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 unclear, this is called lack of discernment. Its fault is laxity, its punishment constant heat, and its extreme illness. At such times there are plant anomalies, prodigies of shell creatures, sheep calamities, eye afflictions, and red blights and 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 when those above lack clarity and are darkened, deluded, and obstructed, they cannot distinguish good from evil. They draw close to familiars and foster their own kind; those without merit receive rewards, those with guilt are not executed, and the hundred offices fall into disorder. The failure lies in slackness, and 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. Because ministers below executed people at improper times, 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 as colors. Since color is the great division among the five colors and appears in blights and portents, the sages considered plant anomalies to indicate a loss of clarity in holding authority. Warm heat breeds insects; therefore there are prodigies of creeping creatures, meaning borers and locust-like kinds that should die but do not, are born when not due, or become excessive and cause disaster. Liu Xin classified it under the thought-and-heart category—the mind would not restrain itself. In the Changes, firm enclosing soft is Li; Li is fire and is the eye. Sheep have horns above and openings below, the firm enclosing the soft. Their eyes are large but not keen; because the qi of sight is damaged, sheep calamities occur. 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 the weather still warm. When ministers rest secure in salary and delight in ease, this is called disorder; heat then breeds insects. To know guilt but not punish it is called laxity. With this heat, summer brings heat that kills people, and winter brings flowering and fruiting. If repeated offenses go unpunished, this means the extinction of Heaven's signs; its consequence is six days of heat when it should be cold."
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, because he did not distinguish good from evil when meting out punishments. 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 then in mourning for Duke Xuan, yet ruler and ministers had no heart of grief. Instead they exalted yang and created the mound-armor levy. 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 intended to invade and use force; thus neighboring states fell out with him and attacked his three border districts. Warfare lasted more than ten years, followed by famine; the people resented him, ministers' hearts parted from him, 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 from evil. Dong Zhongshu's main point was roughly the same. Another view holds that flood, drought, and seasonal extremes affect the whole realm alike; 'no ice' is recorded because it was a universal anomaly. Duke Huan killed his elder brother and usurped by regicide, fostered disorder in Song, exchanged towns with Zheng, and turned against 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 punish none of 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 successive years the Great General Wei Qing and Huo Qubing were sent to strike Qilian, cross the great desert, pursue the Chanyu to the limit, and behead more than one hundred thousand men. When they returned, 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, and Grand General Huo Guang held power. He began by carrying out lenient governance, hoping 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 the ruler's position. By the ninth month, yin qi arrives; five connects to the Heavenly position, and its hexagram is Stripping, which strips away all things and begins the great killing. This shows yin following yang's command, and ministers receiving the ruler's command before killing. Now frost fell in the tenth month yet could not kill the grass. This was the response to the ruler's punishments not being enforced and to lax governance. At this time Prince Sui monopolized power and the Three Huan began hereditary office. Heaven's warning was as if saying: from now on, everything would turn to chaos. 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 She assisted Tai Wu, at Bo mulberry and grain grew together as an omen." The Tradition says: "They grew together in the court and in seven days became great enough to encircle with arms. Yi Zuo admonished the king to cultivate virtue, and the trees withered." Liu Xiang held that after Shang's way had declined, Gaozong rose amid decay, fully completing the mourning period in the mourning hut, and the realm responded. 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 the positions of great ministers, 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: "You must first follow the example of the former kings and correct your conduct." 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 contains the Ding hexagram. The tripod is a vessel of the ancestral temple; the person who oversees the vessels and serves the ancestral 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 a tripod 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. King Wuding was alarmed and consulted loyal worthies; he cultivated virtue and rectified affairs, internally promoted Fu Yue and entrusted him with state government, and externally campaigned against Guifang to pacify the Xia states. Thus he repelled the anomalies of trees and birds and attained a hundred-year lifespan. This is 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 the Zhou twelfth month is now the tenth month. Plums and mume should have been shedding their leaves, yet instead they flowered and fruited, making this nearly 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 the common people; there should be someone from a formerly deposed house, of the Gongsun clan, receiving the 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 him, but he was deranged and abandoned the Way. Huo Guang deposed him and instead 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 Emperor Yuan's fourth Chuyuan year, at the tomb gate of Wang Bo, the empress's great-grandfather, in Dongpingling, 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 the throne, 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. This means that the Wang clan would have a worthy son opening and continuing the ancestral line, rising from the rank of pillar-minister, receiving the mandate, and becoming king."
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 upright again in its former place. In the second month of Emperor Cheng's first Yongshi year, a tree by a street-post station in Henan grew a branch like a human head, complete with eyebrows, eyes, and beard, but without hair or ears. In the tenth month of Emperor Ai's third Jianping year, in Suiyang township, Xiping, Runan, a pillar fell to the ground and grew a branch shaped like a human figure: its body was blue-yellow, its face white, and its head had sparse hair. It gradually grew larger, reaching a total length of six cun and 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 Emperor Ai's third Jianping year, in Lingling, there was a tree lying rigid on the ground, one zhang and six chi in circumference and ten zhang and seven chi long. 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 the eighth month of Emperor Yuan's second Yongguang year, 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, so it was also a black portent, a punishment for unclear sight and unacute hearing. 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 of the Yi and Di that burrow and hide. Their coming to the central states and nesting instead of burrowing was yin occupying yang's place, symbolizing that the Ji clan would expel Duke Zhao and that he would leave his palace halls to live out in the 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 the eleventh month of Emperor Jing's third year, at Lu county in Chu, flocks of white-necked crows fought black crows. The white-necked crows were defeated and fell into the Si River; the 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 crows were the smaller party—a sign that the smaller force would be defeated. Falling into water meant he would die in a watery place. King Wu did not wake to the warning, and raised troops in response to Wu. He fought Han, was defeated and fled, and when he reached Dantu, Yue men beheaded him. This fulfilled the omen of falling and dying 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
昭帝元鳳元年，有烏與鵲鬥燕王宮中池上，烏墮池死，近黑祥也。 時燕王旦謀為亂，遂不改寤，伏辜而死。 楚、燕皆骨肉藩臣，以驕怨而謀逆，俱有烏鵲鬥死之祥，行同而占合，此天人之明表也。 燕一烏鵲鬥於宮中而黑者死，楚以萬數鬥於野外而白者死，象燕陰謀未發，獨王自殺於宮，故一烏水色者死，楚炕陽舉兵，軍師大敗於野，故眾烏金色者死，天道精微之效也。 京房易傳曰：「專征劫殺，厥妖烏鵲鬥。」
In Emperor Zhao's first Yuanfeng year, a crow and a magpie fought above the pool in the King of Yan's palace; the crow fell into the pool and died, making this nearly a black portent. At that time King Dan of Yan plotted rebellion, did not awaken and reform, and bore his punishment in death. Chu and Yan were both feudatory princes of the imperial kin. Out of arrogance and resentment they plotted treason, and both received the portent of crows and magpies fighting to the death. Their conduct was the same and the prognostication matched; this was a clear sign between Heaven and men. In Yan, one crow and one magpie fought inside the palace and the dark-colored bird died. In Chu, tens of thousands fought out in the fields and the light-colored birds died. This signified that Yan's secret plot had not yet erupted, and that the king alone would kill himself in the palace, so one water-colored bird died. Chu openly raised troops in yang fashion, and its armies and commanders were badly defeated in the field, so many metal-colored birds died. This was the subtle efficacy of Heaven's way. Jing Fang's Yi Tradition says: "When one usurps punitive authority and seizes by killing, its portent is crows and magpies fighting."
20
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, pelicans, or bald qiu birds, gathered 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, and showed no respect for the supreme ruler. He had the signs of a clothing anomaly, and so 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."
21
成帝河平元年二月庚子，泰山山桑谷有觏焚其巢。 男子孫通等聞山中群鳥觏鵲聲，往視，見巢萝，盡墮地中，有三觏鷇燒死。 樹大四圍，巢去地五丈五尺。 太守平以聞。 觏色黑，近黑祥，貪虐之類也。 《易》曰：「鳥焚其巢，旅人先笑後號咷。」 泰山，岱宗，五嶽之長，王者易姓告代之處也。 天戒若曰，勿近貪虐之人，聽其賊謀，將生焚巢自害其子絕世易姓之禍。 其後趙蜚燕得幸，立為皇后，弟為昭儀，姊妹專寵，聞後宮許美人、曹偉能生皇子也，昭儀大怒，令上奪取而殺之，皆并殺其母。 成帝崩，昭儀自殺，事乃發覺，趙后坐誅。 此焚巢殺子後號咷之應也。 一曰，王莽貪虐而任社稷之重，卒成易姓之禍云。 京房易傳曰：「人君暴虐，鳥焚其舍。」
In second month, gengzi, of Heping year one under Emperor Cheng, at Shanggu in Mount Tai a hornbill burned its nest. A man named Sun Tong and others heard the cries of guan-birds and magpies among the mountain birds. They went to look and saw nests and creepers all fallen to the ground; three guan-bird nestlings had burned to death. The tree was four arm-spans around; the nest was five zhang and five chi above the ground. The commandery governor reported it. Hornbills are black in color—a near black portent, belonging to the class of greed and cruelty. The Changes says: "The bird burns its nest; the traveler first laughs, then wails and cries." Mount Tai is the Eastern Peak, chief of the Five Marchmounts—the place where the mandate changes and a new dynasty is announced. Heaven's warning seemed to say: do not draw near greedy and cruel men or listen to their treacherous plots, for the calamity will arise of burning one's own nest, harming one's own children, cutting off one's line, and changing the dynastic surname. Afterward Zhao Feiyan won favor and was made empress, while her younger sister became Zhaoyi; the sisters monopolized imperial favor. When Zhaoyi heard that Consort Xu and Cao Wei in the rear palace could bear imperial sons, she was furious and had the emperor seize and kill the infants; their mothers were killed as well. When Emperor Cheng died, the Zhaoyi killed herself; the matter was then exposed, and Empress Zhao was executed. This was the response of burning the nest, killing children, and then wailing and crying. One account says that Wang Mang was greedy and cruel, yet was entrusted with the weight of the altars of soil and grain, and in the end brought about the calamity of changing the dynastic surname. Jing Fang's Yi Tradition says: "When the ruler is cruel and tyrannical, birds burn their nests."
22
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 the third month of the second Hongjia year, while the erudites were performing the grand archery rite, a pheasant flew down into the courtyard, climbed the steps, entered the hall, and crowed. Later, pheasants again gathered at the offices of the Minister of Ceremonies, the Minister of the Imperial Clan, the Chancellor, the 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 the General-in-Chief Wang Yin, the expectant appointee Chong, and others memorialized: "The qi of Heaven and Earth responds according to kind, admonishing the ruler in ways 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, on the day when the erudites performed the rite and crowds assembled, pheasants flew into the courtyard, climbed the steps, and entered the hall, while the whole multitude stared in fear and amazement for days. They then passed straight through the offices of the Three Dukes. The Taichang and Zongzheng are officials in charge of the ancestral temples and imperial kin, and only after this did the pheasants enter 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 the palace attendant Chao Hong with an edict to Wang Yin: "I hear that when the pheasant was captured, its feathers were badly damaged, as if it had been seized and held. Could someone have contrived this?" 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 that a great disaster was about to reach you, sternly reproaching your ministers and restraining them by sagely law, I, Yin, should be the first to be executed. How could I excuse myself? Now, after fifteen years on the throne, no heir has been established, and every day the imperial carriage goes out. Reports of wanton excursions spread through the realm even more widely than in the capital. Abroad there is the danger of disguised excursions; within, there is the worry of illness. August Heaven has repeatedly shown disasters and anomalies, wishing people to change, yet in the end there has been no reform. If even Heaven cannot move Your Majesty, what can ministers hope for? I have only to speak my utmost and await death—my life hangs by a thread, and 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? You should consult the worthy and wise, overcome the self and return to ritual, and thereby seek Heaven's intent. Then an heir can be established, and the disasters and changes can still be dispelled."
23
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 the third month of Emperor Cheng's second Suihe year, in Pingxiang, Tianshui, swallows gave birth to sparrows; they fed them until they were full grown, 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.
24
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。
The Records says that in Duke Ding of Lu's time, Ji Huanzi dug a well and found an earthen jar; inside was a creature like a sheep, making this nearly a sheep calamity. Sheep are creatures of the surface, yet this one was hidden in the earth. It symbolized Duke Ding's failure to employ Confucius and his listening instead to the Ji clan, a response of dimness and lack of clarity. Another view says that a sheep leaving the wild and being confined in an earthen jar symbolized the ruler of Lu losing his proper place and being constrained by the Ji clan, while the Ji clan in turn would be constrained by its 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.
25
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, a red, hairy girl was born in Song. She was abandoned below a dike, but 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."
26
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 Lu clan wielded power, and 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."
27
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 the fourth month of Emperor Ai's fourth Jianping year, blood rained at Huling in Shanyang, covering an area three chi wide and five chi long; the larger drops were like coins, the 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, on a scale like that of the Lu case. Since those executed were fewer, the blood-rain was also smaller.
28
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 unacute, this is called failure to plan. Its blame is urgency, its punishment constant cold, and its extreme poverty. At such times there are drum anomalies, fish prodigies, swine calamities, ear afflictions, and black blights and portents. Only Fire afflicts Water."
29
「聽之不聰，是謂不謀」，言上偏聽不聰，下情隔塞，則不能謀慮利害，失在嚴急，故其咎急也。 盛冬日短，寒以殺物，政促迫，故其罰常寒也。 寒則不生百穀，上下俱貧，故其極貧也。 君嚴猛而閉下，臣戰栗而塞耳，則妄聞之氣發於音聲，故有鼓妖。 寒氣動，故有魚孽。 雨以龜為孽，龜能陸處，非極陰也； 魚去水而死，極陰之孽也。 於易坎為豕，豕大耳而不聰察，聽氣毀，故有豕禍也。 一曰，寒歲豕多死，及為怪，亦是也。 及人，則多病耳者，故有耳痾。 水色黑，故有黑眚黑祥。 凡聽傷者病水氣，水氣病則火沴之。 其極貧者，順之，其福曰富。 劉歆聽傳曰有介蟲孽也，庶徵之恆寒。 劉向以為春秋無其應，周之末世舒緩微弱，政在臣下，奧煖而已，故籍秦以為驗。 秦始皇帝即位尚幼，委政太后，太后淫於呂不韋及嫪毐，封毐為長信侯，以太原郡為毐國，宮室苑囿自恣，政事斷焉。 故天冬雷，以見陽不禁閉，以涉危害，舒奧迫近之變也。 始皇既冠，毐懼誅作亂，始皇誅之，斬首數百級，大臣二十人，皆車裂以徇，夷滅其宗，遷四千餘家於房陵。 是歲四月，寒，民有凍死者。 數年之間，緩急如此，寒奧輒應，此其效也。 劉歆以為大雨雪，及未當雨雪而雨雪，及大雨雹，隕霜殺叔草，皆常寒之罰也。 劉向以為常雨屬貌不恭。 京房易傳曰：「有德遭險，茲謂逆命，厥異寒。 誅過深，當奧而寒，盡六日，亦為雹。 害正不誅，茲謂養賊，寒七十二日，殺蜚禽。 道人始去茲謂傷，其寒物無霜而死，涌水出。 戰不量敵，茲謂辱命，其寒雖雨物不茂。 聞善不予，厥咎聾。」
"When hearing is not acute, this is called lack of planning." This means that if those above listen one-sidedly and without acuity, while conditions below are blocked off, they cannot deliberate on benefit and harm. The failure lies in harsh urgency, and so its blame is urgency. In high winter days are short; cold kills things; when governance is pressing and urgent, therefore the punishment is constant cold. When cold prevails the hundred grains do not grow; those above and below are alike impoverished, therefore its extreme is poverty. When the ruler is severe and fierce and shuts out those below, while ministers tremble and stop their ears, the qi of false hearing issues forth in sounds; therefore there are drum anomalies. When cold qi stirs, therefore there are fish prodigies. In rain, tortoises become prodigies; tortoises can dwell on land and are not ultimate yin; fish leave water and die—the prodigy of ultimate yin. In the Changes, Kan is swine; swine have large ears yet lack keen hearing; when hearing qi is ruined, therefore there are swine calamities. One account says: in cold years many swine die and become monstrous—this too applies. As for people, many suffer ear afflictions, therefore there are ear diseases. Water's color is black, therefore there are black blights and black portents. In general, when hearing is harmed, water qi is afflicted; when water qi is afflicted, fire afflicts it. Its extreme of poverty, when followed in reverse, yields the blessing called wealth. Liu Xin's Hearing Tradition says there are armored-insect prodigies—the constant cold among the various signs. Liu Xiang held that the Spring and Autumn Annals had no corresponding case. In the late Zhou, governance was slack, weak, and faint, power rested with ministers below, and there was only mild warmth, so he took Qin as verification. When the First Emperor of Qin took the throne, he was still young and entrusted government to the Queen Dowager. The dowager was licentious with Lu Buwei and Lao Ai. Ai was enfeoffed as Marquis of Changxin, with Taiyuan commandery made his state; he used palaces, chambers, parks, and preserves as he pleased, and state affairs were decided there. Therefore Heaven thundered in winter, showing that yang was not restrained and sealed off, involving danger and harm—a shift of slack warmth pressing near. Once the First Emperor came of age, Ai feared execution and rebelled. The First Emperor executed him, beheading several hundred people, and twenty great ministers were all torn apart by chariots as a public warning. Their clans were exterminated, and more than four thousand households were moved to Fangling. That year in fourth month came cold, and among the people some froze to death. Within several years slackness and urgency were thus; cold and warmth responded at once—this was its effect. Liu Xin held that heavy snowstorms, snowstorms when snow was not due, great hail, and killing frost that destroyed tender grass were all punishments of constant cold. Liu Xiang held that constant rain belonged to irreverence in bearing. Jing Fang's Yi Tradition says: "When the virtuous meet danger, this is called defying fate; its anomaly is cold. When punishments are too deep, cold comes when there should be warmth, lasting six days—it also becomes hail. When harm to the upright is not punished, this is called nurturing villains; cold lasts seventy-two days and kills flying birds. When the way-leader first departs, this is called injury; the cold makes things die without frost, and gushing waters appear. When battle does not measure the enemy, this is called disgracing the mandate; though it rains, things do not flourish in the cold. When one hears good but does not bestow it, its blame is deafness."
30
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." The Zhou tenth month is now the eighth month, when snow should not yet fall. Liu Xiang held that at this time the consort was behaving licentiously with Qi, while Huan harbored jealousy and ingratiating thoughts; the consort would kill him, and the sign appeared first. Duke Huan did not awaken; later he and his consort went to Qi together, and there he was 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.
31
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 his principal wife and did not dare advance the other concubines; therefore the sign of exclusive control appeared in hail. In every case, there was gradual coercion and a policy of exclusive control.
32
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 improperly above, and ministers were likewise improper 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.
33
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 warn that ministers will cause rebellion."
34
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.
35
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.
36
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, the Censor-in-Chief Zhang Tang was guilty and committed suicide. Chancellor Yan Qingdi was implicated in conspiring with three chief clerks to frame Zhang Tang; Qingdi killed himself, and the three chief clerks were all executed in the market.
37
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 the third month of the third Yuanding year, the waters froze; in the 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.
38
元帝建昭二年十一月，齊楚地大雪，深五尺。 是歲魏郡太守京房為石顯所告，坐與妻父淮陽王舅張博、博弟光勸視淮陽王以不義，博要斬，光、房棄市，御史大夫鄭弘坐免為庶人。 成帝即位，顯伏辜，淮陽王上書冤博，辭語增加，家屬徙者復得還。
In eleventh month of Jianzhao year two under Emperor Yuan, Qi and Chu lands had great snow five chi deep. That year Jing Fang, Administrator of Wei commandery, was denounced by Shi Xian. He was convicted, together with his wife's father Zhang Bo, maternal uncle to the Prince of Huaiyang, and Bo's younger brother Guang, of encouraging the Prince of Huaiyang toward unrighteous conduct. Bo was cut in two at the waist; Guang and Fang were executed in the marketplace; the Censor-in-Chief Zheng Hong was convicted and reduced to commoner rank. When Emperor Cheng took the throne, Xian paid the penalty for his crime. The Prince of Huaiyang submitted a memorial protesting Bo's injustice, with further statements added, and the exiled family members were allowed to return.
39
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 the ancestral temples, on that very day a fierce wind from the northwest and severe cold rain and snow ruined her work, showing that the rites were not accepted. He should fast and abstain, avoid the bedchamber, and deeply reproach himself; he should ask the empress to remain in her palace, separated behind closed doors and not allowed to approach 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 put into practice, disasters and anomalies will grow worse and Heaven's changes will take concrete form; even if I again wished to sacrifice myself with policy counsel, the matter would already be too late." Afterward Empress Xu was deposed on charges of cursing.
40
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.
41
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 the Zhou tenth month is now the eighth month, and that the waning hexagram is Guan, Viewing. Yin qi had not yet reached the ruler's position but was already killing, a sign that punishments were not issued by the ruler but by ministers below. At that time the Ji clan had expelled Duke Zhao, who died abroad, and Duke Ding had been installed. Therefore Heaven displayed a disaster to admonish the duke. In Duke Xi's second year, "In the tenth month, falling frost did not kill grass" symbolized a weak successor-ruler who had lost control 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.
42
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 and 300,000 troops had been sent to lie in ambush below Mayi, intending to strike the Chanyu, but the Chanyu detected the plan 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: "To raise troops and punish recklessly is called lawlessness. Its disaster is frost, which kills the five grains in summer and wheat in winter. To punish without considering the circumstances is called unbenevolence. Then, before frost falls, there is first great thunder and wind in summer or rain before winter; only afterward does frost fall, 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."
43
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 the Secretariat Director Shi Xian held office and monopolized authority, matching the response of falling frost in Duke Ding's time in the Spring and Autumn period. When Emperor Cheng took the throne, Shi Xian was executed for exercising arbitrary power over rewards and punishments.
44
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, when boiling water in a closed vessel is immersed in a cold spring, it turns to ice; when snow melts, ice likewise breaks apart and scatters. This is the proof. 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 acted as he pleased, until matters reached the killing of rulers; thus the sign appeared 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.
45
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.
46
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 the fifth month of Emperor Xuan's fourth Dijie year, hail fell in Shanyang and Jiyin like chicken eggs, piling up two chi and five cun deep, killing twenty people; all the flying birds died. That tenth month, Grand Marshal Huo Yu's clan plotted rebellion and was executed, and Empress Huo was deposed.
47
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.
48
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's thirty-second year, on the jimao day of the twelfth month, Duke Wen of Jin died. On the gengchen day, as they were preparing to encoffin him at Quwo and had 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 their return, the Jin grandee Xian Zhen told Duke Xiang: "The Qin army passes without borrowing the road—please attack them." They then blocked the narrow defile at Xiao and defeated the Qin army; not a single horse or half a wheel returned. The handling of the matter was extremely urgent. Jin did not remember old ties but listened to cruel plans, creating resentment with a powerful state. It suffered Qin invasions four times, with calamity flowing across several generations: this was the effect of inauspicious evil.
49
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 the yihai first day of the fourth month, in Emperor Ai's second Jianping year, Zhu Bo became Chancellor and Zhao Xuan became Censor-in-Chief. As they approached Yan Hall and ascended to receive the appointment documents, there was a great sound like a bell; all the palace gentlemen and clerks 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. According to the transmitted teaching, if the ruler is not discerning, is deluded by the multitude, and allows empty reputations to advance, then there is sound without form, and no one knows where it comes from. 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 commands do not attend to the root and those below are uneasy, metal moves by itself without cause, as if making a sound."
50
史記秦二世元年，天無雲而雷。 劉向以為雷當託於雲，猶君託於臣，陰陽之合也。 二世不恤天下，萬民有怨畔之心。 是歲陳勝起，天下畔，趙高作亂，秦遂以亡。 一曰，易震為雷，為貌不恭也。
In the Records, in year one of Second Emperor of Qin, thunder sounded though the sky had no clouds. Liu Xiang held that thunder ought to rely on clouds, just as a ruler relies on ministers—the union of yin and yang. The Second Emperor did not care for the realm, and the myriad people harbored resentful hearts of rebellion. That year Chen Sheng rose; the realm rebelled; Zhao Gao made disorder; and Qin thereby perished. One account says: in the Changes, Zhen becomes thunder, signifying irreverence in bearing.
51
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 attack Zhao, then rebelled and died at Tunliu. The military officials were all beheaded, and his people were 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."
52
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.
53
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 Emperor Ai's third Jianping year, huge fish appeared at Pingdu in Donglai, eight zhang long and one zhang one chi high. There were seven of them, all dead. Jing Fang's Yi Tradition says: "When the sea repeatedly shows giant fish, wicked men advance and worthy men are kept distant."
54
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, which has 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.
55
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 his wife. After entering his household, she had illicit relations with two uncles, and so fei insects arrived. Heaven's warning seemed to say that if this were executed and cut off now, there would still be time; otherwise foul evil would arise and be heard in every direction. Duke Zhuang did not awaken. Later his wife and two uncles staged a revolt; two heirs were killed, and all eventually suffered punishment. Dong Zhongshu's main point was roughly the same.
56
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 held the Xian conference and then fortified Yuanling. That year he again used war chariots for the Muqiu conference, sent Gongsun Ao to lead troops, and joined the officers of the feudal lords in rescuing Xu. For three straight years, troops remained abroad.
57
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 there had been internal usurpations, grandees had acted arbitrarily, and killing and sparing had been misapplied; therefore the locusts first died and then arrived. Liu Xin held that locusts are grain-disaster; they happened to meet hostile yin, fell, and died.
58
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.
59
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.
60
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.
61
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.
62
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 had raised troops to rescue Chen, and the rulers of Teng, Tan, and Lesser Zhu had all come to court. In summer, they fortified Fei.
63
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.
64
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 the Zhou twelfth month is the Xia tenth month; once Mars has gone into hiding and hibernating insects are all settled, Heaven's displayed changes should follow the suitability of each category, so this should not have been locusts. That year, intercalation had been missed twice. Zhou ninth month is Xia seventh month, therefore the Tradition says, "Fire still flows westward; the calendar officers erred."
65
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 hard-winged 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
66
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. The tax-per-mu meant selecting the best parts of people's fields and taxing one-tenth, disrupting the former kings' system for greedy profit. Therefore this response appeared and larvae were born, belonging to prodigies of shell-creatures.
67
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.
68
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.
69
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.
70
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.
71
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.
72
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.
73
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.
74
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, the wife of Duke Huan of Lu, had Prince Pengsheng kill Duke Huan, and then killed Pengsheng to placate Lu. Gongsun Wuzhi had been favored by the former ruler, but Duke Xiang demoted him. Wuzhi led resentful followers to attack Xiang at his hunting quarters. Xiang hid between the door panels, but his foot was 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.
75
昭帝元鳳元年，燕王宮永巷中豕出圂，壞都灶，銜其釜六七枚置殿前。 劉向以為近豕禍也。 時燕王旦與長公主、左將軍謀為大逆，誅殺諫者，暴急無道。 灶者，生養之本，豕而敗灶，陳釜於庭，釜灶將不用，宮室將廢辱也。 燕王不改，卒伏其辜。 京房易傳曰：「眾心不安君政，厥妖豕入居室。」 史記魯襄公二十三年，穀、洛水鬥，將毀王宮。 劉向以為近火沴水也。 周靈王將擁之，有司諫曰：「不可。 長民者不崇藪，不墮山，不防川，不竇澤。 今吾執政毋乃有所辟，而滑夫二川之神，使至于爭明，以防王宮室，王而飾之，毋乃不可乎！ 懼及子孫，王室愈卑。」 王卒擁之。 以傳推之，以四瀆比諸侯，穀、洛其次，卿大夫之象也，為卿大夫將分爭以危亂王室也。 是時世卿專權，儋括將有篡殺之謀，如靈王覺寤，匡其失政，懼以承戒，則災禍除矣。 不聽諫謀，簡嫚大異，任其私心，塞埤擁下，以逆水勢而害鬼神。 後數年有黑如日者五。 是歲蚤霜，靈王崩。 景王立二年，儋括欲殺王，而立王弟佞夫。 佞夫不知，景王并誅佞夫。 及景王死，五大夫爭權，或立子猛，或立子朝，王室大亂。 京房易傳曰：「天子弱，諸侯力政，厥異水鬥。」
In Emperor Zhao's first Yuanfeng year, in the inner lanes of the King of Yan's palace, a boar came out of its pen, wrecked the kitchen stove, and carried six or seven cauldrons in its mouth, setting them before the hall. Liu Xiang took this as a near swine calamity. At that time King Dan of Yan, the Eldest Princess, and the General of the Left were plotting great treason. They executed remonstrators and acted with violent, harsh lawlessness. The stove is the root of nurturing life. For a boar to destroy the stove and set cauldrons out in the courtyard meant that cauldrons and stoves would soon go unused and that the palace chambers would face ruin and disgrace. The King of Yan did not reform and in the end bore his punishment. Jing Fang's Yi Tradition says: "When the hearts of the multitude are uneasy with the ruler's governance, its portent is swine entering living quarters." In the Records, in Duke Xiang of Lu year twenty-three, the Yi and Luo rivers contended and were about to destroy the royal palace. Liu Xiang took this as a near case of fire afflicting water. King Ling of Zhou was about to block them, and supervising officials remonstrated: "This cannot be done. One who governs the people does not promote marshes, does not level mountains, does not obstruct rivers, and does not stop up marshes. Now, in our governance, are we perhaps avoiding something and stirring the spirits of these two rivers into a contest for brightness, using them to defend the royal palace? If the king then adorns this, surely that would be wrong! Fear will reach your descendants, and the royal house will grow ever more debased." The king in the end blocked the waters. Inferring from the Tradition: if the four great rivers are compared to the feudal lords, then the Gu and Luo are next in rank, forming the image of high ministers. This meant that ministers would divide and contend, thereby endangering and disordering the royal house. At that time hereditary ministers monopolized power, and Dan Kuo was about to plot usurpation and murder. Had King Ling awakened, corrected his misgovernment, and fearfully accepted the warning, the disaster would have been removed. He did not heed remonstrance and counsel, treated great anomalies lightly, followed his private will, blocked the embankments, and dammed the lower reaches, going against the force of the waters and harming the spirits. Several years later there were five black objects like the sun. That year came early frost, and King Ling died. Two years after King Jing was enthroned, Dan Kuo wished to kill the king and enthrone the king's younger brother Yifu. Yifu did not know of it; King Jing executed Yifu as well. When King Jing died, five high ministers struggled for power. Some enthroned Prince Meng, others Prince Chao, and the royal house fell into great disorder. Jing Fang's Yi Tradition says: "When the Son of Heaven is weak and feudal lords rule by force, its anomaly is rivers contending."
76
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 the third year of King Wu of Qin, the Wei River ran red for three days; in the thirty-fourth year 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 laws of collective liability: even discarding ashes on the road brought tattooing. Its nets were dense and its punishments cruel; added to this, military attacks went out unchecked and ravaged neighboring states, until the five phases were thrown into disorder and their qi-colors became confused. 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 River and the Luo produced charts and writings. Qin dwelt north of the Wei, and the Wei repeatedly ran red. Auspicious and anomalous responses correspond to virtue. Jing Fang's Yi Tradition says: "When the ruler is sunk in wine and licentious in lust, worthy men withdraw and the state is endangered; its anomaly is flowing waters turning red."