1
傳曰：「視之不明，是謂不悊，厥咎舒，厥罰恆奧，厥極疾。 時則有草妖，時則有蠃蟲之孽，時則有羊禍，時則有目痾，時則有赤眚赤祥。 惟水沴火。」
The Tradition says: "When sight is not clear, this is called lacking discernment; its fault is laxity, its punishment is constant heat, and its extreme is illness. Then at times there are plant anomalies, at times prodigies of shell creatures, at times sheep calamities, at times eye afflictions, and at times red blights and red portents. Only Water afflicts Fire."
2
「視之不明，是謂不悊」，悊，知也。 《詩》云：「爾德不明，以亡陪亡卿； 不明爾德，以亡背亡仄。」 言上不明，暗昧蔽惑，則不能知善惡，親近習，長同類，亡功者受賞，有罪者不殺，百官廢亂，失在舒緩，故其咎舒也。 盛夏日長，暑以養物，政弛緩，故其罰常奧也。 奧則冬溫，春夏不和，傷病民人，故極疾也。 誅不行則霜不殺草，繇臣下則殺不以時，故有草妖。 凡妖，貌則以服，言則以詩，聽則以聲。 視則以色者，五色物之大分也，在於眚祥，故聖人以為草妖，失秉之明者也。 溫奧生蟲，故有蠃蟲之孽，謂螟螣之類當死不死，未當生而生，或多於故而為災也。 劉歆以為屬思心不容。 於易，剛而包柔為離，離為火為目。 羊上角下號，剛而包柔，羊大目而不精明，視氣毀故有羊禍。 一曰，暑歲羊多疫死，及為怪，亦是也。 及人，則多病目者，故有目痾。 火色赤，故有赤眚赤祥。 凡視傷者病火氣，火氣傷則水沴之。 其極疾者，順之，其福曰壽。 劉歆視傳曰有羽蟲之孽，雞禍。 說以為於天文南方喙為鳥星，故為羽蟲； 禍亦從羽，故為雞； 雞於易自在巽。 說非是。 庶徵之恆奧，劉向以為春秋亡冰也。 小奧不書，無冰然後書，舉其大者也。 京房易傳曰：「祿不遂行茲謂欺，厥咎奧，雨雪四至而溫。 臣安祿樂逸茲謂亂，奧而生蟲。 知罪不誅茲謂舒，其奧，夏則暑殺人，冬則物華實。 重過不誅，茲謂亡徵，其咎當寒而奧六日也。」
"Sight not clear, this is called lacking discernment." Zhe means knowledge. The Odes says: "Your virtue is not clear, and so no assistant and no high minister remain; not making your virtue clear, and so no backing and no support remain." It means that if those above are not clear, dark and deluded, they cannot distinguish good and evil, they draw close to familiars and foster their own kind; those without merit receive reward, those with guilt are not executed, and the hundred offices fall into disorder. The failure lies in slackness, therefore its blame is laxity. In high summer days are long and heat nourishes things; when governance is loose, therefore the punishment is persistent heat. If heat persists, winter is warm and spring-summer are out of harmony, harming and sickening the people; therefore the extreme is illness. If punishments are not carried out, frost does not kill grass. From ministers below, executions are not timely; therefore there are plant anomalies. In general, anomalies: for bearing they appear in clothing; for speech, in songs; for hearing, in sounds. For sight they appear in colors. Since color is the great division of the five colors and appears in blights and portents, sages considered plant anomalies to indicate lost clarity in holding authority. Warm heat breeds insects; therefore there are prodigies of shell-creatures, meaning borers and locust-like kinds that should die but do not, or are born when not due, or become excessive and cause disaster. Liu Xin took this as belonging to thought and heart not contained. In the Changes, firm enclosing soft is Li; Li is fire and is the eye. Sheep have horns above and openings below, firm enclosing soft; sheep have large eyes but not keen sight. Since sight-qi is damaged, therefore there are sheep calamities. Another view says: in hot years many sheep die of epidemic or become strange; this also belongs here. For people, there are many eye diseases; therefore there are eye afflictions. Fire's color is red; therefore there are red blights and red portents. Wherever sight is harmed, fire-qi is diseased; when fire-qi is diseased, water afflicts it. Its extreme is illness; if one follows the proper course, its blessing is longevity. Liu Xin's transmission on sight says there are prodigies of feathered creatures and fowl calamities. Its explanation says that in astronomy, Beak in the south is a bird star, therefore feathered creatures; the calamity likewise follows feathered kinds, therefore fowl; in the Changes, fowl belongs to Xun. This explanation is incorrect. For the regular sign of persistent heat, Liu Xiang took it as winters without ice in the Spring and Autumn. Minor heat was not recorded; only no-ice was recorded, taking the major case. Jing Fang's Yi Tradition says: "When emoluments are not properly carried out, this is called deceit; its blame is heat, with rain and snow arriving in all four seasons yet still warm. When ministers rest secure in salary and delight in ease, this is called disorder; heat then breeds insects. When one knows guilt but does not punish, this is called laxity; in such heat, summer brings killing heat, and winter brings flowering and fruiting. If repeated offenses are not punished, this is called lack of verification; its blame is that when it should be cold, there is heat for six days."
3
桓公十五年「春，亡冰」。 劉向以為周春，今冬也。 先是連兵鄰國，三戰而再敗也，內失百姓，外失諸侯，不敢行誅罰，鄭伯突篡兄而立，公與相親，長養同類，不明善惡之罰也。 董仲舒以為象夫人不正，陰失節也。
In Duke Huan year fifteen: "In spring, no ice." Liu Xiang held that Zhou spring is now winter. Before this there had been continuous warfare with neighboring states, three campaigns with two defeats; internally he lost the people, externally he lost the feudal lords, and did not dare enforce punishments. Earl Tu of Zheng usurped his elder brother and took the throne; the duke was intimate with him, fostering his own kind. This was punishment for failing to distinguish good and evil. Dong Zhongshu held that it symbolized the consort being improper and yin losing its proper rhythm.
4
成公元年「二月，無冰」。 董仲舒以為方有宣公之喪，君臣無悲哀之心，而炕陽，作丘甲。 劉向以為時公幼弱，政舒緩也。
In Duke Cheng year one: "In the second month, no ice." Dong Zhongshu held that they were in mourning for Duke Xuan, yet ruler and ministers had no grieving heart, instead exalting yang and creating mound-armor levies. Liu Xiang held that the duke was young and weak and governance was slack.
5
襄公二十八年「春，無冰」。 劉向以為先是公作三軍，有侵陵用武之意，於是鄰國不和，伐其三鄙，被兵十有餘年，因之以饑饉，百姓怨望，臣下心離，公懼而弛緩，不敢行誅罰，楚有夷狄行，公有從楚心，不明善惡之應。 董仲舒指略同。 一曰，水旱之災，寒暑之變，天下皆同，故曰「無冰」，天下異也。 桓公殺兄弒君，外成宋亂，與鄭易邑，背畔周室。 成公時，楚橫行中國，王札子殺召伯、毛伯，晉敗天子之師于貿戎，天子皆不能討。 襄公時，天下諸侯之大夫皆執國權，君不能制。 漸將日甚，善惡不明，誅罰不行。 周失之舒，秦失之急，故周衰亡寒歲，秦滅亡奧年。
In Duke Xiang year twenty-eight: "In spring, no ice." Liu Xiang held that before this the duke created three armies and had intent to invade and use force; thus neighboring states were disharmonious and attacked his three border districts. Warfare lasted over ten years, followed by famine; the people resented him, ministers' hearts parted, and the duke became fearful and lax, not daring to carry out punishments. Chu practiced barbarian ways, and the duke had a mind to follow Chu. This was the response to not distinguishing good and evil. Dong Zhongshu's main point was roughly the same. Another view says disasters of flood-drought and shifts of cold-heat are the same across the realm; therefore "no ice" means an anomaly throughout the realm. Duke Huan killed his elder brother and regicide-lord, externally fostering Song's disorder, exchanging towns with Zheng, and betraying the Zhou house. In Duke Cheng's time, Chu ran rampant in the central states, Prince Zha murdered Duke Zhao and Duke Mao, and Jin defeated the Son of Heaven's army at Mao-Rong; the Son of Heaven could not punish them. In Duke Xiang's time, great officers of all feudal states held state power, and rulers could not control them. This gradually worsened day by day: good and evil were unclear, punishments unenforced. Zhou erred in laxity, Qin erred in haste; therefore Zhou declined in cold years and Qin was destroyed in hot years.
6
武帝元狩六年冬，亡冰。 先是，比年遣大將軍衛青、霍去病攻祁連，絕大幕，窮追單于，斬首十餘萬級，還，大行慶賞。 乃閔海內勤勞，是歲遣博士褚大等六人持節巡行天下，存賜鰥寡，假與乏困，舉遺逸獨行君子詣行在所。 郡國有以為便宜者，上丞相、御史以聞。 天下咸喜。
In winter of Emperor Wu's Yuanshou year six, there was no ice. Before this, for years the Great General Wei Qing and Huo Qubing were sent to strike Qilian, cross the desert, pursue the Chanyu to exhaustion, and behead over one hundred thousand. On return, great celebrations and rewards were held. Then, pitying the hardship of all under heaven, that year six erudites including Chu Da were sent with tallies to inspect the realm, comfort widows and widowers, lend to the needy, and recommend recluses and solitary gentlemen to the imperial traveling court. If commanderies and kingdoms had policy conveniences, they submitted them to Chancellor and Censor to report upward. All under heaven rejoiced.
7
昭帝始元二年冬，亡冰。 是時上年九歲，大將軍霍光秉政，始行寬緩，欲以說下。
In winter of Shiyuan year two under Emperor Zhao, there was no ice. At that time the ruler was nine years old; Grand General Huo Guang held power and first implemented lenient, eased governance to please those below.
8
僖公三十三年「十二月，隕霜不殺草」。 劉歆以為草妖也。 劉向以為今十月，周十二月。 於易，五為天位，為君位，九月陰氣至，五通於天位，其卦為剝，剝落萬物，始大殺矣，明陰從陽命，臣受君令而後殺也。 今十月隕霜而不能殺草，此君誅不行，舒緩之應也。 是時公子遂顓權，三桓始世官，天戒若曰，自此之後，將皆為亂矣。 文公不寤，其後遂殺子赤，三家逐昭公。 董仲舒指略同。 京房易傳曰：「臣有緩茲謂不順，厥異霜不殺也。」
In Duke Xi year thirty-three: "In the twelfth month, falling frost did not kill grass." Liu Xin took this as a plant anomaly. Liu Xiang held it is now tenth month, corresponding to Zhou twelfth month. In the Changes, five is the Heavenly position and ruler position. By ninth month yin qi arrives; five connects to Heaven-position, its hexagram is Stripping, stripping away all things and beginning great killing. This shows yin following yang command, ministers receiving ruler command and only then killing. Now in tenth month frost fell yet could not kill grass: this was response to the ruler's punishments not being enforced and governance being lax. At this time Prince Sui monopolized power and the Three Huan began hereditary office. Heaven's warning was as if saying: from now on, all will become disorder. Duke Wen did not awaken; later there was the killing of Zichi, and the Three Families expelled Duke Zhao. Dong Zhongshu's main point was roughly the same. Jing Fang's Yi Tradition says: "When ministers are slow, this is called noncompliance; its anomaly is frost that does not kill."
9
書序曰：「伊涉相太戊，亳有祥桑穀共生。」 傳曰：「俱生乎朝，七日而大拱。 伊陟戒以修德，而木枯。」 劉向以為殷道既衰，高宗承敝而起，盡涼陰之哀，天下應之，既獲顯榮，怠於政事，國將危亡，故桑穀之異見。 桑猶喪也，穀猶生也，殺生之秉失而在下，近草妖也。 一曰，野木生朝而暴長，小人將暴在大臣之位，危亡國家，象朝將為虛之應也。
The Book preface says: "When Yi Zhi assisted Taijia, at Bo there was the portent of mulberry and grain growing together." The Tradition says: "They grew together in the court and in seven days became great enough to encircle with arms. Yi Zhi admonished with self-cultivation of virtue, and the trees withered." Liu Xiang held that after Shang's way had declined, Gaozong rose amid decay, fully bearing the grief of cool yin and winning the realm's response. Once he gained manifest glory, he grew negligent in state affairs and the state neared danger and ruin; therefore the anomaly of mulberry and grain appeared. Mulberry sounds like mourning; grain sounds like growth. The authority over killing and giving life was misplaced below; this is near a plant anomaly. Another view: wild trees growing in court and suddenly growing tall means petty men will suddenly occupy great-minister positions, endangering and ruining the state; it portends the court becoming empty.
10
書序又曰：「高宗祭成湯，有蜚雉登鼎耳而雊。」 祖己曰：「惟先假王，正厥事。」 劉向以為雉雊鳴者雄也，以赤色為主。 於易，離為雉，雉，南方，近赤祥也。 劉歆以為羽蟲之孽。 易有鼎卦，鼎，宗廟之器，主器奉宗廟者長子也。 野鳥自外來，入為宗廟器主，是繼嗣將易也。 一曰，鼎三足，三公象，而以耳行。 野鳥居鼎耳，小人將居公位，敗宗廟之祀。 野木生朝，野鳥入廟，敗亡之異也。 武丁恐駭，謀於忠賢，修德而正事，內舉傅說，授以國政，外伐鬼方，以安諸夏，故能攘木鳥之妖，致百年之壽，所謂「六沴作見，若是共御，五福乃降，用章于下」者也。 一曰，金沴木曰木不曲直。
The Book preface also says: "When Gaozong sacrificed to Cheng Tang, a pheasant flew to the handle of the tripod and crowed." Zu Ji said: "Only first borrow the king's authority and rectify his affairs." Liu Xiang held that the crowing pheasant was male and chiefly red in color. In the Changes, Li is pheasant; pheasant is the south, near red portent. Liu Xin took it as a prodigy of feathered creatures. The Changes has the Ding hexagram. The tripod is a vessel of the ancestral temple; the one in charge of vessels and serving the temple is the eldest son. A wild bird coming from outside and entering to become lord of temple vessels means succession will change. Another view: the tripod has three legs, image of the Three Dukes, and functions through its handles. A wild bird perching on the handle means petty men will occupy ducal rank and damage temple sacrifice. Wild trees growing in court and wild birds entering the temple are anomalies of defeat and ruin. Wuding was alarmed and consulted loyal worthies; he cultivated virtue and rectified affairs, internally promoted Fu Yue and entrusted him with state government, externally campaigned against Guifang to pacify the Xia states. Thus he repelled the anomalies of trees and birds and attained a hundred-year lifespan, what is meant by: "When the six noxious forces appear, if they are jointly controlled, the five blessings then descend and become manifest below." Another view says: metal afflicting wood means wood not bending and straightening.
11
僖公三十三年「十二月，李梅實」。 劉向以為周十二月，今十月也，李梅當剝落，今反華實，近草妖也。 先華而後實，不書華，舉重者也。 陰成陽事，象臣顓君作威福。 一曰，冬當殺，反生，象驕臣當誅，不行其罰也。 故冬華華者，象臣邪謀有端而不成，至於實，則成矣。 是時僖公死，公子遂顓權，文公不寤，後有子赤之變。 一曰，君舒緩甚，奧氣不臧，則華實復生。 董仲舒以為李梅實，臣下彊也。 記曰：「不當華而華，易大夫； 不當實而實，易相室。」 冬，水王，木相，故象大臣。 劉歆以為庶徵皆以蟲為孽，思心蠃蟲孽也。 李梅實，屬草妖。
In Duke Xi year thirty-three: "In the twelfth month, plums and mume fruited." Liu Xiang held that Zhou twelfth month is now tenth month; plums and mume should be shedding, yet instead they flowered and fruited, near a plant anomaly. Flowering first then fruiting: the flowering was not recorded, taking the graver sign. Yin accomplishing yang affairs symbolizes ministers monopolizing rulerly powers of punishment and reward. Another view: in winter what should be killed instead grows, symbolizing arrogant ministers who should be punished but are not. Thus winter flowering symbolizes ministers' crooked schemes having beginnings but not completion; reaching fruit means completion. At this time Duke Xi died and Prince Sui monopolized power; Duke Wen did not awaken, and later there was the Zichi incident. Another view: when rulerly laxity is extreme and heat-qi is not properly restrained, flowering and fruiting reappear. Dong Zhongshu held that plums and mume fruiting meant ministers below were strong. The Record says: "Flowering when it should not flower means replacing great officers; fruiting when it should not fruit means replacing those who assist the ruling house." In winter, Water is king and Wood is minister; therefore it symbolizes great ministers. Liu Xin held that among the common signs, anomalies are all classed by insects; for thought-heart, shell-creature prodigy. Plum and mume fruiting belongs to plant anomaly.
12
惠帝五年十月，桃李華，棗實。 昭帝時，上林苑中大柳樹斷仆地，一朝起立，生枝葉，有蟲食其葉，成文字，曰「公孫病已立」。 又昌邑王國社有枯樹復生枝葉。 眭孟以為木陰類，下民象，當有故廢之家公孫氏從民間受命為天子者。 昭帝富於春秋，霍光秉政，以孟妖言，誅之。 後昭帝崩，無子，徵昌邑王賀嗣位，狂亂失道，光廢之，更立昭帝兄衛太子之孫，是為宣帝。 帝本名病已。 京房易傳曰：「枯楊生稊，枯木復生，人君亡子。」
In tenth month of Emperor Hui year five, peaches and plums flowered, and jujubes fruited. In Emperor Zhao's time, in Shanglin Park a great willow broke and fell to the ground, then one morning stood up, sprouted branches and leaves, and insects ate its leaves into written characters saying: "Gongsun Bingyi will be established." Also in the state altar of King of Changyi, a withered tree regrew branches and leaves. Sui Meng held that wood belongs to yin and symbolizes common people; there should be one from a formerly deposed house, of the Gongsun clan, receiving mandate from among the people to become Son of Heaven. Emperor Zhao was still young, and Huo Guang held power; because of Meng's ominous speech, he had him executed. Later Emperor Zhao died without sons. King He of Changyi was summoned to succeed, but he was deranged and lawless. Huo Guang deposed him and installed the grandson of Emperor Zhao's elder brother, the Wei Crown Prince; this was Emperor Xuan. The emperor's original name was Bingyi. Jing Fang's Yi Tradition says: "A withered poplar sprouting shoots, dead wood reviving: the ruler has no son."
13
元帝初元四年，皇后曾祖父濟南東平陵王伯墓門梓柱卒生枝葉，上出屋。 劉向以為王氏貴盛將代漢家之象也。 後王莽篡位，自說之曰：「初元四年，莽生之歲也，當漢九世火德之厄，而有此祥興於高祖考之門。 門為開通，梓猶子也，言王氏當有賢子開通祖統，起於柱石大臣之位，受命而王之符也。」
In Chuyuan year four under Emperor Yuan, at the tomb gate of Wang Bo, great-grandfather of the empress at Dongpingling in Jinan, a catalpa pillar suddenly grew branches and leaves reaching above the roof. Liu Xiang took this as a sign that the Wang clan's noble power would replace the Han house. After Wang Mang usurped, he explained it himself: "Chuyuan year four was the year I was born. It coincided with the calamity of Han's ninth generation of fire virtue, and this portent arose at my high ancestor's gate. The gate means opening and passage; zi (catalpa) sounds like zi (son). It says the Wang clan would have a worthy son opening and continuing ancestral line, rising from the rank of pillar-ministers, receiving mandate and kingship."
14
建昭五年，兗州刺史浩賞禁民私所自立社。 山陽橐茅鄉社有大槐樹，吏伐斷之，其夜樹復立其故處。 成帝永始元年二月，河南街郵樗樹生支如人頭，眉目須皆具，亡髮耳。 哀帝建平三年十月，汝南西平遂陽鄉柱仆地，生支如人形，身青黃色，面白，頭有务髮，稍長大，凡長六寸一分。 京房易傳曰：「王德衰，下人將起，則有木生為人狀。」
In Jianzhao year five, Hao Shang, Inspector of Yanzhou, forbade people from privately setting up their own shrines. At the shrine of Tuomao township in Shanyang there was a great locust tree; officials cut it down, but that night the tree stood up again in its former place. In second month of Yongshi year one under Emperor Cheng, on a tree by a street post in Henan there grew a branch like a human head, complete with eyebrows, eyes, and beard, but without hair or ears. In tenth month of Jianping year three under Emperor Ai, in Suiyang township, Xiping, Runan, a pillar fell to the ground and grew a branch shaped like a human figure: body blue-yellow, face white, with thin hair on the head, gradually growing, total length six cun one fen. Jing Fang's Yi Tradition says: "When royal virtue declines and commoners are about to rise, then wood grows in human form."
15
哀帝建平三年，零陵有樹僵地，圍丈六尺，長十丈七尺。 民斷其本，長九尺餘，皆枯。 三月，樹卒自立故處。 京房易傳曰：「棄正作淫，厥妖木斷自屬。 妃后有顓，木仆反立，斷枯復生。 天辟惡之。」
In Jianping year three under Emperor Ai, in Lingling there was a tree lying stiff on the ground, circumference one zhang six chi, length ten zhang seven chi. People cut its base, leaving over nine chi; all was withered. In the third month, the tree suddenly stood itself back in its former place. Jing Fang's Yi Tradition says: "Abandoning the proper and practicing licentiousness: its portent is severed wood rejoining itself. When consorts and empresses monopolize power, felled wood stands again, cut and withered wood revives. Heaven hates this."
16
元帝永光二年八月，天雨草，而葉相摎結，大如彈丸。 平帝元始三年正月，天雨草，狀如永光時。 京房易傳曰：「君吝於祿，信衰賢去，厥妖天雨草。」
In eighth month of Yongguang year two under Emperor Yuan, grass rained from heaven; the leaves were twisted and knotted together, as large as pellets. In first month of Yuanshi year three under Emperor Ping, grass rained from heaven, similar in form to Yongguang. Jing Fang's Yi Tradition says: "When the ruler is stingy with emoluments, trust decays and worthies depart, its portent is grass raining from heaven."
17
昭公二十五年「夏，有鴝鵒來巢」。 劉歆以為羽蟲之孽，其色黑，又黑祥也，視不明聽不聰之罰也。 劉向以為有蜚有蛊不言來者，氣所生，所謂眚也； 鴝鵒言來者，氣所致，所謂祥也。 鴝鵒，夷狄穴藏之禽，來至中國，不穴而巢，陰居陽位，象季氏將逐昭公，去宮室而居外野也。 鴝鵒白羽，旱之祥也； 穴居而好水，黑色，為主急之應也。 天戒若曰，既失眾，不可急暴； 急暴，陰將持節陽以逐爾，去宮室而居外野矣。 昭不寤，而舉兵圍季氏，為季氏所敗，出奔于齊，遂死于外野。 董仲舒指略同。
In Duke Zhao year twenty-five: "In summer, mynas came to nest." Liu Xin took it as a prodigy of feathered creatures; its color was black, also a black portent, punishment for sight not clear and hearing not acute. Liu Xiang held that for "flying" and "gu" without saying "came," they are generated by qi, what is called blight; for mynas, saying "came" means caused by qi, what is called portent. Mynas are birds that burrow and hide like barbarians. Coming to the central states and nesting instead of burrowing means yin occupying yang's place, symbolizing the Ji clan expelling Duke Zhao, who would leave palaces and live in open country. Mynas have white feathers, a drought portent; they dwell in holes yet favor water, black in color, chiefly corresponding to haste and severity. Heaven's warning was as if saying: since you have already lost the people, do not be harsh and violent; if harsh and violent, yin will hold yang's authority to expel you, and you will leave palaces to live in the open country. Zhao did not awaken, raised troops to besiege the Ji clan, was defeated by them, fled to Qi, and finally died in exile. Dong Zhongshu's main point was roughly the same.
18
景帝三年十一月，有白頸烏與黑烏群鬥楚國呂縣，白頸不勝，墮泗水中，死者數千。 劉向以為近白黑祥也。 時楚王戊暴逆無道，刑辱申公，與吳王謀反。 烏群鬥者，師戰之象也。 白頸者小，明小者敗也。 墮於水者，將死水地。 王戊不寤，遂舉兵應吳，與漢大戰，兵敗而走，至於丹徒，為越人所斬，墮死於水之效也。 京房易傳曰：「逆親親，厥妖白黑烏鬥於國。」
In eleventh month of Emperor Jing year three, at Lü county in Chu, white-necked crows fought with black crows in groups. The white-necked lost and fell into the Si River; those dead numbered in the thousands. Liu Xiang took this as a near white-black portent. At that time King Wu of Chu was violent and lawless, humiliating Shen Gong and plotting rebellion with King of Wu. Flocks of crows fighting symbolize armies at war. The white-necked were fewer and smaller, showing the lesser side would lose. Falling into water meant he would die in a watery place. King Wu did not awaken and raised troops to join Wu. He fought Han, was defeated and fled, and at Dantu was beheaded by Yue men. This fulfilled the omen of falling to death in water. Jing Fang's Yi Tradition says: "To oppose one's own kin: its portent is white and black crows fighting within the state."
19
昭帝時有鵜鶘或曰禿鶖，集昌邑王殿下，王使人射殺之。 劉向以為水鳥色青，青祥也。 時王馳騁無度，慢侮大臣，不敬至尊，有服妖之象，故青祥見也。 野鳥入處，宮室將空。 王不寤，卒以亡。 京房易傳曰：「辟退有德，厥咎狂，厥妖水鳥集于國中。」
In Emperor Zhao's time there were pelicans, or bald ospreys, gathering below the hall of the King of Changyi; the king had men shoot them. Liu Xiang took it as a blue portent, since water birds are blue-colored. At that time the king rode recklessly without restraint, slighted great ministers, disrespected the highest authority, and had signs of clothing anomaly; therefore a blue portent appeared. When wild birds enter one's dwelling, palace chambers will be emptied. The king did not awaken and in the end perished. Jing Fang's Yi Tradition says: "When rulers dismiss the virtuous, its fault is madness; its portent is water birds gathering in the state."
20
鴻嘉二年三月，博士行大射禮，有飛雉集于庭，歷階登堂而雊。 後雉又集太常、宗正、丞相、御史大夫、大司馬車騎將軍之府，又集未央宮承明殿屋上。 時大司馬車騎將軍王音、待詔寵等上言：「天地之氣，以類相應，譴告人君，甚微而著。 雉者聽察，先聞雷聲，故月令以紀氣。 經載高宗雊雉之異，以明轉禍為福之驗。 今雉以博士行禮之日大眾聚會，飛集於庭，歷階登堂，萬眾睢睢，驚怪連日。 徑歷三公之府，太常宗正典宗廟骨肉之官，然後入宮。 其宿留告曉人，具備深切，雖人道相戒，何以過是！」 後帝使中常侍晁閎詔音曰：「聞捕得雉，毛羽頗摧折，類拘執者，得無人為之？」 音復對曰：「陛下安得亡國之語？ 不知誰主為佞諂之計，誣亂聖德如此者！ 左右阿諛甚眾，不待臣音復諂而足。 公卿以下，保位自守，莫有正言。 如令陛下覺寤，懼大禍且至身，深責臣下，繩以聖法，臣音當先受誅，豈有以自解哉！ 今即位十五年，繼嗣不立，日日駕車而出，泆行流聞，海內傳之，甚於京師。 外有微行之害，內有疾病之憂，皇天數見災異，欲人變更，終已不改。 天尚不能感動陛下，臣子何望？ 獨有極言待死，命在朝暮而已。 如有不然，老母安得處所，尚何皇太后之有！ 高祖天下當以誰屬乎！ 宜謀於賢知，克己復禮，以求天意，繼嗣可立，災變尚可銷也。」
In third month of Hongjia year two, during the grand archery rite performed by erudites, a flying pheasant gathered in the courtyard, climbed the steps, entered the hall, and crowed. Later pheasants again gathered at the offices of the Minister of Ceremonies, Minister of the Imperial Clan, Chancellor, Censor-in-Chief, and the General-in-Chief of Chariots and Cavalry, and also on the roof of Chengming Hall in Weiyang Palace. At that time General-in-Chief Wang Yin and expectant appointee Chong and others memorialized: "The qi of Heaven and Earth responds by kind, admonishing the ruler, subtle yet manifest. Pheasants are birds of listening and watchfulness, first hearing thunder, so the Monthly Ordinances uses them to mark qi. The classics record Gaozong's anomaly of crowing pheasants to show the verification of turning disaster into blessing. Now pheasants, on the day erudites performed ritual and crowds assembled, flew to the courtyard, climbed steps, entered hall, with all the multitude staring in fear and wonder for days. They then passed through the offices of the Three Dukes; Taichang and Zongzheng are offices for ancestral temples and imperial kin, and only then entered the palace. Their lingering and announcing to people was complete and deeply urgent. Even if human guidance warned one another, what could exceed this?" Later the emperor sent middle attendant Chao Hong with an edict to Wang Yin: "I hear a pheasant was captured, with feathers much damaged as if seized. Could it have been man-made?" Wang Yin replied again: "How could Your Majesty utter words of state ruin? I know not who devised this sycophantic plan, so slandering and confusing the sacred virtue! Around Your Majesty there are many flatterers; no need for minister Yin to flatter further. From high ministers downward all keep their positions and guard themselves; none speak upright words. If Your Majesty were to awaken and fear great disaster near at hand, deeply reproaching ministers and binding them by sacred law, I, Yin, should be first to receive execution. How could I excuse myself? Now fifteen years on the throne, no heir established, and daily the imperial carriage goes out; reports of wanton roaming spread through the realm, even more than in the capital. Outside there is harm from disguised excursions; inside there is worry of illness. August Heaven repeatedly shows disasters and anomalies wishing people to change, yet in the end there is no reform. If even Heaven cannot move Your Majesty, what can ministers hope for? Only to speak to the utmost and await death, with life lasting morning to evening, that is all. If this were not so, how could my aged mother have a place to dwell? What then of the Empress Dowager? To whom should Gaozu's realm be entrusted? One should consult the wise and knowledgeable, overcome self and return to ritual, to seek Heaven's intent; then an heir may be established and disasters may still be dispelled."
21
成帝綏和二年三月，天水平襄有燕生爵，哺食至大，俱飛去。 京房易傳曰：「賊臣在國，厥咎燕生爵，諸侯銷。」 一曰，生非其類，子不嗣世。
In third month of Suihe year two under Emperor Cheng, in Pingxiang of Tianshui, swallows gave birth to sparrows; they were fed to full size and all flew away together. Jing Fang's Yi Tradition says: "When traitor-ministers are in the state, its fault-sign is swallows giving birth to sparrows; the feudal lords are dissolved." Another view: giving birth to a different kind means sons will not continue the lineage.
22
史記魯定公時，季桓子穿井，得土缶，中得蟲若羊，近羊禍也。 羊者，地上之物，幽於土中，象定公不用孔子而聽季氏，暗昧不明之應也。 一曰，羊去野外而拘土缶者，象魯君失其所而拘於季氏，季氏亦將拘於家臣也。 是歲季氏家臣陽虎囚季桓子。 後三年，陽虎劫公伐孟氏，兵敗，竊寶玉大弓而出亡。
In the Records, in Duke Ding of Lu's time, Ji Huanzi dug a well and found an earthen jar; inside was a creature like a sheep, a near sheep calamity. Sheep are creatures above ground yet hidden in earth, symbolizing Duke Ding's failure to employ Confucius and his listening to the Ji clan, a response of dimness and lack of clarity. Another view: sheep leaving the wild and being confined in an earthen jar symbolizes the Lu ruler losing his proper place and being confined by the Ji clan; the Ji clan too would be confined by their own household ministers. That year Yang Hu, a Ji-clan household minister, imprisoned Ji Huanzi. Three years later Yang Hu coerced the duke to attack the Meng clan, was defeated, stole treasured jade and great bow, and fled.
23
左氏傳魯襄公時，宋有生女子赤而毛，棄之隄下，宋平公母共姬之御者見而收之，因名曰棄。 長而美好，納之平公，生子曰佐。 後宋臣伊戾讒太子痤而殺之。 先是，大夫華元出奔晉，華弱奔魯，華臣奔陳，華合比奔衛。 劉向以為時則火災赤眚之明應也。 京房易傳曰：「尊卑不別，厥妖女生赤毛。」
The Zuo Tradition says that in Duke Xiang of Lu's time, in Song there was born a girl red and hairy. She was abandoned below a dike. A charioteer of Gong Ji, mother of Duke Ping of Song, found and raised her, naming her Qi (Abandoned). She grew up beautiful, was presented to Duke Ping, and bore a son named Zuo. Later Song minister Yi Li slandered crown prince Cuo and had him killed. Before this, grandee Hua Yuan fled to Jin, Hua Ruo to Lu, Hua Chen to Chen, and Hua Hebi to Wei. Liu Xiang held this was the clear response of fire disaster and red blight. Jing Fang's Yi Tradition says: "When high and low are not distinguished, its portent is a girl born with red hair."
24
惠帝二年，天雨血於宜陽，一頃所，劉向以為赤眚也。 時又冬雷，桃李華，常奧之罰也。 是時政舒緩，諸呂用事，讒口妄行，殺三皇子，建立非嗣，及不當立之王，退王陵、趙堯、周昌。 呂太后崩，大臣共誅滅諸呂，僵尸流血。 京房易傳曰：「歸獄不解，茲謂追非，厥咎天雨血； 茲謂不親，民有怨心，不出三年，無其宗人。」 又曰：「佞人祿，功臣僇，天雨血。」
In Emperor Hui year two, blood rained at Yiyang over about one qing of ground; Liu Xiang took it as a red blight. That time there was also winter thunder and peaches and plums flowered, punishment of persistent heat. Governance then was lax; the Lü clan wielded power, slanderous tongues ran unchecked; three imperial princes were killed, improper heirs and kings were installed, and Wang Ling, Zhao Yao, and Zhou Chang were removed. When Empress Dowager Lü died, great ministers jointly exterminated the Lü clan, with fallen corpses and flowing blood. Jing Fang's Yi Tradition says: "When prison cases are not resolved and one pursues wrong, its blame-sign is blood raining from heaven; this is called lack of kinship; the people harbor resentment, and within three years their clan will be gone." It also says: "When sycophants are salaried and meritorious ministers are disgraced, heaven rains blood."
25
哀帝建平四年四月，山陽湖陵雨血，廣三尺，長五尺，大者如錢，小者如麻子。 後二年，帝崩，王莽擅朝，誅貴戚丁、傅，大臣董賢等皆放徙遠方，與諸呂同眾。 誅死者少，雨血亦少。
In fourth month of Jianping year four under Emperor Ai, at Huling in Shanyang there was blood-rain, three chi wide and five chi long; larger drops were like coins, smaller like hemp seeds. Two years later the emperor died, Wang Mang monopolized court power, executed the noble Ding and Fu clans, and exiled great ministers such as Dong Xian to distant regions, similar in scale to the Lü case. Since those executed were fewer, the blood-rain was also smaller.
26
傳曰：「聽之不聰，是謂不謀，厥咎急，厥罰恆寒，厥極貧。 時則有鼓妖，時則有魚孽，時則有豕禍，時則有耳痾，時則有黑眚黑祥。 惟火沴水。」
The Tradition says: "When hearing is not acute, this is called lack of planning; its blame is urgency, its punishment constant cold, and its extreme poverty. Then at times there are drum anomalies, at times fish prodigies, at times swine calamities, at times ear afflictions, and at times black blights and black portents. Only Fire afflicts Water."
27
桓公八年「十月，雨雪」。 周十月，今八月也，未可以雪，劉向以為時夫人有淫齊之行，而桓有妒媚之心，夫人將殺，其象見也。 桓不覺寤，後與夫人俱如齊而殺死。 凡雨，陰也，雪又雨之陰也，出非其時，迫近象也。 董仲舒以為象大人專恣，陰氣盛也。
In Duke Huan year eight: "In the tenth month, rain and snow." Zhou tenth month is now eighth month, when snow should not yet occur. Liu Xiang held that then the consort had licentious conduct with Qi, and Huan had jealousy and flattery in mind; the consort would kill him, and the sign appeared first. Huan did not awaken; later he and the consort both went to Qi and were killed. All rain is yin, and snow is even more yin within rain. Appearing out of season is an omen of imminent approach. Dong Zhongshu held it symbolized great persons being arbitrary and yin-qi flourishing.
28
釐公十年「冬，大雨雪」。 劉向以為先是釐公立妾為夫人，陰居陽位，陰氣盛也。 公羊經曰「大雨雹」。 董仲舒以為公脅於齊桓公，立妾為夫人，不敢進群妾，故專壹之象見諸雹，皆為有所漸脅也，行專壹之政云。
In Duke Xi year ten: "In winter, great rain and snow." Liu Xiang held that before this Duke Xi had established a concubine as principal wife, yin occupying yang's position, so yin qi was excessive. The Gongyang Classic says: "Great rain and hail." Dong Zhongshu held that the duke, coerced by Duke Huan of Qi, made a concubine principal wife and did not dare advance the other concubines; therefore the sign of exclusivity appeared in hail. All showed gradual coercion and governance of exclusivity.
29
昭公四年「正月，大雨雪」。 劉向以為昭取於吳而為同姓，謂之吳孟子。 君行於上，臣非於下。 又三家已彊，皆賤公行，慢臢之心生。 董仲舒以為季孫宿任政，陰氣盛也。
In Duke Zhao year four: "In first month, great rain and snow." Liu Xiang held that Zhao took a wife from Wu and made her of same-surname rank, calling her Wu Mengzi. The ruler acted above, and ministers denounced below. Moreover the Three Families were already strong, all despising the duke's conduct, with hearts of arrogance and contempt arising. Dong Zhongshu held that Jisun Su held government, and yin qi was excessive.
30
文帝四年六月，大雨雪。 後三歲，淮南王長謀反，發覺，遷，道死。 京房易傳曰：「夏雨雪，戒臣為亂。」
In sixth month of Emperor Wen year four, there was great rain and snow. Three years later, the King of Huainan, Chang, plotted rebellion; it was exposed, he was moved, and died on the road. Jing Fang's Yi Tradition says: "Rain and snow in summer warns of ministers making disorder."
31
景帝中六年三月，雨雪。 其六月，匈奴入上郡取苑馬，吏卒戰死者二千餘人。 明年，條侯周亞夫下獄死。
In third month of Emperor Jing, middle year six, there was rain and snow. That sixth month, the Xiongnu entered Shang commandery and seized park horses; more than two thousand officials and soldiers died in battle. The next year, Marquis Tiao Zhou Yafu died in prison.
32
武帝元狩元年十二月，大雨雪，民多凍死。 是歲淮南、衡山王謀反，發覺，皆自殺。 使者行郡國，治黨與，坐死者數萬人。
In twelfth month of Yuanshou year one under Emperor Wu, there was great rain and snow; many commoners froze to death. That year the kings of Huainan and Hengshan plotted rebellion; exposed, both committed suicide. Envoys traveled commanderies and kingdoms to prosecute accomplices; those condemned to death numbered in the tens of thousands.
33
元鼎二年三月，雪，平地厚五尺。 是歲御史大夫張湯有罪自殺，丞相嚴青翟坐與三長史謀陷湯，青翟自殺，三長史皆棄市。
In third month of Yuanding year two, there was snow, five chi deep on level ground. That year Censor-in-Chief Zhang Tang, guilty, committed suicide; Chancellor Yan Qingdi was convicted of conspiring with three chief clerks to frame Zhang Tang, Qingdi killed himself, and the three chief clerks were all executed in the market.
34
元鼎三年三月水冰，四月雨雪，關東十餘郡人相食。 是歲，民不占緡錢有告者，以半畀之。
In third month of Yuanding year three, waters froze; in fourth month rain and snow fell. In more than ten commanderies east of the pass, people ate one another. That year people who failed to report coin strings and were informed on had half confiscated and given to informants.
35
建昭四年三月，雨雪，燕多死。 谷永對曰：「皇后桑蠶以治祭服，共事天地宗廟，正以是日疾風自西北，大寒雨雪，壞敗其功，以章不鄉。 宜齊戒辟寢，以深自責，請皇后就宮，鬲閉門戶，毋得擅上。 且令眾妾人人更進，以時博施。 皇天說喜，庶幾可以得賢明之嗣。 即不行臣言，災異俞甚，天變成形，臣雖欲復捐身關策，不及事已。」 其後許后坐祝詛廢。
In third month of Jianzhao year four, rain and snow fell, and many swallows died. Gu Yong replied: "When the empress raises silkworms to make sacrificial garments and jointly serves Heaven, Earth, and ancestral temples, on that very day fierce wind from the northwest and severe cold rain-snow ruined the work to display disalignment. One should fast, abstain, and avoid the bedchamber, deeply blame oneself, and request the empress remain in her palace with doors closed, not allowed to come up at will. Also let the many consorts each advance in turn and bestow broadly in season. Then August Heaven may be pleased and perhaps a worthy enlightened heir may be obtained. If my words are not carried out, disasters and anomalies will grow worse and Heaven's changes take concrete form; though I wish again to sacrifice myself with policy counsel, it will be too late." Afterward Empress Xu was deposed on charges of cursing.
36
陽朔四年四月，雨雪，燕雀死。 後十六年，許皇后自殺。
In fourth month of Yangshuo year four, rain and snow fell; swallows and sparrows died. Sixteen years later, Empress Xu committed suicide.
37
定公元年「十月，隕霜殺菽」。 劉向以為周十月，今八月也，消卦為觀，陰氣未至君位而殺，誅罰不由君出，在臣下之象也。 是時季氏逐昭公，公死于外，定公得立，故天見災以視公也。 釐公二年「十月，隕霜不殺草」，為嗣君微，失秉事之象也。 其後卒在臣下，則災為之生矣。 異故言草，災故言菽，重殺穀。 一曰菽，草之難殺者也，言殺菽，知草皆死也； 言不殺草，知菽亦不死也。 董仲舒以為菽，草之彊者，天戒若曰，加誅於彊臣。 言菽，以微見季氏之罰也。
In Duke Ding year one: "In the tenth month, falling frost killed beans." Liu Xiang held that Zhou tenth month is now eighth month; the dissipating hexagram is Viewing. Yin qi had not yet reached ruler position but already killed, meaning punishments not issued by the ruler but by ministers below. At that time the Ji clan had expelled Duke Zhao and he died abroad; Duke Ding was installed, so Heaven showed disaster to warn the duke. In Duke Xi year two: "In the tenth month, falling frost did not kill grass," symbolizing a weak heir-ruler and loss of authority over affairs. Afterward power finally lay with ministers below, and so disaster arose from it. For anomaly it says grass; for disaster it says beans, emphasizing grain being killed. Another view: beans are among the grasses hardest to kill; saying beans were killed means grasses all died. Saying grass was not killed means beans also did not die. Dong Zhongshu held beans are the stronger grasses; Heaven's warning was as if saying: add punishments against powerful ministers. Speaking of beans subtly showed punishment of the Ji clan.
38
武帝元光四年四月，隕霜殺草木。 先是二年，遣五將軍三十萬眾伏馬邑下，欲襲單于，單于覺之而去。 自是始征伐四夷，師出三十餘年，天下戶口減半。 京房易傳曰：「興兵妄誅，茲謂亡法，厥災霜，夏殺五穀，冬殺麥。 誅不原情，茲謂不仁，其霜，夏先大雷風，冬先雨，乃隕霜，有芒角。 賢聖遭害，其霜附木不下地。 佞人依刑，茲謂私賊，其霜在草根土隙間。 不教而誅茲謂虐，其霜反在草下。」
In fourth month of Yuanguang year four under Emperor Wu, falling frost killed grasses and trees. Two years before this, five generals with 300,000 troops were sent to lie in ambush below Mayi intending to strike the Chanyu, but the Chanyu detected it and withdrew. From then began campaigns against the four border peoples; armies were sent for over thirty years, and household population of the realm was halved. Jing Fang's Yi Tradition says: "Raising troops and punishing recklessly is called lawlessness; its disaster is frost, killing the five grains in summer and killing wheat in winter. Punishing without considering circumstances is called unbenevolence; then before the frost in summer there are great thunder and wind, before winter there is rain, then falling frost with barbs and points. When worthy sages are harmed, frost clings to trees and does not fall to the ground. When sycophants rely on punishments, this is called private predation; frost appears among grass roots and soil cracks. Punishing without teaching is called cruelty; frost instead appears below the grass."
39
元帝永光元年三月，隕霜殺桑； 九月二日，隕霜殺稼，天下大飢。 是時中書令石顯用事專權，與春秋定公時隕霜同應。 成帝即位，顯坐作威福誅。
In third month of Yongguang year one under Emperor Yuan, falling frost killed mulberry; on the second day of ninth month, falling frost killed crops, and there was great famine under heaven. At that time Secretariat Director Shi Xian wielded power and monopolized authority, corresponding with the falling frost in Duke Ding's time in Spring and Autumn. When Emperor Cheng took the throne, Shi Xian was executed for exercising arbitrary power over rewards and punishments.
40
釐公二十九年「秋，大雨雹」。 劉向以為盛陽雨水，溫煖而湯熱，陰氣脅之不相入，則轉而為雹； 盛陰雨雪，凝滯而冰寒，陽氣薄之不相入，則散而為霰。 故沸湯之在閉器，而湛於寒泉，則為冰，及雪之銷，亦冰解而散，此其驗也。 故雹者陰脅陽也，霰者陽脅陰也，春秋不書霰者，猶月食也。 釐公末年信用公子遂，遂專權自恣，將至於殺君，故陰脅陽之象見。 釐公不寤，遂終專權，後二年殺子赤，立宣公。 左氏傳曰：「聖人在上無雹，雖有不為災。」 說曰：凡物不為災不書，書大，言為災也。 凡雹，皆冬之愆陽，夏之伏陰也。
In Duke Xi year twenty-nine: "In autumn, great rain and hail." Liu Xiang held that when flourishing yang brings rainwater, warm and hot, and yin qi presses it without joining, it turns into hail; when flourishing yin brings rain and snow, congealed and icy cold, and yang qi presses without joining, it disperses into sleet. Thus boiling water in a closed vessel, immersed in a cold spring, turns to ice; and when snow melts, ice too breaks and scatters. This verifies it. Therefore hail is yin coercing yang, while sleet is yang coercing yin. Spring and Autumn does not record sleet, just as with monthly eclipses. In Duke Xi's final years he trusted Prince Sui, who monopolized power and indulged himself, coming to the point of killing rulers; thus appeared the sign of yin coercing yang. Duke Xi did not awaken; Sui ended by fully monopolizing power and two years later killed Zichi and established Duke Xuan. The Zuo Tradition says: "When sages are above, there is no hail; even if there is, it is not disaster." The explanation says: whatever does not constitute disaster is not recorded; recording "great" means it was disaster. All hail is errant yang in winter and latent yin in summer.
41
昭公三年，「大雨雹」。 是時季氏專權，脅君之象見。 昭公不寤，後季氏卒逐昭公。
In Duke Zhao year three: "Great rain and hail." At that time the Ji clan monopolized power, and the sign of coercing the ruler appeared. Duke Zhao did not awaken; later the Ji clan finally expelled him.
42
元封三年十二月，雷雨雹，大如馬頭。 宣帝地節四年五月，山陽濟陰雨雹如雞子，深二尺五寸，殺二十人，蜚鳥皆死。 其十月，大司馬霍禹宗族謀反，誅，霍皇后廢。
In twelfth month of Yuanfeng year three, there was thunder, rain, and hail as large as horse heads. In fifth month of Dijie year four under Emperor Xuan, in Shanyang and Jiyin hail fell like chicken eggs, 2 chi 5 cun deep, killing twenty people; all flying birds died. That tenth month, Grand Marshal Huo Yu's clan plotted rebellion and was executed, and Empress Huo was deposed.
43
成帝河平二年四月，楚國雨雹，大如斧，蜚鳥死。
In fourth month of Heping year two under Emperor Cheng, hail fell in Chu state, as large as axes, and flying birds died.
44
左傳曰釐公三十二年十二月己卯，晉文公卒，庚辰，將殯于曲沃，出絳，柩有聲如牛。 劉向以為近鼓妖也。 喪，凶事； 聲如牛，怒象也。 將有急怒之謀，以生兵革之禍。 是時，秦穆公遣兵襲鄭而不假道，還，晉大夫先軫謂襄公曰，秦師過不假塗，請擊之。 遂要崤阨，以敗秦師，匹馬觭輪無反者，操之急矣。 晉不惟舊，而聽虐謀，結怨彊國，四被秦寇，禍流數世，凶惡之效也。
The Zuo Tradition says: in Duke Xi year thirty-two, twelfth month, jimao day, Duke Wen of Jin died. On gengchen day, as they prepared to encoffin him at Quwo and left Jiang, the coffin made a sound like an ox. Liu Xiang took this as a near drum anomaly. Mourning is an inauspicious affair; a sound like an ox is an image of anger. There would be a scheme of urgent rage producing disaster of warfare. At that time Duke Mu of Qin sent troops to raid Zheng without borrowing passage. On return, Jin grandee Xian Zhen told Duke Xiang: Qin forces passed without borrowing road; please strike them. So they blocked the Xiao pass and defeated Qin forces; not even a single horse or half a wheel returned. Their action was extremely urgent. Jin did not uphold old ties but listened to cruel plans, forging resentment with a powerful state. It was invaded by Qin four times, calamity flowing across generations: the effect of inauspicious evil.
45
哀帝建平二年四月乙亥朔，御史大夫朱博為丞相，少府趙玄為御史大夫，臨延登受策，有大聲如鍾鳴，殿中郎吏陛者皆聞焉。 上以問黃門侍郎揚雄、李尋，尋對曰：「洪範所謂鼓妖者也。 師法以為人君不聰，為眾所惑，空名得進，則有聲無形，不知所從生。 其傳曰歲月日之中，則正卿受之。 今以四月日加辰巳有異，是為中焉。 正卿謂執政大臣也。 宜退丞相、御史，以應天變。 然雖不退，不出期年，其人自蒙其咎。」 揚雄亦以為鼓妖，聽失之象也。 朱博為人彊毅多權謀，宜將不宜相，恐有凶惡亟疾之怒。 八月，博、玄坐為姦謀，博自殺，玄減死論。 京房易傳曰：「令不修本，下不安，金毋故自動，若有音。」
On yihai first day of fourth month, Jianping year two under Emperor Ai, Zhu Bo became chancellor and Zhao Xuan became Censor-in-Chief. As they approached the hall and ascended to receive edicts, there was a great sound like a bell; all palace attendants on the steps heard it. The emperor asked Yellow Gate attendants Yang Xiong and Li Xun; Xun replied: "This is what the Great Plan calls a drum anomaly. By authoritative teaching, if the ruler is not discerning and is deluded by the multitude, and empty reputations advance, then there is sound without form and one cannot know whence it comes. Its transmission says that in the center of year, month, and day, then the chief minister receives it. Now in fourth month the day falls on chen-si and there is anomaly; this counts as center. Chief minister means the governing great ministers. The chancellor and censor should be removed to answer Heaven's change. Yet even if not removed, within less than a year those persons will themselves bear their blame." Yang Xiong likewise took it as drum anomaly, image of failed hearing. Zhu Bo was strong-willed and full of stratagems, fit to command armies not to be chancellor; I fear fierce and sudden wrathful disaster. In eighth month, Bo and Xuan were convicted of treacherous plotting; Bo killed himself and Xuan had sentence reduced from death. Jing Fang's Yi Tradition says: "When orders do not repair the root and those below are uneasy, metal moves by itself without cause, as if making sound."
46
史記秦始皇八年，河魚大上。 劉向以為近魚孽也。 是歲，始皇弟長安君將兵擊趙，反，死屯留，軍吏皆斬，遷其民於臨洮。 明年有嫪毒之誅。 魚陰類，民之象，逆流而上者，民將不從君令為逆行也。 其在天文，魚星中河而處，車騎滿野。 至于二世，暴虐愈甚，終用急亡。 京房易傳曰：「眾逆同志，厥妖河魚逆流上。」
In the Records, in year eight of First Emperor of Qin, river fish rose greatly upstream. Liu Xiang took it as a near fish prodigy. That year the First Emperor's younger brother, Lord Chang'an, led troops to strike Zhao, then rebelled and died at Tunliu; military officials were all beheaded and his people moved to Lintao. The next year came the punishment of Lao Ai. Fish are yin kinds and symbolize the people; swimming upstream means people will not obey ruler's commands and will act rebelliously. In astronomy, the Fish star lies in the River sector, with chariots and cavalry filling the wilds. By the time of Second Emperor, tyranny was even worse and in the end he perished through harshness. Jing Fang's Yi Tradition says: "When the masses rebel with one intent, its portent is river fish swimming upstream."
47
武帝元鼎五年秋，蛙與蝦蟆群鬥。 是歲，四將軍眾十萬征南越，開九郡。
In autumn of Yuanding year five under Emperor Wu, frogs and toads fought in groups. That year four generals with 100,000 troops campaigned against Nanyue and opened nine commanderies.
48
成帝鴻嘉四年秋，雨魚于信都，長五寸以下。 成帝永始元年春，北海出大魚，長六丈，高一丈，四枚。 哀帝建平三年，東萊平度出大魚，長八丈，高丈一尺，七枚，皆死。 京房易傳曰：「海數見巨魚，邪人進，賢人疏。」
In autumn of Hongjia year four under Emperor Cheng, fish rained down at Xindu, each under five cun long. In spring of Yongshi year one under Emperor Cheng, huge fish appeared in Beihai, six zhang long and one zhang high, four in number. In Jianping year three under Emperor Ai, huge fish appeared at Pingdu in Donglai, eight zhang long and one zhang one chi high, seven in number, all dead. Jing Fang's Yi Tradition says: "When the sea repeatedly shows giant fish, wicked men advance and worthy men are kept distant."
49
桓公五年「秋，螽」。 劉歆以為貪虐取民則螽，介蟲之孽也，與魚同占。 劉向以為介蟲之孽屬言不從。 是歲，公獲二國之聘，取鼎易邑，興役起城。 諸螽略皆從董仲舒說云。
In Duke Huan year five: "In autumn, locusts." Liu Xin held that greedy tyranny and exactions from the people bring locusts, a prodigy of armored insects, with the same divinatory meaning as fish. Liu Xiang held that prodigies of armored insects belong to speech not being heeded. That year the duke received missions from two states, seized tripods and exchanged towns, and mobilized labor to build walls. Most locust entries follow Dong Zhongshu's explanation.
50
嚴公二十九年「有蜚」。 劉歆以為負蠜也，性不食穀，食穀為災，介蟲之孽。 劉向以為蜚色青，近青眚也，非中國所有。 南越盛暑，男女同川澤，淫風所生，為蟲臭惡。 是時嚴公取齊淫女為夫人，既入，淫於兩叔，故蜚至。 天戒若曰，今誅絕之尚及，不將生臭惡，聞於四方。 嚴不寤，其後夫人與兩叔作亂，二嗣以殺，卒皆被辜。 董仲舒指略同。
In Duke Zhuang year twenty-nine: "There were fei insects." Liu Xin held these were burden-carrying beetles, naturally not grain-eating; when they eat grain and cause disaster, it is a prodigy of armored insects. Liu Xiang held that fei are blue in color, a near blue blight, and not native to the central states. In the great heat of Nanyue, men and women share rivers and marshes; from licentious customs arise these foul-smelling insects. At that time Duke Zhuang took a licentious woman of Qi as wife. After entering, she had illicit relations with two uncles, and so fei arrived. Heaven's warning was as if saying: if you execute and cut this off now, it is still in time; otherwise foul evil will spread and be heard in all directions. Zhuang did not awaken. Later the wife and two uncles made disorder, two heirs were killed, and all eventually bore punishment. Dong Zhongshu's main point was roughly the same.
51
釐公十五年「八月，螽」。 劉向以為先是釐有鹹之會，後城緣陵，是歲復以兵車為牡丘會，使公孫敖帥師，及諸侯大夫救徐，兵比三年在外。
In Duke Xi year fifteen: "In the eighth month, locusts." Liu Xiang held that before this Duke Xi had the Xian conference, then fortified Yuanyling; that year he again used war chariots for the Muqiu conference, sent Gongsun Ao to lead troops, and together with feudal officers rescued Xu. For three straight years troops stayed abroad.
52
文公三年「秋，雨螽于宋」。 劉向以為先是宋殺大夫而無罪，有暴虐賦斂之應。 穀梁傳曰上下皆合，言甚。 董仲舒以為宋三世內取，大夫專恣，殺生不中，故螽先死而至。 劉歆以為螽為穀災，卒遇賊陰，墜而死也。
In Duke Wen year three: "In autumn, locusts rained in Song." Liu Xiang held that before this Song killed a grandee without guilt, a response to violent exactions and tyranny. The Guliang Tradition says all above and below were implicated, meaning severity. Dong Zhongshu held that in Song, for three generations internal usurpations occurred, grandees acted arbitrarily, and killing and sparing were improper; therefore locusts first died and then arrived. Liu Xin held that locusts are grain-disaster; they happened to meet hostile yin, fell, and died.
53
八年「十月，螽」。 時公伐邾取須朐，城郚。
In year eight: "In the tenth month, locusts." At that time the duke attacked Zhu and seized Xuqu, and fortified Wu.
54
宣公六年「八月，螽」。 劉向以為先是時宣伐莒向，後比再如齊，謀伐萊。
In Duke Xuan year six: "In the eighth month, locusts." Liu Xiang held that before this Duke Xuan attacked Ju and Xiang, then repeatedly went to Qi to plan attacking Lai.
55
十三年「秋，螽」。 公孫歸父會齊伐莒。
In year thirteen: "In autumn, locusts." Gongsun Guifu joined Qi in attacking Ju.
56
十五年「秋，螽」。 宣亡熟歲，數有軍旅。
In year fifteen: "In autumn, locusts." In Xuan's years there were no good harvests, and military campaigns were frequent.
57
襄公七年「八月，螽」。 劉向以為先是襄興師救陳，滕子、郯子、小邾子皆來朝。 夏，城費。
In Duke Xiang year seven: "In the eighth month, locusts." Liu Xiang held that before this Xiang raised troops to rescue Chen, and the rulers of Teng, Tan, and Lesser Zhu all came to court. In summer, they fortified Fei.
58
哀公十二年「十二月，螽」。 是時哀用田賦。 劉向以為春用田賦，冬而螽。
In Duke Ai year twelve: "In the twelfth month, locusts." At that time Duke Ai imposed field taxes. Liu Xiang held that field taxes were used in spring, and locusts came in winter.
59
十三年「九月，螽； 十二月，螽」。 比三螽，虐取於民之效也。 劉歆以為周十二月，夏十月也，火星既伏，蟄蟲皆畢，天之見變，因物類之宜，不得以螽，是歲再失閏矣。 周九月，夏七月，故傳曰「火猶西流，司曆過也」。
In year thirteen: "In the ninth month, locusts; in the twelfth month, locusts." Three consecutive locust events were the effect of oppressive extraction from the people. Liu Xin held that Zhou twelfth month is Xia tenth month; once Mars is hidden and hibernating insects are all complete, Heaven's displayed changes should match suitable kinds, so it should not be locusts. That year intercalation was missed twice. Zhou ninth month is Xia seventh month, therefore the Tradition says, "Fire still flows westward; the calendar officers erred."
60
宣公十五年「冬，蝝生」。 劉歆以為蝝，鐵缨之有翼者，食穀為災，黑眚也。 董仲舒、劉向以為蝝，螟始生也，一曰
In Duke Xuan year fifteen: "In winter, larvae were born." Liu Xin held that yuan larvae are winged iron-wing insects that eat grain and cause disaster, a black blight. Dong Zhongshu and Liu Xiang held that yuan are newly born borers; another view says
61
螟始生。 是時民患上力役，解於公田。 宣是時初稅畝。 稅畝，就民田畝擇美者稅其什一，亂先王制而為貪利，故應是而蝝生，屬蠃蟲之孽。
newly born borers. At that time the people suffered from state labor demands and neglected public fields. It was then that Duke Xuan first imposed tax per mu. Tax-per-mu meant selecting the best parts of people's fields and taxing one-tenth, disrupting former kings' system for greedy profit; therefore this response appeared and larvae were born, belonging to prodigies of shell-creatures.
62
景帝中三年秋，蝗。 先是匈奴寇邊，中尉不害將車騎材官士屯代高柳。
In autumn of Emperor Jing, middle year three, there were locusts. Before this, the Xiongnu raided the border; commandant Bu Hai led chariot cavalry and trained soldiers to garrison Gaoliu in Dai.
63
武帝元光五年秋，螟； 六年夏，蝗。 先是，五將軍眾三十萬伏馬邑，欲襲單于也。 是歲，四將軍征匈奴。
In autumn of Yuanguang year five under Emperor Wu: borers; in summer of year six: locusts. Before this, five generals with 300,000 troops lay in ambush at Mayi seeking to attack the Chanyu. That year, four generals campaigned against the Xiongnu.
64
元鼎五年秋，蝗。 是歲，四將軍征南越及西南夷，開十餘郡。
In autumn of Yuanding year five, locusts. That year, four generals campaigned against Nanyue and the southwestern tribes, opening over ten commanderies.
65
元封六年秋，蝗。 先是，兩將軍征朝鮮，開三郡。
In autumn of Yuanfeng year six, locusts. Before this, two generals campaigned against Joseon and opened three commanderies.
66
太初元年夏，蝗從東方蜚至敦煌； 三年秋，復蝗。 元年貳師將軍征大宛，天下奉其役連年。
In summer of Taichu year one, locusts flew from the east to Dunhuang; in autumn of year three, locusts again. In year one, General Ershi campaigned against Dayuan, and the realm supplied his labors year after year.
67
征和三年秋，蝗； 四年夏，蝗。 先是一年，三將軍眾十餘萬征匈奴。 征和三年，貳師七萬人沒不還。
In autumn of Zhenghe year three, locusts; in summer of year four, locusts. In the year before, three generals with over one hundred thousand troops campaigned against the Xiongnu. In Zhenghe year three, Ershi's seventy thousand men were lost and did not return.
68
平帝元始二年秋，蝗，遍天下。 是時王莽秉政。
In autumn of Yuanshi year two under Emperor Ping, locusts spread throughout the realm. At that time Wang Mang held power.
69
左氏傳曰嚴公八年齊襄公田于貝丘，見豕。 從者曰：「公子彭生也。」 公怒曰：「射之！」 豕人立而啼，公懼，墜車，傷足喪屨。 劉向以為近豕禍也。 先是，齊襄淫於妹魯桓公夫人，使公子彭生殺威公，又殺彭生以謝魯。 公孫無知有寵於先君，襄公絀之，無知帥怨恨之徒攻襄於田所，襄匿其戶間，足見於戶下，遂殺之。 傷足喪屨，卒死於足，虐急之效也。
The Zuo Tradition says that in Duke Zhuang year eight, Duke Xiang of Qi hunted at Beiqiu and saw a boar. Attendants said, "It is Prince Pengsheng." The duke angrily said, "Shoot it!" The boar stood upright like a man and cried out; the duke was frightened, fell from his chariot, injured his foot, and lost a shoe. Liu Xiang took this as a near swine calamity. Before this, Duke Xiang of Qi had illicit relations with his sister, wife of Duke Huan of Lu, made Prince Pengsheng kill Duke Huan, then killed Pengsheng to placate Lu. Gongsun Wuzhi had been favored by former rulers, but Duke Xiang demoted him. Wuzhi led resentful followers to attack Xiang at the hunting place. Xiang hid between door panels, his foot visible below the door, and they killed him. Injuring his foot and losing his shoe, then dying through his feet, was the effect of cruel urgency.
70
史記曰，秦武王三年渭水赤者三日，昭王三十四年渭水又赤三日。 劉向以為近火沴水也。 秦連相坐之法，棄灰於道者黥，罔密而刑虐，加以武伐橫出，殘賊鄰國，至於變亂五行，氣色謬亂。 天戒若曰，勿為刻急，將致敗亡。 秦遂不改，至始皇滅六國，二世而亡。 昔三代居三河，河洛出圖書，秦居渭陽，而渭水數赤，瑞異應德之效也。 京房易傳曰：「君湎于酒，淫于色，賢人潛，國家危，厥異流水赤也。」
The Records says: in year three of King Wu of Qin, the Wei River ran red for three days; in year thirty-four of King Zhao, the Wei again ran red for three days. Liu Xiang took this as a near case of fire afflicting water. Qin had a law of collective implication: even discarding ashes on the road brought tattooing. Nets were dense and punishments cruel, plus martial campaigns launched arbitrarily, ravaging neighboring states, until the five phases were thrown into disorder and their qi-colors chaotic. Heaven's warning was as if saying: do not be harsh and severe, or you will bring ruin. Qin never changed; First Emperor eventually destroyed the six states, and by the second generation Qin perished. Formerly the Three Dynasties dwelt by the three rivers, and the Yellow and Luo produced charts and writings; Qin dwelt at Weiyang, and the Wei repeatedly ran red. Auspicious and anomalous responses correspond to virtue. Jing Fang's Yi Tradition says: "When the ruler is soaked in wine and licentious in lust, worthy men hide and the state is endangered, its anomaly is flowing waters turning red."