wind in excess."
2
傳曰：「貌之不恭，是謂不肅，厥咎狂，厥罰恆雨，厥極惡。 時則有服妖，時則有龜孽，時則有雞禍，時則有下體生上之痾，時則有青眚青祥。 唯金沴木。」
The Tradition says: "When bearing is not reverent, this is called lack of solemnity; its fault is madness, its punishment is constant rain, and its extreme is evil. Then at times there are clothing anomalies, at times turtle prodigies, at times fowl calamities, at times illnesses in which lower parts grow above, and at times green omens and green portents. Only Metal injures Wood."
3
說曰：凡草物之類謂之妖。 妖猶夭胎，言尚微。 蟲豸之類謂之孽。 孽則牙孽矣。 及六畜，謂之禍，言其著也。 及人，謂之痾。 痾，病貌，言浸深也。 甚則異物生，謂之眚； 自外來，謂之祥。 祥猶禎也。 氣相傷，謂之沴。 沴猶臨蒞，不和意也。 每一事云「時則」以絕之，言非必俱至，或有或亡，或在前或在後也。
The explanation says: all kinds of plants and things are called anomalies. Anomaly is like an abnormal fetus, meaning the sign is still slight. Kinds of insects and creeping creatures are called prodigies. A prodigy means a sprouting deformity. When it reaches the six domestic animals, it is called a calamity, meaning it has become manifest. When it reaches humans, it is called an affliction. Affliction has the appearance of illness, meaning the process is deepening gradually. If severe, strange things are born; this is called a blight. If it comes from outside, it is called a portent. Portent is like an omen. When qi harms one another, it is called noxious imbalance. Noxious imbalance is like oppressive presence; it means disharmony. For each item it says "then at times" to mark it off, meaning that these need not all arrive together: some may appear and some may not, some may come before and some after.
4
孝武時，夏侯始昌通五經，善推五行傳，以傳族子夏侯勝，下及許商，皆以教所賢弟子。 其傳與劉向同，唯劉歆傳獨異。 貌之不恭，是謂不肅。 肅，敬也。 內曰恭，外曰敬。 人君行己，體貌不恭，怠慢驕蹇，則不能敬萬事，失在狂易，故其咎狂也。 上嫚下暴，則陰氣勝，故其罰常雨也。 水傷百穀，衣食不足，則姦軌並作，故其極惡也。 一曰，民多被刑，或形貌醜惡，亦是也。 風俗狂慢，變節易度，則為剽輕奇怪之服，故有服妖。 水類動，故有龜孽。 於易，巽為雞，雞有冠距文武之貌。 不為威儀，貌氣毀，故有雞禍。 一曰，水歲雞多死及為怪，亦是也。 上失威儀，則下有彊臣害君上者，故有下體生於上之痾。 木色青，故有青眚青祥。 凡貌傷者病木氣，木氣病則金沴之，衝氣相通也。 於易，震在東方，為春為木也； 兌在西方，為秋為金也； 離在南方，為夏為火也； 坎在北方，為冬為水也。 春與秋，日夜分，寒暑平，是以金木之氣易以相變，故貌傷則致秋陰常雨，言傷則致春陽常旱也。 至於冬夏，日夜相反，寒暑殊絕，水火之氣不得相併，故視傷常奧，聽傷常寒者，其氣然也。 逆之，其極曰惡； 順之，其福曰攸好德。 劉歆貌傳曰有鱗蟲之孽，羊禍，鼻痾。 說以為於天文東方辰為龍星，故為鱗蟲； 於易兌為羊，木為金所病，故致羊禍，與常雨同應。 此說非是。 春與秋，氣陰陽相敵，木病金盛，故能相并，唯此一事耳。 禍與妖痾祥眚同類，不得獨異。
In Emperor Wu's time, Xiahou Shichang mastered the Five Classics and was skilled at interpreting the Five-Elements Tradition. He transmitted it to his clansman Xiahou Sheng, and later to Xu Shang; all of them taught their worthy disciples. That transmission matched Liu Xiang's; only Liu Xin's transmission was different. When bearing is not reverent, this is called lacking solemnity. Solemnity means respect. Inwardly it is called reverence; outwardly it is called respect. If a ruler's personal conduct and bearing are irreverent, negligent, arrogant, and overbearing, then he cannot treat the myriad affairs with respect. The failure lies in frenzy and caprice, and so its blame is madness. If superiors are contemptuous and inferiors violent, yin qi prevails; thus the punishment is constant rain. When water damages the crops and people lack clothing and food, treachery and disorder rise together; for this reason the extreme outcome is evil. Another view says: when many people are punished, or their forms and features become ugly, this also belongs here. When customs become reckless and insolent, altering proper standards and measures, people make frivolous and bizarre garments; hence clothing anomalies appear. The water category is prone to movement; therefore there are turtle prodigies. In the Changes, Xun is fowl; the fowl has crest and spur, the signs of civil and martial bearing. When these do not serve dignified deportment and the qi of bearing is damaged, there are fowl calamities. Another view says: in water years, many fowl die or become strange; this is also of this type. When those above lose dignity, powerful ministers below harm their ruler; hence there are illnesses in which lower parts grow above. Wood's color is green; therefore there are green blights and green portents. Whenever bearing is impaired, the wood qi is diseased; when wood qi is diseased, metal injures it, because opposed qi correspond with one another. In the Changes, Zhen is in the east, and is spring and wood; Dui is in the west, and is autumn and metal; Li is in the south, and is summer and fire; Kan is in the north, and is winter and water. In spring and autumn, day and night are divided evenly and cold and heat are balanced, so the qi of metal and wood can readily transform into one another. Therefore damage to bearing brings persistent autumn yin and constant rain, while damage to speech brings persistent spring yang and constant drought. As for winter and summer, day and night oppose each other and cold and heat are utterly distinct, so the qi of water and fire cannot merge. Therefore damage to sight brings constant heat and damage to hearing brings constant cold: this follows from their qi. If one goes against it, the extreme is called evil; If one follows it, the blessing is called loving virtue. Liu Xin's tradition on bearing says there are scale-creature prodigies, sheep calamities, and nose afflictions. His explanation says that in celestial patterns the eastern lodges are dragon stars, therefore scale-creatures; and in the Changes, Dui corresponds to sheep; since wood is harmed by metal, a sheep calamity occurs, answering to constant rain. This explanation is incorrect. Only in spring and autumn do yin and yang contend in qi; when wood is diseased and metal is strong, they can merge. It is only in this one case. Calamities, anomalies, afflictions, portents, and blights are of one kind and cannot alone be made different.
5
史記成公十六年，公會諸侯于周，單襄公見晉厲公視遠步高，告公曰：「晉將有亂。」 魯侯曰：「敢問天道也？ 抑人故也？」 對曰：「吾非瞽史，焉知天道？ 吾見晉君之容，殆必禍者也。 夫君子目以定體，足以從之，是以觀其容而知其心矣。 目以處誼，足以步目。 晉侯視遠而足高，目不在體，而足不步目，其心必異矣。 目體不相從，何以能久？ 夫合諸侯，民之大事也，於是虖觀存亡。 故國將無咎，其君在會，步言視聽必皆無謫，則可以知德矣。 視遠，曰絕其誼； 足高，曰棄其德； 言爽，曰反其信； 聽淫，曰離其名。 夫目以處誼，足以踐德，口以庇信，耳以聽名者也，故不可不慎。 偏喪有咎； 既喪，則國從之。 晉侯爽二，吾是以云。」 後二年，晉人殺厲公。 凡此屬，皆貌不恭之咎云。
In the Records, in the sixteenth year of Duke Cheng, the duke met the feudal lords at Zhou. Shan Xianggong saw Duke Li of Jin gazing into the distance and stepping high, and told the duke: "Jin will have disorder." The marquis of Lu said: "May I ask, is this the Way of Heaven, or a human cause?" Shan Xianggong answered: "I am not a blind archivist; how could I know Heaven's Way? I see the bearing of the ruler of Jin; he is close to disaster for certain. For a gentleman, the eyes determine the body's bearing and the feet follow; thus one can know the mind by observing the bearing. The eyes set what is proper, and the feet step by the eyes. The marquis of Jin gazes into the distance while his feet rise high: his eyes are not on his body, and his feet do not follow his eyes. His mind must be deviant. If eye and body do not accord, how can it last long? Gathering the feudal lords is a great matter of the people; from this one observes survival or ruin. Thus, when a state is about to be free of blame, its ruler at such meetings will have steps, speech, sight, and hearing all without fault; from this his virtue may be known. Looking far means cutting off propriety; raising the feet high means abandoning virtue; errant speech means betraying trust; licentious hearing means departing from reputation. Eyes are for placing propriety, feet for treading virtue, the mouth for preserving trust, and ears for hearing reputation; therefore one must be cautious. If one part is lost, there is blame; Once it is lost, the state follows after it. The marquis of Jin has missed two; that is why I say so." Two years later, men of Jin killed Duke Li. All such cases are said to be blame for irreverent bearing.
6
左氏使桓公十三年，楚屈瑕伐羅，鬥伯比送之，還謂其馭曰：「莫囂必敗，舉止高，心不固矣。」 遽見楚子以告。 楚子使賴人追之，弗及。 莫囂行，遂無次，且不設備。 及羅，羅人軍之，大敗。 莫囂縊死。
In the Zuo Tradition, in the thirteenth year of Duke Huan, Qu Xia of Chu attacked Luo. Dou Bobo saw him off, and on returning told his charioteer: "Mo Ao will surely be defeated; his bearing is haughty and his mind is not steady." He quickly saw the king of Chu and reported it. The king of Chu sent men of Lai to pursue him, but they did not catch up. As Mo Ao marched, he made no proper encampment and made no preparations. When they reached Luo, the men of Luo engaged them and inflicted a great defeat. Mo Ao hanged himself.
7
釐公十一年，周使內史過賜晉惠公命，受玉，惰。 過歸告王曰：「晉侯其無後乎！ 王賜之命，而惰於受瑞，先自棄也已，其何繼之有！ 禮，國之幹也； 敬，禮之輿也。 不敬則禮不行，禮不行則上下昏，何以長世！」 二十一年，晉惠公卒，子懷公立，晉人殺之，更立文公。
In the eleventh year of Duke Xi, Zhou sent Internal Historian Guo to bestow the royal charge on Duke Hui of Jin; when he received the jade, he was indolent. Guo returned and told the king: "Will the marquis of Jin have no descendants? The king bestowed his charge, yet he was negligent in receiving the token; he had already cast himself off, so what succession could he have? Ritual is the trunk of a state; reverence is the carriage of ritual. Without reverence, ritual cannot be carried out; when ritual fails, superiors and inferiors alike fall into confusion. How could such a house long endure?" In the twenty-first year, Duke Hui of Jin died; his son Duke Huai was installed, but the people of Jin killed him and installed Duke Wen instead.
8
成公十三年，晉侯使郤錡乞師于魯，將事不敬。 孟獻子曰：「郤氏其亡乎！ 禮，身之幹也； 敬，身之基也。 郤子無基。 且先君之嗣卿也，受命以求師，將社稷是衛，而惰棄君命也，不亡何為！」 十七年，郤氏亡。
In the thirteenth year of Duke Cheng, the marquis of Jin sent Xi Qi to request troops from Lu; in carrying out the mission, Xi Qi was disrespectful. Meng Xianzi said: "Will the Xi clan perish? Ritual is the trunk of the person; reverence is the foundation of the person. Master Xi has no foundation. Moreover, he was the hereditary minister of former rulers, and received command to seek allied troops to protect the altars of state, yet he was negligent and cast aside his ruler's command; if he does not perish, what would?" In year seventeen, the Xi clan perished.
9
成公十三年，諸侯朝王，遂從劉康公伐秦。 成肅公受賑于社，不敬。 劉子曰：「吾聞之曰，民受天地之中以生，所謂命也。 是以有禮義動作威儀之則，以定命也。 能者養以之福，不能者敗以取禍，是故君子勤禮，小人盡力。 勤禮莫如致敬，盡力莫如惇篤。 敬在養神，篤在守業。 國之大事，在祀與戎。 祀有執膰，戎有受賑，神之大節也。 今成子惰，棄其命矣，其不反虖！」 五月，成肅公卒。
In year thirteen of Duke Cheng, the feudal lords paid court to the king, then joined Lord Liu Kang in attacking Qin. Lord Cheng Su accepted the sacrificial meat at the altar and was disrespectful. Lord Liu said: "I have heard it said that the people receive life from the balanced qi of Heaven and Earth; this is what is called mandate. Therefore there are rules of ritual, righteousness, movement, and dignified bearing to settle that mandate. Those who are able nourish it and gain fortune; those who are unable ruin it and incur disaster. Thus gentlemen diligently observe ritual, while lesser people exert all their strength. In diligence to ritual, nothing equals utmost reverence; in full exertion, nothing equals sincerity and steadfastness. Reverence lies in nourishing the spirit; steadfastness lies in guarding one's charge. A state's great affairs lie in sacrifice and war. At sacrifices one receives sacrificial flesh; in war one receives military provisions. These are major ritual points concerning the spirits. Now Chengzi is negligent and has cast away his mandate. How could he return safely?" In the fifth month, Lord Cheng Su died.
10
成公十四年，衛定公享苦成叔，甯惠子相。 苦成叔敖，甯子曰：「苦成家其亡虖！ 古之為享食也，以觀威儀省禍福也。 故《詩》曰：『兕觥其觩，旨酒思柔，匪儌匪傲，萬福來求。』 今夫子傲，取禍之道也。」 後三年，苦成家亡。
In Duke Cheng's fourteenth year, Duke Ding of Wei feasted Ku Chengshu, with Ning Huizi serving as master of ceremonies. Ku Chengshu was arrogant. Ningzi said: "Will the Ku Cheng house perish? In antiquity banquets were held to observe dignified bearing and examine fortune and disaster. Therefore the Odes say: 'The rhinoceros-horn cup curves well; fine wine should be mild in spirit; neither presumptuous nor proud, and ten thousand blessings will come seeking. Now this gentleman is arrogant; this is the path of courting disaster." Three years later, the Ku Cheng house perished.
11
襄公七年，衛孫文子聘于魯，君登亦登。 叔孫穆子相，趨進曰：「諸侯之會，寡君未嘗後衛君，今吾子不後寡君，寡君未知所過，吾子其少安！」 孫子亡辭，亦亡悛容。 穆子曰：「孫子必亡。 為臣而君，過而不悛，亡之本也。」 十四年，孫子逐其君而外叛。
In year seven of Duke Xiang, Sun Wenzi of Wei visited Lu; when the ruler mounted, he too mounted. Shusun Muzi, serving as ceremony master, advanced quickly and said: "At gatherings of the feudal lords, my ruler has never lagged behind the ruler of Wei. Now you do not fall behind my ruler. My ruler does not know what fault he has committed; please compose yourself a little." Sunzi had no reply and showed no change in expression. Muzi said: "Sunzi will surely perish. Being a minister yet acting as ruler, and erring without reform, is the root of ruin." In year fourteen, Sunzi expelled his ruler and rebelled abroad.
12
襄公二十八年，蔡景侯歸自晉，入于鄭。 鄭伯享之，不敬。 子產曰：「蔡君其不免虖！ 日其過此也，君使子展往勞于東門，而敖。 吾曰：『猶將更之。』 今還，受享而惰，乃其心也。 君小國，事大國，而惰敖以為己心，將得死虖？ 君若不免，必由其子。 淫而不父，如是者必有子禍。」 三十年，為世子般所殺。
In year twenty-eight of Duke Xiang, Marquis Jing of Cai returned from Jin and entered Zheng. The earl of Zheng hosted him, and he was disrespectful. Zichan said: "Will the ruler of Cai not escape death? On the day he passed through here, our ruler sent Zizhan to greet him at the eastern gate, but he behaved arrogantly. I said, "He may still change." Now on returning, he receives a banquet and is still negligent: this is his heart. He rules a small state and serves great states, yet negligence and arrogance have become his fixed disposition. How can he escape death? If the ruler does not escape, it will surely be through his son. One who is licentious and not fatherly must suffer calamity through a son." In year thirty, he was killed by the heir apparent Ban.
13
襄公三十一年，公薨。 季武子將立公子裯，穆叔曰：「是人也，居喪而不哀，在慼而有嘉容，是謂不度。 不度之人，鮮不為患，若果立，必為季氏憂。」 武子弗聽，卒立之。 比及葬，三易衰，衰衽如故衰。 是為昭公。 立二十五年，聽讒攻季氏。 兵敗，出奔，死于外。
In year thirty-one of Duke Xiang, the duke died. Ji Wuzi wanted to install Prince Chou. Mushu said: "This man is not sorrowful while in mourning, and in grief he wears a pleased expression. This is called lacking measure. People without measure rarely fail to become a source of trouble. If he is installed, he will surely bring anxiety to the Ji clan." Wuzi did not listen and in the end installed him. Before burial, he changed mourning garb three times, and the hem of his mourning dress was like ordinary clothes. This became Duke Zhao. After twenty-five years on the throne, he listened to slander and attacked the Ji clan. His army was defeated; he fled into exile and died abroad.
14
襄公三十一年，衛北宮文子見楚令尹圍之儀，言於衛侯曰：「令尹似君矣，將有它志； 雖獲其志，弗能終也。」 公曰：「子何以知之？」 對曰：「《詩》云『敬慎威儀，惟民之則』，令尹無威儀，民無則焉。 民所不則，以在民上，不可以終。」
In the thirty-first year of Duke Xiang, Beigong Wenzi of Wey observed the deportment of Wei, the Chu commandant, and said to the marquis of Wey: "The commandant acts like a ruler; he harbors other ambitions. Even if he attains his aim, he will not be able to finish well." The duke said: "How do you know this?" Beigong Wenzi replied: "The Odes say, 'Reverent and cautious in dignified bearing, thereby a model for the people.' The commandant lacks dignified bearing, so the people have no model to follow. What the people cannot model cannot remain long while set above them."
15
昭公十一年夏，周單子會於戚，視下言徐。 晉叔向曰：「單子其死虖！ 朝有著定，會有表，衣有襘，帶有結。 會朝之言必聞于表著之位，所以昭事序也； 視不過結襘之中，所以道容貌也。 言以命之，容貌以明之，失則有闕。 今單子為王官伯，而命事於會，視不登帶，言不過步，貌不道容而言不昭矣。 不道不恭，不昭不從，無守氣矣。」 十二月，單成公卒。
In the summer of Duke Zhao's eleventh year, Lord Shan of Zhou met at Qi; his gaze was lowered and his speech was slow. Shu Xiang of Jin said: "Will Lord Shan die soon? Court has fixed stations, assemblies have markers, robes have clasps, and belts have knots. Speech in assembly and at court must be heard from the marked and assigned places; this is how affairs and rank are made clear. One's gaze should not pass beyond the space between belt-knot and clasp, so as to guide bearing. Speech gives command and bearing makes it clear; if lost, there is defect. Now Lord Shan is the elder among the royal ministers and gives commands at the assembly, yet his gaze does not rise to his belt and his words do not carry beyond a few steps; his bearing does not guide his appearance, and his speech lacks clarity. Not guiding means irreverent; not clear means noncompliant; he has no preserving qi." In the twelfth month, Lord Shan Cheng died.
16
昭公二十一年三月，葬蔡平公，蔡太子朱失位，位在卑。 魯大夫送葬者歸告昭子。 昭子歎曰：「蔡其亡虖！ 若不亡，是君也必不終。 《詩》曰『不解於位，民之攸塈。』 今始即位而適卑，身將從之。」 十月，蔡侯朱出奔楚。
In the third month of Duke Zhao's twenty-first year, Duke Ping of Cai was buried. Heir Apparent Zhu of Cai lost his proper place and stood in a low position. A Lu grandee who had attended the funeral returned and told Zhaozi. Zhaozi sighed and said: "Cai will perish! If it does not perish, this ruler will surely not finish his reign. The Odes says, 'Not slack in office is the people's reliance.' Now, having just taken the throne, he goes to a low place; his person will follow it." In the tenth month, Marquis Zhu of Cai fled to Chu.
17
晉魏舒合諸侯之大夫于翟泉，將以城成周。 魏子蒞政，衛彪傒曰：「將建天子，而易位以令，非誼也。 大事奸誼，必有大咎。 晉不失諸侯，魏子其不免虖！」 是行也，魏獻子屬役於韓簡子，而田於大陸，焚焉而死。
Jin's Wei Shu gathered the feudal ministers at Diquan and was about to wall Chengzhou. When Wei took charge of affairs, Biao Xi of Wei said, "To establish the Son of Heaven while changing rank order to issue commands is not proper. When a great affair violates rightness, there must be great blame. If Jin does not lose the feudal lords, Wei will likely not escape." During this campaign, Wei Xianzi assigned labor service to Han Jianzi, then went hunting at Dalu and was burned to death there.
18
定公十五年，邾隱公朝於魯，執玉高，其容仰。 公受玉卑，其容俯。 子贛觀焉，曰：「以禮觀之，二君者皆有死亡焉。 夫禮，死生存亡之體也。 將左右周旋，進退俯仰，於是虖取之； 朝祀喪戎，於是虖觀之。 今正月相朝，而皆不度，心已亡矣。 嘉事不體，何以能久？ 高仰，驕也； 卑俯，替也。 驕近亂，替近疾。 君為主，其先亡虖！」
In Duke Ding's fifteenth year, Duke Yin of Zhu paid court in Lu, holding the jade high and carrying himself with an upward tilt. The duke received the jade low, his bearing bowed downward. Zigong observed and said: "Judging by ritual, both these rulers face death and downfall. Ritual is the frame of life and death, survival and ruin. Turning left and right, circling about, advancing and retreating, bowing and looking up are all drawn from it. Court audiences, sacrifices, mourning, and war are observed through it. Now they pay court to one another in the first month, yet both are without measure; their hearts are already lost. If auspicious affairs do not fit the proper form, how can they endure long? Holding high and looking up is arrogance; holding low and bowing down is decline. Arrogance is near disorder; decline is near illness. You are the host ruler; will you not perish first?"
19
庶徵之恆雨，劉歆以為春秋大雨也，劉向以為大水。
For the regular sign of persistent rain, Liu Xin identified it with the great rains in the Spring and Autumn, while Liu Xiang identified it with great flooding.
20
隱公九年「三月癸酉，大雨，震電； 庚辰，大雨雪」。 大雨，雨水也； 震，雷也。 劉歆以為三月癸酉，於曆數春分後一日，始震電之時也，當雨，而不當大雨。 大雨，常雨之罰也。 於始震電八日之間而大雨雪，常寒之罰也。 劉向以為周三月，今正月也，當雨水，雪雜雨，雷電未可以發也。 既已發也，則雪不當復降。 皆失節，故謂之異。 於易，雷以二月出，其卦日豫，言萬物隨雷出地，皆逸豫也。 以八月入，其卦曰歸妹，言雷復歸。 入地則孕毓根核，保藏蟄蟲，避盛陰之害； 出地則養長華實，發揚隱伏，宣盛陽之德。 入能除害，出能興利，人君之象也。 是時，隱以弟桓幼，代而攝立。 公子翬見隱居位已久，勸之遂立。 隱既不許，翬懼而易其辭，遂與桓共殺隱。 天見其將然，故正月大雨水而雷電。 是陽不閉陰，出涉危難而害萬物。 天戒若曰，為君失時，賊弟佞臣將作亂矣。 後八日大雨雪，陰見間隙而勝陽，篡殺之禍將成也。 公不寤，後二年而殺。
In Duke Yin year nine: "In the third month, guiyou day, great rain with thunder and lightning; on gengchen day, great rain and snow." Great rain means rainwater excess; thunder means lightning-thunder. Liu Xin held that guiyou in the third month was, by calendrical calculation, one day after the spring equinox, the time when thunder and lightning should first arise: rain was proper, but not great rain. Great rain is the punishment of constant rain. Within eight days of the first thunder and lightning, heavy rain and snow fell; this is the punishment of constant cold. Liu Xiang held that the Zhou third month corresponds to the present first month: there should be rainwater and snow mixed with rain, but thunder and lightning should not yet issue forth. Once they have already issued, snow should not fall again. All were out of season, therefore called anomalies. In the Changes, thunder emerges in the second month; its hexagram-day is Yu, meaning that all things follow thunder out of the earth and are at ease and flourishing. It enters in the eighth month; its hexagram is Returning Maiden, meaning thunder returns. Entering the earth, it gestates roots and kernels, preserves hibernating insects, and avoids the harm of peak yin; when it emerges from the earth, it nourishes blossoms and fruit, brings forth what lay hidden, and proclaims the virtue of flourishing yang. Entering can remove harm; emerging can bring benefit. This is the ruler's image. At that time Duke Yin, because his younger brother Huan was young, ruled in his place as regent. Prince Hui saw Yin had long occupied the position and urged him to establish himself outright. Yin did not consent; Hui grew afraid and changed his words, then joined with Huan to kill Yin. Heaven foresaw this would happen, therefore in first month there was great rain and flooding with thunder and lightning. This was yang failing to close yin, going out and entering peril to harm the myriad things. Heaven's warning seemed to say: the ruler has missed the proper time, and a treacherous younger brother and fawning ministers are about to rebel. Eight days later came great rain and snow; yin found a gap and overcame yang, and the disaster of usurpation and killing was about to be completed. The duke did not awaken, and two years later was killed.
21
昭帝始元元年七月，大水雨，自七月至十月。 成帝建始三年秋，大雨三十餘日； 四年九月，大雨十餘日。
In the seventh month of Emperor Zhao's first Shiyuan year, great flooding rains lasted from the seventh month through the tenth. In autumn of Jianshi year three under Emperor Cheng, there was heavy rain for more than thirty days. In the ninth month of year four, heavy rain lasted more than ten days.
22
左氏傳愍公二年，晉獻公使太子申生帥師，公衣之偏衣，佩之金玦。 狐突歎曰：「時，事之徵也； 衣，身之章也； 佩，衷之旗也。 故敬其事，則命以始； 服其身，則衣之純； 用其衷，則佩之度。 今命以時卒，閟其事也； 衣以尨服，遠其躬也； 佩以金玦，棄其衷也。 服以遠之，時以閟之，尨涼冬殺，金寒玦離，胡可恃也！」 梁餘子養曰：「帥師者，受命于廟，受脤於社，有常服矣。 弗獲而尨，命可知也。 死而不孝，不如逃之。」 罕夷曰：「尨奇無常，金玦不復，君有心矣。」 後四年，申生以讒自殺。 近服妖也。
In the Zuo Tradition, in Duke Min's second year, Duke Xian of Jin sent the heir apparent Shen Sheng to command troops; the duke clothed him in a mixed-color robe and gave him a gold ring-pendant. Hu Tu sighed: "Timing is the sign of affairs; clothing is the emblem of the body; pendants are the banner of one's inner heart. Thus, when one reveres the affair, one gives command with a proper beginning; when one clothes the person, one gives pure garments; when one uses the inner heart, one gives pendants by proper measure. Now the command uses an ominous timing, concealing his undertaking; the robe is variegated dress, distancing his person; the pendant is a gold ring, casting away his inner heart. His clothing distances him, the timing keeps him concealed; variegation means winter's cold killing, and the gold ring means cold severance. How can he be relied on?" Liangyu Ziyang said, "A commander receives his orders at the ancestral temple and receives sacrificial meat at the altar; for this there is regular dress. If he does not receive them and instead wears variegation, the mandate can be known. To die and be unfilial is worse than fleeing." Han Yi said, "Variegation is strange and inconstant; a gold ring means no return. The ruler already has something in mind." Four years later, Shen Sheng killed himself because of slander. This was a near clothing portent.
23
左氏傳曰，鄭子臧好聚鷸冠，鄭文公惡之，使盜殺之。 劉向以為近服妖者也。 一曰，非獨為子臧之身，亦文公之戒也。 初，文公不禮晉文，又犯天子命而伐滑，不尊尊敬上。 其後晉文伐鄭，幾亡國。
The Zuo Tradition says that Zizang of Zheng liked collecting kingfisher-feather caps; Duke Wen of Zheng hated this and had robbers kill him. Liu Xiang took this as a near clothing portent. Another view says this was not only for Zizang himself, but also a warning to Duke Wen. At first Duke Wen had shown no proper courtesy to Duke Wen of Jin, and then violated the Son of Heaven's command by attacking Hua, failing to honor the honored and respect those above. Afterward Duke Wen of Jin attacked Zheng, and the state nearly perished.
24
昭帝時，昌邑王賀遣中大夫之長安，多治仄注冠，以賜大臣，又以冠奴。 劉向以為近服妖也。 時王賀狂悖，聞天子不豫，弋獵馳騁如故，與騶奴宰人游居娛戲，驕嫚不敬。 冠者尊服，奴者賤人，賀無故好作非常之冠，暴尊象也。 以冠奴者，當自至尊墜至賤也。 其後帝崩，無子，漢大臣徵賀為嗣。 即位，狂亂無道，縛戮諫者夏侯勝等。 於是大臣白皇太后，廢賀為庶人。 賀為王時，又見大白狗冠方山冠而無尾，此服妖，亦犬禍也。 賀以問郎中令龔遂，遂曰：「此天戒，言在仄者盡冠狗也。 去之則存，不去則亡矣。」 賀既廢數年，宣帝封之為列侯，復有罪，死不得置後，又犬禍無尾之效也。 京房易傳曰：「行不順，厥咎人奴冠，天下亂，辟無適，妾子拜。」 又曰：「君不正，臣欲篡，厥妖狗冠出朝門。」
In Emperor Zhao's time, King He of Changyi sent palace grandees to Chang'an, had many slanted caps made, gave them to high ministers, and even put caps on slaves. Liu Xiang took this as a near clothing portent. At that time King He was reckless and perverse: hearing that the Son of Heaven was ill, he still hunted and galloped as before, roaming and amusing himself with grooms, slaves, and cooks, arrogant and irreverent. Caps are garments of rank, while slaves are base persons. For no reason, He delighted in making extraordinary caps, an offense against symbols of rank. To cap slaves means that one at the highest rank will fall to the lowest. Later the emperor died childless, and Han ministers summoned He as heir. After enthronement he was mad and lawless, binding and executing remonstrants such as Xiahou Sheng. Thereupon high ministers informed the empress dowager, and He was deposed to commoner status. When He was still king, he also saw a large white dog wearing a Fangshan cap and lacking a tail. This was a clothing portent and also a dog calamity. He asked Chamberlain Gong Sui about it, and Sui said, "This is Heaven's warning: it says that all who occupy crooked positions will wear dog-caps. Remove it and you survive; do not remove it and you perish." Several years after He was deposed, Emperor Xuan enfeoffed him as a ranked marquis; he committed another crime and died without an heir, again confirming the calamity of the tailless dog. Jing Fang's Yi Tradition says: "If conduct is not compliant, the fault-sign is slaves wearing caps; under Heaven there is disorder, punishments are misapplied, and concubines' sons receive obeisance." It also says: "When the ruler is not upright and ministers wish to usurp, the portent is a dog wearing a cap appearing at the court gate."
25
成帝鴻嘉、永始之間，好為微行出游，選從期門郎有材力者，及私奴客，多至十餘，少五六人，皆白衣袒幘，帶持刀劍。 或乘小車，御者在茵上，或皆騎，出入市里郊野，遠至旁縣。 時，大臣車騎將軍王音及劉向等數以切諫。 谷永曰：「易稱『得臣無家』，言王者臣天下，無私家也。 今陛下棄萬乘之至貴，樂家人之賤事； 厭高美之尊稱，好匹夫之卑字； 崇聚票輕無誼之人，以為私客； 置私田於民間，畜私奴車馬於北宮； 數去南面之尊，離深宮之固，挺身獨與小人晨夜相隨，烏集醉飽吏民之家，亂服共坐，溷肴亡別，閔勉遯樂，晝夜在路。 典門戶奉宿衛之臣執干戈守空宮，公卿百寮不知陛下所在，積數年矣。 昔虢公為無道，有神降曰『賜爾土田』，言將以庶人受土田也。 諸侯夢得土田，為失國祥，而況王者畜私田財物，為庶人之事乎！」
Between the Hongjia and Yongshi eras under Emperor Cheng, he liked to travel in disguise, choosing strong and capable palace guards to accompany him, along with private slaves and retainers, sometimes more than ten and sometimes five or six, all dressed in white, with bare headcloths and swords at their belts. Some rode small carriages, with the driver seated on a mat; others all rode horses, going in and out of markets, lanes, and suburbs, even as far as neighboring counties. At the time, senior ministers such as General of Chariots and Cavalry Wang Yin and Liu Xiang repeatedly offered urgent remonstrances. Gu Yong said: "The Changes say, 'When one gains ministers, one has no private household,' meaning the king holds all under heaven as his charge and has no private household of his own. Now Your Majesty abandons the utmost nobility of ten thousand chariots and delights in the base activities of householders; you tire of the lofty and beautiful imperial titles and like the low names of common men; you gather rootless and frivolous men without principle and make them private retainers; you set private fields among the people and keep private slaves, carriages, and horses in the North Palace; repeatedly leaving the south-facing dignity of the sovereign and the security of the deep palace, you go out alone with petty men by day and night, flocking like crows to drunken feasts in the houses of officials and commoners, wearing mixed dress and sitting together in disorder, confusing food and rank without distinction, pursuing furtive pleasures, and staying on the roads day and night. The ministers who guard the gates and keep the night watch hold halberds to defend an empty palace, while dukes, ministers, and all officials do not know where Your Majesty is; this has gone on for years. Formerly the Duke of Guo ruled without the Way; a spirit descended and said, 'I grant you fields,' meaning that he would receive land as a commoner. When feudal lords dream of receiving fields, it is an omen that they will lose their state. How much more so when a king keeps private fields and goods, the business of commoners!"
26
左氏傳曰，周景王時大夫賓起見雄雞自斷其尾。 劉向以為近雞禍也。 是時，王有愛子子晁，王與賓起陰謀欲立之。 田于北山，將因兵眾殺適子之黨，未及而崩。 三子爭國，王室大亂。 其後，賓起誅死，子晁奔楚而敗。 京房易傳曰：「有始無終，厥妖雄雞自齧斷其尾。」
The Zuo Tradition says that during King Jing of Zhou's time, the grandee Bin Qi saw a rooster bite off its own tail. Liu Xiang considered this a near fowl calamity. At the time the king had a favored son, Zichao, and he and Bin Qi secretly plotted to install him. While hunting at North Mountain, they intended to use the assembled troops to kill the faction of the legitimate heir, but the king died before it could happen. The three sons contended for the state, and the royal house fell into great disorder. Afterward Bin Qi was executed, and Zichao fled to Chu and was defeated. Jing Fang's Yi Tradition says, "When there is a beginning but no end, the portent is a rooster biting off its own tail."
27
宣帝黃龍元年，未央殿輅軨中雌雞化為雄，毛衣變化而不鳴，不將，無距。 元帝初元中，丞相府史家雌雞伏子，漸化為雄，冠距鳴將。 永光中，有獻雄雞生角者。 京房易傳曰：「雞知時，知時者當死。」 房以為己知時，恐當之。 劉向以為房失雞占。 雞者小畜，主司時，起居人，小臣執事為政之象也。 言小臣將秉君威，以害正事，猶石顯也。 竟寧元年，石顯伏辜，此其效也。 一曰，石顯何足以當此？ 昔武王伐殷，至于牧野，誓師曰：「古人有言曰『牝雞無晨； 牝雞之晨，惟家之索。』 今殷王紂惟婦言用。」 繇是論之，黃龍、初元、永光雞變，乃國家之占，妃后象也。 孝元王皇后以甘露二年生男，立為太子。 妃，王禁女也。 黃龍元年，宣帝崩，太子立，是為元帝。 王妃將為皇后，故是歲未央殿中雌雞為雄，明其占在正宮也。 不鳴不將無距，貴始萌而尊未成也。 至元帝初元元年，將立王皇后，先以為婕妤。 三月癸卯制書曰：「其封婕妤父丞相少史王禁為陽平侯，位特進。」 丙午，立王婕妤為皇后。 明年正月，立皇后子為太子。 故應是，丞相府史家雌雞為雄，其占即丞相少史之女也。 伏子者，明已有子也。 冠距鳴將者，尊已成也。 永光二年，陽平頃侯禁薨，子鳳嗣侯，為侍中衛尉。 元帝崩，皇太子立，是為成帝。 尊皇后為皇太后，以后弟鳳為大司馬大將軍，領尚書事，上委政，無所與。 王氏之權自鳳起，故於鳳始受爵位時，雄雞有角，明視作威顓君害上危國者，從此人始也。 其後群弟世權，以至於莽，遂篡天下。 即位五年，王太后乃崩，此其效也。 京房易傳曰：「賢者居明夷之世，知時而傷，或眾在位，厥妖雞生角。 雞生角，時主獨。」 又曰：「婦人顓政，國不靜； 牝雞雄鳴，主不榮。」 故房以為己亦在占中矣。
In Huanglong year one under Emperor Xuan, a hen in the wheel-guard of Weiyang Palace's imperial carriage transformed into a rooster; its feathers changed, yet it did not crow, did not lead, and had no spurs. In the Chuyuan era under Emperor Yuan, at the home of a clerk in the chief minister's office, a hen brooding chicks gradually transformed into a rooster, with comb, spurs, crowing, and leading. In the Yongguang era, someone presented a rooster that had grown horns. Jing Fang's Yi Tradition says: "The rooster knows the hour; he who knows the hour should die." Fang thought he himself knew the hour and feared he would meet it. Liu Xiang held that Fang had misread the rooster omen. The rooster is a small domestic animal that presides over the hours and attends to people's daily rising and resting; it is the image of minor ministers holding office and governing. It means minor ministers would wield the ruler's authority to harm proper affairs, like Shi Xian. In Jingning year one Shi Xian bore punishment—this was the fulfillment. Another view: how could Shi Xian be sufficient to match this? Formerly, when King Wu attacked Yin and reached Muye, he swore the army and said: "The ancients had a saying: 'The hen should not announce dawn; when a hen announces dawn, the house is ruined.'" Now King Zhou of Yin heeds only women's words." Judged from this, the rooster transformations in Huanglong, Chuyuan, and Yongguang were state omens, images of consorts and empresses. Empress Wang of Emperor Xiaoyuan bore a son in Ganlu year two who was established as crown prince. The consort was the daughter of Wang Jin. In Huanglong year one Emperor Xuan died; the crown prince succeeded—this was Emperor Yuan. The prince's consort was about to become empress; therefore, that year, the hen in Weiyang Palace became a rooster, showing that the omen concerned the principal palace. Not crowing, not leading, without spurs: rank had begun to sprout but honor was not yet complete. In Emperor Yuan's first Chuyuan year, when Empress Wang was about to be installed, she was first made a Lady of Handsome Fairness. An edict on guimao in the third month said: "Let Wang Jin, father of the Lady of Handsome Fairness and junior clerk in the chancellor's office, be enfeoffed as Marquis of Yangping with special advancement." On bingwu she was established as empress. In the first month of the next year the empress's son was established as crown prince. In response to this, the hen at the chief minister's clerk's house became a rooster; the omen pointed to the daughter of the chief minister's junior clerk. Brooding chicks showed she already had a son. Comb, spurs, crowing, and leading showed honor was complete. In the second Yongguang year, Marquis Jin of Yangping died; his son Feng succeeded as marquis and became Palace Attendant and Commandant of the Guard. When Emperor Yuan died the crown prince succeeded—this was Emperor Cheng. The empress was honored as empress dowager; her younger brother Feng was made Grand Marshal and Grand General, overseeing the affairs of the Masters of Writing. The emperor entrusted governance to him and took part in nothing. The Wang clan's power began with Feng; therefore, when Feng first received rank and title, the horned rooster showed that the man who would display authority, monopolize the ruler, harm those above, and endanger the state began with him. Afterward the younger brothers held power generation after generation, down to Mang, who usurped all under Heaven. Five years after his enthronement Empress Dowager Wang died—this was the fulfillment. Jing Fang's Yi Tradition says: "When worthy men dwell in the age of Brightness Hidden, knowing the time yet grieving, or when the multitude hold office, the portent is a rooster growing horns. When a rooster grows horns, the ruler of the age stands alone." It also says: "When women monopolize government, the state is not tranquil; when a hen crows like a rooster, the ruler is not honored." Therefore Fang thought he too was within the omen.
28
成公七年「正月，鼷鼠食郊牛角； 改卜牛，又食其角」。 劉向以為近青祥，亦牛禍也，不敬而傋霿之所致也。 昔周公制禮樂，成周道，故成王命魯郊祀天地，以尊周公。 至成公時，三家始顓政，魯將從此衰。 天愍周公之德，痛其將有敗亡之禍，故於郊祭而見戒云。 鼠，小蟲，性盜竊，鼷又其小者也。 牛，大畜，祭天尊物也。 角，兵象，在上，君威也。 小小鼷鼠，食至尊之牛角，象季氏乃陪臣盜竊之人，將執國命以傷君威而害周公之祀也。 改卜牛，鼷鼠又食其角，天重語之也。 成公怠慢昏亂，遂君臣更執于晉。 至于襄公，晉為溴梁之會，天下大夫皆奪君政。 其後三家逐昭公，卒死于外，幾絕周公之祀。 董仲舒以為鼷鼠食郊牛，皆養牲不謹也。 京房易傳曰：「祭天不慎，厥妖鼷鼠齧郊牛角。」
In Duke Cheng year seven: "In first month, field mice gnawed the horns of the suburban sacrificial ox; after divining and replacing the ox, they again gnawed its horns." Liu Xiang regarded this as close to a green portent and also as an ox calamity, brought on by irreverence and confused obscurity. Formerly, the Duke of Zhou established rites and music and completed the Zhou Way, so King Cheng ordered Lu to perform suburban sacrifices to Heaven and Earth in order to honor the Duke of Zhou. By Duke Cheng's time, the Three Families first monopolized power, and Lu would decline from this point. Heaven pitied the Duke of Zhou's virtue and grieved over the approaching disaster of defeat and ruin, and so displayed a warning at the suburban sacrifice. The mouse is a tiny creature with a thieving nature; the field mouse is smaller still. The ox is a great domestic animal, an honored object for sacrifice to Heaven. Horns symbolize arms; being above, they symbolize rulerly authority. The tiny field mice gnawing the horns of the supreme sacrificial ox symbolized the Ji clan: mere attendant ministers and thieves, about to seize command of the state, injure the ruler's authority, and damage the Duke of Zhou's sacrifices. After divining and changing the ox, field mice again gnawed its horns: Heaven repeated its warning. Duke Cheng was negligent, arrogant, and confused; ruler and ministers were then successively held by Jin. By Duke Xiang's time, Jin held the meeting at Chouliang, and great officers throughout the realm all seized power from their rulers. Later the Three Families expelled Duke Zhao, who eventually died abroad, nearly cutting off the Duke of Zhou's sacrifices. Dong Zhongshu took mice gnawing the suburban ox as entirely due to careless raising of sacrificial animals. Jing Fang's Yi Tradition says, "When sacrifices to Heaven are performed carelessly, the portent is field mice gnawing the suburban ox's horns."
29
定公十五年「正月，鼷鼠食郊牛，牛死」。 劉向以為定公知季氏逐昭公，罪惡如彼，親用孔子為夾谷之會，齊人來歸鄆、讙、龜陰之田，聖德如此，反用季桓子，淫於女樂，而退孔子，無道甚矣。 《詩》曰：「人而亡儀，不死何為！」 是歲五月，定公薨，牛死之應也。 京房易傳曰：「子不子，鼠食其郊牛。」
In Duke Ding's fifteenth year, "In the first month, field mice ate the suburban sacrificial ox, and the ox died." Liu Xiang held that Duke Ding knew how the Ji clan had driven out Duke Zhao with such crimes, yet he personally employed Confucius for the Jiagu meeting, where the men of Qi returned the fields of Yun, Huan, and Guiyin. Such was his sagely virtue; yet afterward he relied on Ji Huanzi, indulged in female music, and dismissed Confucius. His lack of the Way was extreme. The Odes says: "When a man lacks proper conduct, why does he not die!" That year in the fifth month Duke Ding died—the response to the ox's death. Jing Fang's Yi Tradition says: "When the son is not sonlike, mice eat the suburban sacrificial ox."
30
哀公元年「正月，鼷鼠食郊牛」。 劉向以為天意汲汲於用聖人，逐三家，故復見戒也。 哀公年少，不親見昭公之事，故見敗亡之異。 已而哀不寤，身奔於粵，此其效也。
In Duke Ai year one: "In first month, field mice gnawed the suburban ox." Liu Xiang held that Heaven urgently intended to employ a sage to expel the Three Families, and therefore the warning appeared again. Duke Ai was young and had not personally witnessed Duke Zhao's affair, and so this strange sign of defeat and ruin appeared. Soon Duke Ai did not awaken, fled to Yue, and this became its fulfillment.
31
昭帝元鳳元年九月，燕有黃鼠銜其尾舞王宮端門中，王往視之，鼠舞如故。 王使吏以酒脯祠，鼠舞不休，一日一夜死。 近黃祥，時燕剌王旦謀反將死之象也。 其月，發覺伏辜。 京房易傳曰：「誅不原情，厥妖鼠舞門。」
In the ninth month of Yuanfeng year one under Emperor Zhao, in Yan, a yellow rat held its tail in its mouth and danced inside the palace's Duan Gate; when the king went to look, the rat danced as before. The king had an official offer wine and dried meat in sacrifice; the rat danced without stopping and died after one day and one night. This was a near yellow portent, an image that Prince of Yan Dan was plotting rebellion and would die. That month the plot was discovered and he bore the penalty. Jing Fang's Yi Tradition says, "When punishments ignore the facts of the case, the portent is rats dancing at the gate."
32
成帝建始四年九月，長安城南有鼠銜黃蒿、柏葉，上民冢柏及榆樹上為巢，桐柏尤多。 巢中無子，皆有乾鼠矢數十。 時議臣以為恐有水災。 鼠，盜竊小蟲，夜出晝匿； 今晝去穴而登木，象賤人將居顯貴之位也。 桐柏，衛思后園所在也。 其後，趙皇后自微賤登至尊，與衛后同類。 趙后終無子而為害。 明年，有鳶焚巢，殺子之異也。 天象仍見，甚可畏也。 一曰，皆王莽竊位之象云。 京房易傳曰：「臣私祿罔辟，厥妖鼠巢。」
In the ninth month of Jianshi year four under Emperor Cheng, south of Chang'an city, mice carried yellow mugwort and cypress leaves and built nests atop cypresses on people's graves and on elm trees, especially on paulownia and cypress. There were no young in the nests; each contained dozens of dry mouse droppings. Court discussants then said they feared a flood disaster. Mice are thieving little creatures, active at night and hidden by day; now they left burrows by day and climbed trees, symbolizing low people about to occupy conspicuous high rank. Paulownia and cypress marked the location of Empress Wei Si's garden. Afterward Empress Zhao rose from humble status to highest rank, of the same type as Empress Wei. Empress Zhao ended childless and caused harm. The following year there was the anomaly of kites burning nests, meaning killing offspring. Heavenly signs appeared repeatedly; it was greatly to be feared. Another view says all these signaled Wang Mang's usurpation. Jing Fang's Yi Tradition says: "When ministers hold private stipends and ignore rightful office, the portent is mouse nests."
33
文公十三年，「大室屋壞」。 近金沴木，木動也。 先是，冬，釐公薨，十六月乃作主。 後六月，又吉禘於太廟而致釐公，春秋譏之。 經曰：「大事於太廟，躋釐公。」 左氏說曰：太廟，周公之廟，饗有禮義者也； 祀，國之大事也。 惡其亂國之大事於太廟，故言大事也。 躋，登也，登釐公於愍公上，逆祀也。 釐雖愍之庶兄，嘗為愍臣，臣子一例，不得在愍上。 又未三年而吉禘，前後亂賢父聖祖之大禮，內為貌不恭而狂，外為言不從而僭。 故是歲自十二月不雨，至于秋七月。 後年，若是者三，而太室屋壞矣。 前堂曰太廟，中央曰太室； 屋，其上重屋尊高者也，象魯自是陵夷，將墮周公之祀也。 穀梁、公羊經曰，世室，魯公伯禽之廟也。 周公稱太廟，魯公稱世室。 大事者，祫祭也。 躋釐公者，先禰後祖也。
In Duke Wen year thirteen, "The Great Chamber's roof collapsed." This was near metal qi harming wood—wood in agitation. Before this, in winter Duke Xi died, and only after sixteen months was his spirit tablet made. Six months later, a propitious di sacrifice was again held in the Grand Temple to install Duke Xi; the Spring and Autumn Annals criticized this. The classic says: "A great affair in the Grand Temple: elevating Duke Xi." The Zuoshi explanation says: the Grand Temple was the Duke of Zhou's temple, a place where feasting followed ritual propriety; sacrifice is a great affair of the state. It condemns their disordering the state's great affair in the Grand Temple, hence it says "great affair." Ji means to ascend: they ascended Duke Xi above Duke Min—an inverted sacrifice. Although Xi was Min's elder brother by a secondary wife, he had once been Min's minister; ministers and sons follow the same rule and may not be placed above Min. Moreover, before three years had passed they held a propitious di sacrifice; before and after, they disordered the great rites owed to worthy fathers and sage ancestors, inwardly showing irreverent bearing and madness, outwardly showing noncompliant speech and usurpation. Therefore that year from the twelfth month there was no rain until the seventh month of autumn. In the following years this happened three times, and then the Great Chamber's roof collapsed. The front hall is called the Grand Temple, the central hall the Great Chamber; the roof is the upper, double-roofed structure of highest honor, symbolizing that from this point Lu declined and would fall away from sacrificing to the Duke of Zhou. The Guliang and Gongyang classics say the World Chamber is the temple of Bo Qin, Duke of Lu. The Duke of Zhou is called Grand Temple; the Duke of Lu is called World Chamber. A great affair means a he sacrifice. Elevating Duke Xi means putting the nearer ancestor before the remote ancestor.
34
景帝三年十二月，吳二城門自傾，大船自覆。 劉向以為近金沴木，木動也。 先是，吳王濞以太子死於漢，稱疾不朝，陰與楚王戊謀為逆亂。 城猶國也，其一門名曰楚門，一門曰魚門。 吳地以船為家，以魚為食。 天戒若曰，與楚所謀，傾國覆家。 吳王不寤，正月，與楚俱起兵，身死國亡。 京房易傳曰：「上下咸誖，厥妖城門壞。」
In the twelfth month of Emperor Jing's third year, two city gates in Wu collapsed on their own, and large ships overturned by themselves. Liu Xiang took this as metal qi harming wood, namely wood in agitation. Before this, King Pi of Wu, because his heir had died in Han, claimed illness and did not attend court, while secretly plotting rebellion with King Wu of Chu. A city is like a state; one gate was called Chu Gate, one Fish Gate. In Wu, people took ships as homes and fish as food. Heaven's warning was as if saying: in plotting with Chu, you will topple state and overturn house. The king of Wu did not wake to the warning; in the first month he raised troops together with Chu, died himself, and lost his state. Jing Fang's Yi Tradition says: "When above and below are all perverse, the portent is ruined city gates."
35
宣帝時，大司馬霍禹所居第門自壞。 時禹內不順，外不敬，見戒不改，卒受滅亡之誅。
In Emperor Xuan's time, the gate of the residence of Grand Marshal Huo Yu collapsed by itself. At the time, Yu was inwardly disobedient and outwardly irreverent; though he saw the warning, he did not change, and in the end suffered annihilating punishment.
36
哀帝時，大司馬董賢第門自壞。 時賢以私愛居大位，賞賜無度，驕嫚不敬，大失臣道，見戒不改。 後賢夫妻自殺，家徙合浦。
In Emperor Ai's time, the gate of the residence of Grand Marshal Dong Xian collapsed by itself. At that time Xian held high office through private favor and received rewards without limit; he was arrogant and irreverent, badly failing the way of a minister, and though he saw the warning, he did not change. Afterward Xian and his wife committed suicide, and their household was relocated to Hepu.
37
傳曰：「言之不從，是謂不艾，厥咎僭，厥罰恆陽，厥極憂。 時則有詩妖，時則有介蟲之孽，時則有犬禍，時則有口舌之痾，時則有白眚白祥。 惟木沴金。」
The Tradition says: "When speech is not followed, this is called lack of order; its fault is usurpation, its punishment is constant sunshine, and its extreme is anxiety. Then at times there are poetic anomalies, at times prodigies of armored insects, at times dog calamities, at times afflictions of the mouth and tongue, and at times white blights and white portents. Only Wood injures Metal."
38
「言之不從」，從，順也。 「是謂不乂」，乂，治也。 孔子曰：「君子居其室，出其言不善，則千里之外違之，況其邇者虖！」 《詩》云：「如蜩如螗，如沸如羹。」 言上號令不順民心，虛譁憒亂，則不能治海內，失在過差，故其咎僭。 僭，差也。 刑罰妄加，群陰不附，則陽氣勝，故其罰常陽也。 旱傷百穀，則有寇難，上下俱憂，故其極憂也。 君炕陽而暴虐，臣畏刑而柑口，則怨謗之氣發於歌謠，故有詩妖。 介蟲孽者，謂小蟲有甲飛揚之類，陽氣所生也，於春秋為螽，今謂之蝗，皆其類也。 於易，兌為口，犬以吠守，而不可信，言氣毀故有犬禍。 一曰，旱歲犬多狂死及為怪，亦是也。 及人，則多病口喉欬者，故有口舌痾。 金色白，故有白眚白祥。 凡言傷者，病金氣； 金氣病，則木沴之。 其極憂者，順之，其福曰康寧，劉歆言傳曰時有毛蟲之孽。 說以為於天文西方參為虎星，故為毛蟲。
"Speech not heeded": cong means compliance. "This is called not ordered": yi means governance. Confucius said: "If a gentleman, sitting in his chamber, sends out words that are not good, those a thousand li away will oppose them; how much more those near at hand!" The Odes say: "Like cicadas, like dragonflies, like boiling water, like a seething broth." When commands from above do not accord with the people's hearts, and there is empty clamor and confusion, the realm cannot be governed; the failure lies in excess and error, and so its blame is usurpation. Transgression means deviation. When punishments are imposed arbitrarily and the many yin forces do not gather, yang qi prevails; hence the punishment is constant sunshine. When drought damages the crops, bandit troubles follow and superiors and inferiors alike are anxious; hence its extreme outcome is anxiety. If the ruler exalts harsh yang and acts tyrannically, while ministers fear punishment and clamp their mouths shut, then resentful and slanderous qi emerges in songs and ballads; therefore there are poetic anomalies. Prodigies of armored insects refers to small shelled insects that fly and swarm, generated by yang qi; in the Spring and Autumn they are called chong, and today they are called locusts, all of the same kind. In the Changes, Dui is the mouth; dogs guard by barking, yet they are not trustworthy. Since the qi of speech is damaged, there are therefore dog calamities. Another view says: in drought years, many dogs go mad and die or become strange; this also belongs here. When it reaches people, many suffer illnesses of the mouth and throat, with coughing; hence there are afflictions of mouth and tongue. Metal's color is white; therefore there are white blights and white portents. In all cases where speech is harmed, metal qi is ill; when metal qi is ill, wood injures it. As for its extreme, anxiety: if one follows it, the blessing is called health and peace. Liu Xin's version of the tradition says that at times there are prodigies of hairy insects. The explanation says that in astronomy, Shen in the west is the Tiger star, therefore hairy insects.
39
史記周單襄公與晉郤錡、郤犨、郤至、齊國佐語，告魯成公曰：「晉將有亂，三郤其當之虖！ 夫郤氏，晉之寵人也，二卿而五大夫，可以戒懼矣。 高位實疾顛，厚味實腊毒。 今郤伯之語犯，叔迂，季伐。 犯則陵人，迂則誣人，伐則掩人。 有是寵也，而益之以三怨，其誰能忍之！ 雖齊國子亦將與焉。 立於淫亂之國，而好盡言以招人過，怨之本也。 唯善人能受盡言，齊其有虖？」 十七年，晉殺三郤。 十八年，齊殺國佐。 凡此屬，皆言不從之咎云。
In the Records, Duke Shan Xiang of Zhou spoke with Xi Qi, Xi Chou, and Xi Zhi of Jin, and Guo Zuo of Qi, and told Duke Cheng of Lu: "Jin will have disorder; the three Xi will bear it! The Xi clan are Jin's favored men: two high ministers and five great officers. They should have been cautious. High position truly hastens a fall; rich flavor truly becomes poison. Now the senior Xi's words are offensive, the middle one is crooked, the youngest is aggressive. Offensive means bullying others; crooked means slandering others; aggressive means suppressing others. With such favor, and adding three hatreds to it, who can endure them? Even Guozi of Qi will also be involved. To live in a licentious and disordered state while delighting in blunt speech that exposes others' faults is the root of resentment. Only good men can receive blunt speech. Does Qi have such men?" In year seventeen, Jin killed the three Xi. In year eighteen, Qi killed Guo Zuo. All cases like these are said to be blame from speech not being heeded.
40
晉穆侯以條之役生太子，名之曰仇； 其弟以千畝之戰生，名之曰成師。 師服曰：「異哉，君之名子也！ 夫名以制誼，誼以出禮，禮以體政，政以正民，是以政成而民聽； 易則生亂。 嘉耦曰妃，怨耦曰仇，古之命也。 今君名太子曰仇，弟曰成師，始兆亂矣，兄其替虖！」 及仇嗣立，是為文侯。 文侯卒，子昭侯立，封成師于曲沃，號桓叔。 後晉人殺昭侯而納桓叔，不克。 復立昭侯子孝侯，桓叔子嚴伯殺之。 晉人立其弟鄂侯。 鄂侯生哀侯，嚴伯子武公復殺哀侯及其弟，滅之，而代有晉國。
Marquis Mu of Jin, after the campaign at Tiao, had a son and named the heir Chou. His younger son, born after the battle of Qianmu, was named Chengshi. Shi Fu said: "Strange indeed, my lord's naming of sons! Names regulate rightness; rightness gives rise to ritual; ritual gives body to governance; governance rectifies the people. Thus government is brought to completion and the people obey. If changed, disorder is born. A good pair is called spouse; a resentful pair is called enemy. This is ancient naming. Now my lord has named the heir Enemy and the younger son Completed Army; this already portends disorder. Will the elder son be displaced?" When Chou succeeded, he was Marquis Wen. Marquis Wen died; his son Marquis Zhao was installed and enfeoffed Chengshi at Quwo, styled Huan Shu. Later Jin men killed Marquis Zhao and tried to install Huan Shu, but failed. They restored Marquis Zhao's son Marquis Xiao; then Huan Shu's son Yanbo killed him. The Jin people installed his younger brother, Marquis E. Marquis E fathered Marquis Ai; then Duke Wu, son of Yanbo, again killed Marquis Ai and his younger brother, extinguished their line, and took the state of Jin for himself.
41
宣公六年，鄭公子曼滿與王子伯廖語，欲為卿。 伯廖告人曰：「無德而貪，其在周易豐之離，弗過之矣。」 間一歲，鄭人殺之。
In Duke Xuan year six, Prince Manman of Zheng spoke with Prince Boliao, wanting to become a high minister. Boliao told others, "Without virtue and yet greedy: in the Zhou Changes this is Feng changing to Li, and nothing goes beyond it." Within a year, Zheng men killed him.
42
襄公二十九年，齊高子容與宋司徒見晉知伯，汝齊相禮。 賓出，汝齊語知伯曰：「二子皆將不免！ 子容專，司徒侈，皆亡家之主也。 專則速及，侈將以其力敝，專則人實敝之，將及矣。」 九月，高子出奔燕。
In Duke Xiang's twenty-ninth year, Gao Zirong of Qi and the Minister of Works of Song met Zhibo of Jin, with Ruqi of Qi officiating at the rites. When the guests left, Ruqi told Zhibo: "Both men will not escape disaster! Zirong is overbearing and the Minister of Works is extravagant; both are lords who ruin their houses. Overbearing men are quickly overtaken by disaster; the extravagant exhaust themselves through their own strength, while overbearing men are in fact worn down by others. Disaster is near." In the ninth month, Gaozi fled to Yan.
43
襄公三十一年正月，魯穆叔會晉歸，告孟孝伯曰：「趙孟將死矣！ 其語偷，不似民主； 且年未盈五十，而諄諄焉如八九十者，弗能久矣。 若趙孟死，為政者其韓子虖？ 吾子盍與季孫言之？ 可以樹善，君子也。」 孝伯曰：「民生幾何，誰能毋偷！ 朝不及夕，將焉用樹！」 穆叔告人曰：「孟孫將死矣！ 吾語諸趙孟之偷也，而又甚焉。」 九月，孟孝伯卒。
In the first month of Duke Xiang's thirty-first year, Mushu of Lu returned from a meeting with Jin and told Meng Xiaobo, "Zhao Meng will soon die! His speech is slack and evasive, unlike that of one who governs the people; and though not yet fifty, he speaks in the tone of one eighty or ninety; he cannot last long. If Zhao Meng dies, will the one governing be Hanzi? Why not speak of this with Jisun? One may thereby plant goodness; that is what a gentleman does." Xiaobo said: "How long is human life? Who can avoid slackness? Morning may not reach evening; what use is planting?" Mushu told others: "Mengsun will die soon! I spoke to him of Zhao Meng's slackness, yet his is even worse." In the ninth month, Meng Xiaobo died.
44
昭公元年，周使劉定公勞晉趙孟，因曰：「子弁冕以臨諸侯，盍亦遠績禹功，而大庇民乎？」 對曰：「老夫罪戾是懼，焉能恤遠？ 吾儕偷食，朝不謀夕，何其長也？」 劉子歸，以語王曰：「諺所謂老將知而耄及之者，其趙孟之謂虖！ 為晉正卿以主諸侯，而儕于隸人，朝不謀夕，棄神人矣。 神怒民畔，何以能久？ 趙孟不復年矣！」 是歲，秦景公弟后子奔晉，趙孟問：「秦君何如？」 對曰：「無道。」 趙孟曰：「亡虖？」 對曰：「何為？ 一世無道，國未艾也。 國于天地，有與立焉，不數世淫，弗能敝也。」 趙孟曰：「天虖？」 對曰：「有焉。」 趙孟曰：「其幾何？」 對曰：「鍼聞國無道而年穀和孰，天贊之也，鮮不五稔。」 趙孟視蔭，曰：「朝夕不相及，誰能待五？」 后子出而告人曰：「趙孟將死矣！ 主民玩歲而愒日，其與幾何？」 冬，趙孟卒。 昭五年，秦景公卒。
In Duke Zhao's first year, Zhou sent Liu Dinggong to console Zhao Meng of Jin, and he said: "You wear cap and robes to preside over the feudal lords—why not also carry far forward the achievements of Yu and greatly shelter the people?" He replied: "This old man fears guilt and offense; how can he care for distant matters? We live by stolen sustenance, planning not from morning to evening—how long can that be?" When Liu Zi returned, he told the king, "The proverb speaks of an old man who has knowledge but is overtaken by senility; surely it means Zhao Meng! He is chief minister of Jin and presides over the feudal lords, yet he ranks himself with menials, planning not from morning to evening; he has abandoned both the divine and the human. When the divine is angry and the people rebel, how can he long endure? Zhao Meng will not see another year!" That year Houzi, younger brother of Duke Jing of Qin, fled to Jin. Zhao Meng asked, "What is the ruler of Qin like?" He replied: "He lacks the Way." Zhao Meng said: "Will he perish?" He replied: "Why should he? One generation lacks the Way, but the state is not yet exhausted. A state stands with Heaven and Earth; unless several generations are dissolute, it cannot be ruined." Zhao Meng said: "Heaven then?" He replied: "There is such a thing." Zhao Meng said: "How long then?" Houzi replied: "I have heard that when a state lacks the Way yet the harvests are harmonious and ripe, Heaven is aiding it; such aid rarely lasts five years." Zhao Meng looked at the shade and said, "Morning and evening do not reach each other; who can wait five years?" Houzi went out and told others: "Zhao Meng will die soon! A ruler of the people toys with the year and squanders the day; how long can he have?" In winter, Zhao Meng died. In Duke Zhao year five, Duke Jing of Qin died.
45
昭公元年，楚公子圍會盟，設服離衛。 魯叔孫穆子曰：「楚公子美矣君哉！」 伯州犁曰：「此行也，辭而假之寡君。」 鄭行人子羽曰：「假不反矣。」 伯州犁曰：「子姑憂子晢之欲背誕也。」 子羽曰：「假而不反，子其無憂虖？」 齊國子曰：「吾代二子閔矣。」 陳公子招曰：「不憂何成？ 二子樂矣！」 衛齊子曰：「苟或知之，雖憂不害。」 退會，子羽告人曰：「齊、衛、陳大夫其不免乎！ 國子代人憂，子招樂憂，齊子雖憂弗害。 夫弗及而憂，與可憂而樂，與憂而弗害，皆取憂之道也。 太誓曰：『民之所欲，天必從之。』 三大夫兆憂矣，能無至乎！ 言以知物，其是之謂矣。」
In Duke Zhao's first year, Prince Wei of Chu attended a covenant meeting and set his regalia apart from his guard. Mushu of the Shusun clan in Lu said: "The Chu prince is a fine lord indeed!" Bo Zhouli said: "On this journey he will decline and borrow it from our ruler." Zi Yu, envoy of Zheng, said: "If he borrows it, he will not return it." Bo Zhouli said: "You had better worry about Zizhe's wish to betray and deceive." Zi Yu said: "If he borrows and does not return, why should you worry?" Guozi of Qi said: "I grieve on behalf of those two men." Prince Zhao of Chen said: "Without worry, how can anything succeed? Those two are delighted!" Qizi of Wei said: "If one knows beforehand, though worried there is no harm." After the meeting Zi Yu told others: "The grandees of Qi, Wei, and Chen will likely not escape ruin! Guozi grieved for others; Zizhao rejoiced in what should be grieved over; Qizi though grieved was not harmed. To worry when one cannot reach the matter, to rejoice in what should be worried over, and to worry yet suffer no harm: all are ways of inviting worry. The Great Declaration says: 'What the people desire, Heaven surely follows.' The three grandees have already shown signs of worry—how can ruin not come! To speak and thereby know things—this is what is meant."
46
昭公十五年，晉籍談如周葬穆后，既除喪而燕，王曰：「諸侯皆有以填撫王室，晉獨無有，何也？」 籍談對曰：「諸侯之封也，皆受明器於王室，故能薦彝器。 晉居深山，戎翟之與鄰，拜戎不暇，其何以獻器？」 王曰：「叔氏其忘諸乎！ 叔父唐叔，成王之母弟，其反亡分乎？ 昔而高祖司晉之典籍，以為大正，故曰籍氏。 女，司典之後也，何故忘之？」 籍談不能對。 賓出，王曰：「籍父其無後乎！ 數典而忘其祖。」 籍談歸，以語叔嚮。 叔嚮曰：「王其不終乎！ 吾聞所樂必卒焉。 今王樂憂，若卒以憂，不可謂終。 王一歲而有三年之喪二焉，於是乎以喪賓燕，又求彝器，樂憂甚矣。 三年之喪，雖貴遂服，禮也。 王雖弗遂，燕樂已早。 禮，王之大經也； 一動而失二禮，無大經矣。 言以考典，典以志經。 忘經而多言舉典，將安用之！」
In Duke Zhao's fifteenth year, Ji Tan of Jin went to Zhou for the burial of Queen Mu. After mourning was removed, there was a banquet, and the king said: "All feudal lords have something with which to support and soothe the royal house; only Jin has nothing. Why?" Ji Tan replied, "When the feudal lords were enfeoffed, they all received ritual vessels from the royal house and therefore could present ancestral vessels. Jin dwells deep in the mountains, with Rong and Di as neighbors; we are too busy bowing to the Rong, so how could we present vessels?" The king said: "Has your uncle's line forgotten? Your great-uncle Tang Shu was King Cheng's younger brother; how could your share have been absent? Formerly your high ancestor managed Jin's records and canons and served as Grand Corrector; that is why your clan is called Ji. You are descendants of those in charge of the canons; why have you forgotten this?" Ji Tan could not answer. When the guest left, the king said: "Ji Fu will likely have no descendants. He counts the canons yet forgets his ancestor." Ji Tan returned and told Shu Xiang. Shu Xiang said: "Will the king fail to finish well? I have heard that what one delights in must be carried through. Now the king delights in grief. If he ends in grief, it cannot be called a good end. Within one year, he had two three-year mournings, yet during this he used mourning guests for a banquet and also sought ritual vessels: he delighted in grief far too much. A three-year mourning, even for the noble, is to be fully observed: this is ritual. Even if the king did not fully observe it, making merriment in banquet was too early. Ritual is the king's great constant; one action that loses two rites means no great constant remains. Speech examines the canons; canons record the constants. If one forgets the constants yet speaks much and cites canons, what use are they?"
47
哀公十六年，孔丘卒，公誄之曰：「昊天不弔，不憖遺一老，俾屏予一人。」 子贛曰：「君其不歿於魯乎？ 夫子之言曰：『禮失則昏，名失則愆。』 失志為昏，失所謂愆。 生弗能用，死而誄之，非禮也； 稱『予一人』，非名也。 君兩失之。」 二十七年，公孫于邾，遂死於越。
In Duke Ai's sixteenth year, Kong Qiu died. The duke composed a eulogy: "Vast Heaven does not pity, not even leaving one old man, but makes him shield me, this one man." Zigong said: "Will the ruler not die in Lu? The Master's words say: "When ritual is lost, there is confusion; when names are lost, there is fault." Losing guiding purpose is confusion; losing what is proper is fault. Alive, he could not employ him; dead, he eulogizes him. This is not ritual; Calling him "this one man" was not proper naming. The ruler made two errors." In year twenty-seven, the duke fled to Zhu and eventually died in Yue.
48
庶徵之恆陽，劉向以為春秋大旱也。 其夏旱雩祀，謂之大雩。 不傷二穀，謂之不雨。 京房易傳曰：「欲德不用茲謂張，厥災荒。 荒，旱也，其旱陰雲不雨，變而赤，因而除。 師出過時茲謂廣，其旱不生。 上下皆蔽茲謂隔，其旱天赤三月，時有雹殺飛禽。 上緣求妃茲謂僭，其旱三月大溫亡雲。 居高臺府，茲謂犯陰侵陽，其旱萬物根死，數有火災。 庶位踰節茲謂僭，其旱澤物枯，為火所傷。」
For the regular sign of constant sunshine, Liu Xiang took it as great droughts in the Spring and Autumn. When summer drought required rain-prayer sacrifice, it was called the Great Yu rite. If it did not injure the two grain crops, it was called "no rain." Jing Fang's Yi Tradition says: "To desire virtue yet not employ it is called stretching; its disaster is desolation. Desolation means drought; in that drought, yin clouds do not rain, then turn red and disperse. Sending troops out past the proper season is called overextension; in that drought nothing grows. When above and below are both obstructed, this is called separation; in that drought the sky is red for three months, and at times hail kills flying birds. When superiors seek consorts by improper means, this is called transgression; in such drought there are three months of great heat without clouds. Dwelling in lofty towers and mansions is called violating yin and invading yang; in that drought the roots of all things die, and fires occur frequently. When lower ranks overstep proper limits, this is called transgression; in such drought, moist things wither and are injured by fire."
49
釐公二十一年「夏，大旱」。 董仲舒、劉向以為齊威既死，諸侯從楚，釐尤得楚心。 楚來獻捷，釋宋之執。 外倚彊楚，炕陽失眾，又作南門，勞民興役。 諸雩旱不雨，略皆同說。
In Duke Xi year twenty-one: "In summer, great drought." Dong Zhongshu and Liu Xiang held that after Duke Huan of Qi died, the feudal lords followed Chu, and Duke Xi in particular gained Chu's favor. Chu came to present a victory report and released Song captives. Relying outwardly on powerful Chu, exalting yang and losing the people, he also built the south gate and exhausted the people with labor service. For all these rain-prayer drought records, the explanations are mostly the same.
50
宣公七年「秋，大旱」。 是夏，宣與齊侯伐萊。
In Duke Xuan year seven: "In autumn, great drought." That summer, Xuan joined the marquis of Qi in attacking Lai.
51
襄公五年「秋，大雩」。 先是宋魚石奔楚，楚伐宋，取彭城以封魚石。 鄭畔于中國而附楚，襄與諸侯共圍彭城，城鄭虎牢以禦楚。 是歲鄭伯使公子發來聘，使大夫會吳于善道。 外結二國，內得鄭聘，有炕陽動眾之應。
In Duke Xiang year five: "In autumn, Great Yu rain-prayer." Before this, Yu Shi of Song had fled to Chu; Chu attacked Song, seized Pengcheng, and enfeoffed Yu Shi there. Zheng rebelled against the central states and attached itself to Chu. Duke Xiang joined the feudal lords in besieging Pengcheng and fortified Hulao in Zheng to resist Chu. That year the earl of Zheng sent Prince Fa on a mission and had a grandee meet Wu at Shandao. With alliances to two states abroad and Zheng's mission received at home, this answered to exalting yang and stirring the masses.
52
八年「九月，大雩」。 時作三軍，季氏盛。
In year eight: "In the ninth month, Great Yu." At that time the three armies were organized, and the Ji clan was powerful.
53
二十八年「八月，大雩」。 先是，比年晉使荀吳、齊使慶封來聘，是夏邾子來朝。 襄有炕陽自大之應。
In year twenty-eight: "In the eighth month, Great Yu." Before this, for successive years Jin had sent Xun Wu and Qi had sent Qing Feng on missions; that summer the ruler of Zhu came to court. Xiang had the response of exalting yang and self-aggrandizement.
54
昭公三年「八月，大雩」。 劉歆以為昭公即位年十九矣，猶有童心，居喪不哀，炕陽失眾。
In Duke Zhao year three: "In the eighth month, Great Yu." Liu Xin held that when Duke Zhao took the throne he was already nineteen, yet still had a child's mind; he was not sorrowful in mourning, exalted yang, and lost the people.
55
六年「九月，大雩」。 先是莒牟夷以二邑來奔，莒怒伐魯，叔弓帥師，距而敗之，昭得入晉。 外和大國，內獲二邑，取勝鄰國，有炕陽動眾之應。
In year six: "In the ninth month, Great Yu." Before this, Mouyi of Ju had defected with two towns; Ju, angered, attacked Lu. Shu Gong led troops, repelled and defeated them, and Duke Zhao was able to enter Jin. Outwardly making peace with a great state, inwardly gaining two towns, and prevailing over a neighboring state all produced the response of exalting yang and mobilizing the masses.
56
十六年「九月，大雩」。 先是昭公母夫人歸氏薨，昭不慼，又大蒐于比蒲。 晉叔嚮曰：「魯有大喪而不廢蒐。 國不恤喪，不忌君也； 君亡慼容，不顧親也。 殆其失國。」 與三年同占。
In year sixteen: "In the ninth month, a great rain sacrifice was held." Before this, Duke Zhao's mother, Lady Gui, had died, yet Zhao showed no grief and again held a great hunt at Bipu. Shuxiang of Jin said: "Lu has a great mourning yet does not cancel the hunt. The state does not care for mourning and does not honor the ruler; the ruler lacks a grieving countenance and does not regard his kin. It is likely to lose the state." This shares the same omen as year three.
57
二十四年「八月，大雩」。 劉歆以為左氏傳二十三年邾師城翼，還經魯地，魯襲取邾師，獲其三大夫。 邾人愬于晉，晉人執我行人叔孫婼，是春乃歸之。
In year twenty-four: "In the eighth month, Great Yu." Liu Xin held that in the Zuo Tradition, in the twenty-third year, Zhu forces fortified Yi and then passed through Lu territory on their return; Lu attacked and captured the Zhu troops, taking their three great officers. The people of Zhu appealed to Jin; Jin arrested our envoy Shusun Ruo, and that spring finally released him.
58
二十五年「七月上辛大雩，季辛又雩」，旱甚也。 劉歆以為時后氏與季氏有隙。 又季氏之族有淫妻為讒，使季平子與族人相惡，皆共譖平子。 子家駒諫曰：「讒人以君徼幸，不可。」 昭公遂伐季氏，為所敗，出奔齊。
In year twenty-five: "On the first xin day of the seventh month, the great rain sacrifice was held; on the jixin day, the rain sacrifice was held again," showing that the drought was severe. Liu Xin held that at that time the Hou clan and Ji clan had a rift. Also, within the Ji clan there was an adulterous wife who spread slander, causing Ji Pingzi and his kinsmen to hate one another, and all of them slandered Pingzi together. Zijia Ju remonstrated: "Slanderers seek fortune through the ruler; this cannot stand." Duke Zhao then attacked the Ji clan, was defeated by them, and fled to Qi.
59
定公十年「九月，大雩」。 先是定公自將侵鄭，歸而城中城。 二大夫帥師圍鄆。
In Duke Ding year ten: "In the ninth month, Great Yu." Before this, Duke Ding personally led an incursion into Zheng, then returned and fortified the inner city. Two great officers led troops to besiege Yun.
60
嚴公三十一年「冬，不雨」。 是歲，一年而三築臺，奢侈不恤民。
In Duke Zhuang year thirty-one: "In winter, no rain." That year, three terraces were built in a single year; this was extravagance without concern for the people.
61
釐公二年「冬十月不雨」，三年「春正月不雨，夏四月不雨」，「六月雨」。 先是者，嚴公夫人與公子慶父淫，而殺二君。 國人攻之，夫人遜于邾，慶父奔莒。 釐公即位，南敗邾，東敗莒，獲其大夫。 有炕陽之應。
In Duke Xi's second year: "In winter, the tenth month, no rain"; in the third year: "In spring, the first month, no rain; in summer, the fourth month, no rain"; and "in the sixth month, rain." Before this, Duke Zhuang's wife had illicit relations with Prince Qingfu and killed two rulers. State people attacked them; the lady withdrew to Zhu, and Qingfu fled to Ju. After Duke Xi took the throne, he defeated Zhu to the south and Ju to the east, capturing their great officers. There was the response of exalting yang.
62
文公二年，「自十有二月不雨，至于秋七月」。 文公即位，天子使叔服會葬，毛伯賜命。 又會晉侯于戚。 公子遂如齊納幣。 又與諸侯盟。 上得天子，外得諸侯，沛然自大。 躋釐公主。 大夫始顓事。
In Duke Wen year two: "From the twelfth month there was no rain until the seventh month of autumn." After Duke Wen took the throne, the Son of Heaven sent Shufu to attend the funeral, and Mao Bo bestowed the investiture. He also met the Marquis of Jin at Qi. The prince's son Sui went to Qi to deliver betrothal gifts. He also entered covenant with the feudal lords. Within he had the Son of Heaven's favor; without he had the feudal lords; he swelled with self-importance. He elevated Duke Xi's spirit tablet. Grandees began to monopolize affairs of state.
63
十年，「自正月不雨，至于秋七月」。 先是公子遂會四國而救鄭。 楚使越椒來聘。 秦人歸襚。 有炕陽之應。
In year ten: "From first month no rain until the seventh month of autumn." Before this, Prince Sui met four states to rescue Zheng. Chu sent Yue Jiao on a mission. Qin returned mourning gifts. There was the response of exalting yang.
64
十三年，「自正月不雨，至于秋七月」。 先是曹伯、杞伯、滕子來朝，郕伯來奔，秦伯使遂來聘，季孫行父城諸及鄆。 二年之間，五國趨之，內城二邑。 炕陽失眾。 一曰，不雨而五穀皆孰，異也。 文公時，大夫始顓盟會，公孫敖會晉侯，又會諸侯盟于垂隴。 故不雨而生者，陰不出氣而私自行，以象施不由上出，臣下作福而私自成。 一曰，不雨近常陰之罰，君弱也。
In year thirteen: "From first month no rain until the seventh month of autumn." Before this, the earl of Cao, the earl of Qi, and the viscount of Teng had come to court; the earl of Cheng had come in flight; the earl of Qin had sent Sui on a mission; and Jisun Xingfu had fortified Zhu and Yun. Within two years, five states hastened toward Lu, while internally two towns were fortified. This was exalting yang and losing the people. Another view says: no rain yet the five grains all ripened, which is anomalous. In Duke Wen's time, the great officers first monopolized alliances and meetings; Gongsun Ao met the marquis of Jin and again met the feudal lords to covenant at Chuilong. Therefore, when growth occurred despite the absence of rain, yin did not send qi down from above but moved privately on its own, symbolizing bestowal that did not issue from above, while ministers below made blessings and completed things privately. Another view says: no rain resembles the punishment of persistent yin; it means the ruler was weak.
65
惠帝五年夏，大旱，江河水少，谿谷絕。 先是發民男女十四萬六千人城長安，是歲城乃成。
In the summer of Emperor Hui's fifth year, there was a great drought: the Yangzi and Yellow River ran low, and streams and valleys dried up. Before this, 146,000 men and women were conscripted to wall Chang'an; that year the walling was completed.
66
文帝三年秋，天下旱。 是歲夏，匈奴右賢王寇侵上郡，詔丞相灌嬰發車騎士八萬五千人詣高奴，擊右賢王走出塞。 其秋，濟北王興居反，使大將軍討之，皆伏誅。
In autumn of Emperor Wen year three, there was drought under heaven. That summer, the Worthy King of the Right of the Xiongnu raided Shang Commandery; an edict ordered Chancellor Guan Ying to dispatch 85,000 chariot and cavalry troops to Gaonu, where they struck him and drove him beyond the frontier. That autumn, King Xingju of Jibei rebelled; the Grand General was sent to attack, and all were executed.
67
後六年春，天下大旱。 先是發車騎材官屯廣昌，是歲二月復發材官屯隴西。 後匈奴大入上郡、雲中，烽火通長安，三將軍屯邊，又三將軍屯京師。
Six years later, in spring, there was great drought under heaven. Before this, chariot cavalry and trained troops had been sent to garrison Guangchang; that year, in the second month, trained troops were again sent to garrison Longxi. Later the Xiongnu launched a major invasion of Shang and Yunzhong commanderies; beacon fires reached Chang'an. Three generals garrisoned the frontier, and three more garrisoned the capital.
68
景帝中三年秋，大旱。
In autumn of Emperor Jing, middle year three, there was great drought.
69
武帝元光六年夏，大旱。 是歲，四將軍征匈奴。
In summer of Emperor Wu, Yuanguang year six, there was great drought. That year, four generals campaigned against the Xiongnu.
70
元朔五年春，大旱。 是歲，六將軍眾十餘萬征匈奴。
In spring of Yuanshuo year five, there was great drought. That year, six generals with over one hundred thousand troops campaigned against the Xiongnu.
71
元狩三年夏，大旱。 是歲發天下故吏伐棘上林，穿昆明池。
In summer of Yuanshou year three, there was great drought. That year old officials throughout the realm were mobilized to cut thorns in Shanglin and dig Kunming Pool.
72
天漢元年夏，大旱； 其三年夏，大旱。 先是貳師將軍征大宛還。 天漢元年，發適民。 二年夏，三將軍征匈奴，李陵沒不還。
In summer of Tianhan year one, there was great drought; in summer of year three, there was again great drought. Before this, the General Ershi returned from campaign against Dayuan. In Tianhan year one, registered civilians were conscripted. In summer of year two, three generals campaigned against the Xiongnu; Li Ling was lost and did not return.
73
征和元年夏，大旱。 是歲發三輔騎士閉長安城門，大搜，始治巫蠱。 明年，衛皇后、太子敗。
In summer of Zhenghe year one, there was great drought. That year, cavalry from the Three Adjacent Commanderies were mobilized to close the gates of Chang'an for a great search, and the witchcraft plot was first investigated. The next year, Empress Wei and the Crown Prince were ruined.
74
昭帝始元六年，大旱。 先是大鴻臚田廣明征益州，暴師連年。
In Shiyuan year six under Emperor Zhao, there was great drought. Before this, Grand Herald Tian Guangming campaigned in Yizhou, keeping troops in the field for successive years.
75
宣帝本始三年夏，大旱，東西數千里。 先是五將軍眾二十萬征匈奴。
In the summer of Emperor Xuan's third Benshi year, a great drought stretched for several thousand li east and west. Before this, five generals with 200,000 troops campaigned against the Xiongnu.
76
神爵元年秋，大旱。 是歲，後將軍趙充國征西羌。
In autumn of Shenjue year one, there was great drought. That year, Rear General Zhao Chongguo campaigned against the Western Qiang.
77
成帝永始三年、四年夏，大旱。
In summers of Yongshi years three and four under Emperor Cheng, there was great drought.
78
左氏傳晉獻公時童謠曰：「丙之晨，龍尾伏辰，袀服振振，取虢之旂。 鶉之賁賁，天策焞焞，火中成軍，虢公其奔。」 是時虢為小國，介夏陽之阨，怙虞國之助，亢衡于晉，有炕陽之節，失臣下之心。 晉獻伐之，問於卜偃曰：「吾其濟乎？」 偃以童謠對曰：「克之。 十月朔丙子旦，日在尾，月在策，鶉火中，必此時也。」 冬十二月丙子朔，晉師滅虢，虢公醜奔周。 周十二月，夏十月也。 言天者以夏正。
The Zuo Tradition records a children's rhyme from Duke Xian of Jin's time: "At dawn on a bing day, Dragon Tail covers the star; in neat red robes, they seize Guo's banner. Quail Fire blazes bright, Heaven's measure glows; when fire stands in mid-sky, the army is formed, and the duke of Guo will flee." At that time Guo was a small state, wedged into the narrow pass of Xiayang, relying on aid from Yu and contending arrogantly with Jin; it showed the pattern of exalting yang and losing the hearts of its subjects below. When Duke Xian of Jin attacked it, he asked the diviner Bu Yan: "Will I succeed?" Yan answered with the children's rhyme: "You will overcome it. At dawn on bingzi, the first day of the tenth month, the sun will be in Tail, the moon in Ce, and Quail Fire at the center; it must be at this time." In winter, on the bingzi first day of the twelfth month, Jin forces destroyed Guo, and Duke Chou of Guo fled to Zhou. In Zhou reckoning this was the twelfth month; in Xia reckoning, the tenth month. References to Heaven use the Xia calendar.
79
史記晉惠公時童謠曰：「恭太子更葬兮，後十四年，晉亦不昌，昌乃在其兄。」 是時，惠公賴秦力得立，立而背秦，內殺二大夫，國人不說。 及更葬其兄恭太子申生而不敬，故詩妖作也。 後與秦戰，為秦所獲，立十四年而死。 晉人絕之，更立其兄重耳，是為文公，遂伯諸侯。
In the Records, a children's rhyme from the time of Duke Hui of Jin says: "The reverent heir is reburied; after fourteen years, Jin too will not prosper; prosperity will lie with his elder brother." At that time Duke Hui relied on Qin's power to take the throne, then betrayed Qin after his enthronement and killed two great officers at home; the people of the state were displeased. When he reburied his elder brother, the reverent heir Shen Sheng, without proper respect, a poetic anomaly therefore arose. Later he fought Qin and was captured by Qin, and died after fourteen years on the throne. The people of Jin cut off his line and installed his elder brother Chong'er, who became Duke Wen and then hegemon over the feudal lords.
80
左氏傳文、成之世童謠曰：「鴝之鵒之，公出辱之。 鴝鵒之羽，公在外野，往饋之馬。 鴝鵒跦跦，公在乾侯，徵褰與襦。 鴝鵒之巢，遠哉搖搖，裯父喪勞，宋父以驕。 鴝鵒鴝鵒，往歌來哭。」 至昭公時，有鴝鵒來巢。 公攻季氏，敗，出奔齊，居外野，次乾侯。 八年，死于外，歸葬魯。 昭公名裯。 公子宋立，是為定公。
The Zuo Tradition preserves a children's rhyme from the age of Duke Wen and Duke Cheng: "The myna, the myna, the duke goes out and is shamed. Myna feathers: the duke is in open fields; they bring him horses as gifts. Mynas hopping: the duke is at Qianhou; they summon him with cloak and lined robe. Myna nests, far away and swaying; Chou's father bears toil in mourning, Song's father in arrogance. Myna, myna: going they sing, coming they weep." By Duke Zhao's time, mynas indeed came to nest. The duke attacked the Ji clan, was defeated, fled to Qi, lived in the open country, and halted at Qianhou. Eight years later, he died abroad and was returned for burial in Lu. Duke Zhao's personal name was Chou. Prince Song was installed, becoming Duke Ding.
81
元帝時童謠曰：「井水溢，滅灶煙，灌玉堂，流金門。」 至成帝建始二年三月戊子，北宮中井泉稍上，溢出南流，象春秋時先有鴝鵒之謠，而後有來巢之驗。 井水，陰也； 灶煙，陽也； 玉堂、金門，至尊之居：象陰盛而滅陽，竊有宮室之應也。 王莽生於元帝初元四年，至成帝封侯，為三公輔政，因以篡位。
A children's rhyme in Emperor Yuan's time said: "Well-water overflows, extinguishes hearth-smoke, floods Yutang, and runs through Jinmen." In the third month of Jianshi year two under Emperor Cheng, on wuzi, the spring in a well in the Northern Palace gradually rose, overflowed, and flowed south, like the Spring and Autumn case in which the myna rhyme came first and the verification of nesting came later. Well-water is yin; hearth-smoke is yang; Yutang and Jinmen were residences of the highest rank; this symbolized yin flourishing and extinguishing yang, a response showing usurpation within the palace. Wang Mang was born in Chuyuan year four under Emperor Yuan, was enfeoffed under Emperor Cheng, served as one of the Three Dukes assisting in government, and by that means usurped the throne.
82
成帝時童謠曰：「燕燕尾龚龚，張公子，時相見。 木門倉琅根，燕飛來，啄皇孫，皇孫死，燕啄矢。」 其後帝為微行出遊，常與富平侯張放俱稱富平侯家人，過河陽主作樂，見舞者趙飛燕而幸之，故曰「燕燕尾龚龚」，美好貌也。 張公子謂富平侯也。 「木門倉琅根」，謂宮門銅鍰，言將尊貴也。 後遂立為皇后。 弟昭儀賊害後宮皇子，卒皆伏辜，所謂「燕飛來，啄皇孫，皇孫死，燕啄矢」者也。
In Emperor Cheng's time a children's rhyme said, "Swallow, swallow, tail curved and fine; young lord Zhang, often seen together. At wooden gate with bronze-ring root, swallow flies in, pecks imperial grandson; imperial grandson dies, swallow pecks arrows." Later the emperor traveled in disguise, often with Marquis Zhang Fang of Fuping, both calling themselves members of the marquis's household. Passing the residence of Princess Heyang for entertainment, he saw the dancer Zhao Feiyan and favored her; hence "swallow, swallow, tail curved and fine," describing a beautiful appearance. "Young lord Zhang" refers to the marquis of Fuping. "Wooden gate with bronze-ring root" refers to the bronze rings on palace gates, saying she would become exalted. She was then installed as empress. Her younger sister, the Zhao Beauty, harmed imperial sons in the inner palace; in the end all suffered punishment, which is what "the swallow flies in and pecks the imperial grandson; the imperial grandson dies, the swallow pecks arrows" meant.
83
成帝時歌謠又曰：「邪徑敗良田，讒口亂善人。 桂樹華不實，黃爵巢其顛。 故為人所羨，今為人所憐。」 桂，赤色，漢家象。 華不實，無繼嗣也。 王莽自謂黃象，黃爵巢其顛也。
Another song in Emperor Cheng's time said: "Crooked paths ruin good fields; slanderous mouths throw good men into chaos. Cassia trees blossom without fruit; yellow sparrows nest on their crowns. Once envied by others, now pitied by others." Cassia is red in color, symbol of the Han house. Blossoms without fruit means no heir. Wang Mang styled himself with the yellow emblem; thus "yellow sparrows nesting on its crown."
84
嚴公十七年「冬，多麋」。 劉歆以為毛蟲之孽為災。 劉向以為麋色青，近青祥也。 麋之為言迷也，蓋牝獸之淫者也。 是時，嚴公將取齊之淫女，其象先見，天戒若曰，勿取齊女，淫而迷國。 嚴不寤，遂取之。 夫人既入，淫於二叔，終皆誅死，幾亡社稷。 董仲舒指略同。 京房易傳曰：「廢正作淫，大不明，國多麋。」 又曰：「震遂泥，厥咎國多麋。」
In Duke Zhuang year seventeen: "In winter, many elk." Liu Xin took it as disaster from prodigies of hairy creatures. Liu Xiang took elk as green in color, a near green portent. The word for elk suggests confusion; it is likely a licentious female beast. At that time Duke Zhuang was about to take a licentious woman of Qi. The sign appeared first, Heaven warning him as if to say: do not take a woman of Qi; licentiousness will confound the state. Zhuang did not awaken and took her anyway. After the lady entered, she was licentious with the two uncles; in the end they were all executed, and the altars of state were nearly lost. Dong Zhongshu's interpretation is roughly the same. Jing Fang's Yi Tradition says, "Abandoning what is proper and practicing licentiousness, with great obscurity, a state has many elk." It also says: "When thunder sinks in mud, its blame is that a state has many elk."
85
昭帝時，昌邑王賀聞人聲曰「熊」，視而見大熊。 左右莫見，以問郎中令龔遂，遂曰：「熊，山野之獸，而來入宮室，王獨見之，此天戒大王，恐宮室將空，危亡象也。」 賀不改寤，後卒失國。
In Emperor Zhao's time, King He of Changyi heard a human voice say "bear"; when he looked, he saw a great bear. None of the attendants saw it. He asked Chamberlain Gong Sui, who said: "A bear is a mountain and wilds beast, yet it has come into the palace chambers, and only Your Highness sees it. This is Heaven warning Your Highness that the palace may soon be emptied, an omen of danger and ruin." He did not reform or awaken and later indeed lost his state.
86
左氏傳襄公十七年十一月甲午，宋國人逐狾狗，狾狗入於華臣氏，國人從之。 臣懼，遂奔陳。 先是臣兄閱為宋卿，閱卒，臣使賊殺閱家宰，遂就其妻。 宋平公聞之，曰：「臣不唯其宗室是暴，大亂宋國之政。」 欲逐之。 左師向戌曰：「大臣不順，國之恥也，不如蓋之。」 公乃止。 華臣炕暴失義，內不自安，故犬禍至，以奔亡也。
In the Zuo Tradition, in Duke Xiang's seventeenth year, in the eleventh month on jiawu, the people of Song drove out a rabid dog; it entered Hua Chen's household, and the people pursued it there. Chen became afraid and fled to Chen state. Earlier, Chen's elder brother Yue had served as a minister of Song. After Yue died, Chen had ruffians kill Yue's household steward and then took his wife. Duke Ping of Song heard of this and said, "Chen is not only violent toward his own clan; he gravely disrupts the governance of Song." He wanted to expel him. Left Master Xiang Xu said, "When a great minister is disobedient, it is a shame to the state; better to cover it over." The duke then stopped. Hua Chen was violent and overbearing, had lost righteousness, and was inwardly uneasy; therefore a dog calamity came, leading to flight and ruin.
87
高后八年三月，祓霸上，還過枳道，見物如倉狗，橶高后掖，忽而不見。 卜之，趙王如意為祟。 遂病掖傷而崩。 先是高后鴆殺如意，支斷其母戚夫人手足，搉其服以為人彘。
In the third month of Empress Gao's eighth year, during purification at Bashang, she was returning past Zhi Road when she saw something like a gray dog; it struck her under the arm and suddenly vanished. Divination said Zhao King Ruyi was causing the haunting. She then fell ill from the underarm wound and died. Earlier Empress Gao had poisoned Ruyi and cut off the limbs of his mother Consort Qi, crushing her to make a human swine.
88
文帝後五年六月，齊雍城門外有狗生角。 先是帝兄齊悼惠王亡後，帝分齊地，立其庶子七人皆為王。 兄弟並彊，有炕陽心，故犬禍見也。 犬守御，角兵象，在前而上鄉者也。 犬不當生角，猶諸侯不當舉兵鄉京師也。 天之戒人蚤矣，諸侯不寤。 後六年，吳、楚畔，濟南、膠西、膠東三國應之，舉兵至齊。 齊王猶與城守，三國圍之。 會漢破吳、楚，因誅四王。 故天狗下梁而吳、楚攻梁，狗生角於齊而三國圍齊。 漢卒破吳、楚於梁，誅四王於齊。 京房易傳曰：「執政失，下將害之，厥妖狗生角。 君子苟免，小人陷之，厥妖狗生角。」
In the sixth month of the fifth later year of Emperor Wen, outside Yong city gate in Qi, there was a dog that grew horns. Before this, after the emperor's elder brother, King Daohui of Qi, died without an heir, the emperor divided Qi territory and established seven of his sons by secondary consorts as kings. The brothers were all powerful and had hearts of arrogant yang; therefore a dog calamity appeared. Dogs symbolize guarding defense; horns symbolize arms, projecting forward and upward. A dog should not grow horns, just as feudal lords should not raise troops toward the capital. Heaven's warning came early, yet the feudal lords did not awaken. Six years later, Wu and Chu rebelled; Jinan, Jiaoxi, and Jiaodong responded, raising troops to Qi. The king of Qi still held with city defense, and the three states besieged him. Han then broke Wu and Chu and accordingly executed the four kings. Thus the heavenly dog descended on Liang and Wu and Chu attacked Liang; a horned dog appeared in Qi and three states besieged Qi. Han ultimately defeated Wu and Chu at Liang and executed four kings in Qi. Jing Fang's Yi Tradition says, "When those in power fail, inferiors will harm them; its portent is dogs growing horns. If gentlemen merely escape and petty men trap them, its portent is dogs growing horns."
89
景帝三年二月，邯鄲狗與彘交。 悖亂之氣，近犬豕之禍也。 是時趙王遂悖亂，與吳、楚謀為逆，遣使匈奴求助兵，卒伏其辜。 犬，兵革失眾之占； 豕，北方匈奴之象。 逆言失聽，交於異類，以生害也。 京房易傳曰：「夫婦不嚴，厥妖狗與豕交。 茲謂反德，國有兵革。」
In second month of Emperor Jing year three, dogs in Handan mated with pigs. This was qi of perverse disorder, a near calamity of dogs and swine. At that time the king of Zhao was perverse and disordered, plotted rebellion with Wu and Chu, and sent envoys to the Xiongnu seeking auxiliary troops; in the end he bore his punishment. Dog is an omen of military force losing the people; swine is an image of the northern Xiongnu. Rebellious words losing hearing joined with a different kind, producing harm. Jing Fang's Yi Tradition says: "If husband and wife are not disciplined, its portent is dogs mating with swine. This is called overturning virtue; the state will have warfare."
90
成帝河平元年，長安男子石良、劉音相與同居，有如人狀在其室中，擊之，為狗，走出。 去後有數人被甲持兵弩至良家，良等格擊，或死或傷，皆狗也。 自二月至六月乃止。
In Heping year one under Emperor Cheng, two men of Chang'an, Shi Liang and Liu Yin, lived together. Something shaped like a human appeared in their room; when they struck it, it became a dog and ran out. After it left, several armored figures holding weapons and crossbows came to Liang's house. Liang and the others resisted and struck them; some died, some were wounded, and all were dogs. This lasted from second month to sixth month, then stopped.
91
鴻嘉中，狗與彘交。
During Hongjia, dogs mated with swine.
92
左氏昭公二十四年十月癸酉，王子晁以成周之寶圭湛于河，幾以獲神助。 甲戌，津人得之河上，陰不佞取將賣之，則為石。 是時王子晁篡天子位，萬民不鄉，號令不從，故有玉變，近白祥也。 癸酉入而甲戌出，神不享之驗云。 玉化為石，貴將為賤也。 後二年，子晁奔楚而死。
In the Zuo Tradition, in Duke Zhao's twenty-fourth year, in the tenth month on guiyou, Prince Chao sank the treasured gui-jade of Chengzhou into the river, hoping to gain divine aid. On jiaxu day, ferrymen found it by the river; Yin Buning took it to sell, whereupon it became stone. At that time Prince Chao had usurped the Son of Heaven's position; the myriad people did not turn toward him and his orders were not followed. Therefore there was this transformation of jade, which was close to a white portent. It entered on guiyou and came out on jiaxu, showing that the spirits did not accept it. Jade turning into stone means the noble will become base. Two years later, Prince Chao fled to Chu and died.
93
史記秦始皇帝三十六年，鄭客從關東來，至華陰，望見素車白馬從華山上下，知其非人，道住止而待之。 遂至，持璧與客曰：「為我遺鎬池君。」 因言「今年祖龍死」。 忽不見。 鄭客奉璧，即始皇二十八年過江所湛璧也。 與周子晁同應。 是歲，石隕于東郡，民或刻其石曰：「始皇死而地分。」 此皆白祥，炕陽暴虐，號令不從，孤陽獨治，群陰不附之所致也。 一曰，石，陰類也，陰持高節，臣將危君，趙高、李斯之象也。 始皇不畏戒自省，反夷滅其旁民，而燔燒其石。 是歲始皇死，後三年而秦滅。
In the Records, in year thirty-six of the First Emperor of Qin, a traveler from Zheng came from east of the passes; upon reaching Huayin he saw plain carriages and white horses moving up and down Mount Hua. Knowing they were not human, he stopped by the road and waited. They arrived and gave him a jade disk, saying: "For me, deliver this to the lord of Hao Pool." Then it said, "This year the Ancestral Dragon dies." It suddenly vanished. The Zheng traveler presented the jade; it was the very disk that the First Emperor had sunk in the river in his twenty-eighth year. It corresponds to the same pattern as Prince Chao of Zhou. That same year, a stone fell in Dong Commandery, and some people carved on it, "The First Emperor dies and the land divides." All these were white portents, caused by arrogant yang and tyrannical violence, commands not being obeyed, solitary yang ruling alone, and the many yin failing to attach themselves. Another view says that stone belongs to the yin category; when yin holds high authority, ministers will endanger the ruler, as in the figures of Zhao Gao and Li Si. The First Emperor did not fear the warning or examine himself; instead he exterminated the nearby commoners and burned the stone. That same year the First Emperor died, and three years later Qin was destroyed.
94
孝昭元鳳三年正月，泰山萊蕪山南匈匈有數千人聲。 民視之，有大石自立，高丈五尺，大四十八圍，入地深八尺，三石為足。 石立處，有白烏數千集其旁。 眭孟以為石陰類，下民象，泰山岱宗之嶽，王者易姓告代之處，當有庶人為天子者。 孟坐伏誅。 京房易傳曰：「『
In the first month of Yuanfeng year three under Emperor Zhao, south of Laiwu Mountain on Mount Tai there were rumbling sounds like the voices of several thousand people. When people looked, they found a great stone standing by itself, one zhang five chi high and forty-eight circumferences around, sunk eight chi into the ground, with three stones as its feet. At the place where the stone stood, several thousand white crows gathered beside it. Sui Meng held that stone belongs to yin and symbolizes the common people; Mount Tai is the sacred peak where kings of a changed surname announce succession, so there should be a commoner who becomes Son of Heaven. Meng was convicted and executed. Jing Fang's Yi Tradition says: "'
95
復，崩來無咎。』 自上下者為崩，厥應泰山之石顛而下，聖人受命人君虜。」 又曰：「石立如人，庶士為天下雄。 立於山，同姓； 平地，異姓。 立於水，聖人； 於澤，小人。」
Returning collapse comes without blame.' What falls from above is called collapse; its response is the stone of Mount Tai toppling down, with a sage receiving the mandate and human rulers becoming captives." It also says: "If stone stands like a person, common scholars become heroes of the realm. If it stands on a mountain, it means same-surname rule; on flat ground, different-surname rule. Standing in water means a sage; in marshland, a petty man."
96
天漢元年三月，天雨白毛； 三年八月，天雨白氂。 京房易傳曰：「前樂後憂，厥妖天雨羽。」 又曰：「邪人進，賢人逃，天雨毛。」
In third month of Tianhan year one, white hair fell from heaven as rain; in eighth month of year three, white fur fell from heaven as rain. Jing Fang's Yi Tradition says: "Joy first and worry later: its portent is feathers raining from heaven." It also says: "When wicked men advance and worthy men flee, heaven rains hair."
97
史記周威烈王二十三年，九鼎震。 金震，木動之也。 是時周室衰微，刑重而虐，號令不從，以亂金氣。 鼎者，宗廟之寶器也。 宗廟將廢，寶鼎將遷，故震動也。 是歲晉三卿韓、魏、趙篡晉君而分其地，威烈王命以為諸侯。 天子不恤同姓，而爵其賊臣，天下不附矣。 後三世，周致德祚於秦。 其後秦遂滅周，而取九鼎。 九鼎之震，木沴金，失眾甚。
In the Records, year twenty-three of King Weilie of Zhou, the Nine Tripods shook. Metal shaking means wood moving it. At that time the Zhou royal house was weak, punishments were heavy and cruel, and commands were not obeyed, thereby throwing metal qi into disorder. The tripods were treasured ritual vessels of the ancestral temple. The ancestral temple was about to be abandoned and the treasured tripods were about to be moved, and therefore they shook. That year the three Jin ministers, Han, Wei, and Zhao, usurped the Jin ruler and divided his lands; King Weilie invested them as feudal lords. The Son of Heaven did not care for his own royal kin but ennobled their traitorous ministers, so all under Heaven no longer adhered to him. Three generations later, Zhou transferred mandate and fortune to Qin. Afterward Qin then destroyed Zhou and seized the Nine Tripods. The shaking of the Nine Tripods, wood afflicting metal, meant a profound loss of the people.
98
成帝元延元年正月，長安章城門門牡自亡，函谷關次門牡亦自亡。 京房易傳曰：「飢而不損茲謂泰，厥災水，厥咎牡亡。」 妖辭曰：「關動牡飛，辟為亡道臣為非，厥咎亂臣謀篡。」 故谷永對曰：「章城門通路寢之路，函谷關距山東之險，城門關守國之固，固將去焉，故牡飛也。」
In the first month of Yuanyan year one under Emperor Cheng, the pivot-pin of Zhangcheng Gate in Chang'an fell off by itself; the pivot-pin of the secondary gate at Hangu Pass also fell off by itself. Jing Fang's Yi Tradition says: "To be hungry yet not reduced is called excess; its disaster is flood, and its fault-sign is the loss of pivot-pins." The portent text says: "When passes stir and pivots fly off, rulers follow a road of ruin and ministers commit wrongdoing; its blame-sign is rebellious ministers plotting usurpation." Therefore Gu Yong replied: "Zhangcheng Gate is the route to the sleeping chambers; Hangu Pass is the strategic barrier against the lands east of the mountains. City gates and passes are the state's defenses. If those defenses are departing, that is why the pivot-pins flew off."