1
傳曰：「思心之不睿，是謂不聖，厥咎霿，厥罰恆風，厥極凶短折。 時則有脂夜之妖，時則有華孽，時則有牛禍，時則有心腹之痾，時則有黃眚黃祥，時則有金木水火沴土。」
The Tradition says: "When thought and mind are not wise, this is called un-sagely; its blame is obscuration, its punishment is constant wind, and its extreme is violent death, shortening, and breakage. Then at times there are eerie nocturnal grease-omens, floral prodigies, ox calamities, afflictions of the heart and abdomen, yellow blights and yellow portents, and cases where metal, wood, water, and fire afflict earth.
2
「思心之不睿，是謂不聖。」 思心者，心思慮也； 睿，寬也。 孔子曰：「居上不寬，吾何以觀之哉！」 言上不寬大包容臣下，則不能居聖位。 貌言視聽，以心為主，四者皆失，則區霿無識，故其咎霿也。 雨旱寒奧，亦以風為本，四氣皆亂，故其罰常風也。 常風傷物，故其極凶短折也。 傷人曰凶，禽獸曰短，屮木曰折。 一曰，凶，夭也； 兄喪弟曰短，父喪子曰折。 在人腹中，肥而包裹心者脂也，心區霿則冥晦，故有脂夜之妖。 一曰，有脂物而夜為妖，若脂水夜汙人衣，淫之象也。 一曰，夜妖者，雲風並起而杳冥，故與常風同象也。 溫而風則生螟螣，有裸蟲之孽。 劉向以為於易巽為風為木，卦在三月四月，繼陽而治，主木之華實。 風氣盛，至秋冬木復華，故有華孽。 一曰，地氣盛則秋冬復華。 一曰，華者色也，土為內事，為女孽也。 於易坤為土為牛，牛大心而不能思慮，思心氣毀，故有牛禍。 一曰，牛多死及為怪，亦是也。 及人，則多病心腹者，故有心腹之痾。 土色黃，故有黃眚黃祥。 凡思心傷者病土氣，土氣病則金木水火沴之，故曰「時則有金木水火沴土」。 不言「惟」而獨曰「時則有」者，非一衝氣所沴，明其異大也。 其極曰凶短折，順之，其福曰考終命。 劉歆思心傳曰時則有臝蟲之孽，謂螟螣之屬也。 庶徵之常風，劉向以為春秋無其應。
"Thought and mind not wise: this is called un-sagely." Thought-mind means the heart's faculty of deliberation. Rui means broad-mindedness. Confucius said: "If one above is not broad-minded, by what can I judge him?" It means that if those above are not broad and tolerant of ministers below, they cannot occupy the sagely position. Bearing, speech, sight, and hearing are led by the mind; when all four fail, there is dim obscurity without understanding, hence its blame is obscuration. Rain, drought, cold, and heat all take wind as root; when all four qi are disordered, therefore the punishment is constant wind. Constant wind harms things; therefore its extreme is violent death, shortening, and breakage. For humans it is violent death, for birds and beasts shortening, for plants and trees breakage. Another view: violent means untimely death; when an elder brother loses a younger it is shortening; when a father loses a son it is breakage. Within a person's abdomen, the fat that wraps the heart is called zhi; when the heart is clouded, darkness follows, and thus there are omens of greasy night-obscurity. Another view: if greasy substances at night become anomalous, like greasy water staining clothes at night, it symbolizes licentiousness. Another view: night anomalies are when clouds and wind rise together into darkness, therefore sharing the same image as constant wind. Warmth plus wind generates borers and locusts; there are prodigies of naked insects. Liu Xiang held that in the Changes Xun is wind and wood; this trigram governs the third and fourth months, continuing yang and governing wood's flowers and fruit. When wind qi is excessive, in autumn and winter wood flowers again, therefore there are floral prodigies. Another view: when earth qi is excessive, flowers bloom again in autumn and winter. Another view: "flower" means color; earth governs inner affairs, thus a female prodigy. In the Changes Kun is earth and ox. Oxen have large hearts yet cannot deliberate; when thought-mind qi is damaged, therefore there are ox calamities. Another view: many oxen dying or becoming strange also belongs here. For people, many have diseases of heart and belly; therefore there are heart-belly afflictions. Earth's color is yellow; therefore there are yellow blights and yellow portents. All damage to thought-mind is illness of earth qi; when earth qi is ill, metal, wood, water, and fire afflict it. Therefore it says "then at times there are metal, wood, water, and fire afflicting earth." It does not say "only" but specifically says "then at times" because this is not one conflicting qi alone; it shows the anomaly is greater. Its extreme is violent death, shortening, and breakage. Following the proper course, its blessing is to complete one's allotted span. Liu Xin's transmission on thought-mind says there are prodigies of naked insects, namely borers and locust kinds. For the common sign of constant wind, Liu Xiang held there is no corresponding case in Spring and Autumn.
3
釐公十六年「正月，六鶂退蜚，過宋都」。 左氏傳曰「風也」。 劉歆以為風發於它所，至宋而高，鶂高蜚而逢之，則退。 經以見者為文，故記退蜚； 傳以實應著，言風，常風之罰也。 象宋襄公區霿自用，不容臣下，逆司馬子魚之諫，而與彊楚爭盟，後六年為楚所執，應六鶂之數云。 京房易傳曰：「潛龍勿用，眾逆同志，至德乃潛，厥異風。 其風也，行不解物，不長，雨小而傷。 政悖德隱茲謂亂，厥風先風不雨，大風暴起，發屋折木。 守義不進茲謂耄，厥風與雲俱起，折五穀莖。 臣易上政，茲謂不順，厥風大焱發屋。 賦斂不理茲謂禍，厥風絕經紀，止即溫，溫即蟲。 侯專封茲謂不統，厥風疾，而樹不搖，穀不成。 辟不思道利，茲謂無澤，厥風不搖木，旱無雲，傷禾。 公常於利茲謂亂，厥風微而溫，生蟲蝗，害五穀。 棄正作淫茲謂惑，厥風溫，螟蟲起，害有益人之物。 侯不朝茲謂叛，厥風無恆，地變赤而殺人。」
In Duke Xi year sixteen: "In first month, six yi birds turned back in flight, passing over the Song capital." The Zuo Tradition says: "It was wind." Liu Xin held that wind arose elsewhere and grew strong at Song; the yi birds flew high and met it, then were driven back. The Classic records what was seen, therefore it records their retreating flight; the Tradition sets out the real correspondence, saying it was wind, punishment of constant wind. It symbolized Duke Xiang of Song's obscured self-will, not tolerating ministers below, rejecting Marshal Ziyu's remonstrance, and competing with strong Chu for alliance. Six years later he was captured by Chu, corresponding to the number six of the yi birds. Jing Fang's Yi Tradition says: "Hidden dragon: do not act. When the masses rebel in one mind and highest virtue is submerged, the anomaly is wind. Such wind does not nourish things or foster growth; rainfall is slight yet still harmful. When governance is perverse and virtue concealed, this is called disorder: first wind without rain, then great wind suddenly rising, tearing roofs and breaking trees. When one guards righteousness yet does not advance, this is called senility: its wind rises with clouds, snapping stalks of the five grains. When ministers alter the ruler's government, this is called noncompliance: its wind is blazing and tears roofs. When taxation and levies are mismanaged, this is called calamity: its wind cuts off order; when it stops there is warmth, and warmth brings insects. When feudal lords control enfeoffments, this is called lack of unity: its wind is swift yet trees do not sway and grain does not ripen. When rulers do not think of the way of benefit, this is called lack of grace: its wind does not move trees, drought has no clouds, and crops are harmed. When the duke constantly seeks profit, this is called disorder: its wind is slight and warm, breeding locusts and insects that harm the five grains. Abandoning the proper and practicing licentiousness is called delusion: its wind is warm, borers arise, and useful things to people are harmed. When feudal lords do not come to court, this is called rebellion: its wind is erratic, the earth turns red, and people die."
4
文帝二年六月，淮南王都壽春大風毀民室，殺人。 劉向以為是歲南越反，攻淮南邊，淮南王長破之，後年入朝，殺漢故丞相辟陽侯，上赦之，歸聚姦人謀逆亂，自稱東帝，見異不寤，後遷于蜀，道死廱。
In sixth month of Emperor Wen year two, in Shouchun, capital of the Huainan king, great wind destroyed commoners' houses and killed people. Liu Xiang held that that year Nanyue rebelled and attacked Huainan's border; King Chang of Huainan broke them. The next year he came to court, killed former Han chancellor Marquis of Biyang, was pardoned by the throne, then returned and gathered evil men to plot rebellion, calling himself Eastern Emperor. Seeing anomalies he did not awaken; later he was moved to Shu and died on the road in Yong.
5
文帝五年，吳暴風雨，壞城官府民室。 時吳王濞謀為逆亂，天戒數見，終不改寤，後卒誅滅。
In Emperor Wen year five, in Wu there were violent winds and rains, damaging city walls, offices, and homes. At that time King Pi of Wu plotted rebellion. Heaven's warnings appeared repeatedly, yet he never reformed, and in the end he was executed and destroyed.
6
五年十月，楚王都彭城大風從東南來，毀巿門，殺人。 是月王戊初嗣立，後坐淫削國，與吳王謀反，刑僇諫者。 吳在楚東南，天戒若曰，勿與吳為惡，將敗巿朝。 王戊不寤，卒隨吳亡。
In tenth month of year five, in Pengcheng, capital of the King of Chu, a great wind came from the southeast, destroyed market gates, and killed people. That month King Wu had just inherited the throne; later, convicted of licentiousness, his state was reduced. He plotted rebellion with the King of Wu and executed remonstrants. Wu lay southeast of Chu. Heaven's warning was as if saying: do not do evil with Wu, or your markets and court will be ruined. King Wu did not awaken and eventually perished with Wu.
7
釐公十五年「九月己卯晦，震夷伯之廟」。 劉向以為晦，暝也； 震，雷也。 夷伯，世大夫，正書雷，其廟獨冥。 天戒若曰，勿使大夫世官，將專事暝晦。 明年，公子季友卒，果世官，政在季氏。 至成公十六年「六月甲午晦」，正晝皆暝，陰為陽，臣制君也。 成公不寤，其冬季氏殺公子偃。 季氏萌於釐公，大於成公，此其應也。 董仲舒以為夷伯，季氏之孚也，陪臣不當有廟。 震者雷也，晦暝，雷擊其廟，明當絕去僭差之類也。 向又以為此皆所謂夜妖者也。 劉歆以為春秋及朔言朔，及晦言晦，人道所不及，則天震之。 展氏有隱慝，故天加誅於其祖夷伯之廟以譴告之也。
In Duke Xi year fifteen: "On the last day, jimao, of the ninth month, thunder struck the temple of Yi Bo." Liu Xiang held that "last day" means darkness; "zhen" means thunder. Yi Bo was a hereditary grandee; the record properly writes thunder, and his temple alone was darkened. Heaven's warning was as if saying: do not let grandees hold hereditary office, or they will monopolize affairs in darkness. The next year Prince Jiyou died; hereditary office indeed continued, and power rested with the Ji clan. By Duke Cheng year sixteen, "on jiawu day at month's end in sixth month," broad daylight became dark: yin as yang, ministers controlling the ruler. Duke Cheng did not awaken; that winter the Ji clan killed Prince Yan. The Ji clan began under Duke Xi and grew great under Duke Cheng; this was its response. Dong Zhongshu held Yi Bo was a dependent of the Ji clan; dependent ministers should not have their own temple. Thunder striking his temple in dark month-end showed that usurping, deviant kinds should be cut off. Liu Xiang further held these were all so-called night anomalies. Liu Xin held that Spring and Autumn names the new moon as new moon and month-end as month-end; where human governance cannot reach, Heaven thunders it. The Zhan clan had hidden wrongdoing, so Heaven punished their ancestor Yi Bo's temple to admonish them.
8
成公十六年「六月甲午晦，晉侯及楚子、鄭伯戰于鄢陵」。 皆月晦云。
In Duke Cheng year sixteen: "On jiawu day at month's end in sixth month, the marquis of Jin and the king of Chu and earl of Zheng fought at Yanling." All happened at month's end.
9
隱公五年「秋，螟」。 董仲舒、劉向以為時公觀漁于棠，貪利之應也。 劉歆以為又逆臧釐伯之諫，貪利區瓒，以生臝蟲之孽也。
In Duke Yin year five: "In autumn, borers." Dong Zhongshu and Liu Xiang held that the duke then watched fishing at Tang; this was a response to greed for profit. Liu Xin held that he also rejected Zang Xibo's remonstrance and greedily coveted trifles, producing a prodigy of naked insects.
10
八年「九月，螟」。 時鄭伯以邴將易許田，有貪利心。 京房易傳曰：「臣安祿茲謂貪，厥災蟲，蟲食根。 德無常茲謂煩，蟲食葉。 不絀無德，蟲食本。 與東作爭，茲謂不時，蟲食節。 蔽惡生孽，蟲食心。」
In year eight: "In the ninth month, borers." At that time the earl of Zheng sought to exchange Xu fields with Bing, showing greedy intent. Jing Fang's Yi Tradition says: "When ministers rest secure in salary, this is called greed; its disaster is insects, and insects eat roots. When virtue lacks constancy, this is called vexation; insects eat leaves. Not dismissing the unvirtuous, insects eat the trunk. Competing with spring tilling is called untimely; insects eat nodes. Concealing evil breeds prodigies; insects eat the heart."
11
嚴公六年「秋，螟」。 董仲舒、劉向以為先是衛侯朔出奔齊，齊侯會諸侯納朔，許諸侯賂。 齊人歸衛寶，魯受之，貪利應也。
In Duke Zhuang year six: "In autumn, borers." Dong Zhongshu and Liu Xiang held that before this Duke Shuo of Wei fled to Qi; the marquis of Qi convened feudal lords to restore Shuo and accepted bribes from them. Qi returned Wei treasures and Lu accepted them, a response to greed for profit.
12
文帝後六年秋，螟。 是歲匈奴大入上郡、雲中，烽火通長安，遣三將軍屯邊，三將軍屯京師。
In autumn of Emperor Wen's later year six, borers appeared. That year the Xiongnu greatly invaded Shang and Yunzhong; beacon fires reached Chang'an, and three generals were sent to garrison the frontier and three to garrison the capital.
13
宣公三年，「郊牛之口傷，改卜牛，牛死」。 劉向以為近牛禍也。 是時宣公與公子遂謀共殺子赤而立，又以喪娶，區霿昏亂。 亂成於口，幸有季文子得免於禍，天猶惡之，生則不饗其祀，死則災燔其廟。 董仲舒指略同。
In Duke Xuan year three: "The mouth of the suburban sacrificial ox was injured; divination was redone for another ox, and that ox died." Liu Xiang held this was a near ox calamity. At that time Duke Xuan and Prince Sui plotted to kill Zichi and enthrone Xuan, and moreover married during mourning, obscured and chaotic. Disorder was completed through the mouth. Luckily Jisun Wenzi escaped disaster; Heaven still hated it: alive, it did not accept his sacrifices; dead, disaster burned his temple. Dong Zhongshu's main point was roughly the same.
14
秦孝文王五年，斿朐衍，有獻五足牛者。 劉向以為近牛禍也。 先是文惠王初都咸陽，廣大宮室，南臨渭，北臨涇，思心失，逆土氣。 足者止也，戒秦建止奢泰，將致危亡。 秦遂不改，至於離宮三百，復起阿房，未成而亡。 一曰，牛以力為人用，足所以行也。 其後秦大用民力轉輸，起負海至北邊，天下叛之。 京房易傳曰：「興繇役，奪民時，厥妖牛生五足。」
In year five of King Xiaowen of Qin, at Youquyan, someone presented a five-legged ox. Liu Xiang held this was a near ox calamity. Before this, King Wenhui had first made Xianyang the capital, enlarging palaces, facing the Wei in the south and the Jing in the north; thought-mind failed and went against earth qi. Feet signify stopping; it warned Qin to halt extravagant grandeur, or it would bring danger and ruin. Qin never changed: by the time of three hundred detached palaces and then Afang raised again, it perished before completion. Another view: oxen serve people by strength, and feet are for movement. Later Qin greatly exploited people's labor in transport, moving burdens from the sea to the northern frontier, and all under heaven rebelled. Jing Fang's Yi Tradition says: "When corvée is raised and people's seasons are seized, its portent is an ox born with five legs."
15
景帝中六年，梁孝王田北山，有獻牛，足上出背上。 劉向以為近牛禍。 先是孝王驕奢，起苑方三百里，宮館閣道相連三十餘里。 納於邪臣羊勝之計，欲求為漢嗣，刺殺議臣爰盎，事發，負斧歸死。 既退歸國，猶有恨心，內則思慮霿亂，外則土功過制，故牛禍作。 足而出於背，下奸上之象也。 猶不能自解，發疾暴死，又凶短之極也。
In Emperor Jing's middle year six, while King Xiao of Liang hunted in the northern mountains, someone presented an ox whose foot emerged on its back. Liu Xiang took this as a near ox calamity. Before this, King Xiao was arrogant and extravagant, building parks three hundred li square, with palaces, halls, and elevated passages linked for over thirty li. He accepted the schemes of the wicked minister Yang Sheng, sought to become Han heir, and had deliberative minister Yuan Ang assassinated. When the matter was exposed, he returned bearing an axe and submitted to death. After withdrawing to his state, he still harbored resentment: inwardly his thoughts were obscured and chaotic, outwardly his earthworks exceeded proper limits; therefore an ox calamity arose. A foot emerging from the back is the image of lower treachery against above. He still could not settle himself, then suddenly fell ill and died violently, another extreme case of lethal truncation.
16
左氏傳昭公二十一年春，周景王將鑄無挛鍾，叠州鳩曰：「王其以心疾死乎！ 夫天子省風以作樂，小者不窕，大者不摦。 摦則不容，心是以感，感實生疾。 今鍾摦矣，王心弗龊，其能久乎？」 劉向以為是時景王好聽淫聲，適庶不明，思心霿亂，明年以心疾崩，近心腹之痾，凶短之極者也。
The Zuo Tradition says: in spring of Duke Zhao year twenty-one, King Jing of Zhou was about to cast the Wuluan bells. Dan Zhoujiu said: "Will the king die of heart illness? The Son of Heaven examines winds to make music: small bells must not be too narrow, large bells must not be too broad. If broad, they do not harmonize; the heart is affected by this, and feeling truly gives rise to illness. Now the bells are broad; the king's heart is not constrained. How can he last long?" Liu Xiang held that at this time King Jing delighted in licentious sounds, failed to distinguish legitimate and secondary lines, and his thought-mind was obscured and chaotic; the next year he died of heart illness, a near affliction of heart and belly and extreme of violent shortening.
17
昭二十五年春，魯叔孫昭子聘于宋，元公與燕，飲酒樂，語相泣也。 樂祈佐，告人曰：「今茲君與叔孫其皆死乎！ 吾聞之，哀樂而樂哀，皆喪心也。 心之精爽，是謂魂魄； 魂魄去之，何以能久？」 冬十月，叔孫昭子死； 十一月，宋元公卒。
In spring of Zhao year twenty-five, Shusun Zhaozi of Lu went on mission to Song. Duke Yuan hosted a banquet where, amid drinking and music, their talk turned to weeping. Yue Qi Zuo told others: "Will this ruler and Shusun both die this year? I have heard that to mourn in joy and rejoice in mourning are both losses of heart. The refined essence of the heart is what is called hun and po; If hun and po depart, how can one endure long?" In winter, tenth month, Shusun Zhaozi died; in eleventh month, Duke Yuan of Song died.
18
成帝建始元年四月辛丑夜，西北有如火光。 壬寅晨，大風從西北起，雲氣赤黃，四塞天下，終日夜下著地者黃土塵也。 是歲，帝元舅大司馬大將軍王鳳始用事； 又封鳳母弟崇為安成侯，食邑萬戶； 庶弟譚等五人賜爵關內侯，食邑三千戶。 復益封鳳五千戶，悉封譚等為列侯，是為五侯。 哀帝即位，封外屬丁氏、傅氏、周氏、鄭氏凡六人為列侯。 楊宣對曰：「五侯封日，天氣赤黃，丁、傅復然。 此殆爵土過制，傷亂土氣之祥也。」 京房易傳曰：「經稱『
On xinchou night of fourth month, Jianshi year one under Emperor Cheng, in the northwest there was a glow like fire. At dawn on renyin, a great wind rose from the northwest; cloud qi was red-yellow, filling the whole sky, and through day and night what fell to the ground was yellow dust. That year the emperor's maternal uncle, Grand Marshal and Grand General Wang Feng, first came to power; he also enfeoffed Feng's younger full brother Chong as Marquis of Ancheng with ten thousand households; and granted rank of Marquis Within the Passes to five younger half-brothers including Tan, each with three thousand households. Then Feng's fief was increased by five thousand households and all Tan and others were enfeoffed as full marquises; these were the Five Marquises. When Emperor Ai took the throne, he enfeoffed six maternal-line relatives of the Ding, Fu, Zhou, and Zheng clans as marquises. Yang Xuan replied: "On the day the Five Marquises were enfeoffed, the weather was red-yellow; with Ding and Fu it happened again. This likely signifies ranks and lands exceeding regulation and thereby harming and disordering earth qi." Jing Fang's Yi Tradition says: "The Classic says,
19
觀其生』，言大臣之義，當觀賢人，知其性行，推而貢之，否則為聞善不與，茲謂不知，厥異黃，厥咎聾，厥災不嗣。 黃者，日上黃光不散如火然，有黃濁氣四塞天下。 蔽賢絕道，故災異至絕世也。 經曰『良馬逐』。 逐，進也，言大臣得賢者謀，當顯進其人，否則為下相攘善，茲謂盜明，厥咎亦不嗣，至於身僇家絕。」
"Observe their growth." It speaks of a great minister's duty: one should observe worthy men, know their character and conduct, and recommend them. Otherwise this is hearing of good and not giving place, called ignorance; its anomaly is yellow, its blame is deafness, its disaster is no heirs. Yellow means yellow light above the sun not dispersing like fire, with turbid yellow qi filling the world. Blocking worthies and cutting off the Way, therefore the disaster-anomaly reaches extinction of the line. The Classic says, "Good horses are driven forward." Drive means advance. It says when a great minister obtains worthy counsel, he should prominently advance that person; otherwise those below seize away the good, called stealing brightness, and its blame is likewise no heirs, reaching personal execution and family extinction."
20
史記周幽王二年，周三川皆震。 劉向以為金木水火沴土者也。 伯陽甫曰：「周將亡矣！ 天地之氣不過其序； 若過其序，民亂之也。 陽伏而不能出，陰迫而不能升，於是有地震。 今三川實震，是陽失其所而填陰也。 陽失而在陰，原必塞； 原塞，國必亡。 夫水，土演而民用也； 土無所演，而民乏財用，不亡何待？ 昔伊雒竭而夏亡，河竭而商亡，今周德如二代之季，其原又塞，塞必竭； 川竭，山必崩。 夫國必依山川，山崩川竭，亡之徵也。 若國亡，不過十年，數之紀也。」
The Records says: in year two of King You of Zhou, all three rivers of Zhou shook. Liu Xiang held this was metal, wood, water, and fire afflicting earth. Boyang Fu said: "Zhou is about to perish! The qi of Heaven and Earth does not exceed its order; if it exceeds order, the people disorder it. When yang is submerged and cannot emerge, and yin is pressed and cannot rise, then there are earthquakes. Now the three rivers truly shook: this means yang lost its place and filled yin. If yang is lost and lies in yin, the springs must be blocked; if springs are blocked, the state must perish. Water is what earth channels, and people use it; if earth has nothing to channel, the people lack resources. If not perish then what awaits? Formerly when Yi and Luo dried up, Xia perished; when the Yellow dried up, Shang perished. Now Zhou's virtue is like the late generations of those two dynasties, and its springs are also blocked; blockage must lead to drying up. If rivers dry, mountains must collapse. A state must rely on mountains and rivers; mountain collapse and river exhaustion are signs of ruin. If the state perishes, it will be within ten years; this is the cycle of numbers."
21
是歲二川竭，岐山崩。 劉向以為陽失在陰者，謂火氣來煎枯水，故川竭也。 山川連體，下竭上崩，事勢然也。 時幽王暴虐，妄誅伐，不聽諫，迷於褒姒，廢其正后，廢后之父申侯與犬戎共攻殺幽王。 一曰，其在天文，水為辰星，辰星為蠻夷。 月食辰星，國以女亡。 幽王之敗，女亂其內，夷攻其外。 京房易傳曰：「君臣相背，厥異名水絕。」
That year two rivers dried up and Mount Qi collapsed. Liu Xiang held that yang losing its place within yin means fire-qi comes to scorch water dry, which is why the rivers were exhausted. Mountains and rivers are linked as one body: when below dries up, above collapses. Such is the force of things. At that time King You was violent and abusive, punished and attacked recklessly, would not heed remonstrance, was deluded by Bao Si, deposed his rightful queen; the deposed queen's father, Marquis of Shen, joined Quanrong to attack and kill King You. Another view: in astronomy, water is the planet Chenxing, and Chenxing represents barbarian peoples. When the moon eclipses Chenxing, a state perishes through women. In King You's defeat, women caused disorder within and barbarians attacked from without. Jing Fang's Yi Tradition says: "When ruler and ministers turn against each other, its anomaly is called waters cut off."
22
文公九年「九月癸酉，地震」。 劉向以為先是時，齊桓、晉文、魯釐二伯賢君新沒，周襄王失道，楚穆王殺父，諸侯皆不肖，權傾於下，天戒若曰，臣下彊盛者將動為害。 後宋、魯、晉、莒、鄭、陳、齊皆殺君。 諸震，略皆從董仲舒說也。 京房易傳曰：「臣事雖正，專必震，其震，於水則波，於木則搖，於屋則瓦落。 大經在辟而易臣，茲謂陰動，厥震搖政宮。 大經搖政，茲謂不陰，厥震搖山，山出涌水。 嗣子無德專祿，茲謂不順，厥震動丘陵，涌水出。」
In Duke Wen year nine: "On guiyou day of the ninth month, earthquake." Liu Xiang held that before this, the worthy hegemon-rulers Duke Huan of Qi, Duke Wen of Jin, and Duke Xi of Lu had newly died; King Xiang of Zhou had lost the Way; King Mu of Chu killed his father; the feudal lords were all unworthy and power tilted below. Heaven's warning was as if saying powerful ministers below would move to cause harm. Afterward Song, Lu, Jin, Ju, Zheng, Chen, and Qi all killed their rulers. Most earthquake cases generally follow Dong Zhongshu's explanation. Jing Fang's Yi Tradition says: "Even if a minister's service is formally proper, monopoly will still bring earthquake: in water it appears as waves, in wood as shaking, in houses as falling tiles. When the great norm lies with the ruler yet is shifted to ministers, this is called yin moving; its quake shakes government palaces. When the great norm of government is shaken, this is called non-yin; its quake shakes mountains, and surging waters emerge from mountains. When an heir-son lacking virtue monopolizes emolument, this is called noncompliance; its quake moves hills and ridges and surging waters emerge."
23
襄公十六年「五月甲子，地震」。 劉向以為先是雞澤之會，諸侯盟，大夫又盟。 是歲三月，諸侯為溴梁之會，而大夫獨相與盟，五月地震矣。 其後崔氏專齊，欒盈亂晉，良霄傾鄭，閽殺吳子，燕逐其君，楚滅陳、蔡。
In Duke Xiang year sixteen: "On jiazi day of the fifth month, earthquake." Liu Xiang held that before this there was the assembly at Jize, where feudal lords covenanted and great officers also covenanted. That year in third month, at the Chouliang assembly of feudal lords, the great officers alone covenanted with one another; by fifth month there was earthquake. Afterward the Cui clan monopolized Qi, Luan Ying threw Jin into disorder, Liang Xiao upended Zheng, gatekeepers killed the ruler of Wu, Yan expelled its ruler, and Chu destroyed Chen and Cai.
24
昭公十九年「五月己卯，地震」。 劉向以為是時季氏將有逐君之變。 其後宋三臣、曹會皆以地叛，蔡、莒逐其君，吳敗中國殺二君。
In Duke Zhao year nineteen: "On jimao day of fifth month, earthquake." Liu Xiang held that at this time the Ji clan was about to produce the upheaval of expelling the ruler. Afterward three ministers in Song and Hui of Cao all rebelled with territory; Cai and Ju expelled their rulers; Wu defeated the central states and killed two rulers.
25
二十三年「八月乙未，地震」。 劉向以為是時周景王崩，劉、單立王子猛，尹氏立子朝。 其後季氏逐昭公，黑肱叛邾，吳殺其君僚，宋五大夫、晉二大夫皆以地叛。
In year twenty-three: "On yiwei day of eighth month, earthquake." Liu Xiang held that at this time King Jing of Zhou died, the Liu and Shan line installed Prince Meng, and the Yin clan installed Prince Chao. Afterward the Ji clan expelled Duke Zhao; Heigong rebelled in Zhu; Wu killed its ruler Liao; five grandees of Song and two grandees of Jin all rebelled with territory.
26
哀公三年「四月甲午，地震」。 劉向以為是時諸侯皆信邪臣，莫能用仲尼，盜殺蔡侯，齊陳乞弒君。
In Duke Ai year three: "On jiawu day of fourth month, earthquake." Liu Xiang held that at this time all feudal lords trusted wicked ministers and none could employ Confucius; the marquis of Cai was assassinated, and Chen Qi of Qi regicide-killed his ruler.
27
惠帝二年正月，地震隴西，厭四百餘家。 武帝征和二年八月癸亥，地震，厭殺人。 宣帝本始四年四月壬寅，地震河南以東四十九郡，北海琅邪壞祖宗廟城郭，殺六千餘人。 元帝永光三年冬，地震。 綏和二年九月丙辰，地震，自京師至北邊郡國三十餘壞城郭，凡殺四百一十五人。
In first month of Emperor Hui year two, earthquake struck Longxi, burying over four hundred households. On guihai day of eighth month, Zhenghe year two under Emperor Wu, earthquake struck and crushed people to death. On renyin day of the fourth month, Benshi year four under Emperor Xuan, earthquakes struck forty-nine commanderies east of Henan; in Beihai and Langya, ancestral temples and city walls collapsed, killing over six thousand people. In winter of Yongguang year three under Emperor Yuan, earthquake occurred. On bingchen day of ninth month, Suihe year two, earthquake from the capital to northern border commanderies and kingdoms damaged over thirty city walls, killing 415 people in total.
28
釐公十四年「秋八月辛卯，沙麓崩」。 穀梁傳曰：「林屬於山曰麓，沙其名也。」 劉向以為臣下背叛，散落不事上之象也。 先是，齊桓行伯道，會諸侯，事周室。 管仲既死，桓德日衰，天戒若曰，伯道將廢，諸侯散落，政逮大夫，陪臣執命，臣下不事上矣。 桓公不寤，天子蔽晦。 及齊威死，天下散而從楚。 王札子殺二大夫，晉敗天子之師，莫能征討，從是陵遲。 公羊以為沙麓，河上邑也。 董仲舒說略同。 一曰，河，大川象； 齊，大國； 桓德衰，伯道將移於晉文，故河為徙也。 左氏以為沙麓，晉地； 沙，山名也； 地震而麓崩，不書震，舉重者也。 伯陽甫所謂「
In Duke Xi year fourteen: "On xinmao day of the eighth month in autumn, Shalu collapsed." The Guliang Tradition says: "The woods attached to a mountain are called lu; Sha is its name." Liu Xiang held this symbolized ministers below betraying and scattering, not serving above. Before this, Duke Huan of Qi practiced hegemonic leadership, convened feudal lords, and served the Zhou house. After Guan Zhong died, Duke Huan's virtue declined daily. Heaven's warning was as if saying the hegemonic way would be abolished, feudal lords would scatter, governance would reach great officers, attendant ministers would hold command, and ministers below would not serve above. Duke Huan did not awaken, and the Son of Heaven became obscured. When Duke Wei of Qi died, the realm scattered and followed Chu. Prince Zha killed two grandees; Jin defeated the Son of Heaven's army; none could punish them, and from there decline accelerated. The Gongyang tradition takes Shalu to be a riverside settlement. Dong Zhongshu's explanation is broadly similar. Another view: the River symbolizes great rivers; Qi symbolizes a great state; with Duke Huan's virtue declining, hegemony would shift to Duke Wen of Jin, therefore the River was shown as moving. The Zuo Tradition takes Shalu as Jin territory; Sha is a mountain name; the earth quaked and the foothill collapsed; earthquake is not written because the graver sign is recorded. As Boyang Fu said, "
29
國必依山川，山崩川竭，亡之徵也； 不過十年，數之紀也。」 至二十四年，晉懷公殺於高梁。 京房易傳曰：「小人剝廬，厥妖山崩，茲謂陰乘陽，弱勝彊。」
A state must rely on mountains and rivers; mountain collapse and river exhaustion are signs of ruin; within no more than ten years, by the cycle of numbers." By year twenty-four, Duke Huai of Jin was killed at Gaoliang. Jing Fang's Yi Tradition says: "When petty men strip the house, its portent is mountain collapse; this is called yin riding yang, the weak overcoming the strong."
30
成公五年「夏，梁山崩」。 穀梁傳曰廱河三日不流，晉君帥群臣而哭之，乃流。 劉向以為山陽，君也，水陰，民也，天戒若曰，君道崩壞，下亂，百姓將失其所矣。 哭然後流，喪亡象也。 梁山在晉地，自晉始而及天下也。 後晉暴殺三卿，厲公以弒。 溴梁之會，天下大夫皆執國政，其後孫、甯出衛獻，三家逐魯昭，單、尹亂王室。 董仲舒說略同。 劉歆以為梁山，晉望也； 崩，弛崩也。 古者三代命祀，祭不越望，吉凶禍福，不是過也。 國主山川，山崩川竭，亡之徵也，美惡周必復。 是歲歲在鶉火，至十七年復在鶉火，欒書、中行偃殺厲公而立悼公。
In Duke Cheng year five: "In summer, Mount Liang collapsed." The Guliang Tradition says the Yong River stopped flowing for three days; the ruler of Jin led all ministers in mourning cries, and only then it flowed. Liu Xiang held: mountain is yang, ruler; water is yin, people. Heaven's warning was as if saying rulerly way is collapsing, below is in disorder, and the people will lose their place. Only after they wept did the river flow again; this is an image of mourning and loss. Mount Liang was in Jin territory, beginning with Jin and extending to all under heaven. Later Jin violently killed the three high ministers; Duke Li was himself slain by regicide. At the Chouliang assembly, great officers across the realm all held state power; afterward Sun and Ning drove out Duke Xian of Wei, the Three Families expelled Duke Zhao of Lu, and Shan and Yin threw the royal house into chaos. Dong Zhongshu's explanation was broadly similar. Liu Xin held Mount Liang was a sacred peak of Jin; collapse means loosening collapse. In antiquity, with sacrificial mandates of the three dynasties, offerings did not pass beyond one's sacred bounds; auspicious and inauspicious fortune and calamity did not go beyond this. A state is ruled through mountains and rivers; mountain collapse and river exhaustion are signs of ruin. Good and bad cycles must return. That year Jupiter was in Quail Fire; in year seventeen it returned to Quail Fire, and Luan Shu and Zhonghang Yan killed Duke Li and installed Duke Dao.
31
成帝河平三年二月丙戌，犍為柏江山崩，捐江山崩，皆廱江水，江水逆流壞城，殺十三人，地震積二十一日，百二十四動。 元延三年正月丙寅，蜀郡岷山崩，廱江，江水逆流，三日乃通。 劉向以為周時岐山崩，三川竭，而幽王亡。 岐山者，周所興也。 漢家本起於蜀漢，今所起之地山崩川竭，星孛又及攝提、大角，從參至辰，殆必亡矣。 其後三世亡嗣，王莽篡位。
On bingxu day of second month, Heping year three under Emperor Cheng, Mount Baijiang in Qianwei collapsed and Mount Juanjiang collapsed; both blocked river waters, causing reverse flow that damaged cities and killed thirteen people. Earthquakes continued for twenty-one days with 124 tremors. On bingyin day of first month, Yuanyan year three, Mount Min in Shu commandery collapsed, blocking the river; waters flowed backward and only after three days were passable. Liu Xiang held that in Zhou times Mount Qi collapsed and the three rivers dried, after which King You perished. Mount Qi was where Zhou had arisen. Han originally arose from Shu-Han; now in the place of its rise, mountains collapse and rivers dry, and comet signs also reached Sheti and Dajiao, from Shen to Chen. It almost certainly means extinction. Afterward, within three generations, the line lacked heirs and Wang Mang usurped the throne.
32
傳曰：「皇之不極，是謂不建，厥咎眊，厥罰恆陰，厥極弱。 時則有射妖，時則有龍蛇之孽，時則有馬禍，時則有下人伐上之痾，時則有日月亂行，星辰逆行。」
The Tradition says: "When the ruler does not reach the ultimate mean, this is called not establishing; its blame is dim confusion, its punishment is constant overcast, and its extreme is weakness. Then at times there are archery anomalies, at times prodigies of dragons and snakes, at times horse calamities, at times afflictions of inferiors attacking superiors, and at times sun and moon move disorderly and stars move in reverse."
33
「皇之不極，是謂不建」，皇，君也。 極，中； 建，立也。 人君貌言視聽思心五事皆失，不得其中，則不能立萬事，失在眊悖，故其咎眊也。 王者自下承天理物。 雲起於山，而彌於天； 天氣亂，故其罰常陰也。 一曰，上失中，則下彊盛而蔽君明也。 《易》曰「亢龍有悔，貴而亡位，高而亡民，賢人在下位而亡輔」，如此，則君有南面之尊，而亡一人之助，故其極弱也。 盛陽動進輕疾。
"Ruler not reaching the ultimate, this is called not establishing"; huang means ruler. Ultimate means center; establish means to set up. If a ruler's five affairs of bearing, speech, sight, hearing, and thought all fail and miss the center, he cannot establish the myriad affairs. The fault lies in blurred perversity, so its blame is dim confusion. A true king receives from below and manages things by Heaven. Clouds rise from mountains and spread across the sky. If heavenly qi is disordered, therefore the punishment is constant overcast. Another view: if those above lose the center, those below become strong and obscure rulerly clarity. The Changes says, "Overbearing dragon has regret: noble yet without position, high yet without people, worthy men below without support." Thus though the ruler has the honored south-facing seat, he lacks the aid of even one person, and therefore the extreme is weakness. Flourishing yang moves forward lightly and swiftly.
34
禮，春而大射，以順陽氣。 上微弱則下奮動，故有射妖。 《易》曰「雲從龍」，又曰「龍蛇之蟄，以存身也」。 陰氣動，故有龍蛇之孽。 於易，乾為君為馬，馬任用而彊力，君氣毀，故有馬禍。 一曰，馬多死及為怪，亦是也。 君亂且弱，人之所叛，天之所去，不有明王之誅，則有篡弒之禍，故有下人伐上之痾。 凡君道傷者病天氣，不言五行沴天，而曰「日月亂行，星辰逆行」者，為若下不敢沴天，猶春秋曰「王師敗績于貿戎」，不言敗之者，以自敗為文，尊尊之意也。 劉歆皇極傳曰有下體生上之痾。 說以為下人伐上，天誅已成，不得復為痾云。 皇極之常陰，劉向以為春秋亡其應。 一曰，久陰不雨是也。 劉歆以為自屬常陰。
Ritually, in spring one holds the great archery ceremony to accord with yang qi. If those above are weak, those below surge into action; therefore there are archery anomalies. The Changes says, "Clouds follow dragon," and also, "Dragon and snake hibernate to preserve themselves." When yin qi stirs, therefore there are prodigies of dragons and snakes. In the Changes, Qian is ruler and horse; horses bear service and great force. When ruler-qi is damaged, therefore there are horse calamities. Another view: many horses dying or becoming strange also belongs here. When the ruler is chaotic and weak, people rebel and Heaven abandons. Without execution by a manifest king, there is disaster of usurpation and regicide; therefore there are afflictions of inferiors attacking superiors. Whenever rulerly way is harmed, heavenly qi is diseased. It does not say five phases afflict Heaven, but says sun and moon move disorderly and stars in reverse, because inferiors dare not be said to afflict Heaven, just as Spring and Autumn says "the royal army was defeated at Mao-Rong" without naming who defeated it, expressing reverence for the honored. Liu Xin's Huangji transmission says there are afflictions of lower body growing above. His explanation says inferiors attacking superiors means Heaven's punishment already complete, so it should not again be called an affliction. For the regular overcast of Huangji, Liu Xiang held Spring and Autumn has no matching case. Another view: prolonged overcast without rain is it. Liu Xin held it belongs to constant overcast.
35
嚴公十八年「秋，有蜮」。 劉向以為蜮生南越。 越地多婦人，男女同川，淫女為主，亂氣所生，故聖人名之曰蜮。 蜮猶惑也，在水旁，能射人，射人有處，甚者至死。 南方謂之短弧，近射妖，死亡之象也。 時嚴將取齊之淫女，故蜮至。 天戒若曰，勿取齊女，將生淫惑篡弒之禍。 嚴不寤，遂取之。 入後淫於二叔，二叔以死，兩子見弒，夫人亦誅。 劉歆以為蜮，盛暑所生，非自越來也。 京房易傳曰：「忠臣進善君不試，厥咎國生蜮。」
In Duke Zhuang year eighteen: "In autumn, there were yu insects." Liu Xiang held yu were born in Nanyue. In Yue lands there were many women; men and women mingled at the rivers, with licentious women taking the lead. From this disordered qi the creature was said to arise, and so sages named it yu. Yu is akin to confusion: it lurks by water and can shoot at people; where it strikes, lesions appear, and severe cases can be fatal. In the south it is called short-bow, near an archery anomaly, image of death. At that time Duke Zhuang was about to take a licentious woman of Qi, so yu arrived. Heaven's warning was as if saying: do not take the woman of Qi, or there will be calamity of licentious confusion, usurpation, and regicide. Zhuang did not awaken and took her anyway. After she entered, she had illicit relations with two uncles; those two uncles died, two sons were slain, and the wife too was executed. Liu Xin held yu are generated by intense summer heat, not coming from Yue. Jing Fang's Yi Tradition says: "When loyal ministers advance good counsel and the ruler does not test it, its blame-sign is the state producing yu."
36
史記魯哀公時，有隼集于陳廷而死，楛矢貫之，石砮，長尺有咫。 陳閔公使使問仲尼，仲尼曰：「
The Records says that in Duke Ai of Lu's time, a falcon landed in the Chen court and died, pierced by a mulberry-wood arrow with stone point, one chi plus a zhi in length. Duke Min of Chen sent an envoy to ask Confucius, and Confucius said: "
37
隼之來遠矣！ 昔武王克商，通道百蠻，使各以方物來貢，肅慎貢楛矢，石砮長尺有咫。 先王分異姓以遠方職，使毋忘服，故分陳以肅慎矢。」 試求之故府，果得之。 劉向以為隼近黑祥，貪暴類也； 矢貫之，近射妖也； 死於廷，國亡表也。 象陳眊亂，不服事周，而行貪暴，將致遠夷之禍，為所滅也。 是時中國齊晉、南夷吳楚為彊，陳交晉不親，附楚不固，數被二國之禍。 後楚有白公之亂，陳乘而侵之，卒為楚所滅。
This falcon has come from far away! Formerly when King Wu conquered Shang, he opened routes to the hundred southern tribes and had each present regional tribute. The Sushen offered mulberry arrows and stone points one chi plus a zhi long. The former kings apportioned different surnames to distant offices so they would not forget submission; therefore they assigned Chen with Sushen arrows." They searched the old treasury and indeed found them. Liu Xiang held the falcon was a near black portent, of greedy and violent kind; the arrow piercing it was near an archery anomaly; its death in the court was a sign of state ruin. It symbolized Chen's confused disorder: failing to serve Zhou and practicing greed and violence, it would bring calamity from distant tribes and be destroyed by them. At that time among the central states Qi and Jin were strong, and among southern tribes Wu and Chu were strong. Chen, between them, was not close to Jin nor firm with Chu, and repeatedly suffered the two states' calamities. Later when Chu had the disorder of Bai Gong, Chen took advantage and invaded it, but eventually was destroyed by Chu.
38
史記夏后氏之衰，有二龍止於夏廷，而言「余，褒之二君也」。 夏帝卜殺之，去之，止之，莫吉； 卜請其漦而藏之，乃吉。 於是布幣策告之。 龍亡而漦在，乃櫝去之。 其後夏亡，傳櫝於殷周，三代莫發，至厲王末，發而觀之，漦流于廷，不可除也。 厲王使婦人臝而譟之，漦化為玄黿，入後宮。 處妾遇之而孕，生子，懼而棄之。 宣王立，女童謠曰：「览弧萁服，實亡周國。」 後有夫婦鬻是器者，宣王使執而僇之。 既去，見處妾所棄妖子，聞其夜號，哀而收之，遂亡奔褒。 後褒人有罪，入妖子以贖，是為褒姒，幽王見而愛之，生子伯服。 王廢申后及太子宜咎，而立褒姒、伯服代之。 廢后之父申侯與繒西畎戎共攻殺幽王。 《詩》曰：「赫赫宗周，褒姒醤之。」 劉向以為夏后季世，周之幽、厲，皆誖亂逆天，故有龍黿之怪，近龍蛇孽也。 漦，血也，一曰沫也。 览弧，桑弓也。 萁服，蓋以萁草為箭服，近射妖也。 女童謠者，禍將生於女，國以兵寇亡也。
The Records says that in the decline of Xia there were two dragons that stopped in Xia's court and said, "We are two rulers of Bao." The Xia ruler divined to kill them, drive them off, or keep them, but none was auspicious. He then divined requesting their spittle to store; only then was it auspicious. Thereupon offerings and written notice were presented. The dragons vanished but the spittle remained, so they put it in a casket and removed it. After Xia fell, the casket was transmitted to Shang and Zhou; none of the three dynasties opened it. By the end of King Li, it was opened and viewed, and the spittle flowed in the court, impossible to clear away. King Li had women strip and shout at it; the spittle transformed into a dark lizard and entered the harem. A palace woman encountered it and became pregnant; she gave birth to a child, feared it, and abandoned it. When King Xuan took the throne, girls sang a rhyme: "Mulberry bow and reed quiver will truly destroy Zhou." Later a husband and wife selling those items appeared; King Xuan ordered them seized and executed. After they had gone, they saw the abandoned uncanny child of that palace woman, heard its crying at night, pitied it, took it in, and fled to Bao. Later, when Bao people had committed offense, they presented the uncanny child as ransom. This became Bao Si; King You saw and loved her, and she bore Bo Fu. The king deposed Empress Shen and crown prince Yijiu, and established Bao Si and Bo Fu in their place. The deposed empress's father, Marquis of Shen, with Zeng and the western Quanrong, jointly attacked and killed King You. The Odes says: "Brilliant ancestral Zhou, Bao Si destroyed it." Liu Xiang held that in late Xia and in Zhou under You and Li, all were perverse and against Heaven; therefore there were the strange dragon-lizard events, near prodigies of dragons and snakes. Spittle means blood; another view says foam. Lan-bow means mulberry bow. Qi-quiver likely means arrow quiver made from qi grass, near an archery anomaly. The girls' rhyme meant disaster would be born from a woman, and the state would perish through war and banditry.
39
左氏傳昭公十九年，龍鬥於鄭時門之外洧淵。 劉向以為近龍孽也。 鄭以小國攝乎晉楚之間，重以彊吳，鄭當其衝，不能修德，將鬥三國，以自危亡。 是時子產任政，內惠於民，外善辭令，以交三國，鄭卒亡患，能以德消變之效也。 京房易傳曰：「眾心不安，厥妖龍鬥。」
The Zuo Tradition says in Duke Zhao year nineteen, dragons fought outside Shi Gate of Zheng at the Wei abyss. Liu Xiang took this as a near dragon prodigy. Zheng, a small state caught between Jin and Chu and also strong Wu, stood at the collision point. Unable to cultivate virtue, it would contend among three states and endanger itself. At that time Zichan governed affairs, beneficent to the people within and skillful in diplomacy without, engaging all three states; Zheng ultimately escaped disaster, effect of dispelling change through virtue. Jing Fang's Yi Tradition says: "When people's hearts are unsettled, its portent is dragons fighting."
40
惠帝二年正月癸酉旦，有兩龍見於蘭陵廷東里溫陵井中，至乙亥夜去。 劉向以為龍貴象而困於庶人井中，象諸侯將有幽執之禍。 其後呂太后幽殺三趙王，諸呂亦終誅滅。 京房易傳曰：「有德遭害，厥妖龍見井中。」 又曰：「行刑暴惡，黑龍從井出。」
At dawn on guiyou day of first month, Emperor Hui year two, two dragons appeared in Wenling Well in East Lane of Lanling court, and departed on the night of yihai. Liu Xiang held that dragons, symbols of nobility, trapped in a commoner's well symbolized feudal lords suffering imprisonment and death. Afterward Empress Dowager Lü imprisoned and killed three kings of Zhao, and the Lü clans were ultimately all exterminated. Jing Fang's Yi Tradition says: "When the virtuous suffer harm, its portent is dragons appearing in a well." It also says: "When punishments are violent and evil, black dragons emerge from wells."
41
左氏傳魯嚴公時有內蛇與外蛇鬥鄭南門中，內蛇死。 劉向以為近蛇孽也。 先是鄭厲公劫相祭仲而逐兄昭公代立。 後厲公出奔，昭公復入。 死，弟子儀代立。 厲公自外劫大夫傅瑕，使僇子儀。 此外蛇殺內蛇之象也。 蛇死六年，而厲公立。 嚴公聞之，問申繻曰：「猶有妖乎？」 對曰：「人之所忌，其氣炎以取之，妖由人興也。 人亡舋焉，妖不自作。 人棄常，故有妖。」 京房易傳曰：「立嗣子疑，厥妖蛇居國門鬥。」
The Zuo Tradition says in Duke Zhuang of Lu's time, an inner snake and outer snake fought in Zheng's South Gate, and the inner snake died. Liu Xiang took this as a near snake prodigy. Before this, Duke Li of Zheng coerced his minister Ji Zhong and expelled his elder brother Duke Zhao to take the throne. Later Duke Li fled into exile and Duke Zhao returned. After Zhao died, his younger brother Ziyi succeeded. From abroad Duke Li coerced grandee Fu Xia to execute Ziyi. This was the image of outer snake killing inner snake. Six years after the snake's death, Duke Li was established. Duke Zhuang heard this and asked Shen Xu: "Are there still portents?" He replied: "What people fear, their heated qi reaches for; anomalies are stirred up by people themselves. If people have no crack for them, anomalies do not make themselves. When people abandon constancy, therefore anomalies occur." Jing Fang's Yi Tradition says: "When the heir is set up in doubt, its portent is snakes fighting at the state gate."
42
武帝太始四年七月，趙有蛇從郭外入，與邑中蛇鬥孝文廟下，邑中蛇死。 後二年秋，有衛太子事，事自趙人江充起。
In seventh month of Taishi year four under Emperor Wu, in Zhao a snake came in from outside city walls and fought snakes inside the district below the Temple of Emperor Xiaowen; the inner snakes died. Two years later, in autumn, there was the affair of the Crown Prince Wei, and the affair began from Jiang Chong of Zhao.
43
左氏傳定公十年，宋公子地有白馬駟，公嬖向魋欲之，公取而朱其尾鬣以予之。 地怒，使其徒抶魋而奪之。 魋懼將走，公閉門而泣之，目盡腫。 公弟辰謂地曰：「子為君禮，不過出竟，君必止子。」 地出奔陳，公弗止。 辰為之請，不聽。 辰曰：「是我迋吾兄也，吾以國人出，君誰與處？」 遂與其徒出奔陳。 明年俱入于蕭以叛，大為宋患，近馬禍也。
The Zuo Tradition says in Duke Ding year ten: Prince Di of Song had a team of four white horses. The duke favored Xiang Tui and wanted them; the duke took them, painted their tails and manes red, and gave them to Xiang Tui. Di, enraged, had his followers beat Xiang Tui and seize them back. Xiang Tui, fearful, was about to flee; the duke shut the gate and wept for him until his eyes were swollen. The duke's younger brother Chen told Di: "If you observe ruler-minister propriety, do no more than leave the border; the ruler will surely stop you." Di fled to Chen; the duke did not stop him. Chen pleaded for him and was not heeded. Chen said: "Then I have deceived my elder brother. If I leave with the people of the state, with whom will the ruler remain?" So he and his followers also fled to Chen. The next year both entered Xiao and rebelled, causing great trouble for Song, a near horse calamity.
44
史記秦孝公二十一年有馬生人，昭王二十年牡馬生子而死。 劉向以為皆馬禍也。 孝公始用商君攻守之法，東侵諸侯，至於昭王，用兵彌烈。 其象將以兵革抗極成功，而還自害也。 牡馬非生類，妄生而死，猶秦恃力彊得天下，而還自滅之象也。 曰，諸畜生非其類，子孫必有非其姓者，至於始皇，果呂不韋子。 京房易傳曰：「
The Records says: in year twenty-one of King Xiaogong of Qin, there was a horse giving birth to a human; in year twenty of King Zhao, a stallion gave birth and then died. Liu Xiang took both as horse calamities. Xiaogong first adopted Lord Shang's offensive-defensive laws and invaded feudal lords eastward; by King Zhao, warfare was even fiercer. Its meaning is that they would push military force to the utmost and achieve success, only to destroy themselves in return. A stallion is not of birthing kind; to give birth rashly and die resembles Qin relying on force to win the realm and then destroying itself. Another saying: when livestock give birth outside their kind, descendants will include one not of their surname. By First Emperor, indeed he was Lü Buwei's son. Jing Fang's Yi Tradition says: "
45
方伯分威，厥妖牡馬生子。 亡天子，諸侯相伐，厥妖馬生人。」
When regional lords divide authority, its portent is a stallion giving birth. When there is no Son of Heaven and feudal lords attack one another, its portent is horses giving birth to humans."
46
文帝十二年，有馬生角於吳，角在耳前，上鄉。 右角長三寸，左角長二寸，皆大二寸。 劉向以為馬不當生角，猶吳不當舉兵鄉上也。 是時，吳王濞封有四郡五十餘城，內懷驕恣，變見於外，天戒早矣。 王不寤，後卒舉兵，誅滅。 京房易傳曰：「臣易上，政不順，厥妖馬生角，茲謂賢士不足。」 又曰：「天子親伐，馬生角。」
In Emperor Wen year twelve, in Wu, a horse grew horns, positioned before the ears and pointing upward. The right horn was three cun long, the left two cun, both two cun thick. Liu Xiang held a horse should not grow horns, just as Wu should not raise troops against the superior. At that time King Pi of Wu held four commanderies and over fifty cities; inwardly he harbored arrogance and excess, and the change appeared outwardly. Heaven's warning came early. The king did not awaken; later he indeed raised troops and was executed and exterminated. Jing Fang's Yi Tradition says: "When ministers replace superiors and governance is noncompliant, its portent is horses growing horns; this is called lack of worthy men." It also says: "When the Son of Heaven campaigns personally, horses grow horns."
47
成帝綏和三年二月，大廄馬生角，在左耳前，圍長各二寸。 是時王莽為大司馬，害上之萌自此始矣。 哀帝建平二年，定襄牡馬生駒，三足，隨群飲食，太守以聞。 馬，國之武用，三足，不任用之象也。 後侍中董賢年二十二為大司馬，居上公之位，天下不宗。 哀帝暴崩，成帝母王太后召弟子新都侯王莽入，收賢印綬，賢恐，自殺，莽因代之，並誅外家丁、傅。 又廢哀帝傅皇后，令自殺，發掘帝祖母傅太后、母丁太后陵，更以庶人葬之。 辜及至尊，大臣微弱之禍也。
In second month of Suihe year three under Emperor Cheng, a horse in the imperial stable grew horns before the left ear, each two cun around and long. At that time Wang Mang was Grand Marshal; from this point his harm to the throne first began. In Jianping year two under Emperor Ai, in Dingxiang a stallion gave birth to a colt with three legs that followed the herd in eating and drinking; the governor reported it. The horse is the state's instrument of war; having three legs symbolizes inability to serve effectively. Later Attendant-in-Ordinary Dong Xian, age twenty-two, became Grand Marshal and occupied the rank of highest duke, with no support under heaven. Emperor Ai died suddenly; Empress Dowager Wang, mother of Emperor Cheng, summoned her nephew Marquis of Xindu Wang Mang, who seized Dong Xian's seals and ribbons. Xian, afraid, killed himself. Mang then replaced him and also executed the maternal Ding and Fu families. He further deposed Empress Fu of Emperor Ai and ordered her suicide, exhumed the tombs of Emperor Ai's grandmother Empress Dowager Fu and mother Empress Dowager Ding, and reburied them as commoners. When disaster reaches even the highest, it is the calamity of weak great ministers.
48
文公十一年，「敗狄于鹹」。 穀梁、公羊傳曰，長狄兄弟三人，一者之魯，一者之齊，一者之晉。 皆殺之，身橫九畝； 斷其首而載之，眉見於軾。 何以書？ 記異也。 劉向以為是時周室衰微，三國為大，可責者也。 天戒若曰，不行禮義，大為夷狄之行，將至危亡。 其後三國皆有篡弒之禍，近下人伐上之痾也。 劉歆以為人變，屬黃祥。 一曰，屬臝蟲之孽。 一曰，天地之性人為貴，凡人為變，皆屬皇極下人伐上之痾云。 京房易傳曰：「君暴亂，疾有道，厥妖長狄入國。」 又曰：「豐其屋，下獨苦。 長狄生，世主虜。」
In Duke Wen year eleven: "They defeated the Di at Xian." The Guliang and Gongyang Traditions say there were three Long-Di brothers, one came to Lu, one to Qi, one to Jin. All were killed, each body spanning nine mu; their heads were cut and carried, with brows visible above the chariot crossbar. Why record this? To record anomaly. Liu Xiang held that at this time the Zhou house was weak and those three states were great, thus especially blameworthy. Heaven's warning was as if to say: if rites and righteousness are not practiced and conduct turns barbarous, danger and ruin will follow. Afterward all three states suffered disasters of usurpation and regicide, near affliction of inferiors attacking superiors. Liu Xin held it a human transformation belonging to yellow portent. Another view: it belongs to prodigies of naked insects. Another view: in the nature of Heaven and Earth, humans are most valued; all human transformations belong under the Huangji category of inferiors attacking superiors. Jing Fang's Yi Tradition says: "When the ruler is violent and chaotic and hates the Way, its portent is Long-Di entering the state." It also says: "He enriches his halls while those below suffer alone. Long-Di are born and worldly rulers are captured."
49
史記秦始皇帝二十六年，有大人長五丈，足履六尺，皆夷狄服，凡十二人，見于臨洮。 天戒若曰，勿大為夷狄之行，將受其禍。 是歲始皇初并六國，反喜以為瑞，銷天下兵器，作金人十二以象之。 遂自賢聖，燔詩書，阬儒士； 奢淫暴虐，務欲廣地； 南戍五嶺，北築長城以備胡越，塹山填谷，西起臨洮，東至遼東，徑數千里。 故大人見於臨洮，明禍亂之起。 後十四年而秦亡，亡自戍卒陳勝發。
The Records says: in year twenty-six of First Emperor of Qin, there were great men five zhang tall with six-chi footprints, all in barbarian dress, twelve in total, seen at Lintao. Heaven's warning was as if saying: do not greatly adopt barbarian conduct, or you will suffer its calamity. That year the First Emperor had just unified the six states, but instead rejoiced and took it as an auspicious sign, melted the realm's weapons, and made twelve bronze men in their likeness. He then styled himself sage and worthy, burned poems and books, and buried scholars alive; extravagant, licentious, and tyrannical, intent on expanding territory; They garrisoned the Five Ridges in the south and built the Great Wall in the north against Hu and Yue, cutting through mountains and filling valleys, from Lintao in the west to Liaodong in the east, for thousands of li. Therefore the great men appeared at Lintao, making clear where disaster and chaos would begin. Fourteen years later Qin perished, with the collapse beginning in the uprising of the conscript Chen Sheng.
50
史記魏襄王十三年，魏有女子化為丈夫。 京房易傳曰：「女子化為丈夫，茲謂陰昌，賤人為王； 丈夫化為女子，茲謂陰勝，厥咎亡。」 一曰，男化為女，宮刑濫也； 女化為男，婦政行也。
The Records says: in year thirteen of King Xiang of Wei, there was a woman transformed into a man. Jing Fang's Yi Tradition says: "A woman transformed into man is called yin flourishing; base people become kings; A man transformed into a woman is called yin overcoming, and its blame-sign is extinction." Another view: man becoming woman means castration penalties are abused; woman becoming man means women's governance prevails.
51
哀帝建平中，豫章有男子化為女子，嫁為人婦，生一子。 長安陳鳳言此陽變為陰，將亡繼嗣，自相生之象。 一曰，嫁為人婦生一子，將復一世乃絕。
During Jianping under Emperor Ai, in Yuzhang there was a man transformed into a woman, married as a wife, and bore one son. Chen Feng of Chang'an said this was yang transforming into yin, meaning heir succession would end, an image of self-generation. Another view: marrying as wife and bearing one son means one more generation then extinction.
52
哀帝建平四年四月，山陽方與女子田無嗇生子。 先未生二月，兒啼腹中，及生，不舉，葬之陌上，三日，人過聞啼聲，母掘收養。
In fourth month of Jianping year four under Emperor Ai, in Shan'yang, a woman Fangyu and daughter Tian Wuse gave birth to a son. Two months before birth the child cried in the womb; when born it was not raised and was buried by the roadside. After three days passersby heard crying, and the mother dug it up and raised it.
53
平帝元始元年二月，朔方廣牧女子趙春病死，斂棺積六日，出在棺外，自言見夫死父，曰：「年二十七，不當死。」 太守譚以聞。 京房易傳曰：「『幹父之蠱，有子，考亡咎』。 子三年不改父道，思慕不皇，亦重見先人之非，不則為私，厥妖人死復生。」 一曰，至陰為陽，下人為上。
In second month of Yuanshi year one under Emperor Ping, in Guangmu, Shuofang, a woman Zhao Chun fell ill and died. After six days sealed in coffin, she came out outside the coffin and said she had seen her dead husband and father, saying, "At age twenty-seven, I should not die." Governor Tan reported it. Jing Fang's Yi Tradition says: ""Handling father's corruption: there is a son; the deceased father has no blame." If for three years the son does not alter the father's way and, in longing thought, is not at ease, he may again see forebears' wrongs; otherwise it turns private. Its portent is the dead returning to life." Another view: utmost yin becoming yang, inferiors becoming superiors.
54
六月，長安女子有生兒，兩頭異頸面相鄉，四臂共匈俱前鄉，犊上有目長二寸所。 京房易傳曰：「『睽孤，見豕負塗』，厥妖人生兩頭。 下相攘善，妖亦同。 人若六畜首目在下，茲謂亡上，正將變更。 凡妖之作，以譴失正，各象其類。 二首，下不壹也； 足多，所任邪也； 足少，下不勝任，或不任下也。 凡下體生於上，不敬也； 上體生於下，媟瀆也； 生非其類，淫亂也； 人生而大，上速成也； 生而能言，好虛也。 群妖推此類，不改乃成凶也。」
In the sixth month, a woman in Chang'an gave birth to a child with two heads on separate necks facing each other, four arms sharing a single chest and both facing forward, and an eye on the lower body about two cun long. Jing Fang's Yi Tradition says: ""Isolated in opposition, one sees swine covered in mud"; its portent is humans born with two heads. When those below contend over good, the portent is likewise so. If humans or livestock have head and eyes below, this is called no superior, and proper order will change. Whenever portents arise, they admonish loss of correctness, each resembling its own class. Two heads mean those below are not unified. Many feet mean what is entrusted is deviant. Few feet mean those below cannot bear responsibility, or those above do not entrust those below. Whenever lower body parts grow above, it means irreverence; Upper body parts growing below means desecration. Birth outside one's kind means licentious disorder. Being born already large means those above mature too quickly. Being born able to speak means a fondness for empty words. By this kind of reasoning for all portents, if there is no reform they become full calamity."
55
景帝二年九月，膠東下密人年七十餘，生角，角有毛。 時膠東、膠西、濟南、齊四主有舉兵反謀，謀由吳王濞起，連楚、趙，凡七國。 下密，縣居四齊之中； 角，兵象，上鄉者也； 老人，吳王象也； 年七十，七國象也。 天戒若曰，人不當生角，猶諸侯不當舉兵以鄉京師也； 禍從老人生，七國俱敗云。 諸侯不寤，明年吳王先起，諸侯從之，七國俱滅。 京房易傳曰：「冢宰專政，厥妖人生角。」
In ninth month of Emperor Jing year two, a man over seventy in Xiami, Jiaodong, grew horns with hair on them. At that time the four rulers of Jiaodong, Jiaoxi, Jinan, and Qi were plotting armed rebellion; the plot began with King Pi of Wu, linking Chu and Zhao, seven states in all. Xiami county lay in the middle of those four Qi states; horns symbolize arms, pointing upward; the old man symbolized King of Wu; age seventy symbolized the seven states. Heaven's warning was as if saying: people should not grow horns, just as feudal lords should not raise troops toward the capital; disaster would arise from an old man, and all seven states would be defeated. The feudal lords did not awaken. Next year the King of Wu rose first, the feudal lords followed, and all seven states were destroyed. Jing Fang's Yi Tradition says: "When the chief minister monopolizes government, its portent is people growing horns."
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成帝建始三年十月丁未，京師相驚，言大水至。 渭水虒上小女陳持弓年九歲，走入橫城門，入未央宮尚方掖門，殿門門衛戶者莫見，至句盾禁中而覺得。 民以水相驚者，陰氣盛也。 小女而入宮殿中者，下人將因女寵而居有宮室之象也。 名曰持弓，有似周家览弧之祥。 《易》曰：「弧矢之利，以威天下。」 是時，帝母王太后弟鳳始為上將，秉國政，天知其後將威天下而入宮室，故象先見也。 其後，王氏兄弟父子五侯秉權，至莽卒篡天下，蓋陳氏之後云。 京房易傳曰：「妖言動眾，茲謂不信，路將亡人，司馬死。」
On dingwei day of tenth month, Jianshi year three under Emperor Cheng, the capital was alarmed by rumors that great floods were arriving. A nine-year-old girl of Wei-shang at Chen named Chi Gong ran into Hengcheng Gate, entered the side gate of the palace workshops in Weiyang, and none of the hall gate guards saw her. She was only noticed when she reached the internal district of the military guard. People alarming one another about floods meant yin qi was excessive. A little girl entering the palace halls symbolized inferiors using female favor to occupy palace chambers. Her name, Chi Gong (holding bow), resembled the Zhou omen of mulberry bow. The Changes says: "The benefit of bow and arrow is to overawe the realm." At that time Wang Feng, younger brother of the emperor's mother Empress Dowager Wang, had just become supreme general and held state power. Heaven knew he would later dominate the realm and enter palace authority, so the sign appeared first. Afterward the Wang brothers and father-son Five Marquises held power, until Mang finally usurped the realm; likely this was the later Chen household omen. Jing Fang's Yi Tradition says: "When demagogic words stir the masses, this is called untrustworthiness; roads will lose people, and the marshal will die."
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成帝綏和二年八月庚申，鄭通里男子王褒衣絳衣小冠，帶劍入北司馬門殿東門，上前殿，入非常室中，解帷組結佩之，招前殿署長業等曰：「天帝令我居此。」 業等收縛考問，褒故公車大誰卒，病狂易，不自知入宮狀，下獄死。 是時王莽為大司馬，哀帝即位，莽乞骸骨就第，天知其必不退，故因是而見象也。 姓名章服甚明，徑上前殿路寢，入室取組而佩之，稱天帝命，然時人莫察。 後莽就國，天下冤之，哀帝徵莽還京師。 明年帝崩，莽復為大司馬，因是而篡國。
On gengshen day of eighth month, Suihe year two under Emperor Cheng, a man of Zhengtongli, Wang Bao, dressed in crimson clothes and small cap with sword at his belt, entered the eastern gate of the palace hall through North Sima Gate, went up to the front hall, entered a restricted chamber, untied curtain cords and tied them as pendants, and beckoned office chiefs such as Ye saying: "The Heavenly Emperor orders me to dwell here." Ye and others seized, bound, and interrogated him. Bao was formerly a clerk of the public carriage office, mentally deranged and unaware of how he entered the palace. He was imprisoned and died. At that time Wang Mang was Grand Marshal. When Emperor Ai took the throne, Mang requested retirement to his estate. Heaven knew he would not truly withdraw, and therefore showed this sign through the event. His name, attire, and insignia were very clear: he directly entered the front-hall sleeping chamber, took cord and wore it, claiming Heaven's command, yet people then did not perceive it. Later Mang returned to his fief, and the realm felt wronged for him; Emperor Ai summoned Mang back to the capital. The next year the emperor died, Mang again became Grand Marshal, and by this he usurped the state.
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哀帝建平四年正月，民驚走，持稿或棷一枚，傳相付與，曰行詔籌。 道中相過逢多至千數，或被髮徒踐，或夜折關，或踰牆入，或乘車騎奔馳，以置驛傳行，經歷郡國二十六，至京師。 其夏，京師郡國民聚會里巷仟佰，設祭張博具，歌舞祠西王母，又傳書曰：「母告百姓，佩此書者不死。 不信我言，視門樞下，當有白髮。」 至秋止。 是時帝祖母傅太后驕，與政事，故杜鄴對曰：「春秋災異，以指象為言語。 籌，所以紀數。 民，陰，水類也。 水以東流為順走，而西行，反類逆上。 象數度放溢，妄以相予，違忤民心之應也。 西王母，婦人之稱。 博弈，男子之事。 於街巷仟伯，明離闑內，與疆外。 臨事盤樂，炕陽之意。 白髮，衰年之象，體尊性弱，難理易亂。 門，人之所由； 樞，其要也。 居人之所由，制持其要也。 其明甚者。 今外家丁、傅並侍帷幄，布於列位，有罪惡者不坐辜罰，亡功能者畢受官爵。 皇甫、三桓，詩人所刺，春秋所譏，亡以甚此。 指象昭昭，以覺聖朝，柰何不應！」 後哀帝崩，成帝母王太后臨朝，王莽為大司馬，誅滅丁、傅。 一曰丁、傅所亂者小，此異乃王太后、莽之應云。
In first month of Jianping year four under Emperor Ai, people panicked and ran, each carrying a stalk or a branch, passing them to one another as "edict tally sticks." On roads those encountering each other reached into the thousands: some with hair loose and barefoot, some breaking gates by night, some climbing walls, some riding carts and horses at speed, using relay posts to spread it, passing through twenty-six commanderies and kingdoms to the capital. That summer, in capital and commanderies people gathered in lanes and wards, set sacrifices and gaming equipment, singing and dancing to worship the Queen Mother of the West. Texts were also circulated saying: "The Mother tells the people: those wearing this text will not die. If you do not believe my words, look beneath your gate pivot; there will be white hair." It stopped by autumn. At that time the emperor's grandmother Empress Dowager Fu was arrogant and interfered in government, so Du Ye replied: "Spring and Autumn disasters and anomalies speak through symbolic indication. Tally sticks are for recording numbers. The people are yin, of water kind. Water should flow east as its proper course, but here it moved westward, an inverted and contrary ascent. It symbolizes norms and measures spilling out, recklessly passed from person to person, response to violating public sentiment. Queen Mother of the West is a title of a woman. Gaming and gambling are men's affairs. In lanes and wards it clearly moved outside gate-boundary, beyond proper bounds. Taking pleasure and revelry in the face of affairs shows overbearing yang intent. White hair symbolizes old age: high in status but weak in constitution, difficult to govern and easily thrown into disorder. The gate is where people pass; the pivot is its key point. To occupy where people pass is to control and hold their key point. Its indication is extremely clear. Now the maternal clans Ding and Fu both serve behind the curtains and fill official ranks; those with crimes and evils receive no punishment, while those without merit receive offices and titles. Huangfu and the Three Huan were what poets satirized and Spring and Autumn censured; nothing is more extreme than this. The symbolic signs are perfectly clear to awaken the sacred court. How can one not respond?" After Emperor Ai died, Empress Dowager Wang, mother of Emperor Cheng, ruled at court; Wang Mang as Grand Marshal executed and exterminated Ding and Fu. Another view says the disorder caused by Ding and Fu was minor; this anomaly instead corresponded to Empress Dowager Wang and Mang.