| | 五行志上: |
《》曰：「天垂象，見吉凶，聖人象之；河出圖，雒出書，聖人則之。」劉歆以為虙羲氏繼天而王，受河圖，則而畫之，八卦是也；禹治洪水，賜雒書，法而陳之，洪範是也。聖人行其道而寶其真。降及于殷，箕子在父師位而典之。周既克殷，以箕子歸，武王親虛己而問焉。故經曰：「惟十有三祀，王訪于箕子，王乃言曰：『烏呼，箕子！惟天陰騭下民，相協厥居，我不知其彝倫逌敘。』箕子乃言曰：『我聞在昔，鯀讯洪水，汨陳其五行，帝乃震怒，弗畀洪範九疇，彝倫逌斁。鯀則殛死，禹乃嗣興，天乃錫禹洪範九疇，彝倫逌敘。』」此武王問雒書於箕子，箕子對禹得雒書之意也。 |
| | The Book of Changes says: "Heaven displays omens, revealing auspiciousness and inauspiciousness; the sage mirrors them." "The Yellow River produces a map, the Luo River produces a book; the sage follows their patterns." Liu Xin believed that Fu Xi succeeded to kingship under Heaven, received the River Map, and based on it drew diagrams; these were the Eight Trigrams. Yu controlled the great floods, was granted the Luo Book, followed its principles and presented them; this is what is known as Hong Fan. The sage practiced its principles and cherished its authenticity. Descending to the Yin dynasty, Ji Zi, while holding the position of father-teacher, presided over it. After the Zhou had conquered the Yin, they brought Ji Zi back; King Wu personally humbled himself to ask him questions. Hence the Classic says: "In the thirteenth year, the king consulted Ji Zi. The king then said: 'Alas! Ji Zi!" "Heaven has hidden its guidance for the people, assisting them in their dwellings; I do not know how to restore the established order of human relationships.'" Ji Zi then said: "I have heard that in the past, Gun was entrusted with controlling the floods, but he muddled the Five Elements; Heaven became furious and did not grant him the Nine Categories of Hong Fan, thus causing the established order of human relationships to be destroyed." "So Gun was executed, and Yu then succeeded in rising to power; Heaven then bestowed upon Yu the Nine Categories of Hong Fan and thus restored the established order of human relationships." This was King Wu asking Ji Zi about the Luo Book, and Ji Zi's response regarding how Yu had obtained the Luo Book.
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| | 五行志上: |
「初一曰五行；次二曰羞用五事；次三曰農用八政；次四曰渖用五紀；次五曰建用皇極；次六曰艾用三德；次七曰明用稽疑；次八曰念用庶徵；次九曰嚮用五福，畏用六極。」凡此六十五字，皆雒書本文，所謂天乃錫禹大法九章常事所次者也。以為河圖、雒書相為經緯，八卦、九章相為表裏。昔殷道弛，文王演周易；周道敝，孔子述春秋。則乾坤之陰陽，效洪範之咎徵，天人之道粲然著矣。 |
| | "The first is called the Five Elements;" "the second, cultivating the five affairs with reverence;" "the third, employing eight policies for governance;" "the fourth, using the Five Records to regulate affairs;" "the fifth, establishing the supreme standard;" "the sixth, employing the Three Virtues for governance;" "the seventh, clarifying doubts through divination;" "the eighth, considering the many omens;" "the ninth, directing toward the Five Blessings and fearing the Six Extremes." All these sixty-five characters are from the original text of the Luo Book; they are what is referred to as "Heaven bestowed upon Yu nine chapters of great law, arranged in order for customary affairs." It was believed that the River Map and Luo Book formed a system of longitudinal and latitudinal lines, while the Eight Trigrams and Nine Chapters were mutually complementary in structure. In former times, when the Yin dynasty declined, King Wen compiled the Zhou Yi; when the Zhou dynasty waned, Confucius composed the Spring and Autumn Annals. Thus, by observing the yin-yang of Heaven and Earth and emulating the omens of Hong Fan, the principles of the relationship between Heaven and humanity became clearly evident.
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| | 五行志上: |
漢興，承秦滅學之後，景、武之世，董仲舒治公羊春秋，始推陰陽，為儒者宗。宣、元之後，劉向治穀梁春秋，數其禍福，傳以洪範，與仲舒錯。至向子歆治左氏傳，其春秋意亦已乖矣；言五行傳，又頗不同。是以髓仲舒，別向、歆，傳載眭孟、夏侯勝、京房、谷永、李尋之徒所陳行事，訖於王莽，舉十二世，以傅春秋，著於篇。 |
| | When the Han dynasty rose to power, it inherited a period after the Qin had destroyed learning. During the reigns of Emperors Jing and Wu, Dong Zhongshu studied the Gongyang Commentary on the Spring and Autumn Annals; he first expounded yin-yang theories and became the model for Confucian scholars. After the reigns of Xuan and Yuan, Liu Xiang studied the Guliang Commentary on the Spring and Autumn Annals, enumerated its calamities and blessings, transmitted it through Hong Fan, and differed from Dong Zhongshu's interpretation. By the time Liu Xing, Liu Xiang's son, studied the Commentary of Zuo, its meaning for the Spring and Autumn Annals had already diverged. His commentary on the Five Elements also differed considerably. Therefore, following Dong Zhongshu and distinguishing Liu Xiang and Liu Xing, the records recount the deeds of figures such as Su Meng, Xiahou Sheng, Jing Fang, Gu Yong, and Li Xin up to Wang Mang, covering twelve generations, in order to illustrate the Spring and Autumn Annals and are recorded here.
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| | 五行志上: |
經曰：「初一曰五行。五行：一曰水，二曰火，三曰木，四曰金，五曰土。水曰潤下，火曰炎上，木曰曲直，金曰從革，土爰稼穡。」 |
| | The Classic says: "First is called the Five Elements." Five Elements: first, water; second, fire; third, wood; fourth, metal; fifth, earth. Water is moist and downward-flowing; fire is fiery and upward-burning; wood is flexible and straightening; metal follows change and transformation; earth nurtures crops.
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| | 五行志上: |
傳曰：「田獵不宿，飲食不享，出入不節，奪民農時，及有姦謀，則木不曲直。」 |
| | The Commentary says: "If hunting and fielding are not regulated, if food and drink are not properly provided, if going out and coming in is not controlled, if the people's farming time is seized, or if there are treacherous plots, then wood will not be flexible and straight."
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| | 五行志上: |
說曰：木，東方也。於易，地上之木為觀。其於王事，威儀容貌亦可觀者也。故行步有佩玉之度，登車有和鸞之節，田狩有三驅之制，飲食有享獻之禮，出入有名，使民以時，務在勸農桑，謀在安百姓：如此，則木得其性矣。若乃田獵馳騁不反宮室，飲食沈湎不顧法度，妄興繇役以奪民時，作為姦詐以傷民財，則木失其性矣。蓋工匠之為輪矢者多傷敗，及木為變怪，是為木不曲直。 |
| | The Commentary explains: "Wood corresponds to the East." In the Book of Changes, wood on the earth is called Guan. Its relation to royal affairs refers to the dignity and appearance that are also admirable. Therefore, when walking, there is the measure of jade pendants; when entering a carriage, there is the rhythm of he and luan bells; during hunting, there are regulations for three directions of pursuit; in food and drink, there are rites of offering and contribution. Entering and exiting have names (purposes), people are employed according to seasons, efforts focus on encouraging agriculture and sericulture, plans aim at securing the well-being of the common people: if done so, then wood attains its nature. If, however, hunting and chasing are carried out without returning to the palace, if indulgence in food and drink disregards laws and regulations, if arbitrary levies of labor seize people's time, or if deceitful schemes harm the people's wealth, then wood loses its nature. Hence, craftsmen making wheels and arrows often suffer damage and failure; when wood produces strange phenomena, this is called "wood not being flexible and straight."
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| | 五行志上: |
春秋成公十六年「正月，雨，木冰」。劉歆以為上陽施不下通，下陰施不上達，故雨，而木為之冰，雰氣寒，木不曲直也。劉向以為冰者陰之盛而水滯者也，木者少陽，貴臣卿大夫之象也。此人將有害，則陰氣協木，木先寒，故得雨而冰也。是時叔孫喬如出奔，公子偃誅死。一曰，時晉執季孫行父，又執公，此執辱之異。或曰，今之長老名木冰為「木介」。介者，甲。甲，兵象也。是歲晉有鄢陵之戰，楚王傷目而敗。屬常雨也。 |
| | In the sixteenth year of King Cheng's reign in the Spring and Autumn period: "On the first month, it rained; ice formed on trees." Liu Xin believed this occurred because the yang energy above failed to descend, and the yin energy below could not ascend; thus it rained, and ice formed on trees. The dense cold air caused wood to lose its flexibility and straightness. Liu Xiang believed that ice represented the flourishing of yin, with water stagnating; wood represents young yang and symbolizes high-ranking ministers such as marquises and senior officials. When a person is about to suffer harm, yin energy combines with wood; the wood becomes cold first, hence it freezes when rain falls. At that time, Shusun Qiao fled in exile and Gongzi Yan was executed. One interpretation says: at the time, Jin captured Ji Sun Xingfu and also detained the ruler; this was an omen of capture and humiliation. Some say that today's elders refer to "wood ice" as "mu jie." Jie means armor. Armor is an omen of military affairs. In this year, Jin had the Battle of Yanling, where King Chu was wounded in the eye and suffered defeat. This belongs to an omen of prolonged rain.
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| | 五行志上: |
傳曰：「棄法律，逐功臣，殺太子，以妾為妻，則火不炎上。」 |
| | The Commentary says: "If laws and regulations are abandoned, meritorious ministers driven away, the crown prince killed, and a concubine elevated to wife, then fire will not burn upward."
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| | 五行志上: |
說曰：火，南方，揚光煇為明者也。其於王者，南面鄉明而治。《》云：「知人則悊，能官人。」故堯舜舉群賢而命之朝，遠四佞而放諸野。孔子曰：「浸潤之譖、膚受之訴不行焉，可謂明矣。」賢佞分別，官人有序，帥由舊章，敬重功勳，殊別適庶，如此則火得其性矣。若乃信道不篤，或燿虛偽，讒夫昌，邪勝正，則火失其性矣。自上而降，及濫炎妄起，災宗廟，燒宮館，雖興師眾，弗能救也，是為火不炎上。 |
| | The Commentary explains: "Fire corresponds to the South; it radiates light and brilliance, representing clarity." Its relation to a king is that he faces south toward brightness to govern. The Book of Documents says: "Knowing people brings wisdom; being able to appoint officials properly." Therefore, Yao and Shun selected many virtuous individuals and appointed them to court positions, while distancing the four sycophants and banishing them to remote regions. Confucius said: "When slander by insinuation and superficial accusations do not take effect, one can be called wise." When the virtuous and sycophants are clearly distinguished, officials are appointed in order, leaders follow established regulations, meritorious achievements are respected, legitimate and illegitimate sons are differentiated appropriately—thus fire attains its nature. If, however, one does not firmly believe in the Way or displays false pretenses, if slanderers flourish and evil overcomes righteousness, then fire loses its nature. From above downward, if flames rise recklessly and cause disasters in ancestral temples or burn palaces and halls, even with a large army mobilized, it cannot be saved—this is called "fire not burning upward."
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| | 五行志上: |
春秋桓公十四年「八月壬申，御廩災」。董仲舒以為先是四國共伐魯，大破之於龍門。百姓傷者未瘳，怨咎未復，而君臣俱惰，內怠政事，外侮四鄰，非能保守宗廟終其天年者也，故天災御廩以戒之。劉向以為御廩，夫人八妾所舂米之臧以奉宗廟者也，時夫人有淫行，挾逆心，天戒若曰，夫人不可以奉宗廟。桓不寤，與夫人俱會齊，夫人譖桓公於齊侯，齊侯殺桓公。劉歆以為御廩，公所親耕籍田以奉粢盛者也，棄法度亡禮之應也。 |
| | In the fourteenth year of King Huan's reign in the Spring and Autumn Annals: "On the Ren Shen day of the eighth month, a fire destroyed the royal granary." Dong Zhongshu believed that prior to this, four states had jointly attacked Lu and heavily defeated them at Longmen. The people who were injured had not yet recovered, and grievances remained unresolved; both ruler and ministers were lazy, internally neglecting governance and externally provoking the four neighboring states. This was a sign that they could not preserve their ancestral temple or complete their natural lifespan, so Heaven sent a fire to warn them. Liu Xiang believed the royal granary was where eight concubines of the lady of the court stored rice they had pounded, to be used for ancestral temple sacrifices. At that time, the lady committed immoral acts and harbored rebellious intentions; Heaven's warning seemed to say: "The lady is unfit to serve in the ancestral temple." King Huan did not heed this warning and traveled with his lady to Qi. The lady slandered King Huan before Duke of Qi, who then killed King Huan. Liu Xin believed the royal granary represented the king's personally tilled fields for ancestral sacrifices, and that this disaster was a response to abandoning laws and losing propriety.
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| | 五行志上: |
嚴公二十年「夏，齊大災」。劉向以為齊桓好色，聽女口，以妾為妻，適庶數更，故致太災。桓公不寤，及死，適庶分爭，九月不得葬。公羊傳曰，大災，疫也。董仲舒以為魯夫人淫於齊，齊桓姊妹不嫁者七人。國君，民之父母；夫婦，生化之本。本傷則末夭，故天災所予也。 |
| | In the twentieth year of King Yan's reign: "During summer, Qi suffered a great calamity." Liu Xiang believed Duke Huan of Qi favored beauty, listened to women's words, elevated a concubine to the status of wife, and frequently changed between legitimate and illegitimate heirs—thus causing such great disaster. King Huan did not realize this; after his death, disputes arose among the legitimate and illegitimate heirs, and he could not be buried for nine months. The Commentary of Gongyang says: "Great calamity refers to an epidemic." Dong Zhongshu believes the Lady of Lu was unfaithful with Qi, and Duke Huan had seven unmarried sisters. A ruler is the father and mother of the people; husbands and wives are the foundation of life and transformation. If the root is injured, then the branches wither; thus Heaven sends calamities as a response.
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| | 五行志上: |
釐公二十年「五月己酉，西宮災」。穀梁以為愍公宮也，以諡言之則若疏，故謂之西宮。劉向以為釐立妾母為夫人以入宗廟，故天災愍宮，若曰，去其卑而親者，將害宗廟之正禮。董仲舒以為釐娶於楚，而齊媵之，脅公使立以為夫人。西宮者，小寢，夫人之居也。若曰，妾何為此宮！誅去之意也。以天災之，故大之曰西宮也。左氏以為西宮者，公宮也。言西，知有東。東宮，太子所居。言宮，舉區皆災也。 |
| | In the twentieth year of King Li's reign: "On the Ji You day of the fifth month, the western palace was destroyed by fire." The Guliang Commentary believes it refers to King Min's palace; since mentioning the posthumous title would sound distant, it is called "the western palace." Liu Xiang believes King Li elevated his concubine's mother to the rank of lady and included her in ancestral temple sacrifices, so Heaven caused a disaster at Min Palace, as if saying: "Promoting someone lowly yet close will harm the proper rites of the ancestral temple." Dong Zhongshu believes King Li married a woman from Chu, and Qi sent her as an attendant; they pressured the king to establish her as his lady. The western palace refers to a secondary chamber, where the lady resides. It is as if Heaven were saying: "Why should a concubine dwell in this palace!" This implies the meaning of punishment and removal. Heaven sent a calamity to it, hence its designation as "the western palace" is emphasized. The Commentary of Zuo believes the western palace refers to the king's palace. Mentioning "west" implies knowledge of the "east." The eastern palace is where the crown prince resides. Mentioning "palace" indicates that all areas within the district were affected by disaster.
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| | 五行志上: |
宣公十六年「夏，成周宣榭火」。榭者，所以臧樂器，宣其名也。董仲舒、劉向以為十五年王札子殺召伯、毛伯，天子不能誅。天戒若曰，不能行政令，何以禮樂為而臧之？左氏經曰：「 |
| | In the sixteenth year of Emperor Xuan's reign: "During summer, a fire broke out at Xuanye Hall in Cheng Zhou." Xue was where musical instruments were stored; its name signified the dissemination of music. Dong Zhongshu and Liu Xiang believed that in the fifteenth year, Wang Zazi killed Zhao Bo and Mao Bo, yet the Son of Heaven was unable to punish him. Heaven's warning seemed to say: "If one cannot enforce laws and decrees, what is the use of rites and music to store?" The Commentary of Zuo says: "
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| | 五行志上: |
成周宣榭火，人火也。人火曰火，天火曰災。」榭者，講武之坐屋。 |
| | "A fire broke out at Xuanye Pavilion in Cheng Zhou; it was a human-caused fire." A fire caused by humans is called "huo"; one caused by Heaven is called "zai." Xue was a hall for military discussions.
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| | 五行志上: |
成公三年「二月甲子，新宮災」。穀梁以為宣宮，不言諡，恭也。劉向以為時魯三桓子孫始執國政，宣公欲誅之，恐不能，使大夫公孫歸父如晉謀。未反，宣公死。三家譖歸父於成公。成公父喪未葬，聽讒而逐其父之臣，使奔齊，故天災宣宮，明不用父命之象也。一曰，三家親而亡禮，猶宣公殺子赤而立。亡禮而親，天災宣廟，欲示去三家也。董仲舒以為成居喪亡哀戚心，數興兵戰伐，故天災其父廟，示失子道，不能奉宗廟也。一曰，宣殺君而立，不當列於群祖也。 |
| | In the third year of King Cheng's reign: "On the Jiazi day of the second month, the New Palace suffered a fire." The Guliang Commentary considers it as Xuan Gong; the posthumous title is not mentioned for the sake of respect. Liu Xiang believed at that time the descendants of Lu's Three Huans first seized control of state affairs; King Xuan wanted to punish them but feared he could not, so he sent the official Gongsun Guifu to Jin for consultation. Before returning, King Xuan died. The three families slandered Guifu before King Cheng. King Cheng had not yet buried his father when he listened to slander and expelled the ministers of his father, causing them to flee to Qi. Therefore, Heaven caused a fire at Xuan Gong, clearly indicating the consequence of disregarding one's father's command. Another interpretation says that the three families were close and had abandoned rites; this was similar to King Xuan killing his son Chi and establishing himself as ruler. Without rites but with closeness, Heaven caused a disaster at the Temple of Xuan, intending to show the removal of the three families. Dong Zhongshu believed that King Cheng, during mourning for his father, lacked sorrow and compassion, frequently raised armies to wage wars; therefore, Heaven caused a disaster in the temple of his father, indicating he had lost filial conduct and was unable to properly honor ancestral rites. Another interpretation says that Xuan killed the king and took power; thus, he should not be enshrined among the ancestors.
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| | 五行志上: |
襄公九年「春，宋災」。劉向以為先是宋公聽讒，逐其大夫華弱，出奔魯。左氏傳曰，宋災，樂喜為司城，先使火所未至徹小屋，塗大屋，陳畚輂，具綆缶，備水器，畜水潦，積土塗，繕守備，表火道，儲正徒。郊保之民，使奔火所。又飭眾官，各慎其職。晉侯聞之，問士弱曰：「宋災，於是乎知有天道，何故？」對曰：「古之火正，或食於心，或食於咮，以出入火。是故咮為鶉火，心為大火。陶唐氏之火正閼伯，居商丘，祀大火，而火紀時焉。相土因之，故商主大火。商人閱其禍敗之釁必始於火，是以知有天道。」公曰：「可必乎？」對曰：「在道。國亂亡象，不可知也。」說曰：古之火正，謂火官也，掌祭火星，行火政。季春昏，心星出東方，而咮、七星、鳥首正在南方，則用火；季秋，星入，則止火，以順天時，救民疾。帝嚳則有祝融，堯時有閼伯，民賴其德，死則以為火祖，配祭火星，故曰「或食於心，或食於咮也」。相土，商祖契之曾孫，代閼伯後主火星。宋，其後也。世司其占，故先知火災。賢君見變，能修道以除凶；亂君亡象，天不譴告，故不可必也。 |
| | In the ninth year of King Xiang's reign: "In spring, a fire occurred in Song." Liu Xiang believed that previously the Duke of Song listened to slander and exiled his official Hua Ruo, who fled to Lu. The Commentary of Zuo said that when a fire broke out in Song, Yue Xi was the official in charge of city works. He first ordered to dismantle small houses before the fire reached them, coated large buildings with mud, arranged baskets and carts for carrying, prepared ropes and jars, stocked water vessels, stored rainwater, accumulated soil and coatings, repaired defenses, marked escape routes, and mobilized a reserve force. He ordered the people from the suburbs to rush toward the fire site. He also instructed all officials to be diligent in their duties. Duke of Jin heard about this and asked Shi Ruo, "The fire in Song made me realize the existence of Heaven's will. Why is that?" Shi Ruo replied, "In ancient times, the official in charge of fire, sometimes consumed at Xin or Zhuo, to control the occurrence and cessation of fires. Therefore, Zhuo was known as the 鹑 Fire, and Xin as the Great Fire. The fire official of the Tao Tang clan, E Bo, resided in Shangqiu, where he worshipped the Great Fire and used it to mark the seasons. Xiang Tu followed this practice; thus, the state of Shang was associated with the Great Fire. The people of Shang observed that their calamities and misfortunes always began with fire, so they came to understand the will of Heaven." Duke said, "Is this certain?" Shi Ruo replied: "It lies in the will of Heaven. "When a state is in chaos and omens are lost, it cannot be known." The Commentary says: "In ancient times, 'huo zheng' referred to the official in charge of fire; he was responsible for offering sacrifices to the Mars star and administering fire-related policies. In the last spring, at dusk, when the Xin star appeared in the east and Zhuo, Seven Stars, and Niao Shou were directly south, fire was used; In the last autumn, when the stars set, fire use ceased to follow Heaven's timing and relieve people's suffering. Emperor Ku had Zhurong; in Yao's time, there was E Bo. The people relied on their virtue and after they died, they were honored as ancestors of fire and worshipped alongside the Mars star. Hence it is said: "Sometimes consumed at Xin, sometimes consumed at Zhuo." Xiang Tu was the great-grandson of Shang's ancestor Qi and succeeded E Bo as the official in charge of the Mars star. Song was a descendant of this line. They inherited the duty of observing omens, so they could foresee fire disasters in advance. A virtuous ruler who saw changes was able to cultivate virtue and eliminate misfortune; In times of disorder, omens were lost. Heaven did not warn or condemn, so it could not be certain.
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| | 五行志上: |
三十年「五月甲午，宋災」。董仲舒以為伯姬如宋五年，宋恭公卒，伯姬幽居守節三十餘年，又憂傷國家之患禍，積陰生陽，故火生災也。劉向以為先是宋公聽讒而殺太子痤，應火不炎上之罰也。 |
| | "In the thirtieth year: 'On the Jiwu day of the fifth month, a fire occurred in Song.'" Dong Zhongshu thought that Bo Ji had been in Song for five years when Duke Gong of Song died. Bo Ji remained secluded and observed her virtue for more than thirty years, and also worried about the calamities afflicting the state; accumulated yin generated yang, hence a fire disaster occurred. Liu Xiang believed that before this, the Duke of Song had listened to slander and killed Crown Prince Zuo; it was a punishment corresponding to fire's failure to rise properly.
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| | 五行志上: |
左氏傳昭公六年「六月丙戌，鄭災」。是春三月，鄭人鑄刑書。士文伯曰：「火見，鄭其火乎？火未出而作火以鑄刑器，臧爭辟焉。火而象之，不火何為？」說曰：火星出於周五月，而鄭以三月作火鑄鼎，刻刑辟書，以為民約，是為刑器爭辟。故火星出，與五行之火爭明為災，其象然也，又棄法律之占也。不書於經，時不告魯也。 |
| | The Commentary of Zuo, in the sixth year of King Zhao's reign: "On the Bingxu day of the sixth month, a fire occurred in Zheng." That spring, in March, the people of Zheng cast down written laws. Shi Wenbo said: "Fire is visible; will there be a fire disaster in Zheng? Before the fire star appeared, they used fire to cast legal instruments, thus concealing disputes and punishments. "The fire is mirrored in this; if there were no fire, what else could it be?" The Commentary says: The Mars star appeared in the fifth month of Zhou, but Zheng used fire to cast a tripod and inscribed legal codes on it as a covenant for the people; this was called "a contest over punishments through legal instruments." Therefore, when the Mars star appeared, it competed with the fire of the Five Elements for dominance and caused a disaster; this was its omen. It also abandoned the divination related to legal codes. It is not recorded in the Annals, as at that time Heaven did not warn Lu.
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| | 五行志上: |
九年「夏四月，陳火」。董仲舒以為陳夏徵舒殺君，楚嚴王託欲為陳討賊，陳國闢門而待之，至因滅陳。陳臣子尤毒恨甚，極陰生陽，故致火災。劉向以為先是陳侯弟招殺陳太子偃師，皆外事，不因其宮館者，略之也。八年十月壬午，楚師滅陳，春秋不與蠻夷滅中國，故復書陳火也。左氏經曰「陳災」。傳曰「鄭屓灶曰：『五年，陳將復封，封五十二年而遂亡。』子產問其故，對曰：『陳，水屬也。火，水妃也，而楚所相也。今火出而火陳，逐楚而建陳也。妃以五陳，故曰五年。歲五及鶉火，而後陳卒亡，楚克有之，天之道也。』」說曰：顓頊以水王，陳其族也。今茲歲在星紀，後五年在大梁。大梁，昴也。金為水宗，得其宗而昌，故曰「五年陳將復封」。楚之先為火正，故曰「楚所相也」。天以一生水，地以二生火，天以三生木，地以四生金，天以五生土。五位皆以五而合，而陰陽易位，故曰「妃以五成」。然則水之大數六，火七，木八，金九，土十。故水以天一為火二牡，木以天三為土十牡，土以天五為水六牡，火以天七為金四牡，金以天九為木八牡。陽奇為牡，陰耦為妃。故曰「水，火之牡也；火，水妃也」。於易，坎為水，為中男，離為火，為中女，蓋取諸此也。自大梁四歲而及鶉火，四周四十八歲，凡五及鶉火，五十二年而陳卒亡。火盛水衰，故曰「天之道也」。哀公十七年七月己卯，楚滅陳。 |
| | "In the ninth year: 'In summer, April, a fire occurred in Chen.'" Dong Zhongshu considered that in Chen, Xia Zhengshu killed the king. King Yan of Chu pretended to want to punish the traitors for Chen; the state of Chen opened its gates to welcome him, and he took advantage to destroy Chen. The ministers and subjects of Chen harbored especially deep hatred and resentment; extreme yin generated yang, thus causing a fire disaster. Liu Xiang believed that prior to this, the younger brother of King Chen, Zhao, killed Crown Prince Yanshi; these were external affairs and not related to palace buildings, so they were omitted. "In the eighth year, on the Renwu day of October, the army of Chu destroyed Chen. The Spring and Autumn Annals did not endorse barbarians destroying a Chinese state; therefore, it recorded again that a fire occurred in Chen." The Commentary of Zuo's Annals says: "A fire occurred in Chen." The Commentary said, "Zhao Zao of Zheng said: 'In five years, Chen will be restored to its fief; fifty-two years later it will finally perish.'" Zi Chan asked the reason. He replied: "Chen belongs to water. Fire is the subordinate of water, and it is what Chu supports. Now fire has appeared and caused a fire in Chen; this means driving out Chu and rebuilding Chen. The subordinate (fire) will take over five times, hence the saying 'five years.' "When the year reaches the 鹑 Fire five times, Chen will finally perish and Chu will conquer it; this is the way of Heaven.'" The Commentary says: Zhuanxu ruled by water, and Chen was his descendant. Now the year is in Xingji; five years later it will be in Daliang. Daliang is Maol. Metal is the ancestor of water; when it obtains its ancestor, it prospers, hence the saying: "In five years Chen will be restored to a fief." The ancestors of Chu were in charge of fire affairs; therefore it is said, "It is what Chu supports." Heaven generates water with one; Earth generates fire with two; Heaven generates wood with three; Earth generates metal with four; Heaven generates earth with five. The Five Elements all combine through the number five, and yin and yang exchange positions, hence it is said: "The subordinate completes with five." Therefore, water's major number is six; fire seven; wood eight; metal nine; and earth ten. Therefore, water uses Heaven's one to mate with fire's two; wood uses Heaven's three to mate with earth's ten; earth uses Heaven's five to mate with water's six; fire uses Heaven's seven to mate with metal's four; and metal uses Heaven's nine to mate with wood's eight. Yang odd numbers are the males, yin even numbers are the females. Therefore it is said: "Water is the male of fire; "Fire is water's female." In the Book of Changes, Kan represents water and the middle son; Li represents fire and the middle daughter. This is derived from that concept. From Daliang, it takes four years to reach the 鹑 Fire. Four cycles of twelve years make forty-eight years; altogether five times reaching 鹑 Fire means fifty-two years before Chen finally perished. Fire was strong while water weakened, hence it is said: "This is the way of Heaven." In the seventeenth year of King Ai's reign, on the Jimao day of July, Chu destroyed Chen.
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| | 五行志上: |
昭十八年「五月壬午，宋、衛、陳、鄭災」。董仲舒以為象王室將亂，天下莫救，故災四國，言亡四方也。又宋、衛、陳、鄭之君皆荒淫於樂，不恤國政，與周室同行。陽失節則火災出，是以同日災也。劉向以為宋、陳，王者之後，衛、鄭，周同姓也。時周景王老，劉子、單子事王子猛，尹氏、召伯、毛伯事王子晁。子晁，楚之出也。及宋、衛、陳、鄭亦皆外附於楚，亡尊周室之心。後三年，景王崩，王室亂，故天災四國。天戒若曰，不救周，反從楚，廢世子，立不正，以害王室，明同罪也。 |
| | In the eighteenth year of King Zhao's reign: "On the Renwu day of May, fires occurred in Song, Wei, Chen, and Zheng." Dong Zhongshu regarded this as an omen that the royal court was about to fall into chaos, and no one in the world could save it; therefore, four states suffered fires, indicating the collapse of all directions. Moreover, the rulers of Song, Wei, Chen and Zheng were all indulgent in music, neglecting state affairs, following the same path as the Zhou royal house. When yang loses its rhythm, fire disasters occur; this is why all four states suffered fires on the same day. Liu Xiang considered that Song and Chen were descendants of former kings, while Wei and Zheng shared the same surname as Zhou. At that time, King Jing of Zhou was old; Liu Zi and Dan Zi supported Wangzi Meng, while Yin Shi, Zhao Bo, and Mao Bo supported Wangzi Chao. Wangzi Chao was a descendant of Chu. At that time, Song, Wei, Chen and Zheng also all outwardly allied with Chu, lacking any respect for the Zhou royal house. Three years later, King Jing died and the royal court fell into chaos; thus Heaven caused disasters in these four states. Heaven warned as if to say: "Not rescuing Zhou, but following Chu; deposing the legitimate heir and establishing an illegitimate one to harm the royal house—this clearly indicates equal guilt."
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| | 五行志上: |
定公二年「五月，雉門及兩觀災」。董仲舒、劉向以為此皆奢僭過度者也。先是，季氏逐昭公，昭公死于外。定公即位，既不能誅季氏，又用其邪說，淫於女樂，而退孔子。天戒若曰，去高顯而奢僭者。一曰，門闕，號令所由出也，今舍大聖而縱有罪，亡以出號令矣。京房易傳曰：「君不思道，厥妖火燒宮。」 |
| | In the second year of King Ding's reign: "In May, a fire occurred at Chimen and Liangguan." Dong Zhongshu and Liu Xiang considered these all cases of excessive luxury and overstepping proper bounds. Previously, the Ji clan expelled King Zhao, who died abroad. King Ding ascended the throne but neither could punish the Ji clan nor resist their corrupt doctrines; he indulged in music and women, and dismissed Confucius. Heaven warned as if saying: "Remove those who are lofty, prominent, and excessively luxurious." Another interpretation says: The gate towers are where decrees originate. Now, abandoning a great sage and allowing the guilty to go free, there is no way for decrees to be issued anymore. The Commentary on the Book of Changes by Jing Fang says: "When a ruler does not ponder virtue, an omen is fire burning the palace."
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| | 五行志上: |
哀公三年「五月辛卯，桓、釐宮災」。董仲舒、劉向以為此二宮不當立，違禮者也。哀公又以季氏之故不用孔子。孔子在陳聞魯災，曰：「其桓、釐之宮乎！」以為桓，季氏之所出，釐，使季氏世卿者也。 |
| | In the third year of King Ai's reign: "On the Xinmao day of May, a fire occurred in the Huan and Li palaces." Dong Zhongshu and Liu Xiag believed these two palaces should not have been built, as they violated rites. King Ai also failed to employ Confucius due to the influence of the Ji clan. Confucius, while in Chen and hearing about a fire in Lu, said: "Was it at the Huan or Li palaces?"! He believed that Huan was where the Ji clan originated and that Li was responsible for making the Ji family hereditary officials.
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| | 五行志上: |
四年「六月辛丑，亳社災」。董仲舒、劉向以為亡國之社，所以為戒也。天戒若曰，國將危亡，不用戒矣。春秋火災，屢於定、哀之間，不用聖人而縱驕臣，將以亡國，不明甚也。一曰，天生孔子，非為定、哀也，蓋失禮不明，火災應之，自然象也。 |
| | In the fourth year: "On the Xinchou day of June, a fire occurred at Bo She." Dong Zhongshu and believed that the altar of an extinguished state was meant to serve as a warning. Heaven's warning is as if saying: The nation will be in peril and on the verge of destruction, yet it no longer heeds warnings. During the Spring and Autumn period, fires occurred repeatedly between the reigns of King Ding and King Ai. The failure to employ sages while indulging arrogant ministers would lead to national ruin; this was a grave lack of wisdom. Another interpretation says: Heaven produced Confucius not for the sake of King Ding or King Ai, but because they failed to observe rites and lacked wisdom; thus, fires occurred as a response—this is an inevitable omen.
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| | 五行志上: |
高后元年五月丙申，趙叢臺災。劉向以為是時呂氏女為趙王后，嫉妒，將為讒口以害趙王。王不寤焉，卒見幽殺。 |
| | In the first year of Empress Dowager Gao's reign: "On the Bingshen day of May, a fire broke out at Zhao's Congtai." Liu Xiag believed that at this time, a woman of the Lü clan was queen to the King of Zhao and she was jealous; she would resort to slander to harm the King of Zhao. The king did not realize this, and in the end he was imprisoned and killed.
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| | 五行志上: |
惠帝四年十月乙亥，未央宮凌室災；丙子，織室災。劉向以為元年呂太后殺趙王如意，殘戮其母戚夫人。是歲十月壬寅，太后立帝姊魯元公主女為皇后。其乙亥，凌室災。明日，織室災。凌室所以供養飲食，織室所以奉宗廟衣服，與春秋御廩同義。天戒若曰，皇后亡奉宗廟之德，將絕祭祀。其後，皇后亡子，後宮美人有男，太后使皇后名之，而殺其母。惠帝崩，嗣子立，有怨言，太后廢之，更立呂氏子弘為少帝。賴大臣共誅諸呂而立文帝，惠后幽廢。 |
| | In the fourth year of Emperor Hui's reign: "On the Yihai day of October, a fire occurred in Ling Shi at Weiyang Palace;" "On the Bingzi day, a fire occurred in Zhi Shi." Liu Xiag believed that in the first year, Empress Dowager Lü killed King Zhao Ru Yi and cruelly slaughtered his mother, Qi Fu Ren. In this year on the Renyin day of October, Empress Dowager established the daughter of Princess Lu Yuan, Emperor's elder sister, as empress. On the Bihai day, a fire occurred at Ling Shi. The next day, a fire broke out in Zhi Shi. Ling Shi was where food and drink were stored for imperial use, while Zhi Shi produced clothing for ancestral temple sacrifices; both held the same significance as the granaries of the Spring and Autumn period. Heaven's warning was as if to say: The empress lacks virtue in upholding ancestral rites, and will cut off sacrifices. Later on, the empress had no son; a concubine in the harem gave birth to a boy. Empress Dowager made the empress name him but killed his mother. After Emperor Hui died, a successor was installed who made complaints; Empress Dowager deposed him and replaced him with Lü Hong, the son of the Lü family, as the young emperor. It was only due to the ministers jointly exterminating the Lü clan and establishing Emperor Wen that Empress Hui was imprisoned and deposed.
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| | 五行志上: |
文帝七年六月癸酉，未央宮東闕罘思災。劉向以為東闕所以朝諸侯之門也，罘思在其外，諸侯之象也。漢興，大封諸侯王，連城數十。文帝即位，賈誼等以為違古制度，必將叛逆。先是，濟北、淮南王皆謀反，其後吳楚七國舉兵而誅。 |
| | In the seventh year of Emperor Wen's reign: "On the Guiyou day of June, a fire broke out at Fousi in the eastern gate tower of Weiyang Palace." Liu Xiag believed the eastern gate tower was the gate where feudal lords were received; Fousi, located outside it, symbolized the feudal lords. After the Han dynasty rose to power, many vassal kings were greatly enfeoffed, each controlling dozens of cities connected together. When Emperor Wen ascended the throne, Jia Yi and others believed this violated ancient systems and would inevitably lead to rebellion. Previously, both the Kings of Jinbei and Huainan had plotted rebellion; later on, seven states including Wu and Chu raised armies but were crushed.
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| | 五行志上: |
景帝中五年八月己酉，未央宮東闕災。先是，栗太子廢為臨江王，以罪徵詣中尉，自殺。丞相條侯周亞夫以不合旨稱疾免，後二年下獄死。 |
| | In the fifth year of Emperor Jing's reign: "On the Jiyou day of August, a fire occurred at the eastern gate tower in Weiyang Palace." Previously, Crown Prince Li was deposed and made King of Linjiang; he was summoned by the Minister of Justice for his crimes and committed suicide. Chancellor Tiao Hou Zhou Yafu, who refused to comply with imperial orders, claimed illness and was dismissed; two years later he was imprisoned and died.
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| | 五行志上: |
武帝建元六年六月丁酉，遼東高廟災。四月壬子，高園便殿火。董仲舒對曰：「春秋之道舉往以明來，是故天下有物，視春秋所舉與同比者，精微眇以存其意，通倫類以貫其理，天地之變，國家之事，粲然皆見，亡所疑矣。按春秋魯定公、哀公時，季氏之惡已孰，而孔子之聖方盛。夫以盛聖而易孰惡，季孫雖重，魯君雖輕，其勢可成也。故定公二年五月兩觀災。兩觀，僭禮之物，天災之者，若曰，僭禮之臣可以去。已見罪徵，而後告可去，此天意也。定公不知省。至哀公三年五月，桓宮、釐宮災。二者同事，所為一也，若曰燔貴而去不義云爾。哀公未能見，故四年六月亳社災。兩觀、桓、釐廟、亳社，四者皆不當立，天皆燔其不當立者以示魯，欲其去亂臣而用聖人也。季氏亡道久矣，前是天不見災者，魯未有賢聖臣，雖欲去季孫，其力不能，昭公是也。至定、哀乃見之，其時可也。不時不見，天之道也。今高廟不當居遼東，高園殿不當居陵旁，於禮亦不當立，與魯所災同。其不當立久矣，至於陛下時天乃災之者，殆亦其時可也。昔秦受亡周之敝，而亡以化之；漢受亡秦之敝，又亡以化之。夫繼二敝之後，承其下流，兼受其猥，難治甚矣。又多兄弟親戚骨肉之連，驕揚奢侈恣睢者眾，所謂重難之時者也。陛下正當大敝之後，又遭重難之時，甚可憂也。故天災若語陛下：『當今之世，雖敝而重難，非以太平至公，不能治也。視親戚貴屬在諸侯遠正最甚者，忍而誅之，如吾燔遼高廟乃可；視近臣在國中處旁仄及貴而不正者，忍而誅之，如吾燔高園殿乃可』云爾。在外而不正者，雖貴如高廟，猶災燔之，況諸侯乎！在內不正者，雖貴如高園殿，猶燔災之，況大臣乎！此天意也。罪在外者天災外，罪在內者天災內，燔甚罪當重，燔簡罪當輕，承天意之道也。」 |
| | In the sixth year of Emperor Wu's Jianyuan era: "On the Dingyou day of June, a fire destroyed Gao Miao in Liaodong." lou In April on the Rensi day, there was a fire at Bian Dian in Gaoyuan. Dong Zhongshu replied: "The principle of the Spring and Autumn Annals is to cite past events to illuminate future ones. Therefore, when there are phenomena in the world, one should look for those cited by the Spring and Autumn Annals that are similar; with refined insight, preserve their meaning, connect categories and principles to penetrate their logic. Changes in heaven and earth, affairs of the state, become clearly visible, without any doubt." According to the Spring and Autumn Annals, during King Dinggong and King Aigong of Lu's reigns, the Ji clan's wickedness had reached its peak, while Confucius' virtue was at its height. With such a virtuous sage confronting an evil that had ripened, even though Ji Sun was powerful and the Lu ruler weak, the situation could have been resolved. Therefore, in the second year of King Dinggong's reign: "In May, a fire destroyed Liangguan." Liangguan was an object that violated ritual propriety. Heaven caused the disaster as if to say: "Ministers who violate rites can be removed." After signs of guilt had already appeared, then a warning was given that they could be removed—this is Heaven's will. King Dinggong did not reflect upon this. It was not until the third year of King Aigong's reign in May that a fire occurred at Huan Gong and Li Gong. These two incidents were related to the same matter, with identical causes; it was as if Heaven said: "Burn the noble and remove the unjust." King Aigong still failed to understand this, so in June of the fourth year, a fire occurred at Boshe. Liangguan, the Huan and Li temples, and Boshe—these four were all improperly established. Heaven burned each of them to show Lu that it wished for the removal of corrupt ministers and the employment of sages. The Ji clan had long abandoned the Way; Heaven did not show disasters before because Lu lacked virtuous and sage ministers. Even if they wished to remove Ji Sun, their strength was insufficient—this was the case with King Zhao. It was not until Kings Ding and Ai that Heaven revealed these signs; at this time, it was possible to act. Not revealing omens when the time is unripe—this is the way of Heaven. Now, Gao Miao should not be located in Liaodong and Gaoyuan Dian should not be situated beside the tomb; according to rites, they also should not have been established—this is similar to what happened in Lu. Their improper establishment has lasted for a long time; now, Heaven causes disasters during Your Majesty's reign—this suggests the time is ripe. In the past, Qin inherited the exhaustion of the fallen Zhou dynasty but had no way to transform it; Han inherited the exhaustion from the fallen Qin dynasty and also lacked a means to transform it. To succeed after two periods of decline, bearing their consequences, and receiving all their accumulated ills—this is extremely difficult to govern. Moreover, there were many brothers, relatives, and close kin connected by blood ties; among them, many were arrogant, luxurious, and indulgent—this was what is called a time of great difficulty. Your Majesty now rules right after a period of great decline and faces this time of compounded difficulties—this is most concerning. Therefore, Heaven's disaster seems to speak to Your Majesty: "In this age of decline and compounded difficulties, without achieving great peace and impartiality, it cannot be governed. Look upon the most distant and powerful relatives among the feudal lords who are far from righteousness; if you can bear to punish them, it would be like how I burned Gao Miao in Liao—only then will it suffice; Look upon close ministers within the realm who occupy minor positions or are powerful yet unjust; if you can bear to execute them, it would be as I burned Gaoyuan Dian—only then will this suffice," thus. Those outside the court who are unjust, though as noble as Gao Miao, were still burned in disaster—how much more so for feudal lords! Those within the court who are unjust, even if as noble as Gaoyuan Dian, were still burned in calamity—how much more so for high-ranking ministers! This is Heaven's will. "When the guilt lies outside, Heaven brings disaster from without; when it lies within, Heaven brings calamity from within. A severe fire indicates grave offenses, while a minor one signifies lighter ones—this is how to follow Heaven's will."
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| | 五行志上: |
先是，淮南王安入朝，始與帝舅太尉武安侯田蚡有逆言。其後膠西于王、趙敬肅王、常山憲王皆數犯法，或至夷滅人家，藥殺二千石，而淮南、衡山王遂謀反。膠東、江都王皆知其謀，陰治兵弩，欲以應之。至元朔六年，乃發覺而伏辜。時田蚡已死，不及誅。上思仲舒前言，使仲舒弟子呂步舒持斧鉞治淮南獄，以春秋誼顓斷於外，不請。既還奏事，上皆是之。 |
| | Previously, King Huainan An visited the court and first exchanged treasonous words with Tian Fen, the emperor's maternal uncle and Taivei Wu'an Hou. Later, King Yu of Jiaoxi, King Jing Su of Zhao, and King Xian of Changshan repeatedly broke laws; some even destroyed entire families, poisoned officials ranked at 2000 dou, and eventually Kings Huainan and Hengshan plotted rebellion. Kings Jiaodong and Jiangdu were aware of the plot, secretly prepared weapons and crossbows, intending to join them. It was not until Yuanshuo sixth year that their conspiracy was discovered and they were punished accordingly. At that time, Tian Fen had already died and thus escaped punishment. The emperor recalled Dong Zhongshu's earlier remarks and assigned Zhongshu's disciple, Lü Busu, to hold the executioner's axe and oversee the Huainan case. He was authorized to make decisions based on the principles of the Spring and Autumn Annals without seeking approval from above. After returning to report his actions, the emperor approved them all.
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| | 五行志上: |
太初元年十一月乙酉，未央宮柏梁臺災。先是，大風發其屋，夏侯始昌先言其災日。後有江充巫蠱衛太子事。 |
| | In the first year of Taichu era on the Yiyou day of November: a fire occurred at Bailing Tai in Weiyang Palace. Previously, strong winds had damaged its roof; Xiahou Shichang had foretold the date of this disaster beforehand. Later came the incident involving Jiang Chong's witchcraft accusations against Crown Prince Wei.
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| | 五行志上: |
征和二年春，涿郡鐵官鑄鐵，鐵銷，皆飛上去，此火為變使之然也。其三月，涿郡太守劉屈釐為丞相。後月，巫蠱事興，帝女諸邑公主、陽石公主、丞相公孫賀、子太僕敬聲、平陽侯曹宗等皆下獄死。七月，使者江充掘蠱太子宮，太子與母皇后議，恐不能自明，乃殺充，舉兵與丞相劉屈釐戰，死者數萬人，太子敗走，至湖自殺。明年，屈釐復坐祝验要斬，妻梟首也。成帝河平二年正月，沛郡鐵官鑄鐵，鐵不下，隆隆如雷聲，又如鼓音，工十三人驚走。音止，還視地，地陷數尺，鑪分為十，一鑪中銷鐵散如流星，皆上去，與征和二年同象。其夏，帝舅五人封列侯，號五侯。元舅王鳳為大司馬大將軍秉政。後二年，丞相王商與鳳有隙，鳳譖之，免官，自殺。明年，京兆尹王章訟商忠直，言鳳顓權，鳳誣章以大逆罪，下獄死，妻子徙合浦。後許皇后坐巫蠱廢，而趙飛燕為皇后，妹為昭儀，賊害皇子，成帝遂亡嗣。皇后，昭儀皆伏辜。一曰，鐵飛屬金不從革。 |
| | In spring of the second year of Zhenghe, in Zhuo Jun's iron office, molten iron was cast but melted away and flew upward—this was a transformation caused by fire. In March of that year, Liu Qu Li, the governor of Zhuo Jun, became chancellor. The following month, the witchcraft case arose; Princess Zhu Yi and Yangshi, daughters of the emperor, Chancellor Gongsun He, his son Tai Pu Jingsheng, Marquis Cao Zong of Pingyang, and others were all imprisoned and executed. In July, envoy Jiang Chong excavated the Crown Prince's palace for evidence of witchcraft. The Crown Prince and his mother, the Empress, discussed it and feared they could not clear themselves; thus, they killed Jiang Chong and raised an army to fight Chancellor Liu Qu Li. Tens of thousands died in the conflict. The Crown Prince was defeated and fled until he reached Hu Lake, where he committed suicide. The following year, Liu Qu Li was again executed by lingchi for practicing divination and sorcery; his wife had her head displayed publicly. In the second year of Hedping era under Emperor Cheng, in January: at Pei Jun's iron office where iron was being cast, the molten metal would not descend. A loud noise like thunder and drumbeats echoed, startling thirteen workers who fled in panic. When the noise ceased, they looked back at the ground and found it had sunk several chi. The furnace split into ten parts; molten iron in one furnace scattered like meteors and flew upward—this mirrored the phenomenon of the second year of Zhengheng. That summer, five maternal uncles of the emperor were enfeoffed as marquises and collectively known as the "Five Marquises." The emperor's eldest maternal uncle, Wang Feng, served as Da Sima Da Jiangjun (Grand Marshal and Grand General) and held power. Two years later, Chancellor Wang Shang had a conflict with Wang Feng; Wang Feng slandered him, leading to his dismissal and eventual suicide. The following year, Jingzhao Yin Wang Zhang petitioned for justice on behalf of Wang Shang, accusing Wang Feng of monopolizing power. In retaliation, Wang Feng falsely accused Wang Zhang of high treason; he was imprisoned and executed, while his wife and children were exiled to Hepu. Later, Empress Xu was deposed for involvement in witchcraft; Zhao Feiyan became empress and her sister the Chao Yi. They plotted to harm imperial sons, leading Emperor Cheng to have no surviving heirs. Both the Empress and the Chao Yi were punished for their crimes. One interpretation says: molten iron flying upward belongs to metal that refuses transformation.
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| | 五行志上: |
昭帝元鳳元年，燕城南門災。劉向以為時燕王使邪臣通於漢，為讒賊，謀逆亂。南門者，通漢道也。天戒若曰，邪臣往來，為姦讒於漢，絕亡之道也。燕王不寤，卒伏其辜。 |
| | In the first year of Yu Feng era under Emperor Zhao, a fire broke out at the southern gate of Yan city. Liu Xiag believed that during this time, King Yan sent corrupt ministers to communicate with Han, who spread slander and plotted rebellion. The southern gate was the passage connecting to Han. Heaven's warning is as though saying: "Corrupt ministers traveling back and forth, spreading slander in Han—this leads to destruction." King Yan did not realize this and ultimately suffered the consequences of his crimes.
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| | 五行志上: |
元鳳四年五月丁丑，孝文廟正殿災。劉向以為孝文，太宗之君，與成周宣榭火同義。先是，皇后父車騎將軍上官安、安父左將軍桀謀為逆，大將軍霍光誅之。皇后以光外孫，年少不知，居位如故。光欲后有子，因上侍疾醫言，禁內後宮皆不得進，唯皇后顓寢。皇后年六歲而立，十三年而昭帝崩，遂絕繼嗣。光執朝政，猶周公之攝也。是歲正月，上加元服，通詩、尚書，有明悊之性。光亡周公之德，秉政九年，久於周公，上既已冠而不歸政，將為國害。故正月加元服，五月而災見。古之廟皆在城中，孝文廟始出居外，天戒若曰，去貴而不正者。宣帝既立，光猶攝政，驕溢過制，至妻顯殺許皇后，光聞而不討，後遂誅滅。 |
| | In May of the fourth year of Yu Feng era on the Dingchou day: a fire occurred at Zhengdian in the temple of Emperor Wen. Liu Xiag believed Emperor Wen, as an emperor of great virtue, was comparable to King Xuan of the Western Zhou dynasty in terms of the significance of a fire at his temple. Previously, the father-in-law of the empress, Cheqi Jiangjun Shangguan An, and his father Zuo Jiangjun Jie plotted rebellion; Da Jiangjun Huo Guang executed them. The empress, being the granddaughter of Huo Guang and still young and unaware, remained in her position as before. Huo Guang wanted the empress to have a son, so he followed the advice of physicians attending his illness and prohibited all concubines from entering; only the empress was allowed exclusive access. The empress had been enthroned at six years old, and thirteen years later Emperor Zhao died; thus, the line of succession was cut off. Huo Guang held power in court affairs, just as Duke of Zhou had done during his regency. In the first month of this year, the emperor underwent the capping ceremony and studied The Book of Songs and The Book of Documents, demonstrating a nature of wisdom. Huo Guang lacked the virtue of the Duke of Zhou; holding power for nine years, he ruled longer than the Duke did. Now that the emperor had already come of age and yet Huo Guang still refused to return authority, this would become a danger to the state. Therefore, in the first month when the emperor underwent his capping ceremony, by the fifth month an omen of disaster appeared. In ancient times, temples were all located within cities; the temple for Emperor Wen was the first to be placed outside. Heaven's warning is as if saying: "Remove those who are noble but not virtuous." After Emperor Xuan was enthroned, Huo Guang still held power. He became arrogant and overstepped his authority; to the point that his wife Xian killed Empress Xu. Huo Guang learned of this but did not punish her, and later he was eventually executed and his family exterminated.
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| | 五行志上: |
宣帝甘露元年四月丙申，中山太上皇廟災。甲辰，孝文廟災。元帝初元三年四月乙未，孝武園白鶴館災。劉向以為先是前將軍蕭望之、光祿大夫周堪輔政，為佞臣石顯、許章等所譖，望之自殺，堪廢黜。明年，白鶴館災。園中五里馳逐走馬之館，不當在山陵昭穆之地。天戒若曰，去貴近逸遊不正之臣，將害忠良。後章坐走馬上林下烽馳逐，免官。 |
| | In the first year of Ganlu era under Emperor Xuan on the Bingshen day of April, a fire occurred at Tai Shang Huang Temple in Zhongshan. On the Jiachen day, a fire broke out again at the temple of Emperor Wen. In the third year of Chuyuan era under Emperor Yuan on the Yiwu day of April, a fire broke out in the Baihe Guan at the ancestral temple of Emperor Wu. Liu Xiag believed this happened after Qian Jiangjun Xiao Wangzhi and Guanglu Dafu Zhou Kan served as advisors, but were slandered by the sycophant Shi Xian and Xu Zhang et al. Wangzhi committed suicide, while Kan was dismissed from office. The following year, a fire occurred in Baihe Guan. A pavilion for horse racing within five li of the imperial mausoleum is not appropriate to be located in a sacred burial site. Heaven's warning seems to say: "Remove noble officials who indulge in leisure and are corrupt, for they will harm the loyal and virtuous." Later Xu Zhang was dismissed from office due to riding horses at Shanglin and racing near beacon towers.
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| | 五行志上: |
永光四年六月甲戌，孝宣杜陵園東闕南方災。劉向以為先是上復徵用周堪為光祿勳，及堪弟子張猛為太中大夫，石顯等復譖毀之，皆出外遷。是歲，上復徵堪領尚書，猛給事中，石顯等終欲害之。園陵小於朝廷，闕在司馬門中，內臣石顯之象也。孝宣，親而貴；闕，法令所從出也。天戒若曰，去法令，內臣親而貴者必為國害。後堪希得進見，因顯言事，事決顯口。堪病不能言。顯誣告張猛，自殺於公車。成帝即位，顯卒伏辜。 |
| | In the fourth year of Yongguang era on the Jiuxu day of June, a fire broke out at Nanfang in the eastern gate of the ancestral temple and mausoleum of Emperor Xuan. Liu Xiag believed this occurred after the emperor reappointed Zhou Kan as Guanglu Xun, and his disciple Zhang Meng as Taizhong Dafu. Shi Xian et al once again slandered them, resulting in both being exiled from court. In this year, the emperor reappointed Kan to lead the Shangshu and Meng as Jishi Zhong. Shi Xian et al ultimately sought to harm them. The ancestral temple and mausoleums are smaller than the imperial court; their gates lie within Sima Men, symbolizing the inner minister Shi Xian. Emperor Xuan is close and noble; The gate tower is where laws and decrees originate. Heaven's warning seems to be saying: "Remove the law; an inner minister who is close and noble will surely become a national threat." Later, Kan wished to gain an audience with the emperor but had to go through Shi Xian; matters were decided by Shi's words. Kan was ill and could not speak. Shi Xian falsely accused Zhang Meng, who committed suicide at Gongche. After Emperor Cheng ascended the throne, Shi Xian was finally executed for his crimes.
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| | 五行志上: |
成帝建始元年正月乙丑，皇考廟災。初，宣帝為昭帝後而立父廟，於禮不正。是時大將軍王鳳顓權擅朝，甚於田蚡，將害國家，故天於元年正月而見象也。其後寖盛，五將世權，遂以亡道。 |
| | In the first year of Jianshi era under Emperor Cheng on the Yichou day of January, a fire broke out at Huangkao Temple. Initially, Emperor Xuan established his father's temple as the successor to Emperor Zhao, which was not in accordance with ritual propriety. At that time, Da Jiangjun Wang Feng monopolized power and dominated the court more than Tian Fen did; he was about to harm the state, hence Heaven displayed an omen in the first month of the first year. Afterward, their power gradually grew stronger; five generations held authority and ultimately perished due to their corrupt ways.
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| | 五行志上: |
鴻嘉三年八月乙卯，孝景廟北闕災。十一月甲寅，許皇后廢。 |
| | In the third year of Hongjia era on the Yimao day of August, a fire broke out at Beique of Emperor Jing's temple. On the Jiayin day of November, Empress Xu was deposed.
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| | 五行志上: |
永始元年正月癸丑，大官凌室災。戊午，戾后園南闕災。是時，趙飛燕大幸，許后既廢，上將立之，故天見象於凌室，與惠帝四年同應。戾后，衛太子妾，遭巫蠱之禍，宣帝既立，追加尊號，於禮不正。又戾后起於微賤，與趙氏同。天戒若曰，微賤亡德之人不可以奉宗廟，將絕祭祀，有凶惡之禍至。其六月丙寅，趙皇后遂立，姊妺驕妒，賊害皇子，卒皆受誅。 |
| | In the first year of Yongshi era on the Guichou day of January, the Da guan ling shi caught fire. On the Wuwu day, a fire broke out at Naique of Li Hou's ancestral temple. At that time, Zhao Feiyan was greatly favored; after Empress Xu had been deposed, the emperor intended to appoint her as empress. Hence Heaven displayed an omen at Da Guan Ling Shi, corresponding similarly to events in the fourth year of Emperor Hui's reign. Empress Li was a concubine of the Wei Tai Zi who suffered in the witchcraft and poison plot. After Emperor Xuan ascended the throne, he posthumously bestowed her with honorific titles, which was not proper according to ritual propriety. Moreover, Empress Li rose from humble and lowly origins, similar to Zhao Feiyan. Heaven's warning is as if to say: "Those of humble and lowly status without virtue must not be honored in ancestral temples, for this will sever the line of sacrifices and bring forth a calamity of evil." In June on the Bingyin day, Empress Zhao was finally enthroned. Her sisters and herself became arrogant and jealous, committing crimes against imperial sons; in the end they were all executed.
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| | 五行志上: |
永始四年四月癸未，長樂宮臨華殿及未央宮東司馬門災。六月甲午，孝文霸陵園東闕南方災。長樂宮，成帝母王太后之所居也。未央宮，帝所居也。霸陵，太宗盛德園也。是時，太后三弟相續秉政，舉宗居位，充塞朝廷，兩宮親屬將害國家，故天象仍見。明年，成都侯商薨，弟曲陽侯根代為大司馬秉政。後四年，根乞骸骨，薦兄子新都侯莽自代，遂覆國焉。 |
| | In April of the fourth year of Yongshi era on Kuiwei day, fires broke out at Linhua Dian in Changle Gong and Dong Sima Men in Weiyang Gong. On the Jiawu day of June, a fire occurred at Nanfang of Beique in the ancestral temple and mausoleumb of Emperor Wen. Changle Gong was where Empress Dowager Wang, mother of Emperor Cheng, resided. Weiyang Gong is the emperor's residence. Baling was the noble and virtuous ancestral temple of Taizong. At that time, the empress dowager's three younger brothers successively held power; their entire clan occupied official positions and filled the court. Relatives of both palaces were about to harm the state; therefore, Heaven continued to display omens. The following year, Chengdu Hou Shang died and his younger brother Quyang Hou Gen succeeded him as Da Sima holding power. Four years later, Gen requested to retire and recommended his nephew Xin Du Hou Mang to succeed him; thus the state was ultimately overthrown.
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| | 五行志上: |
哀帝建平三年正月癸卯，桂宮鴻寧殿災，帝祖母傅太后之所居也。時，傅太后欲與成帝母等號齊尊，大臣孔光、師丹等執政，以為不可，太后皆免官爵，遂稱尊號。後三年，帝崩，傅氏誅滅。 |
| | In the third year of Jianping era under Emperor Ai on the Guimao day of January, a fire occurred at Hongning Dian in Gui Gong, where Empress Dowager Fu, the emperor's paternal grandmother, resided. At that time, Empress Dowager Fu wished to be granted the same honorific title and equal status as Emperor Cheng's mother. Grand Ministers Kong Guang, Shi Dan et al in power believed this was inappropriate; the empress dowager dismissed them all from office and stripped their titles before finally assuming her own exalted title. Three years later, the emperor died and the Fu clan was exterminated.
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| | 五行志上: |
平帝元始五年七月己亥，高皇帝原廟殿門災盡。高皇帝廟在長安城中，後以叔孫通譏復道，故復起原廟於渭北，非正也。是時平帝幼，成帝母王太后臨朝，委任王莽，將篡絕漢，墮高祖宗廟，故天象見也。其冬，平帝崩。明年，莽居攝，因以篡國，後卒夷滅。 |
| | In July of the fifth year of Yuanshi era under Emperor Ping on the Jihai day, a fire completely destroyed the gate of Gao Huangdi's Yuan Temple. The temple for Emperor Gao was originally located in Chang'an city, but later because of Shusun Tong's criticism regarding the elevated road, a new Yuan Temple was built north of Wei River; this was not proper. At that time, Emperor Ping was young and Empress Dowager Wang of Emperor Cheng ruled in his place, entrusting power to Wang Mang; he would soon usurp the Han dynasty, destroy Gaozu's ancestral temple, hence Heaven displayed this omen. That winter, Emperor Ping died. The following year, Wang Mang assumed regency and eventually usurped the throne; later he was ultimately destroyed and his clan exterminated.
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| | 五行志上: |
傳曰：「治宮室，飾臺榭，內淫亂，犯親戚，侮父兄，則稼穡不成。」 |
| | The Commentary says: "To build palaces, to decorate terraces and pavilions, to indulge in internal licentiousness, to violate relatives, to insult fathers and elder brothers—then the harvest will not succeed."
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| | 五行志上: |
說曰：土，中央，生萬物者也。其於王者，為內事。宮室、夫婦、親屬，亦相生者也。古者天子諸侯，宮廟大小高卑有制，后夫人媵妾多少進退有度，九族親疏長幼有序。孔子曰：「禮，與其奢也，寧儉。」故禹卑宮室，文王刑于寡妻，此聖人之所以昭教化也。如此則土得其性矣。若乃奢淫驕慢，則土失其性。亡水旱之災而草木百穀不孰，是為稼穡不成。 |
| | The Commentary says: Earth is central; it gives birth to all things. For the Son of Heaven, it pertains to internal affairs. Palaces and houses, husband and wife, relatives—these also generate one another. In ancient times, the Son of Heaven and feudal lords had regulations regarding the size and elevation of palaces and temples; empresses, consorts, attendants, and concubines had set numbers and proper ranks for advancement or retreat. The nine clans maintained order in closeness, distance, seniority, and junior status. Confucius said: "Ritual—better to be frugal than extravagant." Therefore, Yu kept his palace modest and King Wen set an example for his wife; this is how sages made their moral teachings clear. In this way, Earth attains its proper nature. If one indulges in luxury and licentiousness or becomes arrogant and disrespectful, then Earth loses its proper nature. Even without calamities of drought or flood, if grasses, trees, and all grains do not mature, this is called a failed harvest.
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| | 五行志上: |
嚴公二十八年「冬，大水亡麥禾」。董仲舒以為夫人哀姜淫亂，逆陰氣，故大水也。劉向以為水旱當書，不書水旱而曰「 |
| | In the twenty-eighth year of Duke Yan: "During winter, heavy rains destroyed wheat and millet." Dong Zhongshu believed that Lady Ai Jiang, the wife of the duke, was licentious; her actions disrupted Yin energy, hence causing the great flood. Liu Xiag believed droughts and floods should be recorded, yet they were not recorded, but instead it was said "
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大亡麥禾」者，土氣不養，稼穡不成者也。是時，夫人淫於二叔，內外亡別，又因凶飢，一年而三築臺，故應是而稼穡不成，飾臺榭內淫亂之罰云。遂不改寤，四年而死，禍流二世，奢淫之患也。 |
| | great loss of wheat and millet"—this indicates Earth's energy is unable to nurture crops, resulting in a failed harvest. At that time, the duchess was licentious with two of her uncles; there was no distinction between inside and outside. Moreover, due to a severe famine, three terraces were built in one year—thus this event led to a failed harvest, as punishment for building pavilions and indulging in internal licentiousness. He did not change or awaken to this; four years later he died, with calamity affecting two generations—this was the consequence of luxury and licentiousness.
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傳曰：「好戰攻，輕百姓，飾城郭，侵邊境，則金不從革。」 |
| | The Commentary says: "To love war, to be indifferent toward the people, to embellish city walls, and to encroach on borders—then metal will not yield to forging."
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說曰：金，西方，萬物既成，殺氣之始也。故立秋而鷹隼擊，秋分而微霜降。其於王事，出軍行師，把旄杖鉞，誓士眾，抗威武，所以征畔逆止暴亂也。《》云：「」又曰：「」動靜應誼，「說以犯難，民忘其死。」金得其性矣。若乃貪欲恣睢，務立威勝，不重民命，則金失其性。蓋工冶鑄金鐵，金鐵冰滯涸堅，不成者眾，及為變怪，是為金不從革。 |
| | The Commentary says: Metal is associated with the west; it represents all things completed, and marks the beginning of killing energy. Therefore, at Lichu (the Beginning of Autumn), hawks and falcons begin to attack; at Qiufen (Autumn Equinox), light frost begins to fall. Regarding the affairs of the Son of Heaven: sending out armies, leading troops, holding banners and axes, swearing oaths to soldiers, displaying power and martial might—this is done in order to punish rebels and suppress violence. The Book of Songs says: "With solemnity he holds the axe, like a blazing fire." It also says: "Store up weapons and bows, put away arrows in pouches." Whether moving or still, actions must correspond to righteousness; "To speak of hardship as a challenge, the people will forget death." Thus, Metal attains its proper nature. If one is greedy and arrogant, seeks to establish dominance through force, and does not value the lives of the people, then Metal loses its proper nature. Indeed, when metal and iron are smelted and cast, if the metal is too cold or hard to melt, many items fail to form properly; this results in strange defects—this is called "metal not yielding to forging."
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左氏傳曰昭公八年「春，石言於晉」。晉平公問於師曠，對曰；「石不能言，神或馮焉。作事不時，怨讟動於民，則有非言之物而言。今宮室崇侈，民力彫盡，怨讟並興，莫信其性，石之言不宜乎！」於是晉侯方築虒祁之宮。叔向曰：「君子之言，信而有徵。」劉歆以為金石同類，是為金不從革，失其性也。劉向以為石白色為主，屬白祥。 |
| | The Zuo Zhuan says: In the eighth year of Duke Zhao's reign, "In spring, a stone spoke in Jin." Jin Pinggong asked Shi Kuang, who replied; "Stones cannot speak; perhaps a spirit has taken possession of it. When officials act improperly and cause resentment among the people, even inanimate objects may speak." Now palaces are excessively luxurious and the people's strength is exhausted; resentment and complaints have arisen. No one can trust their nature—shouldn't it be inappropriate for a stone to speak!" At that time, Duke Jin was just beginning construction of Siqi Gong. Shuxiang said: "The words of a gentleman are trustworthy and have evidence to support them." Liu Xin believed that metal and stone belong to the same category; thus, when a stone speaks, it is an example of "metal not yielding to forging," which means Metal has lost its proper nature. Liu Xiang believed that white stones are the main type and belong to auspicious omens of the white category.
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| | 五行志上: |
成帝鴻嘉三年五月乙亥，天水冀南山大石鳴，聲隆隆如雷，有頃止，聞平襄二百四十里，野雞皆鳴。石長丈三尺，廣厚略等，旁著岸脅，去地二百餘丈，民俗名曰石鼓。石鼓鳴，有兵。是歲，廣漢鉗子謀攻牢，篡死罪囚鄭躬等，盜庫兵，劫略吏民，衣繡衣，自號曰山君，黨與娅廣。明年冬，乃伏誅，自歸者三千餘人。後四年，尉氏樊並等謀反，殺陳留太守嚴普，自稱將軍，山陽亡徒蘇令等黨與數百人盜取庫兵，經歷郡國四十餘，皆踰年乃伏誅。是時起昌陵，作者數萬人，徙郡國吏民五千餘戶以奉陵邑。作治五年不成，乃罷昌陵，還徙家。石鳴，與晉石言同應，師曠所謂「民力彫盡」，傳云「輕百姓」者也。虒祁離宮去絳都四十里，昌陵亦在郊野，皆與城郭同占。城郭屬金，宮室屬土，外內之別云。 |
| | In the third year of Emperor Cheng's Hongjia era, on the Yihai day of the fifth month (June 13, 20 BC), a large stone in Ji Nan Mountain, Tianshui, rang out with a loud sound like thunder. After a short while it stopped; the noise was heard for two hundred and forty li from Pingxiang, and wild pheasants all began to call. The stone was three chi long, one zhang in length, and its width and thickness were roughly equal. It stood beside the riverbank, more than two hundred zhang above ground level; according to local custom, it was called Shigu (stone drum). When a stone drum rings, there will be military conflict. In that year, Guanghan Qianzi plotted to attack the prison and seized Zheng Gong and others who were condemned to death. They stole weapons from the treasury and robbed officials and civilians, wearing embroidered robes and calling themselves "Shanjun" (Mountain Lord), with a wide network of accomplices. The following winter, they were captured and executed; more than three thousand surrendered themselves. Four years later, Fei Shi Fanbing and others plotted rebellion, killing Chenliu's governor Yan Pu and calling themselves generals. In Shanyang, fugitives such as Su Ling gathered hundreds of accomplices who stole weapons from the treasury; they passed through more than forty commanderies and kingdoms, and it took over a year before they were captured and executed. At that time, the construction of Changling Mausoleum began; tens of thousands were employed to work on it. More than five thousand households of officials and civilians from various commanderies and states were relocated to serve as residents of the mausoleum town. After five years of construction, it remained unfinished; thus, Changling was abandoned and the relocated families were returned to their original homes. The ringing of stones corresponds with the speaking stone in Jin, as Shi Kuang said "the people's strength is exhausted," which the records describe as "disregarding the people." Siqi Ling, a palace in the suburbs, was forty li away from Jiangdu; Changling was also located in the outskirts. Both were interpreted as omens related to the city walls and urban areas. City walls belong to Metal, while palaces belong to Earth—this distinction reflects their positions inside and outside.
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| | 五行志上: |
傳曰：「簡宗廟，不禱祠，廢祭祀，逆天時，則水不潤下。」 |
| | The records say: "To neglect the ancestral temple, not to pray or make sacrifices, and abandon rituals—this goes against Heaven's order; then water will fail to flow downward."
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| | 五行志上: |
說曰：水，北方，終臧萬物者也。其於人道，命終而形臧，精神放越，聖人為之宗廟以收魂氣，春秋祭祀，以終孝道。王者即位，必郊祀天地，禱祈神祇，望秩山川，懷柔百神，亡不宗事。慎其齊戒，致其嚴敬，鬼神歆饗，多獲福助。此聖王所以順事陰氣，和神人也。至發號施令，亦奉天時。十二月咸得其氣，則陰陽調而終始成。如此則水得其性矣。若乃不敬鬼神，致令逆時，則水失其性。霧水暴出，百川逆溢，壞鄉邑，溺人民，及淫雨傷稼穡，是為水不潤下。京房易傳曰：「顓事有知，誅罰絕理，厥災水，其水也，雨殺人以隕霜，大風天黃。飢而不損茲謂泰，厥災水，水殺人。辟遏有德茲謂狂，厥災水，水流殺人，已水則地生蟲。歸獄不解，茲謂追非，厥水寒，殺人。追誅不解，茲謂不理，厥水五穀不收。大敗不解，茲謂皆陰。解，舍也，王者於大敗，誅首惡，赦其眾，不則皆函陰氣，厥水流入國邑，隕霜殺穀。」 |
| | The commentary says: Water belongs to the north and is the element that ultimately stores all things. In human affairs, when life ends and the body is buried, the spirit disperses. Sages establish ancestral temples to gather the soul's energy and conduct spring and autumn sacrifices to fulfill filial piety. When a sovereign ascends the throne, he must perform sacrifices to Heaven and Earth in the suburbs, pray to deities, honor mountains and rivers, and show reverence to all gods—none are left unvenerated. He must be cautious in his purification rites and sincere in his reverence; then ghosts and gods will favor him, bringing much blessing and assistance. This is how a sage-king properly honors the yin forces and harmonizes with both spirits and humans. Even when issuing decrees, one must follow Heaven's timing. When the twelve months each receive their proper qi, yin and yang will be in harmony and the cycle of beginning and end will complete itself. In this way, Water attains its proper nature. If one does not revere ghosts and gods, leading to actions that defy the seasons, then Water loses its proper nature. Fog and water suddenly erupt, rivers overflow in reverse, destroying villages and drowning people; excessive rain damages crops—this is called "water failing to flow downward." The Jing Fang Yichuan says: "When officials act with knowledge but commit unjust punishments, the calamity will be water. This water manifests as rain that kills people and falls like frost, along with violent winds and a yellow sky." When there is famine but no reduction in burdens—this is called "Tai," its calamity is water, which causes water to kill people. To suppress virtuous individuals is called "Kuang"; its calamity is water, with flowing water killing people. After the flooding subsides, insects will emerge from the earth. To delay resolving legal cases and imprisonments is called "Zhuifei"; its calamity is cold water, which kills people. To pursue executions without resolution is called "Buli"; its calamity is that the five grains will not be harvested. A great defeat followed by no resolution is called "Jieyin." "Jie" means to release. When a sovereign suffers a great defeat, he should punish the chief evildoers and pardon the rest; otherwise, all will be filled with yin energy, resulting in water flowing into the state's cities, frost falling, and crops being destroyed."
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| | 五行志上: |
桓公元年「秋，大水」。董仲舒、劉向以為桓弒兄隱公，民臣痛隱而賤桓。後宋督弒其君，諸侯會，將討之，桓受宋賂而歸，又背宋。諸侯由是伐魯，仍交兵結讎，伏尸流血，百姓愈怨，故十三年夏復大水。一曰，夫人驕淫，將弒君，陰氣盛，桓不寤，卒弒死。劉歆以為桓易許田，不祀周公，廢祭祀之罰也。 |
| | In the first year of Duke Huan's reign, "In autumn, there was a great flood." Dong Zhongshu and Liu Xiang believed that Duke Huan killed his elder brother, Yingu Gong; the people and officials mourned Yingu and despised Huan. Later, Song Du killed his ruler; the feudal lords convened to plan a campaign against him. Duke Huan accepted bribes from Song and returned without action, then betrayed Song. Because of this, the feudal lords attacked Lu and continued to wage war, forming enmities. Corpses lay in heaps and blood flowed; the people became even more resentful, so another great flood occurred in summer of the thirteenth year. One interpretation says: The duchess was arrogant and licentious, planning to kill the ruler; yin energy became excessive. Duke Huan failed to awaken to this danger and ultimately was assassinated. Liu Xin believed that Duke Huan exchanged Xu Tian for his own benefit, neglected sacrifices to Duke of Zhou, and this was the punishment for abandoning rituals.
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| | 五行志上: |
嚴公七年「秋，大水，亡麥苗」。董仲舒、劉向以為嚴母文姜與兄齊襄公淫，共殺威公，嚴釋父讎，復取齊女，未入，先與之淫，一年再出，會於道逆亂，臣下賤之之應也。 |
| | In the seventh year of Duke Yan's reign, "In autumn, there was a major flood; wheat seedlings were lost." Dong Zhongshu and Liu Xi believed that Yan's mother, Wen Jiang, committed adultery with her brother Duke Xiang of Qi. Together they killed Duke Wei; Yan forgave his father's murderer, then took a woman from Qi as wife. Before the marriage was completed, he had already engaged in relations with her. He left for two years and met her on the road—this disorder among relatives led to the people despising their officials.
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| | 五行志上: |
十一年「秋，宋大水」。董仲舒以為時魯、宋比年為乘丘、鄑之戰，百姓愁怨，陰氣盛，故二國俱水。劉向以為時宋愍公驕慢，睹災不改，明年與其臣宋萬博戲，婦人在側，矜而罵萬，萬殺公之應。 |
| | In the eleventh year, "In autumn, there was a severe flood in Song." Dong Zhongshu believed that at the time, Lu and Song had been waging wars for several years—such as the battles of Chengqiu and Jin. The people were distressed and resentful; yin energy was excessive, so both states suffered floods simultaneously. Liu Xiang believed that at the time, Duke Min of Song was arrogant and disrespectful. He saw the calamity but did not reform himself. The following year, he played a game with his minister Song Wan in front of women, insulted Wan, and scolded him; this led to Wan killing the duke as an omen.
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| | 五行志上: |
二十四年，「大水」。董仲舒以為夫人哀姜淫亂不婦，陰氣盛也。劉向以為哀姜初入，公使大夫宗婦見，用幣，又淫於二叔，公弗能禁。臣下賤之，故是歲、明年仍大水。劉歆以為先是嚴飾宗廟，刻桷丹楹，以夸夫人，簡宗廟之罰也。 |
| | In the twenty-fourth year, "There was a great flood." Dong Zhongshu considered that Lady Ai Jiang, the duchess, had been licentious and unchaste; this was an excess of yin energy. Liu Xiang believed that when Lady Ai Jiang first arrived, the duke sent noblewomen to greet her with gifts; she then committed adultery with two of his uncles. The duke failed to stop it. The officials despised the ruler, so in this year and the next, there were still major floods. Liu Xin believed that previously, Duke Yan had decorated the ancestral temple lavishly, carved beams and painted pillars to impress his wife; this was a punishment for neglecting the sanctity of the temple.
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| | 五行志上: |
宣公十年「秋大水，飢」。董仲舒以為時比伐邾取邑，亦見報復，兵讎連結，百姓愁怨。劉向以為宣公殺子赤而立，子赤，齊出也，故懼，以濟西田賂齊。邾子貜且亦齊出也，而宣比與邾交兵。臣下懼齊之威，創邾之禍，皆賤公行而非其正也。 |
| | In the tenth year of Duke Xuan's reign, "In autumn there was a great flood and famine." Dong Zhongshu thought that at the time, repeated attacks on Zhu to seize territory had also provoked retaliation; military conflicts and enmities were continuous, causing distress and resentment among the people. Liu Xiang believed that Duke Xuan killed Zi Chi to assume the throne. Since Zi Chi was of Qi descent, he feared retaliation and offered western Ji fields as a bribe to Qi. Zhu Zi Kuqiu was also of Qi origin; yet Duke Xuan repeatedly waged war with Zhu. The officials feared the might of Qi and caused calamity for Zhu; they all despised the duke's conduct, considering it unjust.
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| | 五行志上: |
成公五年「秋，大水」。董仲舒、劉向以為時成幼弱，政在大夫，前此一年再用師，明年復城鄆以彊私家，仲孫蔑、叔孫僑如顓會宋、晉，陰勝陽。 |
| | In the fifth year of Duke Cheng's reign, "In autumn there was a major flood." Dong Zhongshu and believed that at the time Duke Cheng was young and weak, power lay in the hands of his ministers. The year before this one saw two military campaigns; the following year they rebuilt Yuzhou to strengthen their private families. Zhong Sun Mie and Shu Sun Qiaoru acted independently by meeting with Song and Jin—this was an instance where yin overpowered yang.
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| | 五行志上: |
襄公二十四年「秋，大水」。董仲舒以為先是一年齊伐晉，襄使大夫帥師救晉，後又侵齊，國小兵弱，數敵彊大，百姓愁怨，陰氣盛。劉向以為先是襄慢鄰國，是以邾伐其南，齊伐其北，莒伐其東，百姓騷動，後又仍犯彊齊也。大水，饑，穀不成，其災甚也。 |
| | In the twenty-fourth year of Duke Xiang's reign, "In autumn there was a major flood." Dong Zhongshu believed the year before, Qi attacked Jin; Duke Xiang sent ministers to lead troops in aid of Jin. Later he again invaded Qi. His state was small and its army weak, facing multiple powerful enemies, causing distress and resentment among his people, thus yin energy became excessive. Liu Xiang believed that previously, Duke Xiang had been disrespectful to neighboring states; thus Zhu attacked from the south, Qi from the north, and Ju from the east. The people became restless, and later he still dared to provoke powerful Qi again. The great flood caused famine; crops failed to mature—this was a severe disaster.
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| | 五行志上: |
高后三年夏，漢中、南郡大水，水出流四千餘家。四年秋，河南大水，伊、雒流千六百餘家，汝水流八百餘家。八年夏，漢中、南郡水復出，流六千餘家。南陽沔水流萬餘家。是時女主獨治，諸呂相王。 |
| | In the summer of the third year of Empress Dowager Gao's reign, there was a flood in Hanzhong and Nanjun; water overflowed and flooded more than four thousand households. In the autumn of the fourth year, there was a flood in Henan; the Yi and Luo rivers overflowed, affecting more than 1,600 households, while the Ru River flooded over 800. In summer of the eighth year, there was another flood in Hanzhong and Nanchun; water overflowed again, affecting more than six thousand households. The Mian River in Nanyang flooded over ten thousand households. At that time, a female ruler governed alone and the Lü clan held power as regents.
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| | 五行志上: |
文帝後三年秋，大雨，晝夜不絕三十五日。藍田山水出，流九百餘家。燕，壞民室八千餘所，殺三百餘人。先是，趙人新垣平以望氣得幸，為上立渭陽五帝廟，欲出周鼎，以夏四月，郊見上帝。歲餘懼誅，謀為逆，發覺，要斬，夷三族。是時，比再遣公主配單于，賂遺甚厚，匈奴愈驕，侵犯北邊，殺略多至萬餘人，漢連發軍征討戍邊。 |
| | In autumn of the third year after Emperor Wen's reign began, there was heavy rain that lasted day and night for thirty-five days without stopping. The mountain streams in Lantian overflowed, flooding more than nine hundred households. In Yan, over eight thousand homes were destroyed and more than three hundred people killed. Previously, Zhao native Xinyuan Ping gained favor by interpreting atmospheric omens. He advised the emperor to build the Wuyi Temple in Weiyang and sought to produce the Zhou dynasty's Tripod of Power; he proposed holding a sacrificial rite to Heaven on the fourth month of summer. After more than a year, fearing punishment, he plotted rebellion; when discovered, he was beheaded and his three generations were exterminated. At that time, the Han court had repeatedly sent princesses to marry the Xiongnu chanyu, offering lavish gifts. The Xiongnu became increasingly arrogant and invaded northern borders, killing or capturing as many as ten thousand people; in response, the Han continuously dispatched armies for campaigns and border garrisons.
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| | 五行志上: |
元帝永光五年夏及秋，大水。潁川、汝南、淮陽、廬江雨，壞鄉聚民舍，及水流殺人。先是一年有司奏罷郡國廟，是歲又定迭毀，罷太上皇、孝惠帝寢廟，皆無復修，通儒以為違古制。刑臣石顯用事。 |
| | In summer and autumn of Emperor Yuan's Yongguang fifth year, there was a major flood. Yingchuan, Ru'nan, Huaiyang, and Lujiang experienced heavy rain; villages and homes were destroyed, and water killed people. The year before, officials had petitioned to abolish the temples of commanderies and states; in this year, they further decided on the system of alternating destruction, abolishing the ancestral shrines of Emperor Tai Shang Huang and Emperor Xiaohui. No repairs were made again; learned scholars considered this a violation of ancient customs. The eunuch Shi Xian held power.
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| | 五行志上: |
成帝建始三年夏，大水，三輔霖雨三十餘日，郡國十九雨，山谷水出，凡殺四千餘人，壞官寺民舍八萬三千餘所。元年，有司奏徙甘泉泰畤、河東后土于長安南北郊。二年，又罷雍五畤、郡國諸舊祀，凡六所。 |
| | In the summer of Emperor Cheng's Jianshi third year, there was a great flood. The three Fu regions experienced continuous rain for more than thirty days; nineteen commanderies and states had heavy rains, with mountain streams overflowing. In total, over four thousand people were killed, and 83,000 government offices and civilian homes were destroyed. In the first year, officials petitioned to relocate the Ganzhuang Tai Chi altar in Qian and the Hou Tu altar in Hedong to the southern and northern suburbs of Chang'an. In the second year, they also abolished the five altars at Yong and various old shrines in commanderies and states—six sites in total.
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| | 五行志中... : |
經曰：「羞用五事。五事：一曰貌，二曰言，三曰視，四曰聽，五曰思。貌曰恭，言曰從，視曰明，聽曰聰，思曰睿。恭作肅，從作艾，明作悊，聰作謀，睿作聖。休徵：曰肅，時雨若；艾，時陽若；悊，時奧若；謀，時寒若；聖，時風若。咎徵：曰狂，恆雨若；僭，恆陽若；舒，恆奧若；急，恆寒若；霿，恆風若。」 |
| | The Classic says: "Be ashamed to employ the Five Affairs." The Five Affairs are as follows: first, appearance; second, speech; third, looking; fourth, listening; fifth, thinking. Appearance should be respectful (gong), speech should be compliant (cong), looking should be clear-sighted (ming), listening should be acute-hearing (cong), and thinking should be wise (rui). Respectfulness brings solemnity (su), compliance brings harmony (ai), clear-sightedness brings wisdom (zhe), acute hearing brings strategy (mou), and wise thinking brings sainthood (sheng). Ominous signs of peace: solemnity, as if timely rain; harmony, as if timely warmth; wisdom, as if timely clarity; strategy, as if timely coldness; sainthood, as if timely wind. Ominous signs of misfortune: madness, constant rain as if; usurpation, constant warmth as if; relaxation, constant obscurity as if; urgency, constant coldness as if; meng, constant wind as if."
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| | 五行志中... : |
傳曰：「貌之不恭，是謂不肅，厥咎狂，厥罰恆雨，厥極惡。時則有服妖，時則有龜孽，時則有雞禍，時則有下體生上之痾，時則有青眚青祥。唯金沴水。」 |
| | The Commentary says: "If one's appearance is not respectful, this is called lack of solemnity. Its misfortune is madness; its punishment is constant rain; its extreme consequence is evil." At such times there will be omens of improper clothing, at such times there will be turtle calamities, at such times there will be chicken disasters, at such times there will occur ailments where the lower parts grow upward, and at such times there will appear blue portents. It is only the disorder of metal affecting water."
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| | 五行志中... : |
說曰：凡草物之類謂之妖。妖猶夭胎，言尚微。蟲豸之類謂之孽。孽則牙孽矣。及六畜，謂之禍，言其著也。及人，謂之痾。痾，病貌，言浸深也。甚則異物生，謂之眚；自外來，謂之祥。祥猶禎也。氣相傷，謂之沴。沴猶臨蒞，不和意也。每一事云「時則」以絕之，言非必俱至，或有或亡，或在前或在後也。 |
| | The Exegesis says: "All things related to plants are called yao (omens)." Yao is like a stillborn fetus; it means the phenomenon is still slight. Things related to insects and vermin are called nie (calamities). Nie means the sprouting of a new branch. When it involves the six domestic animals, it is called huo (disaster), meaning its manifestation is evident. When it affects people, it is called kao (ailment). Kao means a sickly appearance; it indicates the condition has gradually deepened. If severe, then abnormal creatures appear, which is called sheng; Those coming from outside are called xiang. Xiang is similar to zhen (auspiciousness). When the qi harms each other, it is called li. Li means to approach or visit; it conveys the meaning of disharmony. For each matter, "at such times there will be" is stated to limit it; this indicates they do not necessarily all occur together, but may appear or disappear, occurring either earlier or later.
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| | 五行志中... : |
孝武時，夏侯始昌通五經，善推五行傳，以傳族子夏侯勝，下及許商，皆以教所賢弟子。其傳與劉向同，唯劉歆傳獨異。貌之不恭，是謂不肅。肅，敬也。內曰恭，外曰敬。人君行己，體貌不恭，怠慢驕蹇，則不能敬萬事，失在狂易，故其咎狂也。上嫚下暴，則陰氣勝，故其罰常雨也。水傷百穀，衣食不足，則姦軌並作，故其極惡也。一曰，民多被刑，或形貌醜惡，亦是也。風俗狂慢，變節易度，則為剽輕奇怪之服，故有服妖。水類動，故有龜孽。於易，巽為雞，雞有冠距文武之貌。不為威儀，貌氣毀，故有雞禍。一曰，水歲雞多死及為怪，亦是也。上失威儀，則下有彊臣害君上者，故有下體生於上之痾。木色青，故有青眚青祥。凡貌傷者病木氣，木氣病則金沴之，衝氣相通也。於易，震在東方，為春為木也；兌在西方，為秋為金也；離在南方，為夏為火也；坎在北方，為冬為水也。春與秋，日夜分，寒暑平，是以金木之氣易以相變，故貌傷則致秋陰常雨，言傷則致春陽常旱也。至於冬夏，日夜相反，寒暑殊絕，水火之氣不得相併，故視傷常奧，聽傷常寒者，其氣然也。逆之，其極曰惡；順之，其福曰攸好德。劉歆貌傳曰有鱗蟲之孽，羊禍，鼻痾。說以為於天文東方辰為龍星，故為鱗蟲；於易兌為羊，木為金所病，故致羊禍，與常雨同應。此說非是。春與秋，氣陰陽相敵，木病金盛，故能相并，唯此一事耳。禍與妖痾祥眚同類，不得獨異。 |
| | During the reign of Emperor Xiao Wu, Xiahou Shichang was well-versed in the Five Classics and skilled at interpreting the Five Elements Commentary. He passed it on to his nephew Xiahou Sheng, who later transmitted it down to Xu Shang; all of them taught their worthy disciples. Their transmission was the same as Liu Xiang's, except that Liu Xin's transmission was uniquely different. If one's appearance is not respectful, it is called lack of solemnity (bu su). Suo means reverence. lineno The inner aspect is gong, the outer aspect is jing. When a ruler conducts himself with an appearance that is not respectful, being lazy, indifferent, arrogant, and haughty, he cannot revere all matters. The fault lies in recklessness and carelessness; therefore, the misfortune is madness. When a ruler is disrespectful toward superiors and violent toward subordinates, yin qi prevails, hence the punishment of constant rain. Water harms all grains; when clothing and food are insufficient, then wickedness arises together, hence its extreme consequence is evil. One instance is that many people suffer punishment, or their appearances are ugly and deformed; this also falls into the category. When customs become reckless and disrespectful, people change their conduct and abandon proper standards, leading to the adoption of flashy, light-hearted, or bizarre clothing; thus there are omens of improper attire. Because water-related creatures become active, there is a turtle calamity (gui nie). In the Yijing, Xun represents the rooster; chickens have the appearance of crowns, spurs, literary and martial virtues. When one does not uphold dignity and decorum, their appearance and qi are ruined; thus there is a chicken disaster (ji huo). One instance is that in years of excessive water, many chickens die or display abnormalities; this also falls into the same category. When a ruler loses dignity and decorum, there will be powerful ministers below who harm the sovereign; thus there occurs an ailment where the lower parts grow above. Wood is green in color, hence there are blue portents (qing sheng qing xiang). Whenever appearance-related harm occurs, it affects the wood qi. When the wood qi is afflicted, metal disrupts it; this is because their energies are interconnected. In the Yijing, Zhen corresponds to the east and represents spring and wood. Dui is in the west and represents autumn and metal. Li is in the south and represents summer and fire. Kan is in the north and represents winter and water. Spring and autumn are times when day and night are equal, and cold and heat are balanced; therefore, the qi of metal and wood easily transform into each other. Hence, harm to appearance leads to constant rainy weather in autumn, while harm to speech leads to prolonged droughts in spring. As for winter and summer, day and night are opposite extremes, with cold and heat completely distinct; the qi of water and fire cannot merge. Therefore, harm to looking leads to constant obscurity, while harm to listening leads to constant coldness—this is due to their respective natures. If one opposes this principle, its extreme consequence is called "evil." If one follows it, the blessing is described as "Youshao De" (a state of enduring virtue). Liu Xin's transmission on appearance states there are calamities involving scaled creatures, sheep disasters, and nose ailments. The Exegesis explains that in astronomy, the constellation Long (Dragon) is located in the eastern sky under the star Chen, hence it represents scaled creatures; in the Yijing Dui corresponds to sheep. Wood is afflicted by metal, hence leading to a sheep disaster, which shares the same response as constant rain. This explanation is incorrect. Spring and autumn are seasons where yin and yang energies oppose each other; when wood is afflicted and metal prevails, they can interact—but this applies only to this one matter. Disasters (huo), omens (yao), ailments (kao), and portents (xiang, sheng) belong to the same category; they cannot be uniquely different.
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| | 五行志中... : |
史記成公十六年，公會諸侯于周，單襄公見晉厲公視遠步高，告公曰：「晉將有亂。」魯侯曰：「敢問天道也？抑人故也？」對曰：「吾非瞽史，焉知天道？吾見晉君之容，殆必禍者也。夫君子目以定體，足以從之，是以觀其容而知其心矣。目以處誼，足以步目。晉侯視遠而足高，目不在體，而足不步目，其心必異矣。目體不相從，何以能久？夫合諸侯，民之大事也，於是虖觀存亡。故國將無咎，其君在會，步言視聽必皆無謫，則可以知德矣。視遠，曰絕其誼；足高，曰棄其德；言爽，曰反其信；聽淫，曰離其名。夫目以處誼，足以踐德，口以庇信，耳以聽名者也，故不可不慎。偏喪有咎；既喪，則國從之。晉侯爽二，吾是以云。」後二年，晉人殺厲公。凡此屬，皆貌不恭之咎云。 |
| | In the sixteenth year of King Cheng's reign (Records of the Grand Historian), the king convened with feudal lords in Zhou. Dan Xianggong observed that Jin 厲 gong looked far ahead and walked with high steps, and informed the king: "There will be turmoil in Jin." The Duke of Lu asked: "May I ask if this is a matter of heavenly principles?" Or is it due to human causes?" He replied: "I am not a blind historian; how could I know the heavenly principles? I have observed the appearance of the ruler of Jin, and he is likely to bring disaster." A gentleman uses his eyes to determine form, and his feet to follow accordingly; thus, by observing one's appearance, one can discern their mind. The eyes establish propriety, the feet move in accordance with the gaze. The ruler of Jin looked far ahead and raised his steps; his eyes were not fixed on his body, and his feet did not follow the gaze—his mind must be different. When the eyes and body do not harmonize, how can such a state endure for long? To convene feudal lords is a major matter concerning the people; it is at this moment that one observes signs of survival or decline. Therefore, when a state is free from misfortune, its ruler at the assembly must have steps, speech, gaze, and hearing all without fault; only then can one discern virtue. Looking far ahead means cutting off propriety; Walking with high steps means abandoning virtue; Speech that is careless means betraying trust; Listening indulgently means departing from one's name (reputation). The eyes establish propriety, feet embody virtue, the mouth safeguards trust, and the ears listen to reputation; therefore, one cannot be too careful. Partial loss brings misfortune; When completely lost, the state follows suit. The ruler of Jin violated two aspects; this is why I said so." Two years later, the people of Jin killed King Li. All these incidents are consequences of an appearance that lacks respect.
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| | 五行志中... : |
左氏使桓公十三年，楚屈瑕伐羅，鬥伯比送之，還謂其馭曰：「莫囂必敗，舉止高，心不固矣。」遽見楚子以告。楚子使賴人追之，弗及。莫囂行，遂無次，且不設備。及羅，羅人軍之，大敗。莫囂縊死。 |
| | In the thirteenth year of King Huan's reign in the Zuo Zhuan, the State of Chu sent Qu Xia to attack Luo. Dou Bobi accompanied him on his way out and returned, telling his charioteer: "Mo Xiao will surely fail; his actions are lofty, but his mind is not steadfast." He hurriedly presented this to the ruler of Chu for report. The ruler of Chu sent people from Lai to pursue him, but they did not catch up in time. Mo Xiao marched ahead and thus failed to establish proper encampments and also neglected to prepare defenses. When he reached Luo, the people of Luo ambushed him, resulting in a major defeat. Mo Xiao committed suicide by hanging.
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| | 五行志中... : |
釐公十一年，周使內史過賜晉惠公命，受玉，惰。過歸告王曰：「晉侯其無後乎！王賜之命，而惰於受瑞，先自棄也已，其何繼之有！禮，國之幹也；敬，禮之輿也。不敬則禮不行，禮不行則上下昏，何以長世！」二十一年，晉惠公卒，子懷公立，晉人殺之，更立文公。 |
| | In the eleventh year of King Li's reign, the Zhou court sent Neishi Guo to bestow a mandate upon Duke Hui of Jin. When receiving the jade, he was lazy and disrespectful. Guo returned and reported to the king: "Will the ruler of Jin have no descendants?" The king bestowed a mandate upon him, yet he was indifferent in receiving the auspicious jade; by doing so, he has already abandoned himself. How can there be any successors!" Ritual is the backbone of a state; Reverence is the vehicle for ritual. Without reverence, ritual cannot be practiced; without ritual, superiors and subordinates become confused—how can a dynasty endure through the ages!" In the twenty-first year, Duke Hui of Jin died. His son Huai was enthroned, but the people of Jin killed him and instead installed Duke Wen.
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| | 五行志中... : |
成公十三年，晉侯使郤錡乞師于魯，將事不敬。孟獻子曰：「郤氏其亡乎！禮，身之幹也；敬，身之基也。郤子無基。且先君之嗣卿也，受命以求師，將社稷是衛，而惰棄君命也，不亡何為！」十七年，郤氏亡。 |
| | In the thirteenth year of Duke Cheng's reign, the ruler of Jin sent Xi Qi to request military aid from Lu, but he conducted himself with disrespect. Meng Xianszi said: "The house of Xi is likely to perish!" Ritual is the backbone for a person; Reverence is the foundation of one's being. Xi Zi has no foundation. Moreover, he is a high-ranking minister of our late ruler's line. Entrusted with the mission to seek military aid, his duty was to defend the state; yet he has been negligent and abandoned the king's command. If such conduct does not lead to ruin, what will!" In the seventeenth year, the house of Xi perished.
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| | 五行志中... : |
成公十三年，諸侯朝王，遂從劉康公伐秦。成肅公受賑于社，不敬。劉子曰：「吾聞之曰，民受天地之中以生，所謂命也。是以有禮義動作威儀之則，以定命也。能者養以之福，不能者敗以取禍，是故君子勤禮，小人盡力。勤禮莫如致敬，盡力莫如惇篤。敬在養神，篤在守業。國之大事，在祀與戎。祀有執膰，戎有受賑，神之大節也。今成子惰，棄其命矣，其不反虖！」五月，成肅公卒。 |
| | In the thirteenth year of King Cheng's reign, feudal lords paid homage to the king and then followed Liu Kanggong in a campaign against Qin. Cheng Su Gong received relief at She but did so without reverence. Duke Liu said: "I have heard it said that the people receive the central harmony of heaven and earth to be born, which is what we call destiny. Therefore, there are rules of ritual propriety, conduct, and decorum to establish one's destiny. Those who can follow them are nurtured by blessings; those who cannot will fail and invite misfortune. Therefore, gentlemen diligently observe ritual, while commoners exert their strength. To diligently observe ritual is nothing more than to show reverence; to exert one's strength is nothing more than to be earnest and loyal. Reverence lies in nurturing the spirit, while loyalty lies in safeguarding one's legacy. The great affairs of a state lie in sacrifice and warfare. Sacrifice involves the presentation of meat, while warfare entails receiving relief—these are the major rites for honoring spirits. Now Cheng Zi is negligent and has abandoned his mandate; how could he possibly return!" In the fifth month, King Cheng Su Gong died.
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| | 五行志中... : |
成公十四年，衛定公享苦成叔，甯惠子相。苦成叔敖，甯子曰：「苦成家其亡虖！古之為享食也，以觀威儀省禍福也。故《》曰：『兕觥其觩，旨酒思柔，匪儌匪傲，萬福來求。』今夫子傲，取禍之道也。」後三年，苦成家亡。 |
| | In the fourteenth year of Duke Cheng's reign, Duke Ding of Wei hosted a banquet for Kucheng Shu, with Ning Huizi as his assistant. Kucheng Shu Ao, Ningzi said: "The house of Kucheng is likely to perish!" In ancient times, banquets were held to observe rites and decorum in order to discern misfortune or blessings. Hence, the Book of Songs says: "The rhinoceros horn cup is curved and graceful; the fine wine is smooth and mellow. Neither arrogant nor haughty, blessings come in abundance." Now this gentleman is arrogant—this is a path to misfortune." Three years later, the house of Kucheng perished.
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| | 五行志中... : |
襄公七年，衛孫文子聘于魯，君登亦登。叔孫穆子相，趨進曰：「諸侯之會，寡君未嘗後衛君，今吾子不後寡君，寡君未知所過，吾子其少安！」孫子亡辭，亦亡悛容。穆子曰：「孫子必亡。為臣而君，過而不悛，亡之本也。」十四年，孫子逐其君而外叛。 |
| | In the seventh year of Duke Xiang's reign, Sun Wensi of Wei was sent as an envoy to Lu, and when the ruler ascended the throne, he also ascended. Shusun Musizi, acting as assistant, hurried forward and said: "At the meetings of feudal lords, my lord has never been late in attending to Duke Wei. Now you have not delayed for my lord, yet my lord does not know where he may have erred. Please, sir, be a little more composed!" Sunzi offered no words of apology and showed no sign of remorse. Musizi said: "Sunzi is certainly doomed to perish. To act as a ruler while being a minister, and to commit an error without showing remorse—this is the root of destruction." In the fourteenth year, Sunzi expelled his ruler and rebelled against him.
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| | 五行志中... : |
襄公二十八年，蔡景侯歸自晉，入于鄭。鄭伯享之，不敬。子產曰：「蔡君其不免虖！日其過此也，君使子展往勞于東門，而敖。吾曰：『猶將更之。』今還，受享而惰，乃其心也。君小國，事大國，而惰敖以為己心，將得死虖？君若不免，必由其子。淫而不父，如是者必有子禍。」三十年，為世子般所殺。 |
| | In the twenty-eighth year of Duke Xiang's reign, Marquis Jing of Cai returned from Jin and entered Zheng. Duke Bo of Zheng hosted a banquet for him but did so without reverence. Zi Chan said: "The ruler of Cai is surely doomed!" When he passed through here before, the lord sent Zi Zhan to meet him at the eastern gate, yet he acted with arrogance. I said then: "He will still change his ways." Now, upon returning, he received the banquet with negligence—this is truly his nature. A ruler of a small state, serving a great power, yet acting negligently and arrogantly as if it were his nature—how can he possibly avoid death? If the lord cannot escape this fate, it will surely be due to his son. Indulgent and disrespectful toward his father, one like him is bound to suffer calamity from his own children." In the thirtieth year, he was killed by Shizi Ban.
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| | 五行志中... : |
襄公三十一年，公薨。季武子將立公子裯，穆叔曰：「是人也，居喪而不哀，在慼而有嘉容，是謂不度。不度之人，鮮不為患，若果立，必為季氏憂。」武子弗聽，卒立之。比及葬，三易衰，衰衽如故衰。是為昭公。立二十五年，聽讒攻季氏。兵敗，出奔，死于外。 |
| | In the thirty-first year of Duke Xiang's reign ， the king passed away. Ji Wuzi was about to install Gongzi Dou as ruler, but Mushu said: "This man, during mourning shows no sorrow, and in times of distress displays a cheerful expression—this is called being without measure. Those who lack measure rarely fail to cause trouble; if he were indeed installed, he would surely become a source of worry for the Ji family." Wuzi did not listen and eventually enthroned him. By the time of the burial, he changed his mourning clothes three times, yet each time they were as worn as before. This was Duke Zhao. Twenty-five years after his enthronement, he listened to slander and attacked the Ji family. His forces were defeated; he fled into exile and died abroad.
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| | 五行志中... : |
襄公三十一年，衛北宮文子見楚令尹圍之儀，言於衛侯曰：「令尹似君矣，將有它志；雖獲其志，弗能終也。」公曰：「子何以知之？」對曰：「《》云『敬慎威儀，惟民之則』，令尹無威儀，民無則焉。民所不則，以在民上，不可以終。 |
| | In the thirty-first year of King Xiang's reign, Bei Gong Wensi observed the demeanor of Lord Wei, the Minister-in-Chief of Chu, and said to Duke Wei: "This Minister-in-Chief resembles a ruler now; he must have other intentions; Even if he achieves his ambitions, he will not be able to maintain them until the end." The duke asked: "On what basis do you know this?" He replied: "The Book of Songs says, 'Reverence and caution in rites and decorum are the model for the people.' The Minister-in-Chief has no rites or decorum; thus, the people have no model to follow. When those who serve as leaders over the people lack such a model, they cannot maintain their position until the end.
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| | 五行志中... : |
昭公十一年夏，周單子會於戚，視下言徐。晉叔向曰：「單子其死虖！朝有著定，會有表，衣有襘，帶有結。會朝之言必聞于表著之位，所以昭事序也；視不過結襘之中，所以道容貌也。言以命之，容貌以明之，失則有闕。今單子為王官伯，而命事於會，視不登帶，言不過步，貌不道容而言不昭矣。不道不恭，不昭不從，無守氣矣。」十二月，單成公卒。 |
| | In summer of the eleventh year of Duke Zhao's reign, Zhou Dansi met at Qi and spoke in a low voice with a slow manner. Shu Xiang of Jin said: "Dansi is surely going to die!" In court there are established positions, in assemblies there are markers, on clothing there are fastenings, and on sashes there are knots. Speeches at court or assembly must be heard by those in the designated positions; this is to clarify the order of affairs; One's gaze should not exceed the area between the sash and the fastening, for this guides proper deportment. Words convey commands, while appearance clarifies them; to lose either is a flaw. Now, Dansi, as the lord of royal officials, issued commands at an assembly, yet his gaze did not reach above his sash and his words were no louder than a whisper. His appearance failed to reflect proper deportment, and his speech lacked clarity. Without proper deportment or reverence, without clarity or obedience—this is a loss of spirit." In December, Duke Cheng of Dan died.
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| | 五行志中... : |
昭公二十一年三月，葬蔡平公，蔡太子朱失位，位在卑。魯大夫送葬者歸告昭子。昭子歎曰：「蔡其亡虖！若不亡，是君也必不終。《》曰『不解於位，民之攸塈。』今始即位而適卑，身將從之。」十月，蔡侯朱出奔楚。 |
| | In the third month of the twenty-first year of Duke Zhao's reign, Marquis Ping of Cai was buried; at that time, Crown Prince Zhu lost his proper position and stood in a place of low rank. The Lu officials who had accompanied the funeral returned to report this to Zhaozi. Zhaozi sighed and said: "Cai is surely going to perish!" If it does not perish, then this ruler will certainly not have a peaceful end. The Book of Songs says: "One who cannot maintain his position is the people's burden." Now, having just ascended to a position and immediately occupying a low place, he himself will follow that fate." In October, King Zhu of Cai fled to Chu.
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| | 五行志中... : |
晉魏舒合諸侯之大夫于翟泉，將以城成周。魏子蒞政，衛彪傒曰：「將建天子，而易位以令，非誼也。大事奸誼，必有大咎。晉不失諸侯，魏子其不免虖！」是行也，魏獻子屬役於韓簡子，而田於大陸，焚焉而死。 |
| | Jin Wei Shu convened the ministers of feudal lords at Diquan with the intention of building the city of Cheng Zhou. Wei Zi presided over the administration, and Wei Biao Xi said: "To build a city for the Son of Heaven yet issue orders from an altered position is not in accordance with righteousness. To commit great affairs while violating righteousness will surely bring grave misfortune. Jin will not lose the feudal lords, but Wei Zi himself is certainly doomed!" On this campaign, Wei Xiansi assigned duties to Han Jianzi and went hunting in Dalu, where he was burned to death.
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| | 五行志中... : |
定公十五年，邾隱公朝於魯，執玉高，其容仰。公受玉卑，其容俯。子贛觀焉，曰：「以禮觀之，二君者皆有死亡焉。夫禮，死生存亡之體也。將左右周旋，進退俯仰，於是虖取之；朝祀喪戎，於是虖觀之。今正月相朝，而皆不度，心已亡矣。嘉事不體，何以能久？高仰，驕也；卑俯，替也。驕近亂，替近疾。君為主，其先亡虖！」 |
| | In the fifteenth year of Duke Ding's reign, Yingu Gong of Zhu paid homage to Lu and held his jade offering too high, with an upturned expression. The ruler received the jade at a low position, with a bowed expression. Zi Gan observed this and said: "Judging by ritual propriety, both rulers are destined for death. Ritual is the foundation of life, death, survival, and destruction. One gains or loses it through movements to left and right, advancing and retreating, bowing and looking up—this is where one derives it; Whether in court, sacrifice, mourning, or warfare, this is how one observes it. Now, during the formal January audience, both have acted without measure; their hearts are already lost. Without proper embodiment in important matters, how can they endure long?" Holding the jade too high and looking upward is arrogance; Receiving it at a low position with a bowed posture indicates decline. Arrogance approaches disorder, and decline approaches calamity. The ruler is the host; he will perish first!"
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| | 五行志中... : |
庶徵之恆雨，劉歆以為春秋大雨也，劉向以為大水。 |
| | Regarding the constant heavy rain among the "five omens," Liu Xing believed it referred to great rains in the Spring and Autumn period, while Liu Xiang considered it as major floods.
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| | 五行志中... : |
隱公九年「三月癸酉，大雨，震電；庚辰，大雨雪」。大雨，雨水也；震，雷也。劉歆以為三月癸酉，於曆數春分後一日，始震電之時也，當雨，而不當大雨。大雨，常雨之罰也。於始震電八日之間而大雨雪，常寒之罰也。劉向以為周三月，今正月也，當雨水，雪雜雨，雷電未可以發也。既已發也，則雪不當復降。皆失節，故謂之異。於易，雷以二月出，其卦日豫，言萬物隨雷出地，皆逸豫也。以八月入，其卦曰歸妹，言雷復歸。入地則孕毓根核，保藏蟄蟲，避盛陰之害；出地則養長華實，發揚隱伏，宣盛陽之德。入能除害，出能興利，人君之象也。是時，隱以弟桓幼，代而攝立。公子翬見隱居位已久，勸之遂立。隱既不許，翬懼而易其辭，遂與桓共殺隱。天見其將然，故正月大雨水而雷電。是陽不閉陰，出涉危難而害萬物。天戒若曰，為君失時，賊弟佞臣將作亂矣。後八日大雨雪，陰見間隙而勝陽，篡殺之禍將成也。公不寤，後二年而殺。 |
| | In the ninth year of Duke Yin's reign: "On the Gyou day of the third month, there was a heavy rain and thunder with lightning; on the Gengchen day, it rained heavily with snow." Heavy rain refers to spring rains; Thunder is thunder. Liu Xing believed that on the Gyou day of the third lunar month, according to the calendar, it was one day after the spring equinox, which marked the beginning of thunder and lightning. At this time, rain should occur, but not heavy rain. Heavy rain is a punishment for ordinary rains. Eight days after the first thunder and lightning, there was heavy snowfall—this was a punishment for abnormal cold. Liu Xiang believed that the third month of Zhou calendar corresponds to the first lunar month today, when spring rains should occur. Snow mixed with rain at this time indicates that thunder and lightning were not yet appropriate to appear. Since they had already occurred, snow was no longer appropriate to fall. Both were out of season; therefore, they are called anomalies. In the Yijing (Book of Changes), thunder emerges in the second lunar month, and its corresponding hexagram is Yu, meaning that all things follow the sound of thunder to emerge from the earth, thus enjoying ease and comfort. In August, it retreats, corresponding to the hexagram Gui Mei, which means that thunder returns once more. When it goes underground, roots and seeds are nurtured and stored, hibernating insects are protected, and the harm of intense yin is avoided; when it emerges from underground, flowers and fruits grow, hidden things become visible, and the virtue of vigorous yang is expressed. Being able to eliminate harm when retreating and bring benefits when emerging reflects the image of a ruler. At that time, because Duke Yin's younger brother Huan was young, he acted as regent in his place. Gongzi Hui saw that Duke Yin had held the position for a long time and advised him to finally ascend the throne. As Yin refused, Hui became fearful and changed his words, so he conspired with Huan to kill Yin. Heaven revealed the coming events; therefore, in the first month there was heavy spring rain and thunder and lightning. This indicates that yang did not restrain yin, but instead emerged recklessly into danger and harmed all things. Heaven warns as if to say: "A ruler who fails in timing, a treacherous younger brother and sycophantic ministers will soon cause chaos." Eight days later there was heavy snowfall, indicating that yin seized the opportunity to overcome yang—the calamity of usurpation and murder was about to be completed. The ruler did not awaken to this warning; two years later, he was killed.
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| | 五行志中... : |
昭帝始元元年七月，大水雨，自七月至十月。成帝建始三年秋，大雨三十餘日；四年九月，大雨十餘日。 |
| | In the first year of Shiyuan during Emperor Zhao's reign, in July there were great floods and heavy rains, from the seventh month to the tenth month. During autumn of the third year of Jianshi under Emperor Cheng's reign, it rained heavily for more than thirty days; in September of the fourth year, there was heavy rain for over ten days.
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| | 五行志中... : |
左氏傳愍公二年，晉獻公使太子申生帥師，公衣之偏衣，佩之金玦。狐突歎曰：「時，事之徵也；衣，身之章也；佩，衷之旗也。故敬其事，則命以始；服其身，則衣之純；用其衷，則佩之度。今命以時卒，閟其事也；衣以尨服，遠其躬也；佩以金玦，棄其衷也。服以遠之，時以閟之，尨涼冬殺，金寒玦離，胡可恃也！」梁餘子養曰：「帥師者，受命于廟，受脤於社，有常服矣。弗獲而尨，命可知也。死而不孝，不如逃之。」罕夷曰：「尨奇無常，金玦不復，君有心矣。」後四年，申生以讒自殺。近服妖也。 |
| | According to the Zuo Zhuan, in the second year of Duke Min's reign, Jin Xian Gong sent his crown prince Shen Sheng to lead an army. The ruler gave him a half-robe and fastened a gold ring on him as a token. Fu Tu sighed, saying: "Timing is the omen of events; clothing marks one's status; a pendant is the symbol of inner resolve. Therefore, when one respects a task, it should be marked at its beginning; when one assumes responsibility for oneself, the robe should be complete; when one acts from sincerity, the pendant should follow proper measure. Now a task is assigned at an inauspicious time—it conceals its purpose; clothing with mixed patterns distances the body from honor; wearing a gold ring discards inner sincerity. Dressing to distance oneself, timing to conceal the matter—mottled patterns and cold winter winds, gold's chill and a ring that separates, how can one rely on such things!" Liang Yuzi Yang said: "One who leads an army receives his command in the ancestral temple, and receives sacrificial meat from the earth deity—there are established ceremonial robes. Without receiving these honors yet wearing mixed patterns, one can know what kind of mandate he has received. "To die without filial virtue is worse than to flee." Han Yi said: "Mottled patterns are strange and inconsistent, the gold ring will not return—this shows that the ruler has ulterior motives." Four years later, Shen Sheng committed suicide due to slander. This was an omen of clothing disorder.
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| | 五行志中... : |
左氏傳曰，鄭子臧好聚鷸冠，鄭文公惡之，使盜殺之。劉向以為近服妖者也。一曰，非獨為子臧之身，亦文公之戒也。初，文公不禮晉文，又犯天子命而伐滑，不尊尊敬上。其後晉文伐鄭，幾亡國。 |
| | The Zuo Zhuan says: "Zheng Zizang liked to collect yu caps; Duke Wen of Zheng disliked this and sent a bandit to kill him." Liu Xiang considered this an omen related to clothing disorder. One interpretation says: "It is not only a warning for Zizang himself, but also a cautionary sign for Duke Wen." Initially, Duke Wen did not show proper courtesy to Duke Wen of Jin; he also violated the orders of the Son of Heaven by attacking Hua, failing to respect and honor his superiors. Later, when Duke Wen of Jin attacked Zheng, the state nearly perished.
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| | 五行志中... : |
昭帝時，昌邑王賀遣中大夫之長安，多治仄注冠，以賜大臣，又以冠奴。劉向以為近服妖也。時王賀狂悖，聞天子不豫，弋獵馳騁如故，與騶奴宰人游居娛戲，驕嫚不敬。冠者尊服，奴者賤人，賀無故好作非常之冠，暴尊象也。以冠奴者，當自至尊墜至賤也。其後帝崩，無子，漢大臣徵賀為嗣。即位，狂亂無道，縛戮諫者夏侯勝等。於是大臣白皇太后，廢賀為庶人。賀為王時，又見大白狗冠方山冠而無尾，此服妖，亦犬禍也。賀以問郎中令龔遂，遂曰：「此天戒，言在仄者盡冠狗也。去之則存，不去則亡矣。」賀既廢數年，宣帝封之為列侯，復有罪，死不得置後，又犬禍無尾之效也。京房易傳曰：「行不順，厥咎人奴冠，天下亂，辟無適，妾子拜。」又曰：「君不正，臣欲篡，厥妖狗冠出朝門。」 |
| | During Emperor Zhao's reign, Wang He of Changyi sent central officials to Chang'an and had many narrow-brimmed hats made to bestow upon ministers, as well as on his slaves. Liu Xiang considered this a sign of clothing disorder. At that time, Wang He was reckless and arrogant; upon hearing of the emperor's illness, he continued to hunt and ride about as usual, amusing himself with his attendants, cooks, and servants in a disrespectful manner. Hats are symbols of respect; slaves are lowly people. Hei had no reason to favor making unusual hats, which was a sign of excessive pretension toward authority. Giving such hats to slaves indicated that he would fall from the highest position to the lowest status. Later, when the emperor died without an heir, Han ministers summoned Hei as a successor. After ascending the throne, he was mad and lawless, binding and killing those who advised him, such as Xiahou Sheng. At that time, ministers reported to the Empress Dowager, and Hei was deposed by her and reduced to a commoner. When Hei was still a prince, he also saw a large white dog wearing the Fangshan cap but without a tail—this was an omen of clothing disorders and also a sign of canine calamity. Hei asked Langzhongling Gong Sui about it, and Sui said: "This is a warning from Heaven, indicating that those in narrow positions will all be treated like dogs. Remove them and you survive; do not remove them and you perish." After Hei was deposed for several years, Emperor Xuan made him a marquis. Later he committed crimes again and died without being allowed to have descendants—this was another fulfillment of the canine calamity omen with no tail. The Jing Fang Yichuan says: "When conduct is not upright, the punishment will be a slave wearing a noble's hat; when the world falls into chaos and the ruler has no legitimate heir, concubine-born sons will take oaths of allegiance." It also says: "When a ruler is unjust and ministers desire to usurp power, the omen will be dogs wearing hats emerging from the palace gates."
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| | 五行志中... : |
成帝鴻嘉、永始之間，好為微行出游，選從期門郎有材力者，及私奴客，多至十餘，少五六人，皆白衣袒幘，帶持刀劍。或乘小車，御者在茵上，或皆騎，出入市里郊野，遠至旁縣。時，大臣車騎將軍王音及劉向等數以切諫。谷永曰：「易稱『得臣無家』，言王者臣天下，無私家也。今陛下棄萬乘之至貴，樂家人之賤事；厭高美之尊稱，好匹夫之卑字；崇聚票輕無誼之人，以為私客；置私田於民間，畜私奴車馬於北宮；數去南面之尊，離深宮之固，挺身獨與小人晨夜相隨，烏集醉飽吏民之家，亂服共坐，溷肴亡別，閔勉遯樂，晝夜在路。典門戶奉宿衛之臣執干戈守空宮，公卿百寮不知陛下所在，積數年矣。昔虢公為無道，有神降曰『賜爾土田』，言將以庶人受土田也。諸侯夢得土田，為失國祥，而況王者畜私田財物，為庶人之事乎！」 |
| | During the Hongjia and Yongshi periods of Emperor Cheng's reign, he enjoyed incognito travels. He selected bodyguards from among the Qi Men Láng who were capable and strong, as well as his private slaves and guests, numbering up to more than ten or as few as five or six people. They all wore plain clothes with their head coverings removed, carrying swords and knives. Sometimes they rode in small carts, with the driver lying on a mat above; sometimes all of them rode horses, entering and exiting city streets and suburban fields, traveling as far as neighboring counties. At that time, senior ministers such as Cheqi Jiangjun Wang Yin and Liu Xiang repeatedly gave urgent advice. Gu Yong said: "The Yijing says, 'To gain ministers is to have no home,' meaning that a ruler's ministers belong to the world and not to any private household." Now, Your Majesty abandons the supreme dignity of being emperor in favor of trivial matters befitting a common family; you are tired of lofty and noble titles but prefer humble names like those of ordinary people; you gather together light-minded, disrespectful individuals as your personal retainers; you set up private farmland among the people and keep private slaves, carriages, and horses in Beigong Palace; you often leave the imperial throne and the secure palace, going alone with lowly men day and night. You gather like crows at officials' and commoners' homes to drink and feast, wearing disheveled clothes while sitting together indiscriminately, mixing coarse food without distinction, indulging in pleasures, and traveling on roads day and night. The officials responsible for palace gates and imperial security hold weapons to guard an empty palace, while the high ministers and government officials do not know where Your Majesty is—this has been going on for several years. In the past, Duke Guo acted unjustly; a deity descended and said, "I grant you land," meaning that he would receive land as an ordinary person. When a feudal lord dreams of acquiring land, it is an omen of losing his state; how much more so for the Son of Heaven to accumulate private farmland and possessions as if he were a commoner!"
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| | 五行志中... : |
左氏傳曰，周景王時大夫賓起見雄雞自斷其尾。劉向以為近雞禍也。是時，王有愛子子晁，王與賓起陰謀欲立之。田于北山，將因兵眾殺適子之黨，未及而崩。三子爭國，王室大亂。其後，賓起誅死，子晁奔楚而敗。京房易傳曰：「有始無終，厥妖雄雞自齧斷其尾。」 |
| | The Zuo Zhuan records that during the reign of King Jing of Zhou, an official named Bin Qi saw a rooster cut off its own tail. Liu Xiang considered this to be an omen related to calamity involving chickens. At that time, the king had a beloved son named Zichao; he and Bin Qi plotted secretly to install him as heir. They went hunting in the northern mountains, intending to use troops to eliminate the faction supporting the legitimate heir; however, they did not get the chance before the king died. Three of his sons vied for power, and great chaos erupted in the royal family. Later, Bin Qi was executed, Zichao fled to Chu but suffered defeat. The Jing Fang Yishuan says: "When something begins but does not end, the omen is a rooster biting off its own tail."
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| | 五行志中... : |
宣帝黃龍元年，未央殿輅軨中雌雞化為雄，毛衣變化而不鳴，不將，無距。元帝初元中，丞相府史家雌雞伏子，漸化為雄，冠距鳴將。永光中，有獻雄雞生角者。京房易傳曰：「雞知時，知時者當死。」房以為己知時，恐當之。劉向以為房失雞占。雞者小畜，主司時，起居人，小臣執事為政之象也。言小臣將秉君威，以害正事，猶石顯也。竟寧元年，石顯伏辜，此其效也。一曰，石顯何足以當此？昔武王伐殷，至于牧野，誓師曰：「古人有言曰『牝雞無晨；牝雞之晨，惟家之索。』今殷王紂惟婦言用。」繇是論之，黃龍、初元、永光雞變，乃國家之占，妃后象也。孝元王皇后以甘露二年生男，立為太子。妃，王禁女也。黃龍元年，宣帝崩，太子立，是為元帝。王妃將為皇后，故是歲未央殿中雌雞為雄，明其占在正宮也。不鳴不將無距，貴始萌而尊未成也。至元帝初元元年，將立王皇后，先以為婕妤。三月癸卯制書曰：「其封婕妤父丞相少史王禁為陽平侯，位特進。」丙午，立王婕妤為皇后。明年正月，立皇后子為太子。故應是，丞相府史家雌雞為雄，其占即丞相少史之女也。伏子者，明已有子也。冠距鳴將者，尊已成也。永光二年，陽平頃侯禁薨，子鳳嗣侯，為侍中衛尉。元帝崩，皇太子立，是為成帝。尊皇后為皇太后，以后弟鳳為大司馬大將軍，領尚書事，上委政，無所與。王氏之權自鳳起，故於鳳始受爵位時，雄雞有角，明視作威顓君害上危國者，從此人始也。其後群弟世權，以至於莽，遂篡天下。即位五年，王太后乃崩，此其效也。京房易傳曰：「賢者居明夷之世，知時而傷，或眾在位，厥妖雞生角。雞生角，時主獨。」又曰：「婦人顓政，國不靜；牝雞雄鳴，主不榮。」故房以為己亦在占中矣。 |
| | In the first year of Huanglong during Emperor Xuan's reign, a hen in the Lu Ling area of Weiyang Palace transformed into a rooster; its feathers and appearance changed, but it did not crow or lead other chickens, and it had no spurs. During the Chuyuan period of Emperor Yuan's reign, a hen from the household of an official in the Prime Minister's office hatched eggs and gradually transformed into a rooster with a crest, spurs, crowing, and leading other chickens. During the Yongguang period, there was an offering of a rooster that grew horns. The Jing Fang Yishuan states: "Chickens know the proper time; those who know the right time should die." Fang believed that since he understood the appropriate timing, he might be the one destined to face it. Liu Xiang considered that Fang had misinterpreted the omen of chickens. Chickens are small domestic animals, symbolizing those who oversee time and manage people's daily affairs; they represent minor officials carrying out administrative duties. This indicates that low-ranking ministers will wield the ruler's authority to harm proper governance, just like Shi Xian. In the first year of Jingning, Shi Xian was punished for his crimes—this fulfilled the omen. One interpretation says: "How could Shi Xian be worthy enough to match this?" In the past, King Wu of Zhou attacked Yin and reached Muyu. He addressed his troops in an oath: "The ancients said, 'A hen does not crow at dawn; when a hen crows at dawn, it is the sign of a family's ruin.'" "Now King Zhou of Yin listens only to his wife's words." From this reasoning, the chicken transformations during Huanglong, Chuyuan, and Yongguang were omens of national affairs, symbolizing empresses or consorts. Empress Wang of Emperor Yuan gave birth to a son in the second year of Ganlu and he was made crown prince. The consort was the daughter of Wang Jin. In the first year of Huanglong, Emperor Xuan died and the crown prince ascended the throne; this is known as Emperor Yuan. As Consort Wang was about to become empress, in that year a hen in the Weiyang Palace turned into a rooster, indicating clearly that this omen pertained to the principal palace. It did not crow and had no spurs; this signified that her status was just beginning to emerge but had not yet reached full respect. By the first year of Chuyuan under Emperor Yuan, Consort Wang was about to be made empress and was first appointed as Jieyu. On the Gaimao day of the third month, an imperial decree stated: "Let us bestow the title of Yangping Hou on Jieyu's father, Wang Jin, who is currently Assistant Secretary to the Chancellor; his rank shall be Tujin." On the Bingwu day, Consort Wang was established as empress. The following year in the first month, the son of Empress Wang was made crown prince. Therefore, this corresponds to the event where a hen in the household of an official at the Chancellor's Office turned into a rooster; its omen signified precisely the daughter of Assistant Secretary Wang Jin. The presence of offspring indicates that she already had a son. Having spurs and crowing like a rooster signifies that her status has now been fully established. In the second year of Yongguang, Yangping Qinghou Wang Jin died; his son Wang Feng inherited the title and served as Shizhong and Weiyi. Emperor Yuan died, and Crown Prince ascended the throne, becoming Emperor Cheng. Empress Dowager Wang was honored as Grand Empress Dowager, and her younger brother Wang Feng was appointed Da Sima Dajiangjun (Grand Marshal), in charge of the Shangshu Office affairs. The emperor entrusted all government matters to him, leaving nothing for others to handle. The power of the Wang clan began with Wang Feng; therefore, when he first received a title and position, a rooster grew horns. This clearly indicated that those who would display authority to threaten the sovereign and endanger the state started from this man. Afterward, his younger brothers continued to hold power through successive generations until Wang Mang usurped the throne of the empire. Five years after ascending the throne, Grand Empress Dowager Wang died—this fulfilled its omen. Jing Fang's Commentary on the Yijing says: "When a virtuous person lives in an age of Mingyi, he understands the times and feels sorrow; if many unworthy people hold office, its omen is a rooster growing horns." "A rooster with horns signifies that at such a time, authority rests solely in one person's hands." It also says: "When women monopolize political power, the state will not be peaceful; when a hen crows like a rooster, the ruler will bring no glory." Therefore, Jing Fang believed that he himself was also within this omen.
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| | 五行志中... : |
成公七年「正月，鼷鼠食郊牛角；改卜牛，又食其角」。劉向以為近青祥，亦牛禍也，不敬而傋霿之所致也。昔周公制禮樂，成周道，故成王命魯郊祀天地，以尊周公。至成公時，三家始顓政，魯將從此衰。天愍周公之德，痛其將有敗亡之禍，故於郊祭而見戒云。鼠，小蟲，性盜竊，鼷又其小者也。牛，大畜，祭天尊物也。角，兵象，在上，君威也。小小鼷鼠，食至尊之牛角，象季氏乃陪臣盜竊之人，將執國命以傷君威而害周公之祀也。改卜牛，鼷鼠又食其角，天重語之也。成公怠慢昏亂，遂君臣更執于晉。至于襄公，晉為溴梁之會，天下大夫皆奪君政。其後三家逐昭公，卒死于外，幾絕周公之祀。董仲舒以為鼷鼠食郊牛，皆養牲不謹也。京房易傳曰：「祭天不慎，厥妖鼷鼠齧郊牛角。」 |
| | In the seventh year of Duke Cheng's reign, "On the first month, a mouse gnawed at the horns of an ox for sacrifice in the suburbs; another ox was chosen by divination, and it too had its horn eaten." Liu Xiang believed this to be a recent omen of calamity, also a disaster related to oxen, caused by disrespect and confusion. In the past, Duke of Zhou established rites and music, completing the Way of the Zhou dynasty; therefore, King Cheng ordered the State of Lu to perform sacrifices to Heaven and Earth in the suburbs as a sign of respect for the Duke of Zhou. By the time of Duke Cheng, three families had begun monopolizing political power; Lu was about to decline from this point onward. Heaven, moved by the virtue of the Duke of Zhou and grieving over his impending downfall, thus displayed a warning during the suburban sacrifice. Rats are small creatures with a nature for theft; xī rats are even smaller among them. Oxen are large domestic animals and sacred offerings to Heaven. Horns symbolize military power; they belong to the upper realm, representing the authority of a ruler. A tiny xī rat eating the horn of an ox offered to Heaven symbolizes that Ji Shi, a mere retainer, is a thief who will seize control of state affairs and harm royal authority while damaging the sacrifices in honor of the Duke of Zhou. When another ox was selected by divination, the xī rat again ate its horn—this was Heaven emphasizing its warning. Duke Cheng became negligent and corrupt, so both ruler and ministers fell into the hands of Jin. By the time of Duke Xiang, Jin convened the Hualiang Assembly, at which officials from all over the world seized power from their rulers. Later, the three families expelled Duke Zhao and he eventually died abroad, nearly extinguishing the sacrifices in honor of the Duke Zhou. Dong Zhongshu believed that when xī rats ate the sacrificial oxen, it was due to negligence in caring for the animals. Jing Fang's Commentary on Yijing says: "If sacrifices to Heaven are not conducted with care, its omen will be xī rats gnawing at the horns of oxen for sacrifice."
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| | 五行志中... : |
定公十五年「正月，鼷鼠食郊牛，牛死」。劉向以為定公知季氏逐昭公，罪惡如彼，親用孔子為夾谷之會，齊人來歸鄆、讙、龜陰之田，聖德如此，反用季桓子，淫於女樂，而退孔子，無道甚矣。《》曰：「人而亡儀，不死何為！」是歲五月，定公薨，牛死之應也。京房易傳曰：「子不子，鼠食其郊牛。」 |
| | In the fifteenth year of Duke Ding's reign, "On the first month, xī rats ate a sacrificial ox, and the ox died." Liu Xiang believed that Duke Ding knew of Ji Shi's expulsion of Duke Zhao, and his crimes were as grave as those. He personally employed Confucius to attend the Jiagu Assembly, which led Qi to return the territories of Yun, Huan, and Guiyin; yet with such virtuous conduct, he instead favored Ji Huanzi, indulged in music and female entertainers, dismissed Confucius, and was extremely unjust. The Book of Songs says: "A person who lacks propriety—what is the point of living!" In this year, on the fifth month, Duke Ding died; this was the fulfillment of the omen when the ox died. Jing Fang's Commentary on Yiji says: "When a son does not act as a son, xī rats will eat the sacrificial ox."
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| | 五行志中... : |
哀公元年「正月，鼷鼠食郊牛」。劉向以為天意汲汲於用聖人，逐三家，故復見戒也。哀公年少，不親見昭公之事，故見敗亡之異。已而哀不寤，身奔於粵，此其效也。 |
| | In the first year of Duke Ai's reign, "On the first month, xǐ rats ate a sacrificial ox." Liu Xiang believed Heaven was urgently urging the ruler to employ sages and expel the three families, hence this warning reappeared. Duke Ai was young and had not personally witnessed Duke Zhao's affairs; therefore, he encountered omens of decline and destruction. Soon after, Duke Ai failed to realize the warning and fled to Yue—this fulfilled its omen precisely.
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| | 五行志中... : |
昭帝元鳳元年九月，燕有黃鼠銜其尾舞王宮端門中，王往視之，鼠舞如故。王使吏以酒脯祠，鼠舞不休，一日一夜死。近黃祥，時燕剌王旦謀反將死之象也。其月，發覺伏辜。京房易傳曰：「誅不原情，厥妖鼠舞門。」 |
| | In the first year of Yuangfeng during Emperor Zhao's reign, on the ninth month, in Yan there was a yellow rat holding its tail and dancing at the central gate of the King's palace. The king went to observe it, and the rat continued to dance as before. The king ordered officials to offer wine and food in a sacrifice; the rat kept dancing without stopping until it died after one day and night. This was an omen of yellow auspiciousness, symbolizing that King Yan Li Wang Dan's plot to rebel would soon lead to his death. That same month, the conspiracy was uncovered and he received due punishment. Jing Fang's Commentary on Yi Jing says: "When punishments are inflicted without considering circumstances, the omen is rats dancing at a gate."
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| | 五行志中... : |
成帝建始四年九月，長安城南有鼠銜黃蒿、柏葉，上民冢柏及榆樹上為巢，桐柏尤多。巢中無子，皆有乾鼠矢數十。時議臣以為恐有水災。鼠，盜竊小蟲，夜出晝匿；今晝去穴而登木，象賤人將居顯貴之位也。桐柏，衛思后園所在也。其後，趙皇后自微賤登至尊，與衛后同類。趙后終無子而為害。明年，有鳶焚巢，殺子之異也。天象仍見，甚可畏也。一曰，皆王莽竊位之象云。京房易傳曰：「臣私祿罔辟，厥妖鼠巢。」 |
| | In the fourth year of Jianshi during Emperor Cheng's reign, on the ninth month in the southern part of Chang'an city, there were rats carrying yellow wormwood and cypress leaves to build nests on people's tombs, cypress trees, and elm trees; especially many such nests appeared on Tongbai. There were no offspring in the nests, but each contained dozens of dried rat droppings. At that time, officials speculated this might be an omen for a water disaster. Rats are small thieves; they emerge at night and hide during the day; now, in daylight, they leave their burrows to climb trees—this symbolizes lowly people ascending to prominent and noble positions. Tongbai was the location of the garden belonging to Empress Wei Sihou. Later, Empress Zhao ascended from humble origins to the highest position—she was of a similar type as Empress Wei. Empress Zhao ultimately had no children and caused harm. The following year, there was an incident of a kite burning its nest—this was an omen indicating the killing of offspring. Heaven continued to display such omens; it was indeed very alarming. One interpretation says: "These were all signs of Wang Mang usurping the throne." Jing Fang's Commentary on I Ching says: "When officials secretly enjoy their salaries without serving, its omen is rats building nests."
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| | 五行志中... : |
文公十三年，「大室屋壞」。近金沴木，木動也。先是，冬，釐公薨，十六月乃作主。後六月，又吉禘於太廟而致釐公，春秋譏之。經曰：「大事於太廟，躋釐公。」左氏說曰：太廟，周公之廟，饗有禮義者也；祀，國之大事也。惡其亂國之大事於太廟，故言大事也。躋，登也，登釐公於愍公上，逆祀也。釐雖愍之庶兄，嘗為愍臣，臣子一例，不得在愍上。又未三年而吉禘，前後亂賢父聖祖之大禮，內為貌不恭而狂，外為言不從而僭。故是歲自十二月不雨，至于秋七月。後年，若是者三，而太室屋壞矣。前堂曰太廟，中央曰太室；屋，其上重屋尊高者也，象魯自是陵夷，將墮周公之祀也。穀梁、公羊經曰，世室，魯公伯禽之廟也。周公稱太廟，魯公稱世室。大事者，祫祭也。躋釐公者，先禰後祖也。 |
| | In the thirteenth year of Duke Wen's reign, "The roof of the Da Shi collapsed." This was a recent omen where metal overpowered wood, indicating movement in wooden structures. Before this, during winter, Duke Li died and it took sixteen months before the ancestral tablet was made. Six months later, a proper sacrifice was conducted at the Grand Ancestral Temple to honor Duke Li; this was criticized in the Spring and Autumn Annals. The Classic says: "A major ceremony was held at the Grand Temple, elevating Duke Li." Zuo Zhuan commentary states: The Grand Temple is the temple of the Duke of Zhou; it honors those who uphold rites and righteousness. Sacrifices are major affairs for a state. They were criticized for disturbing the great matters of the state at the Grand Temple; hence, it is called "a major affair." "Ji" means to elevate. Elevating Duke Li above Duke Min was an act of sacrilege and disorder in the rites. Although Duke Li was a younger brother of Duke Min, he had once been a subject to Duke Min; subjects and sons are treated equally in rites and cannot be ranked above their sovereign. Moreover, holding a proper sacrifice before three years had passed disrupted the great rites of honoring one's virtuous father and sage ancestor. Internally, this was an act of insincere respect and recklessness; externally, it manifested as disobedience to ritual propriety and overstepping one's station. Therefore, in this year from the twelfth month there was no rain until the seventh month of autumn. The following year, such events occurred three times, and then the roof of Da Shi collapsed. The front hall is called the Grand Temple; its central part is known as the Great Hall (Tai Shi). The roof, being the uppermost and most elevated part of the structure, symbolized that Lu would from this point on gradually decline and ultimately abandon the sacrifices honoring the Duke of Zhou. The Guliang and Gongyang commentaries state that Shishi is the temple for Lu Gong Bo Qin. The Duke of Zhou's temple was called the Grand Temple, while the temple for Duke Lu was known as the Shishi (Temple of Generations). A "major affair" refers to a combined ancestral sacrifice. Elevating Duke Li meant honoring the father before the ancestor, which was against ritual order.
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| | 五行志中... : |
景帝三年十二月，吳二城門自傾，大船自覆。劉向以為近金沴木，木動也。先是，吳王濞以太子死於漢，稱疾不朝，陰與楚王戊謀為逆亂。城猶國也，其一門名曰楚門，一門曰魚門。吳地以船為家，以魚為食。天戒若曰，與楚所謀，傾國覆家。吳王不寤，正月，與楚俱起兵，身死國亡。京房易傳曰：「上下咸誖，厥妖城門壞。」 |
| | In the twelfth month of the third year of Emperor Jing's reign, two city gates in Wu collapsed on their own and a large boat capsized by itself. Liu Xiang believed this was an omen close to metal damaging wood, indicating movement within wooden structures. Before this, King Wu Liu Bi claimed illness and refused to pay homage after his son died in Han territory; secretly, he conspired with King Chu Wu Wang Wu to rebel. A city wall is like a state; one of its gates was named Chumen, and another Yu Men. In Wu territory, people lived on boats as their homes and relied on fish for food. Heaven's warning was as if to say: "By conspiring with Chu, you will bring ruin upon your state and family." King Wu did not awaken from his folly. In the first month, he joined forces with Chu to raise arms; in the end, he perished and his state was destroyed. The Jing Fang Yichuan says: "When both rulers and subjects are equally defiant, the omen is a collapsed city gate."
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| | 五行志中... : |
宣帝時，大司馬霍禹所居第門自壞。時禹內不順，外不敬，見戒不改，卒受滅亡之誅。 |
| | During Emperor Xuan's reign, the main gate of the residence of Grand Marshal Huo Yu collapsed on its own. At that time, Huo Yu was disrespectful inwardly and outwardly; despite the warning, he did not change his ways, and in the end suffered punishment for destruction.
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| | 五行志中... : |
哀帝時，大司馬董賢第門自壞。時賢以私愛居大位，賞賜無度，驕嫚不敬，大失臣道，見戒不改。後賢夫妻自殺，家徙合浦。 |
| | During Emperor Ai's reign, the gate of Grand Marshal Dong Xian's residence collapsed on its own. At that time, Dong Xian occupied a high position due to private favor; he lavished rewards and gifts without restraint, grew arrogant and disrespectful, greatly violating the conduct of a minister, yet failed to change despite warnings. Later, Dong Xian and his wife committed suicide, and their family was exiled to Hepu.
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| | 五行志中... : |
傳曰：「言之不從，是謂不艾，厥咎僭，厥罰恆陽，厥極憂。時則有詩妖，時則有介蟲之孽，時則有犬禍，時則有口舌之痾，時則有白眚白祥。惟木沴金。」 |
| | The Commentary says: "When words are not heeded, it is called 'not learning from past mistakes.' Its fault is overstepping one's station; its punishment is perpetual heat; its ultimate consequence is worry." At such times, there will be omens in poetry; at such times, there will appear calamities from insect-like creatures; at such times, disasters involving dogs; at such times, ailments of speech and discord; at such times, white portents and white ominous signs. This is the phenomenon of wood damaging metal."
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| | 五行志中... : |
「言之不從」，從，順也。「是謂不乂」，乂，治也。孔子曰：「君子居其室，出其言不善，則千里之外違之，況其邇者虖！」《》云：「」言上號令不順民心，虛譁憒亂，則不能治海內，失在過差，故其咎僭。僭，差也。刑罰妄加，群陰不附，則陽氣勝，故其罰常陽也。旱傷百穀，則有寇難，上下俱憂，故其極憂也。君炕陽而暴虐，臣畏刑而柑口，則怨謗之氣發於歌謠，故有詩妖。介蟲孽者，謂小蟲有甲飛揚之類，陽氣所生也，於春秋為螽，今謂之蝗，皆其類也。於易，兌為口，犬以吠守，而不可信，言氣毀故有犬禍。一曰，旱歲犬多狂死及為怪，亦是也。及人，則多病口喉欬者，故有口舌痾。金色白，故有白眚白祥。凡言傷者，病金氣；金氣病，則木沴之。其極憂者，順之，其福曰康寧，劉歆言傳曰時有毛蟲之孽。說以為於天文西方參為虎星，故為毛蟲。 |
| | "Words not heeded"—'heeded' means 'to follow' or 'to obey'. "'This is called not learning from past mistakes'"—'Yi' means to govern properly. Confucius said: "A gentleman, while in his chamber, utters words that are not virtuous; then even those a thousand li away will oppose him. How much more so for those nearby!" The Book of Songs says: "Like cicadas and tanged insects, like boiling soup." It means that when the ruler's decrees do not align with public sentiment, and there is empty clamor and confusion, then he cannot govern within the realm. The fault lies in excessive deviation; thus, its consequence is overstepping proper bounds. "Jian" means deviation or excess. When punishments and penalties are arbitrarily imposed, the masses of yin forces do not rally in support; thus, yang energy prevails. Hence, its punishment is perpetual yang (heat). Drought damages all grains, leading to bandit troubles; both rulers and the people suffer worry. Therefore, its ultimate consequence is anxiety. When a ruler is arrogant and tyrannical, and ministers fear punishment to the point of keeping silent, resentment and slander arise in songs and rhymes; thus, there are omens in poetry. The calamity of 'jiechong' refers to small creatures with shells or wings that fly and swarm, born from yang energy. In the Spring and Autumn Annals, they were called zhang; today they are known as locusts—all belong to this category. In the Yijing, Dui represents the mouth; dogs bark and guard but are not trustworthy—this is because false speech has been destroyed, hence there is a dog-related disaster. Another saying goes: in years of drought, many dogs go mad and die or behave strangely; this also falls into the same category. When it affects people, they often suffer from illnesses of the mouth, throat, and coughing; thus there are ailments related to speech and discord. Metal is white in color, hence there appear white omens and white portents. Whenever speech causes harm, it injures the qi of metal; When the qi of metal is impaired, wood will damage it. Its ultimate consequence being anxiety—if one follows and corrects this, the resulting blessing is health and peace. Liu Xin's Commentary says that at such times there will be calamities involving hairy insects (mochong). The explanation holds that in celestial phenomena, the Western constellation Shen represents tiger stars; thus it is associated with hairy creatures.
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| | 五行志中... : |
史記周單襄公與晉郤錡、郤犨、郤至、齊國佐語，告魯成公曰：「晉將有亂，三郤其當之虖！夫郤氏，晉之寵人也，二卿而五大夫，可以戒懼矣。高位實疾顛，厚味實腊毒。今郤伯之語犯，叔迂，季伐。犯則陵人，迂則誣人，伐則掩人。有是寵也，而益之以三怨，其誰能忍之！雖齊國子亦將與焉。立於淫亂之國，而好盡言以招人過，怨之本也。唯善人能受盡言，齊其有虖？」十七年，晉殺三郤。十八年，齊殺國佐。凡此屬，皆言不從之咎云。 |
| | The Records of the Grand Historian records that Duke Danxianggong of Zhou, along with Ji Qi, Ji Chou, Ji Zhi, and Guo Zhao of Qi, told Duke Cheng of Lu: "Jin will soon face turmoil; it is likely to fall upon the three Jis!" The Ji family was a favored clan in Jin, holding two high ministerial positions and five major official posts—this alone should serve as a warning. High office brings on swift downfall; rich flavors bring hidden poison. Now, Ji Bo's words are offensive, Ji Shu is indecisive, and Ji Ji is aggressive. Offensiveness leads to insulting others; indecision leads to falsely accusing others; aggressiveness leads to concealing one's faults from others. With such favor, yet adding three grievances—how could anyone endure this! Even Guo Zi of Qi will also be involved. To stand in a corrupt and disorderly state yet insist on speaking out fully to expose others' faults is the root of resentment. Only virtuous people can tolerate full and frank speech—does Qi have such individuals?" In the seventeenth year, Jin executed the three Jis. In the eighteenth year, Qi killed Guo Zhao. All these incidents are consequences of words not being heeded.
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| | 五行志中... : |
晉穆侯以條之役生太子，名之曰仇；其弟以千畝之戰生，名之曰成師。師服曰：「異哉，君之名子也！夫名以制誼，誼以出禮，禮以體政，政以正民，是以政成而民聽；易則生亂。嘉耦曰妃，怨耦曰仇，古之命也。今君名太子曰仇，弟曰成師，始兆亂矣，兄其替虖！」及仇嗣立，是為文侯。文侯卒，子昭侯立，封成師于曲沃，號桓叔。後晉人殺昭侯而納桓叔，不克。復立昭侯子孝侯，桓叔子嚴伯殺之。晉人立其弟鄂侯。鄂侯生哀侯，嚴伯子武公復殺哀侯及其弟，滅之，而代有晉國。 |
| | Duke Mu of Jin was born a crown prince during the campaign at Tiao, and named him Chou; His younger brother was born during the battle at Qianmou, and was given the name Chengshi. Shifu said: "Strange indeed is your Majesty's naming of these sons!" Names establish propriety, propriety gives rise to ritual, ritual embodies governance, and governance rectifies the people—thus when governance is well established, the people will obey; Changing these principles leads to disorder. A harmonious couple is called fei, while a resentful one is named Chou—this was the naming convention of ancient times. Now your Majesty has named the crown prince "Chou" and his younger brother "Chengshi"—this marks the beginning of disorder. The elder brother will likely be replaced!" When Chou succeeded to the throne, he became Duke Wen. After Duke Wen died, his son Zhao Hou took the throne and granted Chengshi the fief of Quwo, bestowing on him the title Duke Huan. Later, the people of Jin killed Zhao Hou and tried to install Duke Huan, but failed. They reinstated Zhao Hou's son Xiao Hou, who was then murdered by Yan Bo, the son of Duke Huan. The people of Jin installed his younger brother as Duke E. Duke E had a son named Ai Hou, who was killed along with his younger brother by Wu Gong, Yan Bo's son. The family was exterminated and the Wu clan took control of the Jin state.
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| | 五行志中... : |
宣公六年，鄭公子曼滿與王子伯廖語，欲為卿。伯廖告人曰：「無德而貪，其在周易豐之離，弗過之矣。」間一歲，鄭人殺之。 |
| | In the sixth year of Duke Xuan's reign, Gongzi Manman of Zheng conversed with Wangzi Boliang and expressed a desire to become an official. Boliang told others: "One without virtue yet greedy—this is the omen of Li hexagram in the Zhou Yi's Feng hexagram. He will not go beyond this." Within a year, the people of Zheng killed him.
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| | 五行志中... : |
襄公二十九年，齊高子容與宋司徒見晉知伯，汝齊相禮。賓出，汝齊語知伯曰：「二子皆將不免！子容專，司徒侈，皆亡家之主也。專則速及，侈將以其力敝，專則人實敝之，將及矣。」九月，高子出奔燕。 |
| | In the twenty-ninth year of Duke Xiang's reign, Gao Zirong of Qi and Situ of Song met Zhibo of Jin; Ru Qi served as the official in charge of rites. After the guests left, Ru Qi told Zhibo: "These two men will both suffer misfortune! "Zirong is overbearing and Situ is extravagant; they are both leaders who will bring ruin to their families." "Overbearingness brings swift downfall, and extravagance exhausts one's strength. Overbearingness causes others to destroy you; their downfall is imminent." In September, Gao Zirong fled to Yan.
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| | 五行志中... : |
襄公三十一年正月，魯穆叔會晉歸，告孟孝伯曰：「趙孟將死矣！其語偷，不似民主；且年未盈五十，而諄諄焉如八九十者，弗能久矣。若趙孟死，為政者其韓子虖？吾子盍與季孫言之？可以樹善，君子也。」孝伯曰：「民生幾何，誰能毋偷！朝不及夕，將焉用樹！」穆叔告人曰：「孟孫將死矣！吾語諸趙孟之偷也，而又甚焉。」九月，孟孝伯卒。 |
| | In the first month of the thirty-first year of Duke Xiang's reign (April 15, 542 BC), Mu Shu of Lu returned from a meeting with Jin and told Meng Xiaobo: "Zhao Meng is about to die!" His words were evasive and did not sound like those of a leader; Moreover, though he is not yet fifty years old, his mannerisms are fussy and resemble someone in their eighties or nineties; such a state cannot last long. "If Zhao Meng dies, will the one who governs be Han Zi?" "Why don't you discuss this with Jisun?" "He can cultivate virtue; he is a gentleman." Xiaobo said: "How long does human life last? Who could possibly avoid being evasive!" "The morning may not reach the evening; how can we afford to plant trees [i.e., take time for cultivation]!" Mu Shu told others: "Meng Sun is about to die!" "I spoke of Zhao Meng's evasiveness, but Meng Sun is even worse." In September, Meng Xiaobo died.
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| | 五行志中... : |
昭公元年，周使劉定公勞晉趙孟，因曰：「子弁冕以臨諸侯，盍亦遠績禹功，而大庇民乎？」對曰：「老夫罪戾是懼，焉能恤遠？吾儕偷食，朝不謀夕，何其長也？」劉子歸，以語王曰：「諺所謂老將知而耄及之者，其趙孟之謂虖！為晉正卿以主諸侯，而儕于隸人，朝不謀夕，棄神人矣。神怒民畔，何以能久？趙孟不復年矣！」是歲，秦景公弟后子奔晉，趙孟問：「秦君何如？」對曰：「無道。」趙孟曰：「亡虖？」對曰：「何為？一世無道，國未艾也。國于天地，有與立焉，不數世淫，弗能敝也。」趙孟曰：「天虖？」對曰：「 |
| | In the first year of Duke Zhao's reign, Zhou sent Liu Dinggong to greet Zhaomeng of Jin and said: "You are adorned in ceremonial cap and robe before the feudal lords. Why not emulate Yu the Great's achievements and provide great protection for the people?" Zhaomeng replied: "An old man like me fears only his sins and transgressions; how could he concern himself with distant matters? "We merely scrape by on our daily meals, not planning for the evening after the morning—how long can that last?" Liu Zi returned and told the king: "The proverb about an old man who should know better yet is overtaken by senility—this must refer to Zhao Meng!" "As a chief minister of Jin presiding over the feudal lords, yet living like a servant, not planning for tomorrow—this is to abandon both gods and people." "With divine anger and popular rebellion, how can such a state endure long?" "Zhao Meng will not live to see another year!" In that same year, Duke Jing of Qin's younger brother Houzi fled to Jin. Zhaomeng asked: "How is the ruler of Qin?" 𝑙 Houzi replied: "He is unjust and lawless." Zhaomeng asked: "Will he perish?" Houzi replied: "Why ask that?" "One generation of injustice does not yet mean the state is doomed." "A country exists in heaven and earth; it can stand alongside others. Unless immorality persists for several generations, it cannot be ruined." Zhaomeng asked: "Is this the will of Heaven?" Houzi replied:
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| | 五行志中... : |
有焉。」趙孟曰：「其幾何？」對曰：「鍼聞國無道而年穀和孰，天贊之也，鮮不五稔。」趙孟視蔭，曰：「朝夕不相及，誰能待五？」后子出而告人曰：「趙孟將死矣！主民玩歲而愒日，其與幾何？」冬，趙孟卒。昭五年，秦景公卒。 |
| | "There is such a thing." Zhaomeng asked: "How long will it take?" Houzi replied: "I have heard that when a state is unjust yet the harvests are good and the years yield abundant crops, Heaven supports it. Such support rarely lasts for five harvest seasons." Zhaomeng looked at the shade and said: "Morning and evening do not meet; who could wait for five [harvest seasons]?" Houzi left and told others: "Zhaomeng is about to die! The ruler of the people wastes years and neglects days; how long can he last?" In winter, Zhaomeng died. The fifth year of Zhao [period], Duke Jing of Qin died.
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| | 五行志中... : |
昭公元年，楚公子圍會盟，設服離衛。魯叔孫穆子曰：「楚公子美矣君哉！」伯州犁曰：「此行也，辭而假之寡君。」鄭行人子羽曰：「假不反矣。」伯州犁曰：「子姑憂子晢之欲背誕也。」子羽曰：「假而不反，子其無憂虖？」齊國子曰：「吾代二子閔矣。」陳公子招曰：「不憂何成？二子樂矣！」衛齊子曰：「苟或知之，雖憂不害。」退會，子羽告人曰：「齊、衛、陳大夫其不免乎！國子代人憂，子招樂憂，齊子雖憂弗害。夫弗及而憂，與可憂而樂，與憂而弗害，皆取憂之道也。太誓曰：『民之所欲，天必從之。』三大夫兆憂矣，能無至乎！言以知物，其是之謂矣。」 |
| | In the first year of Zhao, Prince Wei of Chu participated in an alliance meeting and wore elaborate attire while leaving his guards behind. Lu Shusun Muzi said: "How beautiful is the appearance of this prince from Chu! What a worthy ruler!" Bozhouli said: "On this journey, he left with words and borrowed his lord's authority." Zhi Xingren Ziyu said: "This borrowing will not return." Bozhouli said: "You should be worried about your son Zhè's desire to betray and act recklessly." Ziyu said: "If the borrowing does not return, will you have no worries?" Qi Guozi said: "I feel sorrow for these two men." Chen Gongzi Zhao said: "Without worry, what can be accomplished?" "The two men are happy!" Wei Qizi said: "If someone understands it, even worry will not cause harm." After the meeting ended, Ziyu told others: "The ministers of Qi, Wei, and Chen are unlikely to escape trouble!" Guozi took on the worries of others, Zizhao found joy in worry, while Qizi, though worried, would not be harmed. To worry about something beyond one's reach, to find joy in what is truly worrying, and to worry yet suffer no harm—these are all ways of inviting sorrow. The Tai Shi says: "What the people desire, Heaven will surely follow." These three ministers have already shown signs of sorrow; could disaster not come? Words reveal the nature of things—this is what it means."
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| | 五行志中... : |
昭公十五年，晉籍談如周葬穆后，既除喪而燕，王曰：「諸侯皆有以填撫王室，晉獨無有，何也？」籍談對曰：「諸侯之封也，皆受明器於王室，故能薦彝器。晉居深山，戎翟之與鄰，拜戎不暇，其何以獻器？」王曰：「叔氏其忘諸乎！叔父唐叔，成王之母弟，其反亡分乎？昔而高祖司晉之典籍，以為大正，故曰籍氏。女，司典之後也，何故忘之？」籍談不能對。賓出，王曰：「籍父其無後乎！數典而忘其祖。」籍談歸，以語叔嚮。叔嚮曰：「王其不終乎！吾聞所樂必卒焉。今王樂憂，若卒以憂，不可謂終。王一歲而有三年之喪二焉，於是乎以喪賓燕，又求彝器，樂憂甚矣。三年之喪，雖貴遂服，禮也。王雖弗遂，燕樂已早。禮，王之大經也；一動而失二禮，無大經矣。言以考典，典以志經。忘經而多言舉典，將安用之！」 |
| | In the fifteenth year of Zhao, Jin Jetan went to Zhou to attend the funeral of Duke Mu's wife. After mourning rites were completed and a banquet was held, the king said: "All the feudal lords have offered gifts to support the royal house, yet alone does Jin offer nothing—why is that?" Jetan replied: "When the feudal lords were enfeoffed, they all received ritual objects from the royal house; thus, they are able to present ceremonial vessels. "Jin is located in a remote mountainous region and borders the Rong and Di tribes; we are too busy dealing with these barbarians to have time for presenting ritual objects, let alone ceremonial vessels?" The king said: "Is the Shu clan forgetting this?!" "Uncle Shufu, Duke Tangshu, was a maternal younger brother of King Cheng. Could he have been deprived of his share?" "In the past, your great ancestor served as custodian of Jin's records and was considered a great official, hence the surname Ji." "You are descended from this line of record-keepers; why have you forgotten it?" Jetan could not reply. After the guests left, the king said: "Will Master Ji's descendants have no future?" "They count their records yet forget their ancestors." Jetan returned and told this to Shuxiang. Shuxiang said: "The king will not have a good ending, I fear!" "I have heard that where one takes pleasure, he must eventually come to an end." "Now the king delights in causing worry; if he ultimately perishes from it, we cannot call that a proper ending." The king has experienced two mourning periods in one year, each lasting three years. In this situation, he holds a banquet for mourners and yet demands ritual vessels—how greatly does he take pleasure in sorrow! A mourning period of three years, even if one is noble, must be observed fully—it is the proper rite. Though the king did not complete it, he already held banquets and took pleasure too soon. Rites are the great foundation of a ruler's governance; With one action, he has lost two rites—there is no longer any fundamental principle. Words are used to examine the records; records are used to preserve the principles. "To forget the principles and yet cite many records—what use is that!"
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| | 五行志中... : |
哀公十六年，孔丘卒，公誄之曰：「昊天不弔，不憖遺一老，俾屏予一人。」子贛曰：「君其不歿於魯乎？夫子之言曰：『禮失則昏，名失則愆。』失志為昏，失所謂愆。生弗能用，死而誄之，非禮也；稱『予一人』，非名也。君兩失之。」二十七年，公孫于邾，遂死於越。 |
| | In the sixteenth year of Ai, Kong Qiu died. The ruler mourned him and said: "Heaven is not merciful; it has not left even one old man to shield me alone." Zigan said: "Will the ruler not die in Lu?" The Master once said: 'When rites are lost, confusion follows; when names are misused, offenses arise.' Losing one's purpose leads to confusion; losing the proper meaning causes transgression. To not employ a man when he is alive, yet mourn him after death, is against rites; "To call oneself 'I alone' is not the proper name." "The ruler has lost both [rites and names]." In the twenty-seventh year, Gongsun fled to Zhu and eventually died in Yue.
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| | 五行志中... : |
庶徵之恆陽，劉向以為春秋大旱也。其夏旱雩祀，謂之大雩。不傷二穀，謂之不雨。京房易傳曰：「欲德不用茲謂張，厥災荒。荒，旱也，其旱陰雲不雨，變而赤，因而除。師出過時茲謂廣，其旱不生。上下皆蔽茲謂隔，其旱天赤三月，時有雹殺飛禽。上緣求妃茲謂僭，其旱三月大溫亡雲。居高臺府，茲謂犯陰侵陽，其旱萬物根死，數有火災。庶位踰節茲謂僭，其旱澤物枯，為火所傷。」 |
| | The constant heat among the "five omens" is regarded by Liu Xiang as a great drought recorded in the Spring and Autumn Annals. In summer, when there was a severe drought, they performed sacrificial rites for rain, which were called "Da Yu." If two harvests are not harmed, it is still considered as no rain. The Jing Fang Yi Zhuan says: "Desiring virtue but failing to employ it—this is called 'Zhang'; its calamity is famine. Famine means drought; in such a case, dark clouds gather but no rain falls, the sky turns red, and then it clears. When an army departs beyond its proper time—this is called "Guang"; its drought results in no crops growing. When both the upper and lower ranks are obstructed—this is called "Ge"; its drought causes a red sky for three months, with hail at times killing flying birds. When the ruler seeks concubines through improper means—this is called "Jian"; its drought brings three months of intense heat without clouds. To dwell in high towers and luxurious mansions—this is called "Fanyin Qin Yang"; its drought causes the roots of all things to die, with frequent fires occurring. When those in minor positions exceed their rank—this is called "Jian"; its drought causes moist things to wither and be injured by fire."
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| | 五行志中... : |
釐公二十一年「夏，大旱」。董仲舒、劉向以為齊威既死，諸侯從楚，釐尤得楚心。楚來獻捷，釋宋之執。外倚彊楚，炕陽失眾，又作南門，勞民興役。諸雩旱不雨，略皆同說。 |
| | In the twenty-first year of Li, "in summer there was a great drought." Dong Zhongshu and Liu Xiang believed that after Duke Wei of Qi died, the feudal lords followed Chu, and Li was especially favored by Chu. Chu came to report a military victory and released Cao's captives. Relying on the powerful state of Chu from outside, he neglected his people and lost their support; furthermore, he built a southern gate, exhausting the populace with labor. The droughts during sacrificial rites for rain without resulting in rain are generally interpreted similarly.
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| | 五行志中... : |
宣公七年「秋，大旱」。是夏，宣與齊侯伐萊。 |
| | In the seventh year of Xuan, "in autumn there was a great drought." That summer, Duke Xuan and King Qi of Qi attacked Lai.
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| | 五行志中... : |
襄公五年「秋，大雩」。先是宋魚石奔楚，楚伐宋，取彭城以封魚石。鄭畔于中國而附楚，襄與諸侯共圍彭城，城鄭虎牢以禦楚。是歲鄭伯使公子發來聘，使大夫會吳于善道。外結二國，內得鄭聘，有炕陽動眾之應。 |
| | In the fifth year of Xiang, "in autumn there was a grand rain sacrifice." Before this, Yu Shi of Song fled to Chu. Chu attacked Song and captured Pengcheng, which it granted to Yu Shi as a fief. Zheng defected from the Central States and allied with Chu, so Xiang and other feudal lords jointly besieged Pengcheng. They built a city at Hulaoguan in Zheng to resist Chu. In this year, Duke Zheng sent Gongzi Fa as an envoy and dispatched ministers to meet Wu at Shandao. Externally forming alliances with two states, internally receiving envoys from Zheng—this corresponds to neglecting the people and mobilizing them recklessly.
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| | 五行志中... : |
八年「九月，大雩」。時作三軍，季氏盛。 |
| | In the eighth year, "in September there was a grand rain sacrifice." At that time, three armies were formed; the Ji clan grew powerful.
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| | 五行志中... : |
二十八年「八月，大雩」。先是，比年晉使荀吳、齊使慶封來聘，是夏邾子來朝。襄有炕陽自大之應。 |
| | In the twenty-eighth year, "in August there was a grand rain sacrifice." Before this, for several consecutive years, Jin sent Xun Wu and Qi sent Qing Feng as envoys; in that summer, Duke Zhu also came to pay homage. Xiang showed signs of neglecting the people while acting arrogantly.
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| | 五行志中... : |
昭公三年「八月，大雩」。劉歆以為昭公即位年十九矣，猶有童心，居喪不哀，炕陽失眾。 |
| | In the third year of Zhao, "in August there was a grand sacrifice for rain." Liu Xin believed that Duke Zhao had already been in power for nineteen years, yet still acted with childishness; he did not mourn properly and neglected the people, thus losing their support.
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| | 五行志中... : |
六年「九月，大雩」。先是莒牟夷以二邑來奔，莒怒伐魯，叔弓帥師，距而敗之，昭得入晉。外和大國，內獲二邑，取勝鄰國，有炕陽動眾之應。 |
| | In the sixth year, "in September there was a grand sacrifice for rain." Before this, Ju Mouyi fled to Lu with two fiefs. Enraged, Ju attacked Lu; Shugong led an army and repelled them, defeating the invaders, allowing Zhao to enter Jin. Externally allying with a great state, internally gaining two fiefs, and defeating neighboring states—this corresponds to neglecting the populace while recklessly mobilizing them.
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| | 五行志中... : |
十六年「九月，大雩」。先是昭公母夫人歸氏薨，昭不慼，又大蒐于比蒲。晉叔嚮曰：「魯有大喪而不廢蒐。國不恤喪，不忌君也；君亡慼容，不顧親也。殆其失國。」與三年同占。 |
| | In the sixteenth year, "in September there was a grand ritual for rain." Before this, Lady Gui, Duke Zhao's mother, died; yet Duke Zhao did not grieve sincerely. He also held a grand military review at Bipu. Shuxiang of Jin said: "Lu has suffered a great mourning yet did not suspend the military review." A state that does not mourn is disrespectful to its ruler; The ruler who lacks sorrowful expression shows no regard for his kin. He is likely to lose the state." This is the same omen as in the third year.
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| | 五行志中... : |
二十四年「八月，大雩」。劉歆以為左氏傳二十三年邾師城翼，還經魯地，魯襲取邾師，獲其三大夫。邾人愬于晉，晉人執我行人叔孫婼，是春乃歸之。 |
| | In the twenty-fourth year, "in August there was a grand rain sacrifice." Liu Xin believed that in the twenty-third year of the Zuo Zhuan, the army of Zhu built a city at Yi and returned through Lu territory; Lu ambushed and defeated the Zhu forces, capturing three of their high-ranking officials. The people of Zhu complained to Jin; the Jin people arrested our envoy Shusun Ruo, but in spring they returned him.
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| | 五行志中... : |
二十五年「七月上辛大雩，季辛又雩」，旱甚也。劉歆以為時后氏與季氏有隙。又季氏之族有淫妻為讒，使季平子與族人相惡，皆共譖平子。子家駒諫曰：「讒人以君徼幸，不可。」昭公遂伐季氏，為所敗，出奔齊。 |
| | In the twenty-fifth year, "on the first Xin day of July there was a grand rain ritual; on another Xin day in the same month, another rain ritual"—this indicates an extremely severe drought. Liu Xin believed that at this time, Hou Shi and Ji Shi had a conflict. Moreover, within the Ji clan there was an unfaithful wife who spread slander, causing Ji Pingzi to have a poor relationship with his relatives; they all conspired together to defame Pingzi. Zijia Ju advised, "The slanderers are using the ruler for their own advantage; this cannot be allowed." Duke Zhao then attacked the Ji clan but was defeated and fled to Qi.
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| | 五行志中... : |
定公十年「九月，大雩」。先是定公自將侵鄭，歸而城中城。二大夫帥師圍鄆。 |
| | In the tenth year of Dinggong, "in September there was a grand rain rite." Before this, Duke Ding personally led an invasion against Zheng; upon returning, he built the inner city. Two high-ranking officials led troops to besiege Yun.
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| | 五行志中... : |
嚴公三十一年「冬，不雨」。是歲，一年而三築臺，奢侈不恤民。 |
| | In the thirty-first year of Yan, "in winter there was no rain." That year, three platforms were built in one year; extravagance prevailed without concern for the people.
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| | 五行志中... : |
釐公二年「冬十月不雨」，三年「春正月不雨，夏四月不雨」，「六月雨」。先是者，嚴公夫人與公子慶父淫，而殺二君。國人攻之，夫人遜于邾，慶父奔莒。釐公即位，南敗邾，東敗莒，獲其大夫。有炕陽之應。 |
| | In the second year of Ligi, "in winter, October had no rain." In the third year, "in spring, January had no rain; in summer, April had no rain," and "June had rain." Before this, Yan Gong's wife was involved in an illicit relationship with Prince Qingfu, who then killed two kings. The people attacked them; the queen fled to Zhu, and Qingfu fled to Ju. Ligi ascended the throne, defeated Zhu in the south, Jin in the east, and captured their high-ranking officials. This corresponds to neglecting the people's welfare through reckless actions.
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| | 五行志中... : |
文公二年，「自十有二月不雨，至于秋七月」。文公即位，天子使叔服會葬，毛伯賜命。又會晉侯于戚。公子遂如齊納幣。又與諸侯盟。上得天子，外得諸侯，沛然自大。躋釐公主。大夫始顓事。 |
| | In the second year of Wengong, "from December there was no rain until autumn July." After Wengong ascended the throne, the Son of Heaven sent Shufu to attend his funeral and Maobo bestowed a mandate. He also met with Duke Jin at Qi. Prince Sui went to Qi to present marriage gifts. He also formed an alliance with the feudal lords. Above, he gained favor from the Son of Heaven; externally, he secured support from the feudal lords—thus becoming arrogant and overbearing. This is attributed to Ligi's rule. The high-ranking officials began to monopolize affairs of state.
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| | 五行志中... : |
十年，「自正月不雨，至于秋七月」。先是公子遂會四國而救鄭。楚使越椒來聘。秦人歸襚。有炕陽之應。 |
| | In the tenth year, "from January there was no rain until July in autumn." Before this, Prince Sui convened four states to rescue Zheng. łoż Chu sent Yuejiao as an envoy for a visit. The Qin people returned funeral gifts. This corresponds to neglecting the welfare of the people through reckless actions.
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| | 五行志中... : |
十三年，「自正月不雨，至于秋七月」。先是曹伯、杞伯、滕子來朝，郕伯來奔，秦伯使遂來聘，季孫行父城諸及鄆。二年之間，五國趨之，內城二邑。炕陽失眾。一曰，不雨而五穀皆孰，異也。文公時，大夫始顓盟會，公孫敖會晉侯，又會諸侯盟于垂隴。故不雨而生者，陰不出氣而私自行，以象施不由上出，臣下作福而私自成。一曰，不雨近常陰之罰，君弱也。 |
| | In the thirteenth year, "from January there was no rain until summer July." Before this, Duge Bo, Qi Bo, and Teng Zi came to pay homage; Cheng Bo fled here. Duke Qin sent Sui as an envoy for a visit, while Ji Sun Xingfu built walls at Zhu and Yun. Within two years, five states rushed to support him; internally, two fiefs were fortified with city walls. Neglecting the people leads to losing their support. ões One interpretation says, "Despite no rain, all five grains matured—this is an anomaly." During Wengong's reign, high-ranking officials began monopolizing alliances and meetings. Gongsun Ao met with Duke Jin and also convened an alliance of feudal lords at Chuliang. Therefore, the phenomenon of crops growing without rain signifies that yin does not release its breath but acts privately; it symbolizes the exercise of power and blessings by subordinates without authorization from above. One interpretation says: "No rain is a punishment close to prolonged yin, indicating a weak ruler."
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| | 五行志中... : |
惠帝五年夏，大旱，江河水少，谿谷絕。先是發民男女十四萬六千人城長安，是歲城乃成。 |
| | In the fifth year of Emperor Huidi's reign, during summer there was a great drought; rivers and streams had reduced water levels, and brooks and valleys ran dry. Before this, 146,000 men and women were conscripted to build the walls of Chang'an; in that year, the city walls were finally completed.
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| | 五行志中... : |
文帝三年秋，天下旱。是歲夏，匈奴右賢王寇侵上郡，詔丞相灌嬰發車騎士八萬五千人詣高奴，擊右賢王走出塞。其秋，濟北王興居反，使大將軍討之，皆伏誅。 |
| | In the third year of Wendi's reign, during autumn there was a drought throughout the empire. In that year during summer, the Righteous King of the Xiongnu invaded Shang Jun. The emperor issued an edict ordering Chancellor Guan Ying to mobilize 85,000 cavalry and mounted soldiers to Gaonu to attack the Righteous King, driving him out beyond the frontier. That autumn, Prince Xingju of Jibei rebelled; the emperor dispatched a Grand General to suppress him, and all rebels were executed.
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| | 五行志中... : |
後六年春，天下大旱。先是發車騎材官屯廣昌，是歲二月復發材官屯隴西。後匈奴大入上郡、雲中，烽火通長安，三將軍屯邊，又三將軍屯京師。 |
| | Six years later in spring, there was a severe drought throughout the empire. Before this, cavalry and material officers were stationed at Guangchang; in February of that year, they were again dispatched to station troops in Longxi. Later, the Xiongnu launched a large-scale invasion of Shang Jun and Yunzhong; beacon fires reached Chang'an. Three generals were stationed along the border, while another three generals were deployed in the capital.
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| | 五行志中... : |
景帝中三年秋，大旱。 |
| | In autumn of the third year of Zhong during Jingdi's reign, there was a major drought.
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| | 五行志中... : |
武帝元光六年夏，大旱。是歲，四將軍征匈奴。 |
| | In summer of the sixth year of Yuanguang under Wudi's reign, there was a great drought. In that year, four generals were dispatched to campaign against the Xiongnu.
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| | 五行志中... : |
元朔五年春，大旱。是歲，六將軍眾十餘萬征匈奴。 |
| | In spring of the fifth year of Yuanshuo under Wudi's reign, a severe drought occurred. In that year, six generals led more than 100,000 troops to campaign against the Xion-gnu.
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| | 五行志中... : |
元狩三年夏，大旱。是歲發天下故吏伐棘上林，穿昆明池。 |
| | In summer of the third year of Yuanshou under Wudi's reign, there occurred a great drought. In that year, former officials from across the empire were conscripted to cut thorny bushes in Shanglin and excavate Kunming Chi (Kunming Lake).
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| | 五行志中... : |
天漢元年夏，大旱；其三年夏，大旱。先是貳師將軍征大宛還。天漢元年，發適民。二年夏，三將軍征匈奴，李陵沒不還。 |
| | In summer of the first year of Tianhan under Wudi's reign, there happened to be a great drought; In summer of the third year (of the same era), there was another major drought. Before this, General Er Shi had returned from a campaign against Dayuan. In the first year of Tianhan, conscripted laborers were mobilized. In summer of the second year, three generals led a campaign against the Xiongnu; General Li Ling was captured and did not return.
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| | 五行志中... : |
征和元年夏，大旱。是歲發三輔騎士閉長安城門，大搜，始治巫蠱。明年，衛皇后、太子敗。 |
| | In summer of the first year of Zhenghe under Wudi's reign, there took place a great drought. In that year, cavalry and soldiers from the three Fu regions were mobilized to close the gates of Chang'an for a large-scale search; this marked the beginning of the persecution of witchcraft and sorcery. The following year, Empress Wei and Crown Prince were defeated.
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| | 五行志中... : |
昭帝始元六年，大旱。先是大鴻臚田廣明征益州，暴師連年。 |
| | In the sixth year of Shiyuan under Emperor Zhao's reign, there was a severe drought. Before this, Tian Guangming, the Grand Commandant, led an expedition to Yizhou; his troops were exposed and suffered for many years.
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| | 五行志中... : |
宣帝本始三年夏，大旱，東西數千里。先是五將軍眾二十萬征匈奴。 |
| | In summer of the third year of Ben-shi under Emperor Xuan's reign, there was a widespread drought stretching thousands of miles from east to west. Before this, five generals led 200,000 soldiers in a campaign against the XiongNU.
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| | 五行志中... : |
神爵元年秋，大旱。是歲，後將軍趙充國征西羌。 |
| | In autumn of the first year of Shenjue under Emperor Xuan's reign, a major drought occurred. In that year, General Zhao Chongguo led an expedition against the western Qiang tribes.
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| | 五行志中... : |
成帝永始三年、四年夏，大旱。 |
| | During summer of the third and fourth years of Yongshi under Emperor Cheng's reign, there were major droughts.
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| | 五行志中... : |
左氏傳晉獻公時童謠曰：「丙之晨，龍尾伏辰，袀服振振，取虢之旂。鶉之賁賁，天策焞焞，火中成軍，虢公其奔。」是時虢為小國，介夏陽之阨，怙虞國之助，亢衡于晉，有炕陽之節，失臣下之心。晉獻伐之，問於卜偃曰：「吾其濟乎？」偃以童謠對曰：「克之。十月朔丙子旦，日在尾，月在策，鶉火中，必此時也。」冬十二月丙子朔，晉師滅虢，虢公醜奔周。周十二月，夏十月也。言天者以夏正。 |
| | The Zuo Zhuan records a children's rhyme from the time of Duke Xian of Jin: "On Bing's morning, the dragon's tail hides in the stars; with splendid attire, they seize Guo's banner." "The quail moves swiftly, the heavenly strategy is clear; an army forms in the heart of fire. Duke Guo will flee." At that time, the state of Guo was a small country situated between the strategic pass of Xiayang. Relying on assistance from Yu State, it resisted Jin and displayed reckless disregard for its people, losing the support of its subordinates. Duke Xian of Jin attacked Guo and asked Bu Yan: "Shall we succeed?" Yan answered with the children's rhyme, saying: "We shall conquer them." "On the first day of October, Bingzi dawn; the sun is in Wei, the moon in Ce, and the 鹑 fire at its peak—this must be the time." In winter, on the first day of December Bingzi, the Jin forces destroyed Guo; Duke Guo Chou fled to Zhou. The twelfth month of Zhou corresponds to the tenth month of Xia. Those who speak of heavenly phenomena use the Xia calendar system.
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| | 五行志中... : |
史記晉惠公時童謠曰：「恭太子更葬兮，後十四年，晉亦不昌，昌乃在其兄。」是時，惠公賴秦力得立，立而背秦，內殺二大夫，國人不說。及更葬其兄恭太子申生而不敬，故詩妖作也。後與秦戰，為秦所獲，立十四年而死。晉人絕之，更立其兄重耳，是為文公，遂伯諸侯。 |
| | The Records of the Grand Historian records a children's rhyme during the reign of Duke Hui of Jin: "With respect, Crown Prince is reburied; after fourteen years, Jin will not flourish. Prosperity shall belong to his elder brother." At that time, Duke Hui relied on the support of Qin to ascend the throne but betrayed Qin after his enthronement. He killed two high-ranking officials within the state; the people were dissatisfied. Later, when he reburied his elder brother, Crown Prince Shen Sheng, without showing proper respect, thus strange omens in poetry arose. Later, when fighting against Qin, he was captured by them and died after ruling for fourteen years. The people of Jin deposed him and enthroned his elder brother Chonger, who became Duke Wen; he then became the hegemon among feudal lords.
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| | 五行志中... : |
左氏傳文、成之世童謠曰：「鴝之鵒之，公出辱之。鴝鵒之羽，公在外野，往饋之馬。鴝鵒跦跦，公在乾侯，徵褰與襦。鴝鵒之巢，遠哉搖搖，裯父喪勞，宋父以驕。鴝鵒鴝鵒，往歌來哭。」至昭公時，有鴝鵒來巢。公攻季氏，敗，出奔齊，居外野，次乾侯。八年，死于外，歸葬魯。昭公名裯。公子宋立，是為定公。 |
| | The Zuo Zhuan records children's rhymes from the reigns of Wengong and Chenggong: "Ji zhi Du zhi, the ruler leaves in disgrace." "The feathers of Ji and Du; the ruler is in the wilds, sent horses as tribute." "Ji and Du fly slowly; the ruler stays at Qianhou, demanding skirts and undergarments." "The nest of Ji and Du sways far away; Doudi's efforts are in vain, Songfu grows arrogant." "Ji Du Ji Du, going with songs and returning with weeping." During the reign of Duke Zhao, a ji du bird came to nest. The duke attacked the Ji clan but was defeated and fled to Qi, living in the outer wilds and later staying at Qianhou. In the eighth year, he died abroad and was returned for burial in Lu. Duke Zhao's name was Dou. Prince Song took the throne, becoming Duke Ding.
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| | 五行志中... : |
元帝時童謠曰：「井水溢，滅灶煙，灌玉堂，流金門。」至成帝建始二年三月戊子，北宮中井泉稍上，溢出南流，象春秋時先有鴝鵒之謠，而後有來巢之驗。井水，陰也；灶煙，陽也；玉堂、金門，至尊之居：象陰盛而滅陽，竊有宮室之應也。王莽生於元帝初元四年，至成帝封侯，為三公輔政，因以篡位。 |
| | During the reign of Emperor Yuan, a children's rhyme said: "Well water overflows, extinguishing stove smoke; it floods the Yutang Hall and flows through the Jinnan Gate." In the second year of Jianshi during Emperor Cheng's reign, on the Wusi day of the third month, a well in the Northern Palace gradually rose and overflowed toward the south. This resembled the situation from the Spring and Autumn period when there was first a rhyme about ji du birds, followed by the actual arrival of their nest. Well water symbolizes yin; stove smoke represents yang; Yutang Hall and Jinnan Gate are the most exalted dwellings: this symbolizes yin overpowering yang, a sign of usurpation in the palace. Wang Mang was born in the fourth year of Chuyuan during Emperor Yuan's reign; by Emperor Cheng's time, he was enfeoffed as a marquis and served as one of the Three Dukes assisting governance. He eventually usurped power.
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| | 五行志中... : |
成帝時童謠曰：「燕燕尾龚龚，張公子，時相見。木門倉琅根，燕飛來，啄皇孫，皇孫死，燕啄矢。」其後帝為微行出遊，常與富平侯張放俱稱富平侯家人，過河陽主作樂，見舞者趙飛燕而幸之，故曰「燕燕尾龚龚」，美好貌也。張公子謂富平侯也。「木門倉琅根」，謂宮門銅鍰，言將尊貴也。後遂立為皇后。弟昭儀賊害後宮皇子，卒皆伏辜，所謂「燕飛來，啄皇孫，皇孫死，燕啄矢」者也。 |
| | During Emperor Cheng's reign, a children's rhyme went: "Yanyan weigonggong, Zhang Gongzi, sometimes seen." "Woody gate Canglang root, Yanyan flies in, pecks the imperial grandson; the imperial grandson dies, Yanyan pecks arrows." Later, the emperor went out on secret excursions and often traveled with Marquis Fuping Zhang Fang, who was referred to as a member of the Fuping 侯 household. When passing by Heyang Palace for entertainment, he saw a dancer named Zhao Feiyan and favored her; thus, "Yanyan weigōnggōng" described her beautiful appearance. "Zhang Gongzi" refers to Marquis Fuping. "The wooden gate Canglang root" refers to the bronze door knocker of the palace, indicating a sign of great dignity. Later she was made empress. Her younger sister, Zhao Zhuyi, committed crimes by harming imperial sons in the harem; eventually they all received due punishment. This was what is meant by "Yanyan flies in, pecking the imperial grandson; the imperial grandson died, Yanyan pecked arrows."
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| | 五行志中... : |
成帝時歌謠又曰：「邪徑敗良田，讒口亂善人。桂樹華不實，黃爵巢其顛。故為人所羨，今為人所憐。」桂，赤色，漢家象。華不實，無繼嗣也。王莽自謂黃象，黃爵巢其顛也。 |
| | Another song and rhyme from Emperor Cheng's reign said: "Winding paths ruin good fields; slanderous tongues disrupt virtuous people." "The osmanthus tree blooms but bears no fruit, a yellow bird nests at its top." "Once envied by people, now pitied by them." Osmanthus is red in color, symbolizing the Han dynasty. Blooming without bearing fruit signifies having no successors. Wang Mang considered himself to represent the yellow omen, hence "a yellow bird nests at its top."
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| | 五行志中... : |
嚴公十七年「冬，多麋」。劉歆以為毛蟲之孽為災。劉向以為麋色青，近青祥也。麋之為言迷也，蓋牝獸之淫者也。是時，嚴公將取齊之淫女，其象先見，天戒若曰，勿取齊女，淫而迷國。嚴不寤，遂取之。夫人既入，淫於二叔，終皆誅死，幾亡社稷。董仲舒指略同。京房易傳曰：「廢正作淫，大不明，國多麋。」又曰：「震遂泥，厥咎國多麋。」 |
| | In the seventeenth year of Duke Yan's reign, "in winter, there were many deer." Liu Xin considered this an omen of calamity caused by a plague of hairy insects. Liu Xiang believed the deer were green in color, which was nearly an auspicious sign associated with the color blue. The word "mi" means confusion; it is a female beast known for its licentiousness. At that time, Duke Yan was about to take a licentious woman from Qi; this omen appeared beforehand. Heaven warned as if saying: "Do not take the woman from Qi, for she is lewd and will bewilder the state." Duke Yan did not heed the warning and proceeded to take her. After the lady entered, she engaged in licentious behavior with two of the duke's uncles; eventually they were all executed and nearly caused the downfall of the state. Dong Zhongshu's interpretation was largely similar. Jing Fang's Commentary on the Yijing says: "Abandoning virtue for licentiousness, great darkness; the country will have many deer." It also says: "Zhen proceeds to mud, its punishment is a country full of deer."
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| | 五行志中... : |
昭帝時，昌邑王賀聞人聲曰「熊」，視而見大熊。左右莫見，以問郎中令龔遂，遂曰：「熊，山野之獸，而來入宮室，王獨見之，此天戒大王，恐宮室將空，危亡象也。」賀不改寤，後卒失國。 |
| | During the reign of Emperor Zhao, Prince Changyi Wu He heard someone shout "xiong" (bear), and upon looking, saw a large bear. No one else saw it, so he asked Langzhongling Gong Sui. Gong Sui said: "A bear is a beast of the mountains and wilds yet has come into the palace; only you, my lord, have seen it. This is Heaven's warning to Your Highness, fearing that the palace will soon be empty—a sign of impending danger or ruin." Prince He did not change his ways and eventually lost his kingdom.
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| | 五行志中... : |
左氏傳襄公十七年十一月甲午，宋國人逐狾狗，狾狗入於華臣氏，國人從之。臣懼，遂奔陳。先是臣兄閱為宋卿，閱卒，臣使賊殺閱家宰，遂就其妻。宋平公聞之，曰：「臣不唯其宗室是暴，大亂宋國之政。」欲逐之。左師向戌曰：「大臣不順，國之恥也，不如蓋之。」公乃止。華臣炕暴失義，內不自安，故犬禍至，以奔亡也。 |
| | On the Jiawu day of the eleventh month in the seventeenth year of Duke Xiang's reign, as recorded in the Zuo Zhuan, people from the state of Song chased a stray dog. The stray dog ran into the residence of Hua Chen, and the citizens followed after it. Hua Chen was afraid and fled to Chen. Before this, Hua Chen's elder brother Yue had served as an official in Song. After Yue died, Hua Chen sent assassins to kill Yue's steward and then took his sister-in-law as a wife. King Ping of Song heard about this and said: "Ministers who not only commit violence against their own clan but also cause great disorder in the governance of the state of Song." He wanted to expel him. Zuoshi Xiang Xu said: "When high-ranking ministers act in disobedience, it is a disgrace to the state; we should cover up for him instead." The king then stopped. Hua Chen, having acted tyrannically and lost righteousness, felt insecure within himself; thus the calamity of the stray dog occurred, leading to his flight.
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| | 五行志中... : |
高后八年三月，祓霸上，還過枳道，見物如倉狗，橶高后掖，忽而不見。卜之，趙王如意為祟。遂病掖傷而崩。先是高后鴆殺如意，支斷其母戚夫人手足，搉其服以為人彘。 |
| | In the third month of the eighth year of Empress Dowager Gao's reign, she performed a purification ritual at Ba Shang. On her return journey passing through Zhidao, she saw an object resembling a gray dog that reached toward Empress Dowager Gao's armpit before suddenly disappearing. When divined about, it was said the spirit of Prince Zhao Ru Yi was causing trouble. She then fell ill with an injury to her armpit and died. Before this, Empress Dowager Gao poisoned Prince Ru Yi to death and severed the hands and feet of his mother, Concubine Qi. She castrated her and dressed her in women's clothing, keeping her as a "human pig."
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| | 五行志中... : |
文帝後五年六月，齊雍城門外有狗生角。先是帝兄齊悼惠王亡後，帝分齊地，立其庶子七人皆為王。兄弟並彊，有炕陽心，故犬禍見也。犬守御，角兵象，在前而上鄉者也。犬不當生角，猶諸侯不當舉兵鄉京師也。天之戒人蚤矣，諸侯不寤。後六年，吳、楚畔，濟南、膠西、膠東三國應之，舉兵至齊。齊王猶與城守，三國圍之。會漢破吳、楚，因誅四王。故天狗下梁而吳、楚攻梁，狗生角於齊而三國圍齊。漢卒破吳、楚於梁，誅四王於齊。京房易傳曰：「執政失，下將害之，厥妖狗生角。君子苟免，小人陷之，厥妖狗生角。」 |
| | In the fifth year after Emperor Wen's reign, on June 5th of the sixth month, outside the gate of Qi Yong Cheng there was a dog that grew horns. Before this, Emperor Wen's elder brother, King Di of Qi, had died without an heir; the emperor divided the territory of Qi and enfeoffed seven of his half-brothers as kings. With their brothers all powerful and harboring ambitions to rebel, the calamity involving a dog appeared as an omen. Dogs are guardians; horns symbolize weapons. A dog growing horns is an omen of military conflict, appearing before and facing upward. A dog should not grow horns; similarly, feudal lords should not raise arms against the capital. Heaven had long warned people in advance, but the feudal lords did not awaken to it. Six years later, Wu and Chu rebelled; Jining, Jiaoxi, and Jiaodong joined them. They raised arms and marched to Qi. King of Qi wavered in defending the city; the three states surrounded him. Just as Han crushed Wu and Chu, they took the opportunity to execute the four kings. Thus, when a heavenly dog fell over Liang, Wu and Chu attacked Liang; when a dog with horns appeared in Qi, the three states surrounded Qi. The Han forces finally defeated Wu and Chu at Liang and executed the four kings in Qi. Jing Fang's Commentary on Yijing says: "When those in power lose their virtue, subordinates will harm them; the omen is a dog growing horns." "When virtuous men barely escape and wicked people fall into misfortune, the omen is also a dog with horns."
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| | 五行志中... : |
景帝三年二月，邯鄲狗與彘交。悖亂之氣，近犬豕之禍也。是時趙王遂悖亂，與吳、楚謀為逆，遣使匈奴求助兵，卒伏其辜。犬，兵革失眾之占；豕，北方匈奴之象。逆言失聽，交於異類，以生害也。京房易傳曰：「夫婦不嚴，厥妖狗與豕交。茲謂反德，國有兵革。」 |
| | In the second month of the third year of Emperor Jing's reign, in Handan, a dog mated with a pig. This was an omen of perverted and chaotic qi, nearly resembling the calamity associated with dogs and pigs. At that time, King Zhao You of Zhao acted in rebellion, conspiring with Wu and Chu to rebel. He sent envoys to the Xiongnu for military aid but ultimately met his deserved punishment. Dogs are an omen of losing popular support in matters of war and arms; pigs symbolize the Xiongnu from the northern regions. Listening to false words and associating with outsiders leads to harm. Jing Fang's Commentary on the Book of Changes says: "When a husband and wife are not respectful, the omen is that a dog mates with a pig." This signifies a reversal of virtue; it indicates war and conflict in the state.
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| | 五行志中... : |
成帝河平元年，長安男子石良、劉音相與同居，有如人狀在其室中，擊之，為狗，走出。去後有數人被甲持兵弩至良家，良等格擊，或死或傷，皆狗也。自二月至六月乃止。 |
| | In the first year of Heping during Emperor Cheng's reign, two men in Chang'an named Shi Liang and Liu Yin lived together. A figure resembling a human appeared in their room; when they struck it, it turned into a dog and ran out. After the dog left, several people in armor carrying weapons arrived at Shi Liang's home. Shi Liang and others fought them off; some were killed or injured, but they were all dogs. This continued from the second month until the sixth month.
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| | 五行志中... : |
鴻嘉中，狗與彘交。 |
| | During the Hongjia period, a dog mated with a sow.
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| | 五行志中... : |
左氏昭公二十四年十月癸酉，王子晁以成周之寶圭湛于河，幾以獲神助。甲戌，津人得之河上，陰不佞取將賣之，則為石。是時王子晁篡天子位，萬民不鄉，號令不從，故有玉變，近白祥也。癸酉入而甲戌出，神不享之驗云。玉化為石，貴將為賤也。後二年，子晁奔楚而死。 |
| | In the twenty-fourth year of Duke Zhao's reign, on the Gouyou day of the tenth month as recorded in Zuo Zhuan, Prince Chao immersed a precious gui jade from Cheng Zhou into the river, hoping to gain divine assistance. On the Jiuxu day, someone at the ferry obtained it from the riverbank; Yin Bining took it intending to sell it but found it had turned into a stone. At that time, Prince Chao was usurping the Son of Heaven's throne; the common people did not follow him, and his commands were ignored. Hence, there was an omen involving jade changing into stone, nearly a white auspicious sign. It entered on the Gouyou day and emerged on the Jiuxu day; this was proof that Heaven did not accept it. Jade turning into stone signifies a noble becoming lowly. Two years later, Prince Chao fled to Chu and died there.
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| | 五行志中... : |
史記秦始皇帝三十六年，鄭客從關東來，至華陰，望見素車白馬從華山上下，知其非人，道住止而待之。遂至，持璧與客曰：「為我遺鎬池君。」因言「今年祖龍死」。忽不見。鄭客奉璧，即始皇二十八年過江所湛璧也。與周子晁同應。是歲，石隕于東郡，民或刻其石曰：「始皇死而地分。」此皆白祥，炕陽暴虐，號令不從，孤陽獨治，群陰不附之所致也。一曰，石，陰類也，陰持高節，臣將危君，趙高、李斯之象也。始皇不畏戒自省，反夷滅其旁民，而燔燒其石。是歲始皇死，後三年而秦滅。 |
| | The Records of the Grand Historian states that in the thirty-sixth year of Qin Shi Huang's reign, a traveler from Guandong named Zheng Ke arrived at Huayin. Looking ahead, he saw a white carriage and a white horse ascending and descending Mount Hua; realizing it was not human, he stopped along the road to await them. They eventually arrived and handed Zheng Ke a jade bi disc, saying: "Please give this as an offering to Lord Haochi." They then said, "This year the Ancestral Dragon will die." Suddenly they vanished. Zheng Ke received the jade bi, which was the same one Emperor Qin Shi Huang had immersed in a river during his twenty-eighth year of reign when he passed through Jiang. This event corresponded to that of Prince Chao of Zhou. In this year, a stone fell in Dongjun; some people carved the words on it: "After the First Emperor's death, the land will be divided." These were all signs of white omens. They resulted from tyranny and oppression, disregard for commands, and a solitary yang ruler without the support of the many yin subjects. One interpretation is that stone belongs to the category of yin; when yin holds high rank, it indicates ministers will endanger their ruler—this symbolizes Zhao Gao and Li Si. Emperor Qin Shi Huang did not heed the warning or reflect upon himself, but instead exterminated the local people and burned the stone. In this year Emperor Qin Shi Huang died; three years later, the state of Qin was destroyed.
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| | 五行志中... : |
孝昭元鳳三年正月，泰山萊蕪山南匈匈有數千人聲。民視之，有大石自立，高丈五尺，大四十八圍，入地深八尺，三石為足。石立處，有白烏數千集其旁。眭孟以為石陰類，下民象，泰山岱宗之嶽，王者易姓告代之處，當有庶人為天子者。孟坐伏誅。京房易傳曰：「『 |
| | In the first month of Yuangfeng third year of Emperor Xiaozhuang's reign, there were thousands of people shouting loudly at the southern side of Laiwu Mountain in Tai'an. The people looked and saw a large stone standing upright by itself, five chi tall, forty-eight feet in circumference at the base, embedded eight chi deep into the ground, supported by three stones as its feet. At the place where the stone stood upright, thousands of white crows gathered nearby. Sui Meng believed that stone belonged to the category of yin, symbolizing common people. Mount Tai, as a sacred mountain and the place where emperors announced dynastic change, indicated that there would be an ordinary person who became emperor. Sui Meng was executed for his crime. Jing Fang's Commentary on the Yijing says: "'
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| | 五行志中... : |
復，崩來無咎。』自上下者為崩，厥應泰山之石顛而下，聖人受命人君虜。」又曰：「石立如人，庶士為天下雄。立於山，同姓；平地，異姓。立於水，聖人；於澤，小人。」 |
| | Return, collapse comes without misfortune.'" When something falls from above is called "Beng," its omen being a stone on Mount Tai toppling downward, signifying that a sage will receive the Mandate of Heaven and the ruler will be captured. It also says: "When a stone stands upright like a person, commoners will become heroes of the world." If it stands on a mountain, it means same surname; on flat ground, it signifies a different surname. If it stands by water, it indicates a sage; by marshland, it signifies an unworthy person."
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| | 五行志中... : |
天漢元年三月，天雨白毛；三年八月，天雨白氂。京房易傳曰：「前樂後憂，厥妖天雨羽。」又曰：「邪人進，賢人逃，天雨毛。」 |
| | In the third month of Tianhan first year, white hairs fell from the sky like rain; In the eighth month of the third year, white lice-like things rained down from the sky. Jing Fang's Commentary on Yijing says: "When joy comes before sorrow, its omen is feathers raining from the sky." It also says: "When wicked people rise and virtuous ones flee, hair will rain down from heaven."
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| | 五行志中... : |
史記周威烈王二十三年，九鼎震。金震，木動之也。是時周室衰微，刑重而虐，號令不從，以亂金氣。鼎者，宗廟之寶器也。宗廟將廢，寶鼎將遷，故震動也。是歲晉三卿韓、魏、趙篡晉君而分其地，威烈王命以為諸侯。天子不恤同姓，而爵其賊臣，天下不附矣。後三世，周致德祚於秦。其後秦遂滅周，而取九鼎。九鼎之震，木沴金，失眾甚。 |
| | The Records of the Grand Historian records that in the twenty-third year of King Weilie of Zhou's reign, the Nine Tripods trembled. The metal tripods trembling was caused by movement from wood. At that time, the Zhou royal house had declined and weakened; punishments were severe and oppressive, commands went unheeded, thus disturbing the qi of metal. The tripods are sacred vessels used in ancestral temple rituals. Since the ancestral temples were about to be abandoned and the precious tripods would soon be moved, they trembled as a result. In this year, the three ministers of Jin—Han, Wei, and Zhao—usurped power from the ruler of Jin and divided its territory; King Weilie conferred upon them the title of feudal lords. The Son of Heaven did not care for his kinsmen, but instead bestowed titles on traitorous ministers; thus the people across the land no longer pledged allegiance to him. Three generations later, the Zhou dynasty passed its virtue and mandate to Qin. Later, the state of Qin destroyed the Zhou dynasty and seized the Nine Tripods. The trembling of the Nine Tripods was a manifestation of wood overcoming metal, indicating great loss of popular support.
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| | 五行志中... : |
成帝元延元年正月，長安章城門門牡自亡，函谷關次門牡亦自亡。京房易傳曰：「飢而不損茲謂泰，厥災水，厥咎牡亡。」妖辭曰：「關動牡飛，辟為亡道臣為非，厥咎亂臣謀篡。」故谷永對曰：「章城門通路寢之路，函谷關距山東之險，城門關守國之固，固將去焉，故牡飛也。」 |
| | In the first month of Yuanyan first year of Emperor Cheng's reign, the door bolts at Chang'an Zhangcheng Gate disappeared by themselves; likewise, the door bolts of a secondary gate at Hangu Pass also vanished on their own. Jing Fang's Commentary on the Book of Changes says: "Hunger without reduction is called Tai; its disaster is water, and its fault is the loss of door bolts." The ominous saying states: "When gates move and door bolts fly, the ruler becomes a lawless sovereign and ministers act wrongly; its fault is treacherous ministers plotting to usurp power." Therefore, Gu Yong responded: "Zhangcheng Gate is the passageway to the palace quarters; Hangu Pass guards the perilous terrain of Shandong. The gates and passes are the strongholds of the state. When strength departs from them, that is why the door bolts flew away."
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| | 五行志中... : |
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 Commentary says: "To observe without clarity is called not being wise; its fault is indulgence, its punishment is perpetual darkness, and its extreme consequence is illness." At such times, there will be an omen of weeds; at such times, there will be a calamity involving soft-bodied creatures; at such times, there is a disaster related to sheep; at such times, people suffer from eye ailments; and at such times, red omens and portents appear. It is the water element overwhelming fire."
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| | 五行志中... : |
「視之不明，是謂不悊」，悊，知也。《》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。」 |
| | "To observe without clarity, this is called not being zhi"—zhi means knowledge. The "Shi Jing" says: "Your virtue is not clear; thus you lose your attendants and ministers; "Unclear is your virtue, so you lose those who support and assist you." It means that if a ruler is not clear-sighted, being obscured and deceived by darkness, he will be unable to discern good from evil. He will favor those close at hand and habitual associates, promote those of the same kind, reward those without merit, and fail to punish the guilty. As a result, all officials become corrupt and disorderly. The fault lies in indulgence and laxity; therefore, its consequence is "shu." In the height of summer when days are long and heat nourishes all things, if governance becomes lax, then its punishment is perpetual obscurity. If obscurity prevails, winter will be warm and spring and summer out of harmony, harming the people's health; thus, its extreme consequence is disease. If punishments are not carried out, then frost will not kill the grass; if decisions come from subordinates and killing is done at inappropriate times, hence there appears an omen of weeds. Generally, omens: in appearance they manifest through clothing; in speech through poetry; and in hearing through sounds. Observing is done by color, for the five colors are the great distinctions of things; they appear in portents and omens. Hence, sages regard them as weeds' omens, signs of a failure to grasp clarity. Warmth and obscurity give rise to insects, hence the calamity of soft-bodied creatures—meaning pests like locusts that should die but do not, or those that emerge before their time, or appear in greater numbers than usual, causing disaster. Liu Xin believed it belonged to the category of repressed thoughts and emotions. 爐 In the "Yi Jing," a strong line enclosing yin is called Li, which represents fire and eyes. The sheep has an upper horn and a lower mouth; it is strong while enclosing the soft. The sheep has large eyes but lacks clarity of vision, so due to impaired sight, there arises a disaster related to sheep. Another interpretation says that in hot years, many sheep die from disease or appear as strange occurrences; this is also the case. When it affects people, there are more who suffer from eye diseases, hence the occurrence of eye ailments. Fire is red in color; therefore, there appear red omens and portents. Whenever vision is harmed, it is due to the qi of fire; when the fire qi is injured, water overwhelms it. Its extreme consequence being disease—if one follows and corrects this, then its blessing is longevity. Liu Xin's Commentary on the Transmission says there are calamities involving feathered creatures, such as disasters related to chickens. The explanation states that in celestial phenomena, the southern beak represents bird stars; hence, it refers to feathered creatures; disasters also originate from feathers, thus referring to chickens; Chickens in the "Yi Jing" are naturally associated with Xun. This explanation is incorrect. The constant obscurity among the "shu zheng" (usual signs) was interpreted by Liu Xiang as the absence of ice in spring and autumn. Minor obscurities are not recorded; only when there is no ice at all is it noted, highlighting the most significant occurrences. The "Yi Zhuan" of Jing Fang says: "If official rewards are not properly carried out, this is called deception; its consequence is obscurity, with rain and snow occurring four times yet remaining warm. When officials seek 禄 (reward) and indulge in ease, this is called disorder; obscurity gives rise to insects." Knowing a crime but not punishing it is called indulgence; its consequence, obscurity—summer becomes so hot that people die, and in winter, plants blossom and bear fruit. If serious offenses are not punished, this is called the absence of signs; its consequence is that when cold should occur, there is instead warmth for six days."
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| | 五行志中... : |
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 the fifteenth year of Duke Huan's reign, "in spring, there was no ice." Liu Xiang believed that this refers to the Zhou calendar's spring, which corresponds to winter in our current system. Previously, there had been continuous warfare with neighboring states, three battles and two defeats; internally, the people were lost to support, externally, the feudal lords withdrew their allegiance. Punishments could not be carried out. Duke Zhuang of Zheng, Zhongtuo, usurped his elder brother's position and took power. The ruler was close to him, promoting those of similar kind, failing to discern between good and evil through punishment. Dong Zhongshu believed this symbolized the queen's impropriety, representing a failure of yin to maintain virtue.
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| | 五行志中... : |
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 the first year of Duke Cheng's reign, "in February, there was no ice." Dong Zhongshu considered that at the time of Duke Xuan's funeral, neither ruler nor ministers showed sorrowful feelings; instead, they indulged in warmth and imposed new military levies. Liu Xiang considered that at this time the duke was young and weak, and governance was lax.
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| | 五行志中... : |
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 the twenty-eighth year of Duke Xiang's reign, "in spring, there was no ice." Liu Xiang believed this was because, previously, the duke established three armies and showed aggressive military intentions. As a result, neighboring states became hostile, attacked his outlying territories, and for more than ten years he endured warfare. This led to famine; the people resented and hoped for change, while officials grew disloyal. Fearing further conflict, the ruler relaxed governance and dared not carry out punishments. Chu acted in a manner akin to barbarians, yet the duke harbored inclinations toward following Chu—this was a failure to discern between good and evil consequences. Dong Zhongshu's interpretation is largely similar. One interpretation says that disasters of drought and flood, changes in cold and heat, are the same throughout the world; thus it is said "there was no ice," indicating a phenomenon unique to this region. Duke Huan killed his brothers and usurped the throne, externally contributing to chaos in Song, exchanged territories with Zheng, and defected from the Zhou dynasty. During Duke Cheng's time, Chu acted recklessly within the Central States; Wang Zazhi killed Zhao Bo and Mao Bo. Jin defeated the king's forces at Mau Rong, yet the Son of Heaven was unable to punish them. During Duke Xiang's time, ministers of feudal lords throughout the land all held state power; rulers were powerless to control them. The situation gradually worsened day by day, with good and evil becoming indistinct, and punishments left unenforced. The Zhou dynasty failed in indulgence; the Qin dynasty failed in severity—thus, during the decline of the Zhou there were years of cold, and in the year of Qin's fall, it was a year of warmth.
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| | 五行志中... : |
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 the sixth year of Yuanshou reign period under Emperor Wu, there was no ice. Previously, in successive years, the emperor sent Grand General Wei Qing and Huo Qubing to attack the Qilian Mountains, cut off the Dama Pass, relentlessly pursued the Xiongnu chanyu, beheaded more than 100,000 enemies, then returned, and great celebrations and rewards were held. He then took pity on the people's toil within the realm; in this year, he dispatched six doctors of learning, including Chu Da, holding imperial edicts to tour the land, bestowing gifts upon widowers and widows, granting loans to those in need, and recommending hidden virtuous individuals with unique conduct to his current location. If any commandery or kingdom deemed it expedient to take action on local matters, they were to report to the Chancellor and the Grand Censor for imperial knowledge. The people throughout the land rejoiced.
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| | 五行志中... : |
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 the second year of Shiyuan reign period under Emperor Zhao, there was no ice. At this time, the emperor was nine years old; Grand General Huo Guang held power and began to implement lenient policies in an attempt to pacify the people.
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| | 五行志中... : |
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 the thirty-third year of Duke Xi's reign, "in December, frost fell but did not kill the grass." Liu Xin considered this an omen related to weeds. Liu Xiang believed the current October corresponds to the twelfth month in the Zhou calendar. In the "Yi Jing," five represents the position of Heaven, and also the position of a ruler. In September, yin qi reaches its peak; when five connects with the heavenly position, the hexagram is Bo (Bolting), which signifies the shedding of all things—this marks the beginning of great killing. It indicates that yin follows yang's command, meaning officials carry out orders from their sovereign before executing punishments. Now in the tenth month, frost fell yet failed to kill the grass—this is a sign that royal punishment was not carried out and reflects indulgence. At this time, Gongzi Sui held sole power; the Three Huan families began to inherit official positions. Heaven's warning was as if saying: from now on, all will descend into disorder. Duke Wen did not awaken to this warning; afterward, they killed Zi Chi and the three families expelled Duke Zhao. Dong Zhongshu's interpretation is largely the same. The "Yi Zhuan" of Jing Fang says: "If a minister acts with indulgence, this is called disobedience; its abnormality is frost that does not kill."
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| | 五行志中... : |
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 preface to the "Shu" says: "Yi She served as prime minister under Taiwu, and at Bo, an auspicious mulberry and a parasitic tree grew together." The Commentary says: "They both sprouted in the court, growing to the size of an adult's armspan within seven days. Yi She warned about cultivating virtue, and then the tree withered." Liu Xiang believed that the Yin dynasty had already declined, and Gaozong rose to power amid its decline. After enduring prolonged sorrow, he was responded to by all under heaven; having achieved great honor, he became neglectful in governance. As the state neared perilous collapse, thus appeared this unusual phenomenon of mulberry and parasitic trees growing together. Mulberry symbolizes mourning; parasitic tree symbolizes life. The authority over life and death has been lost to the lower ranks—this is an omen close to weeds' calamity. One interpretation says that a wild tree growing in the court and suddenly flourishing symbolizes that an unworthy person will rise to the position of a high minister, endangering and destroying the state; it is an omen indicating that the court will become desolate.
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| | 五行志中... : |
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 preface to the "Shu" also says: "When Gaozong sacrificed to King Chengtang, a pheasant flew up and perched on the ear of the tripod vessel while calling out." Zu Ji said: "Only by emulating our former kings can we rectify affairs properly." Liu Xiang believed that when pheasants call out, it is the male doing so, and they are primarily red in color. In the "Yi Jing," Li represents pheasants; pheasants belong to the south, and thus are closely associated with red omens. Liu Xin considered it a calamity involving feathered creatures. The "Yi Jing" contains the hexagram Ding, which represents the tripod vessel—a ritual object of ancestral temples. The one who presides over this sacred vessel and upholds the temple is the eldest son. A wild bird coming from outside, entering to become the master of the ancestral temple vessel—this signifies that succession will soon change hands. One interpretation says: The tripod has three legs, symbolizing the Three Dukes, and is moved by its ear. A wild bird perching on the tripod's ear signifies that an unworthy person will occupy a high official position, thus corrupting ancestral rites. When wild trees grow in court and wild birds enter the temple, it is an omen of decline and destruction. King Wu Ding was alarmed and sought counsel from loyal and virtuous men, cultivating virtue and rectifying affairs. He promoted Fu Yue internally and entrusted him with state governance; externally, he attacked Gui Fang to pacify the Central States. Thus, he succeeded in dispelling the omens of wild trees and birds, achieving a longevity spanning a hundred years—this is what is meant by "when six calamities arise and are properly addressed, five blessings descend and manifest among the people." One interpretation says: When metal overwhelms wood, it is called "wood failing to bend or stretch straight."
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| | 五行志中... : |
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 the thirty-third year of Duke Ji's reign, "in December, plums and apricots bore fruit." Liu Xiang believed that in the Zhou calendar, this was the twelfth month, corresponding to October in our current system. Plums and apricots should have withered at this time; now they instead bloomed and bore fruit—this is an omen closely related to weeds' calamity. When blossoms appear before fruit, only the fruit is recorded—not the blossom; this highlights the more significant occurrence. Yin accomplishing yang's affairs symbolizes ministers usurping authority and acting arbitrarily with power and blessings. One interpretation says: In winter, things should die; instead they grow—this symbolizes arrogant ministers who deserve punishment but are not penalized. Therefore, when flowers bloom in winter, it symbolizes that a minister's wicked schemes have begun but are not yet realized; once fruit appears, the scheme has succeeded. At this time Duke Xi had died and Gongzi Sui seized power; Duke Wen failed to awaken, and later there was the upheaval involving Zi Chi. One interpretation says: When a ruler is excessively indulgent and warmth prevails without restraint, then blossoms and fruit will again appear out of season. Dong Zhongshu regarded the bearing of fruit by plums and apricots as a sign that ministers were growing strong. The Records say: "When blossoms appear at an improper time, it signifies the rise of officials." "When fruit appears at an inappropriate time, it indicates a change in the prime minister's office." In winter, water prevails and wood is in transition; thus, this phenomenon symbolizes high ministers. Liu Xin believed that among the "shu zheng" (usual signs), all calamities are represented by insects, and this is a calamity of repressed thoughts manifesting as soft-bodied creatures. The bearing of fruit by plums or apricots in winter belongs to the category of weeds' omens.
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| | 五行志中... : |
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 October of the fifth year of Emperor Hui's reign, peach and plum trees bloomed, while jujube trees bore fruit. During the reign of Emperor Zhao, a large willow tree in Shanglin Garden had broken and fallen to the ground; one morning it suddenly rose upright, sprouting branches and leaves. Insects ate its leaves, forming characters that read "Gongsun Bingyi shall be enthroned." Additionally, in the state of Changyi Wang, a withered tree at the ancestral shrine sprouted new branches and leaves again. Sui Meng believed that wood belongs to yin, symbolizing the common people; this indicated that a family of former nobles, the Gongsun clan, would rise from among the populace and be appointed emperor by Heaven. Emperor Zhao was still young when Emperor Guangwu held power; because Sui Meng spread superstitious prophecies, he was executed by Huo Guang. After Emperor Zhao died without an heir, the throne was to be inherited by Wang He of Changyi. However, Wang He proved reckless and immoral; Huo Guang deposed him and instead installed the grandson of Emperor Zhao's elder brother, Wei Taizi (the Crown Prince), who became Emperor Xuan. The emperor was originally named Bingyi. Jing Fang's Commentary on the Yijing says: "A withered willow sprouts new shoots, a dead tree revives—this signifies that a ruler has lost his heir."
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| | 五行志中... : |
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 the fourth year of Chuyuan during Emperor Yuan's reign, a cypress post at the tomb gate of Wang Bo, the great-grandfather of the empress from Jining Dongpingling, suddenly sprouted branches and leaves that extended above the roof. Liu Xiang believed this was an omen indicating that the Wang clan would rise to power and eventually replace the Han dynasty. Later, Wang Mang usurped the throne and explained it as follows: "The fourth year of Chuyuan was the year I was born. At that time, the Han dynasty was in its ninth generation under the Fire virtue, facing a crisis; yet this auspicious sign arose at the gate of my great-grandfather." "The door signifies a path opening, and the cypress tree symbolizes descendants. This indicates that the Wang clan will produce an outstanding descendant who opens up ancestral lineage, rising from the position of a pillar minister to receive Heaven's mandate and become king—this is the sign of destiny."
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| | 五行志中... : |
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 the fifth year of Jianzhao, Hao Shang, the governor of Yanzhou, prohibited commoners from privately establishing ancestral shrines on their own. In Taomao Xiang of Shanyang, a large locust tree at an ancestral shrine was cut down by officials; that very night, the tree stood upright again in its original place. In February of the first year of Yongshi during Emperor Cheng's reign, in Henan Jieyou, a toon tree sprouted a branch resembling a human head, with eyebrows, eyes, beard, and mustache all clearly formed, but without hair. In October of the third year of Jianping during Emperor Ai's reign, a pillar at Suixiang in Xiping, Ruyang, fell to the ground and sprouted a branch shaped like a human figure. Its body was bluish-yellow, its face white, with hair on its head gradually growing longer; altogether it measured six cun and one fen in length. Jing Fang's Commentary on the I Ching says: "When a ruler's virtue declines and common people are about to rise, there will be trees that grow in human forms."
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| | 五行志中... : |
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 the third year of Jianping under Emperor Ai's reign, there was a tree lying on the ground in Lingling. It had a circumference of six chi and one zhang, and a length of ten zhang and seven chi. The people cut off its base; the remaining part was over nine chi long, all of which had withered. In March, the tree suddenly rose upright again at its original location. Jing Fang's Commentary on Yijing says: "To abandon virtue and indulge in licentiousness, the omen is a broken tree that rises again by itself." "When consorts or empresses act with arrogance, trees fall and then rise upright again; when they are cut and dried, they revive once more." "Heaven abhors such actions."
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| | 五行志中... : |
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 August of the second year of Yongguang during Emperor Yuan's reign, it rained grass, with leaves entwined and knotted together, as large as a ball used in tanshu (a type of game). In the first month of the third year of Yuanshi during Emperor Ping's reign, it rained grass again, with a similar appearance as in the Yongguang period. Jing Fang's Commentary on I Ching says: "When a ruler is stingy with rewards, loses trust and drives away virtuous men, the omen will be rain of grass from heaven."
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| | 五行志中... : |
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 the twenty-fifth year of Duke Zhao's reign: "In summer, a bird called Juque came to nest." Liu Xin considered this an omen of feathered creatures, with a black color; it was also a dark portent, the punishment for poor vision and deafness to truth. Liu Xiang believed that when omens of flying creatures or witchcraft were mentioned without specifying their origin, they arose from atmospheric disturbances—what was called a "sheng," an illusory phenomenon. The mention of Juque coming to nest indicates that it was caused by atmospheric influences, which is what is called a "xiang," an auspicious or ominous sign. Juque is a bird of the Yi and Di (barbarian) tribes that normally dwells in burrows; its coming to China, nesting openly instead of in holes, signifies an inversion—yin occupying yang's place. This symbolizes the Ji clan's impending expulsion of Duke Zhao from his palace, forcing him to reside in the wilds outside the capital. A Juque with white feathers is an omen of drought; It dwells in burrows and prefers water, has black coloration, and thus corresponds to a ruler's excessive urgency. Heaven warns as if saying: having already lost the people's support, one must not act with haste or brutality; hasty and brutal actions will lead to yin forces seizing yang authority to drive you out, causing you to abandon the palace and dwell in the wilderness. Duke Zhao failed to heed this warning, raised an army to surround the Ji clan, was defeated by them, fled to Qi, and eventually died in exile. Dong Zhongshu's interpretation is largely similar.
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| | 五行志中... : |
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 the third year of Emperor Jing's reign, white-necked crows and black crows fought in groups at Lüxian, Chu Guo. The white-necked crows were defeated and fell into the Si River; thousands died. Liu Xiang considered this a recent omen of black and white portents. At that time, Prince Wu of Chu was violent and rebellious, lacking virtue; he punished and humiliated Shen Gong, and conspired with King Wu of Wu to rebel. A flock of crows fighting is an omen resembling a military battle. The white-necked crows are smaller in size, indicating that the weaker side will be defeated. Falling into water signifies death by drowning or at a watery place. Prince Wu failed to understand the warning and thus raised his army in support of King Wu. He engaged in a major battle with the Han forces, suffered defeat, fled, and reached Dantu, where he was beheaded by Yue people—this fulfilled the omen of falling to death in water. Jing Fang's Commentary on Yi Jing says: "When a ruler violates familial bonds, the omen is white and black crows fighting within the state."
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| | 五行志中... : |
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 the first year of Yuanfeng during Emperor Zhao's reign, crows and magpies fought above a pond in Prince Yan's palace. The crow fell into the pool and died; this was an omen closely associated with dark portents. At that time, Prince Yan Dan plotted rebellion but failed to change his ways or recognize the warning; he was ultimately executed for his crimes and died. Both the kings of Chu and Yan were close relatives serving as vassal lords, yet they plotted rebellion out of arrogance and resentment. Both experienced omens of crows and magpies fighting to death; their actions aligned with similar portents—this is a clear demonstration of the harmony between Heaven's will and human affairs. In Yan, a single crow and magpie fought within the palace, with the black one dying—this symbolized that Prince Yan's conspiracy had not yet been revealed; he ultimately committed suicide in his palace. Hence, only one black-colored crow died. In Chu, thousands of crows and magpies battled in the open fields, with the white ones perishing—this represented how Prince Wu openly defied Heaven by raising arms, leading to a crushing defeat for his forces on the battlefield; thus, many golden-colored crows died. This was an example of the subtle precision of heavenly principles. Jing Fang's Commentary on The I Ching says: "When a ruler takes military action without authorization and commits violent killings, the omen is crows and magpies fighting."
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| | 五行志中... : |
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。」 |
| | During Emperor Zhao's reign, a bird known as Tuque or Tujian gathered at the steps of Prince Changyi's palace; the prince had it shot and killed. Liu Xiang believed the bird was a waterfowl with a blue color, an omen associated with the color blue. At that time, the prince indulged in reckless behavior without restraint, showing disrespect to ministers and failing to honor supreme authority; this manifested as an omen of clothing-related portents. Hence, a blue-colored omen appeared. When wild birds enter inhabited spaces, it signifies that palaces and halls will soon be abandoned. The prince failed to recognize the warning, and in the end, he perished. Jing Fang's Commentary on Yin Jing says: "When a ruler drives away virtuous people, the fault is madness; its omen is waterfowl gathering within the state."
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| | 五行志中... : |
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。《》曰：「」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。」 |
| | On the Gengzi day of the second month in the first year of Heping during Emperor Cheng's reign, a fire broke out at Shansang Gu in Mount Tai, burning down its nest. A man named Sun Tong and others heard the cries of a group of birds in the mountains, went to investigate, and saw that their nest had fallen completely to the ground. Inside were three young birds burned to death. The tree was four hu in circumference, and its nest was five zhang and five chi above the ground. Governor Ping reported this to the imperial court. The bird was black in color, a sign closely associated with dark omens and indicative of greed and cruelty. The Yijing says: "Birds burn their nests; the traveler first laughs, then wails in despair." Mount Tai, also known as Daizong, is the leader among the Five Great Mountains and a place where emperors announce dynastic change. Heaven warns as if to say: do not associate with greedy and cruel individuals or heed their treacherous schemes, for doing so will lead to a disaster in which one burns down one's own nest, harms one's children, and brings about the extinction of one's lineage and dynastic change. Later, Zhao Feiyan gained favor and was made empress. Her younger brother became a Zhaoyi (a high-ranking concubine title), and her sisters enjoyed exclusive 宠爱. When they learned that Consort Xu and Cao Wei in the inner palace were pregnant with 皇子 (imperial sons), the Zhaoyi became furious, ordered the emperor to take them away, and had them killed, along with their mothers. After Emperor Cheng died, the Zhaoyi committed suicide; only then was the matter revealed, and Empress Zhao was executed for her crimes. This was the fulfillment of the omen: "burning down one's nest, killing one's children," followed by lamentation and despair. Another interpretation says: Wang Mang was greedy and cruel, yet entrusted with the heavy responsibility of the state; in the end, he brought about a dynastic change through his actions. Jing Fang's Commentary onyijing says: "When a ruler is tyrannical and cruel, birds burn down their nests."
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| | 五行志中... : |
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 year of Hongjia, when scholars conducted a grand archery ceremony, a pheasant flew into the courtyard, ascended the steps, entered the hall, and called out. Later, the pheasant gathered again at the offices of Tai Chang (Ministry of Rites), Zong Zheng (Ministry of Imperial Kin), the Prime Minister, the Grand Censor-in-Chief, and the General-in-Chief of Chariot and Cavalry, as well as on the roof of Chengming Hall in Weiyang Palace. At that time, General-in-Chief Wang Yin and the imperial consultant Chong submitted a memorial stating: "The qi of Heaven and Earth responds in kind; it admonishes rulers with subtle yet clear signs. Pheasants are sensitive to sound, hearing thunder before others, which is why the Yue Ling (Monthly Ordinances) records their behavior as a marker of seasonal qi." Classical texts record the unusual event of Emperor Gaozong and the calling pheasant, illustrating how a calamity can be transformed into good fortune. Now, on the day when scholars conducted their ritual and a large crowd had gathered, pheasants flew into courtyards, ascended steps to enter halls; for days, thousands watched in astonishment. They passed through the offices of the Three Dukes, including Tai Chang and Zong Zheng, who were in charge of ancestral temples and matters concerning imperial kinship, before finally entering the palace. Their prolonged presence was as if to warn and awaken people; it was thorough and deeply meaningful. Even human warnings could not surpass this!" Later, the emperor sent Zhong Changshi Chao Hong to summon Yin and said: "I heard that a pheasant was captured, its feathers somewhat damaged, resembling one that had been restrained. Could this have been done by someone intentionally?" Yin replied: "How can the Son of Heaven utter words of a fallen dynasty? Whoever is behind this scheme of flattery and deceit has dared to defame Your Majesty's virtue in such a way!" There are already many sycophants around the throne; it is unnecessary for me, Minister Yin, to add further flattery. Ministers and officials of the rank of Gongqing and below merely safeguard their positions and remain silent; none dare speak with integrity. If Your Majesty were to awaken and realize the danger of great calamity approaching, and hold your ministers strictly accountable according to Heaven's laws, I, Minister Yin, would be the first to face punishment—how could I possibly justify myself?" Now, after fifteen years on the throne, no heir has been appointed. Every day, you personally ride out in carriages; your licentious behavior spreads rumors far and wide, reaching even beyond the capital. Externally, there is danger from your secret travels; internally, there are concerns over illness. Heaven has repeatedly shown disasters and omens, wishing for change, yet you remain unrepentant. Heaven itself cannot move Your Majesty—what hope do your ministers have?" We can only speak with utmost candor and await death, for our lives are now in the hands of morning or night." If things were not as I have said, how could my elderly mother find a place to live? What would become of the Empress Dowager?" To whom should the empire founded by Emperor Gaozu be entrusted!" You should seek counsel from virtuous and wise men, restrain yourself, and return to propriety in order to discern Heaven's will. An heir can then be appointed, and these calamities may yet be averted."
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| | 五行志中... : |
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 Suhe in Emperor Cheng's reign, at Pingxiang in Tian Shui, a swallow gave birth to a sparrow. The young bird was raised until it grew large and then both flew away together. Jing Fang's Commentary oni Ching says: "When traitorous ministers are in the state, the omen is swallows giving birth to sparrows; feudal lords will perish." Another interpretation states: when a creature gives birth to an offspring of another kind, it signifies that descendants will not succeed in their lineage.
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| | 五行志中... : |
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。 |
| | According to the Records of the Grand Historian, during Duke Ding of Lu's reign, Ji Huanzi was digging a well and found an earthen jar. Inside it was a worm resembling a sheep—this is close to the omen of a sheep-shaped calamity. A sheep is an earthly creature, hidden underground; this symbolizes Duke Ding's failure to employ Confucius and instead following the Ji family—this was a response to his ignorance and lack of clarity. Another interpretation says: a sheep leaving the wild and being confined in an earthen jar symbolizes Duke Lu losing his proper place and being controlled by the Ji family; likewise, the Ji family will also be constrained by their own retainers. In this year, a retainer of the Ji family named Yang Hu imprisoned Ji Huanzi. lington Three years later, Yang Hu took the duke hostage and attacked Meng Shi, but suffered a military defeat; he then stole treasures, including a great bow, and fled into exile.
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| | 五行志中... : |
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。」 |
| | According to thezuo Zhuan, during Duke Xiang of Lu's reign, in Song there was a woman who gave birth to a girl with red skin and hair. The child was abandoned at the foot of a dike. A servant of Gong Ji, the mother of Duke Ping of Song, saw her and took her in; thus she was named Qi. When she grew up, she became beautiful and was taken into the harem of Duke Ping. She gave birth to a son named Zuo. Later, a Song official named Yi Li slandered Crown Prince Ao and had him killed. Before this, the nobleman Hua Yuan fled to Jin; Hua Ruo fled to Lu; Hua Chen fled to Chen; and Hua Hebi fled to Wei. Liu Xiang believed this was a clear omen corresponding to the fire disaster and red calamity of that time. Jing Fang's Commentary on thei Chingsays: "When distinctions between rank are not observed, the omen is a female child born with red hair."
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| | 五行志中... : |
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 the second year of Emperor Hui's reign, blood rained down in Yiyang for an area of one qing. Liu Xiang considered this a red calamity. At that time there were also thunderstorms in winter and blooming peaches and plums, which was the punishment for perpetual darkness. At that time, the administration was lax and the Lü clan held power. Slanderers acted recklessly, killing three imperial princes, establishing an illegitimate heir, and appointing kings who should not have been enthroned, while removing Wang Ling, Zhao Yao, and Zhou Chang from office. After Empress Dowager Lü died, the ministers jointly exterminated the Lü clan, leaving corpses and bloodshed in their wake. Jing Fang's Commentary onyi Chingsays: "To return to imprisonment without resolution is called pursuing wrongs; its consequence is blood raining from the sky; this is called not showing affection, and when the people harbor resentment, within no more than three years, there will be none of their clan left." It also says: "When flatterers receive rewards and meritorious ministers are punished, blood rains from the sky."
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| | 五行志中... : |
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 Jianping 4 in Emperor Ai's reign, red rain fell at Huling in Shanyang. It was three chi wide and five chi long; some drops were as large as coins, others as small as sesame seeds. Two years later, the emperor died and Wang Mang seized power. He executed the noble relatives Ding and Fu, while high-ranking officials such as Dong Xian were exiled to distant regions—just like the Lü clan of old. When fewer people were executed, less blood rained from the sky.
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| | 五行志中... : |
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 Commentary says: "To listen without discernment is called not planning; its fault is haste, its punishment perpetual cold, and its extreme consequence poverty." At such times there will be drum omens, fish calamities, pig disasters, ear ailments, and black portents. This is when fire harms water."
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| | 五行志中... : |
「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。」 |
| | "To listen without discernment is to be called not planning"—this means that when a ruler listens only one-sidedly and fails to understand the people's conditions, he cannot deliberate on benefits and harms. The fault lies in being overly strict and hasty; thus its consequence is haste. In the height of winter, days are short and cold destroys life. When governance is harsh and oppressive, its punishment manifests as perpetual cold. Cold prevents the growth of all grains; both ruler and people become impoverished—thus its extreme consequence is poverty. When a ruler is harsh and blocks the voices of his subjects, and ministers tremble in fear and block their ears, false perceptions arise from sounds—thus drum omens appear. Cold air stirs, hence fish calamities occur. Rain is considered an omen when it involves turtles; turtles can live on land and are not purely yin creatures; fish die when removed from water, which represents the calamity of extreme yin. In thei Ching, Kan is associated with pigs; pigs have large ears but are not discerning in hearing. When the energy of listening is damaged, this gives rise to pig disasters. Another interpretation says: in cold years, pigs often die or display abnormalities; this also falls into the same category. When it affects people, many suffer from ear ailments—thus there are ear afflictions. Water is black in color; thus there appear black portents and black omens. Whenever the faculty of hearing is harmed, it relates to water energy; when water energy is disturbed, fire harms it. Its extreme consequence is poverty; if corrected, its blessing becomes wealth. Liu Xin's Commentary on Hearing says this also includes omen of scaleless creatures and is part of the constant cold among the five signs. Liu Xiang believed that during thespring and Autumn Annals there was no corresponding omen. In the later years of the Zhou dynasty, governance became lax and weak, with power in the hands of ministers—only a dim warmth remained; thus he cited the Qin dynasty as evidence. When Emperor Qin Shi Huang ascended the throne, he was still a child and entrusted governance to his empress dowager. The 太后 engaged in licentious relations with Lu Buwei and 嫪毐; Lao Ai was granted the title of Changxin Hou (Marquis of Changxin) and given Taiyuan Jun as his fief. He indulged freely in palaces, gardens, and hunting grounds, while all political affairs were cut off from the emperor. Therefore, Heaven sent thunder in winter to show that yang forces could not be restrained, indicating reckless exposure to danger—this was an omen of sudden change from indulgence and darkness. After Emperor Qin Shi Huang came of age, Lao Ai feared punishment and rebelled. The emperor executed him, beheading hundreds, executing twenty high-ranking officials by being torn apart by chariots as a public warning, exterminating his entire clan, and relocating more than 4,000 families to Fangling. In this year in the fourth month, it was cold, and there were people who froze to death. Within a few years, such alternating laxity and urgency occurred; whenever there was cold or darkness, omens followed—this is the result. Liu Xin believed that heavy snowfall, or snowfall when it should not occur, as well as heavy hailstorms and frost killing young grass, were all punishments of perpetual cold. Liu Xiang considered perpetual rain to belong to the category of "disrespectful appearance." Jing Fang's Commentary on Yi Ching says: "When a virtuous person encounters danger, this is called defying fate; its omen is cold." Excessive punishment leads to deep darkness and cold. If it lasts for six days, hail will also occur. If those who harm the upright are not punished, this is called harboring traitors; cold lasting seventy-two days will kill flying birds. When a virtuous person begins to leave, this is called harm; the resulting cold causes things to die without frost and water surges forth. To wage war without assessing one's enemy is to bring disgrace upon the mandate; in such cases, cold will cause even rain to fail to promote growth. To hear of virtue and not act on it—its fault is deafness."
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| | 五行志中... : |
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 the eighth year of Duke Huan's reign, "in the tenth month, snow fell as rain." The tenth month of Zhou corresponds to the eighth month in the current calendar, when snow was not expected. Liu Xiang believed this occurred because at that time a concubine engaged in licentious behavior with Qi, while Duke Huan harbored jealous and flatterable tendencies; it signified that the concubine would be killed, and this omen appeared as a result. Duke Huan failed to awaken to this warning; later he went with the concubine to Qi, where she was killed. Rain is yin in nature, and snow is even more yin than rain; when it appears at the wrong time, it symbolizes an imminent crisis. Dong Zhongshu believed this omen represented a powerful figure acting with unchecked authority and excessive yin energy.
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| | 五行志中... : |
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 the tenth year of Duke Li's reign, "in winter, heavy snow fell." Liu Xiang believed that before this, Duke Li had elevated a concubine to the rank of wife; thus yin occupied yang's position, and yin energy became excessive. Thegongyang Commentary says: "Heavy hail fell." Dong Zhongshu considered that the duke was pressured by Duke Huan of Qi, elevated a concubine to wife status, and dared not promote other concubines; thus the omen of singularity appeared in the form of hail. This indicated gradual coercion and the implementation of an authoritarian policy.
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| | 五行志中... : |
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 the fourth year of Duke Zhao's reign, "in the first month, heavy snow fell." Liu Xiang believed that Duke Zhao had taken a woman from Wu and made her his wife despite their shared surname; she was called Wu Mengzi. The ruler acted improperly above, while ministers were at fault below. Moreover, the three powerful families had already grown strong; they all looked down on the duke's conduct and began to harbor disrespectful thoughts. Dong Zhongshu thought that Ji Sun Su held power, which indicated excessive yin energy.
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| | 五行志中... : |
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 the fourth year of Emperor Wen's reign, on a day in the sixth month, heavy snow fell. Three years later, Prince Huainan Wang Chang plotted rebellion; when this was discovered, he was exiled and died en route. Jing Fang's Commentary on I Ching says: "Snow in summer is a warning that ministers will rebel."
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| | 五行志中... : |
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 the sixth year of Emperor Jing's reign, during the third month, snow fell. In June of that same year, the Xiongnu invaded Shang Jun and seized the imperial horses from the royal pastures; more than 2,000 officials and soldiers were killed in battle. The following year, Marquis Tiao Hou Zhou Yafu was imprisoned and died.
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| | 五行志中... : |
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 the first month of the twelfth lunar month in Emperor Wu's Yuanshou I reign, heavy snow fell and many people froze to death. In this year, Prince Huainan and Prince Hengshan plotted rebellion; when their plans were discovered, they both committed suicide. Imperial envoys toured the commanderies and states to investigate factional ties, and tens of thousands were executed as a result.
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| | 五行志中... : |
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 the third month of Yuanding 2, snow fell; on level ground it was five chi thick. In this year, the Grand Censor Zhang Tang committed suicide after being found guilty of a crime. The prime minister Yan Qingzhi was implicated in plotting to frame Zhang with three senior officials; Yan Qingzhi also committed suicide, and the three senior officials were executed publicly.
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| | 五行志中... : |
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 Yuanding III, water froze; in April snow fell, and more than ten commanderies east of the Guan region experienced cannibalism among their people. In this year, for those who reported unpaid coin taxes, half of the owed amount was given to the informer as reward.
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| | 五行志中... : |
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 the eleventh month of Jianzhao 2 in Emperor Yuan's reign, heavy snow fell over Qi and Chu regions; it was five chi deep. In this year, Jing Fang, the governor of Wei Jun, was reported by Shi Xian. He was accused of advising his wife's father Zhang Bo and Zhang Bo's younger brother Guang to encourage Prince Huaiyang in unjust actions. Zhang Bo was beheaded at a crossroads; Guang and Fang were executed publicly. The Grand Censor Zheng Hong was implicated and demoted to commoner status. After Emperor Cheng ascended the throne, Shi Xian was punished for his crimes. Prince Huaiyang submitted a petition to clear Zhang Bo's name; with added emotional language in his appeal, those family members who had been exiled were allowed to return.
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| | 五行志中... : |
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 the third month of Jianzhao 4, snow fell and many swallows died. Gu Yong replied: "The empress raises silkworms to weave sacrificial robes, which are used in ceremonies for Heaven and Earth as well as the ancestral temple. On this day, a strong wind blew from the northwest, bringing extreme cold and snow that ruined her work, revealing her lack of devotion." The empress should observe a period of fasting and self-restraint, deeply reflecting on her faults. She should remain in the palace, with doors sealed shut; she must not ascend to court without permission. Furthermore, let all concubines take turns presenting themselves at appropriate times so that favors may be distributed fairly. May Heaven be pleased and favor the court with a virtuous and wise heir. If Your Majesty does not heed my advice, these disasters and anomalies will grow even worse; Heaven's transformation will take visible form. By then, I may wish to sacrifice myself by offering further counsel, but it will be too late. Later on, Empress Xu was deposed for having committed sorcery and curses.
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| | 五行志中... : |
陽朔四年四月，雨雪，燕雀死。後十六年，許皇后自殺。 |
| | In the fourth month of Yangshuo 4, it snowed and swallows and sparrows died. Sixteen years later, Empress Xu committed suicide.
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| | 五行志中... : |
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 the first year of Dinggong's reign, "On the tenth month, frost fell and destroyed beans." Liu Xiang believed that the tenth month of Zhou corresponds to the eighth month in current reckoning. The trigram for elimination is Guan, indicating that yin energy had not yet reached the ruler's position but already caused destruction; this signified punishment not issued by the sovereign, reflecting a situation where subordinates acted independently. At that time, Ji Shi expelled Duke Zhao and the duke died abroad; Duke Ding was then installed as ruler. Therefore, Heaven displayed this disaster to warn him. In the second year of Ligi's reign, "On the tenth month, frost fell but did not kill grass," which was a sign that the new ruler lacked strength and had lost control over affairs. Later on, when power ultimately rested with subordinates, disasters arose accordingly. The difference in terminology—using "grass" for an unusual event and "beans" for a disaster—emphasizes the severity of destruction to crops. One interpretation says that beans are among the hardest grasses to kill; thus, saying "beans were killed" implies all vegetation has died. Saying "grass was not killed" indicates that beans also remained unharmed. Dong Zhongshu believed that beans are the strongest of grasses, and Heaven's warning was as if to say: "Punish the powerful ministers." Mentioning beans subtly reveals the punishment for Ji Shi.
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| | 五行志中... : |
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 the fourth year of Yuanguang in Emperor Wu's reign, on the fourth month, frost fell and killed grasses and trees. Two years prior to this, Emperor Wu had dispatched five generals with an army of thirty thousand troops to lie in ambush at Mawei, intending to attack the Chanyu. However, the Chanyu discovered their plan and withdrew. From then on, Emperor Wu began waging wars against the four foreign tribes; military campaigns continued for more than thirty years, reducing the population of the empire by half. Jing Fang's Commentary on the Yijing says: "To raise an army and carry out unjust punishments is called 'the destruction of law'; its disaster is frost, which in summer kills five grains and in winter destroys wheat." To punish without considering the circumstances is called "unkindness"; its frost will appear in summer preceded by thunder and strong winds, and in winter preceded by rain, followed by a fall of sharp-edged frost with spiky formations. When virtuous or sage individuals suffer harm, the frost will cling to trees and not reach the ground. When sycophants rely on legal punishments, this is called "private banditry"; its frost appears in the roots of grass and between cracks in the soil. "To punish without first teaching is called cruelty; its frost will instead appear beneath the grass."
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| | 五行志中... : |
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 the third month of Yongguang 1 in Emperor Yuan's reign, frost fell and killed mulberry trees; On the second day of the ninth month, frost destroyed crops, causing a great famine across the land. At that time, Shi Xian, the Zhongshu Ling (Minister of the Secretariat), held power and acted with unchecked authority; this corresponded to the same omen as the frost in the reign of Duke Ding recorded in Chunqiu. After Emperor Cheng ascended the throne, Shixian was executed for abusing his power and acting arbitrarily.
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| | 五行志中... : |
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 the twenty-ninth year of Ligi's reign: "In autumn, there was a heavy hailstorm." Liu Xiang believed that during the season of intense yang energy, rainwater is warm and hot. When yin forces intrude but cannot mix with it, the result is a transformation into hail; During seasons of intense yin energy, when rain and snow are cold and frozen, yang forces attempt to penetrate but cannot mix with them; the result is sleet. Therefore, when boiling water is sealed in a container and immersed in cold spring water, it turns into ice. Similarly, as snow melts, the ice also dissolves and disperses—this is evidence of that principle. Therefore, hail represents yin forces coercing yang; sleet represents yang forces coercing yin. The Chunqiu does not record sleet events, just as it does not record lunar eclipses. In the later years of Ligi's reign, he placed trust in Gongzi Sui. Sui seized power and acted arbitrarily, nearly reaching the point of killing the ruler; thus, the omen of yin coercing yang appeared. Ligi failed to realize this danger, and Sui ultimately maintained his unchecked authority. Two years later, he killed Zi Chi and installed Duke Xuan as ruler. The Zuo Zhuan says: "When a sage is in power, there will be no hail; even if it occurs, it does not become a disaster." The Commentary says: "Generally, events that do not cause disasters are not recorded; when they are recorded as 'great,' it indicates a disaster." All hail is caused by excessive yang energy in winter or lingering yin energy in summer.
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| | 五行志中... : |
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 the third year of Duke Zhao's reign, "there was a heavy hailstorm." At that time, Ji Shi held absolute power; the omen of subordinates coercing their ruler became evident. Duke Zhao failed to recognize this danger, and eventually, Ji Shi drove Duke Zhao into exile.
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| | 五行志中... : |
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 the twelfth month of Yuanfeng 3, there was thunder, rain, and hail; some hailstones were as large as a horse's head. In the fifth month of Dijie 4 in Emperor Xuan's reign, hail as large as eggs fell over Shanyang and Jiyin. It was two chi five cun deep, killing twenty people and causing all flying birds to die. In the tenth month of that year, Grand Marshal Huo Yu's clan plotted rebellion and was executed; Empress Huo was deposed.
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| | 五行志中... : |
成帝河平二年四月，楚國雨雹，大如斧，蜚鳥死。 |
| | In the fourth month of Heping 2 in Emperor Cheng's reign, hail like axes fell over the State of Chu; all flying birds died.
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| | 五行志中... : |
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 Zhuan records: In the twelfth month of the thirty-second year of Ligi's reign on the Jimao day, Duke Wen of Jin died. On the Gengchen day, his body was to be taken for burial in Quwo and moved out from Jiang; suddenly, a sound like that of an ox came from the coffin. Liu Xiang considered this to be an omen closely related to drum-like omens. Funerals are matters of misfortune; A sound like that of an ox signifies anger. It indicates a sudden and angry plot, which will lead to war and conflict. At that time, Duke Mu of Qin sent troops to attack Zheng without seeking passage. On their return journey, Jin official Xian Zhen told Duke Xiang: "The Qin army passed through our territory without permission; please allow me to attack them." Thus, they ambushed the Qin forces at Xiaoguan and defeated their army; not a single horse or broken wheel returned. The matter was handled with great urgency. Jin did not adhere to its former principles but listened to cruel and vengeful plans, thus creating enmity with a powerful state. As a result, it suffered four invasions by Qin forces, and the calamity lasted for several generations—this was the consequence of wickedness.
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| | 五行志中... : |
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 first day of the fourth month in Jianping 2 of Emperor Ai's reign (Yihai), Grand Censor Zhu Bo was appointed as Chancellor, and Shaofu Zhao Xuan became Grand Censor. As they ascended to receive their appointments at Lingyan Hall, a loud sound like that of a bell ringing occurred; all the officials standing in attendance within the hall heard it. The emperor asked Huangmen Shilang Yang Xiong and Li Xin about this; Li Xin replied: "This is the drum omen mentioned in Hongfan. According to traditional interpretations, when a ruler is not perceptive and is misled by the masses, allowing people with empty reputations to rise in rank, there will be sounds without visible form, and no one knows where they originate. The Commentary says that during the middle of a year, month, or day, it is the duty of the chief ministers to receive and handle such matters. Now, since an anomaly occurred on the day of Si in the fourth month, this is considered "the middle." "Zhengqing" refers to high-ranking officials who hold executive power. The Chancellor and Grand Censor should be dismissed from office in response to this heavenly omen. However, even if they are not removed, within a year at most, these officials will inevitably suffer the consequences themselves." Yang Xiong also regarded this as a drum omen, indicating a failure in listening and discernment. Zhu Bo was a strong-willed man with many schemes; he was suited for military command, not civil governance. There is concern that this omen foretells sudden and violent misfortune. In August, Zhu Bo and Zhao Xuan were implicated in plotting treachery; Zhu Bo committed suicide, while Zhao Xuan was spared execution but received a reduced punishment. Jing Fang's Commentary on the I Ching says: "When orders do not address their root causes, and subordinates are unsettled, metal objects will move or make sounds without cause, as if producing a noise."
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| | 五行志中... : |
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。 |
| | The Records of the Grand Historian records that in the first year of Qin Ershi's reign, there was thunder despite no clouds in the sky. Liu Xiang believed that thunder should be accompanied by clouds, just as a ruler relies on ministers—this is the union of yin and yang. Qin Ershi did not care for the people; the common folk harbored resentment and thoughts of rebellion. In this year, Chen Sheng rose in revolt; the empire rebelled, Zhao Gao stirred up chaos, and thus Qin fell. One interpretation says: In the Yijing, Zhen represents thunder and signifies a lack of respectful appearance.
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| | 五行志中... : |
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。」 |
| | The Records of the Grand Historian states that in the eighth year of Qin Shi Huang's reign, large numbers of fish from the Yellow River swam upstream. Liu Xiang regarded this as an omen closely associated with fish-related disasters. In this year, Chang'an Jun, the younger brother of Qin Shi Huang, led troops to attack Zhao but rebelled instead. He was killed in Tunliu; all his officers were executed and their people were relocated to Lintao. The following year saw the execution of Lao Tu. Fish are yin creatures and symbolize the people; when they swim upstream against their natural direction, it signifies that the people will no longer obey royal commands but instead act in defiance. In terms of celestial phenomena, when fish-shaped stars appear over the Yellow River and cavalry fills the fields, it indicates unrest and disorder. By the time of Qin Ershi, tyranny had become even more severe; ultimately, this led to a swift downfall. Jing Fang's Commentary on the Yi Jing says: "When many people rebel with shared defiance, its omen is fish from the Yellow River swimming upstream."
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| | 五行志中... : |
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 5 in Emperor Wu's reign, frogs and toads were seen fighting in groups. In this year, four generals led an army of ten thousand troops to campaign against the Nanyue Kingdom and established nine commanderies.
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| | 五行志中... : |
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 4 in Emperor Cheng's reign, fish rained down over Xindu; they were less than five cun long. In spring of Yongshi 1 in Emperor Cheng's reign, a large fish emerged from the Bohai Sea; it was six zhang long and one zhang high. Four such fish were seen. In the third year of Jianping in Emperor Ai's reign, a large fish appeared at Pingdu in Donglai; it was eight zhang long and one zhang one chi high. Seven such fish were seen, all dead. Jing Fang's Commentary on the Book of Changes says: "When the sea repeatedly shows giant fish, it means wicked people are advancing while virtuous ones are being neglected."
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| | 五行志中... : |
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 the fifth year of Duke Huan's reign: "In autumn, locusts appeared." Liu Xin believed that when rulers are greedy and tyrannical in taking from the people, locusts appear; this is an omen of calamity caused by arthropods, sharing a similar interpretation with fish omens. Liu Xiang believed the appearance of locusts as an omen was related to people's refusal to obey commands. In this year, Duke Huan received diplomatic envoys from two states, seized ritual tripods and exchanged fiefs, initiating labor projects to build walls. All interpretations of locust omens follow Dong Zhongshu's theories.
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| | 五行志中... : |
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 the twenty-ninth year of Duke Yan's reign: "There were flying pests." Liu Xin believed these to be locusts, which by nature do not eat grain; when they consume grain, it becomes a disaster—an omen of calamity from arthropods. Liu Xiang believed these pests had a green color and were an omen close to the phenomenon of green disasters, not native to China. The southern Yue region experiences intense summer heat; men and women bathe together in rivers and marshes, giving rise to licentious customs. This produces foul-smelling insects. At that time, Duke Yan took a lewd woman from Qi as his wife; after she entered the palace, she engaged in licentious behavior with two of her uncles, hence the flying pests appeared. The heavenly warning seems to say: "Now is still a time to punish and eradicate this, lest foul-smelling pests arise and spread their stench in all directions." Duke Yan did not awaken to this warning; later, his wife conspired with the two uncles in rebellion. Two heirs were killed, and ultimately all of them suffered punishment. Dong Zhongshu's interpretation was largely similar.
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| | 五行志中... : |
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 the fifteenth year of Duke Li's reign: "In August, locusts appeared." Liu Xiang believed that prior to this, Duke Li had the Yan meeting; later he built the city of Yuanling. In this year, another military gathering was held at Mushou, with Gongsun Ao leading troops along with feudal lords and officials to rescue Xu, resulting in three consecutive years of military campaigns abroad.
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| | 五行志中... : |
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 the third year of Duke Wen's reign: "In autumn, locusts rained down on Song." Liu Xiang believed this was a consequence of the previous incident in which Song executed an innocent official, reflecting excessive cruelty and oppressive taxation. The Guliang Commentary says: "Both high and low levels are united; this is a strong statement." Dong Zhongshu believed that for three generations, Song had internal usurpation; officials acted with unchecked authority and exercised life-and-death power unjustly. Therefore, locusts died prematurely before arriving. Liu Xin believed that locusts were a disaster for grain; they suddenly encountered malevolent forces and fell to their deaths.
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| | 五行志中... : |
八年「十月，螽」。時公伐邾取須朐，城郚。 |
| | In the eighth year: "In October, locusts appeared." At that time, the duke attacked Zhu and captured Xuqu, then built a city at Wu.
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| | 五行志中... : |
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 the sixth year of Duke Xuan's reign: "In August, locusts appeared." Liu Xiang believed that at this time, Duke Xuan had previously attacked Ju Xiang; later he twice went to Qi and plotted an attack on Lai.
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| | 五行志中... : |
十三年「秋，螽」。公孫歸父會齊伐莒。 |
| | In the thirteenth year: "In autumn, locusts appeared." Gongsun Guifu joined Qi in attacking Ju.
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| | 五行志中... : |
十五年「秋，螽」。宣亡熟歲，數有軍旅。 |
| | In the fifteenth year: "In autumn, locusts appeared." During Duke Xuan's reign there were no years of good harvest; military campaigns occurred frequently.
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| | 五行志中... : |
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 the seventh year of Duke Xiang's reign: "In August, locusts appeared." Liu Xiang believed that before this, Duke Xiang had raised an army to rescue Chen, and the ruler of Teng, the ruler of Tan, and the ruler of Xiao Zhu all came to pay homage. In summer, they built a city at Fei.
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| | 五行志中... : |
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 the twelfth year of Duke Ai's reign: "In December, locusts appeared." At that time, Duke Ai imposed land taxes. Liu Xiang believed imposing land taxes in spring led to locusts appearing in winter.
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| | 五行志中... : |
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 the thirteenth year: "In September, locusts appeared; "In December, locusts again appeared." Three consecutive appearances of locusts were the consequence of oppressive taxation on the people. Liu Xin believed that the twelfth month of Zhou corresponds to the tenth month of Xia; by this time, Mars had already set and all hibernating insects should have completed their cycle. The heavens revealed an omen in accordance with natural order, so locusts should not appear at this season. In this year alone, two intercalary months were lost. The ninth month of Zhou corresponds to the seventh month of Xia; thus, the Commentary says: "Mars still flows westward, a mistake by the calendar officials."
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| | 五行志中... : |
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 the fifteenth year of Duke Xuan's reign: "In winter, locust eggs were born." Liu Xin believed that yuán are winged insects with iron-colored collars; when they eat grain, it causes disaster and is an omen of black calamity. Dong Zhongshu and Liu Xiang believed yuán to be the initial stage of meadow moths; another interpretation says
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| | 五行志中... : |
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。 |
| | "the beginning of meadow moth infestations." At that time, the people suffered from heavy labor conscriptions and abandoned their public fields. At this time during Duke Xuan's reign, land taxation was first implemented. Land taxation meant selecting the best portions of a peasant's fields and taxing one-tenth of them, disrupting the ancestral system for selfish gain. Therefore, as a response to this injustice, yuán appeared; it belongs to an omen caused by mollusks or soft-bodied creatures.
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| | 五行志中... : |
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 the third year of Emperor Jing's Zhong era, in autumn, locusts swarmed. Before this, the Xiongnu raided the borders; Zhongwei Bu Hai led chariots, cavalry, and militia troops to garrison Daidao Gao Liu.
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| | 五行志中... : |
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 the fifth year of Emperor Wu's Yuanguang era, in autumn, meadow moths appeared; Before this, thirty thousand troops under five generals were stationed at Mayi in ambush to attack the Chanyu. In that year, four generals led a campaign against the Xiongnu.
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| | 五行志中... : |
元鼎五年秋，蝗。是歲，四將軍征南越及西南夷，開十餘郡。 |
| | In the fifth year of Emperor Wu's Yuanding era, in autumn, locust swarms appeared. In this year, four generals launched a campaign against Nan Yue and the southwestern Yi tribes, establishing more than ten commanderies.
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| | 五行志中... : |
元封六年秋，蝗。先是，兩將軍征朝鮮，開三郡。 |
| | In the sixth year of Emperor Wu's Yuanfeng era, in autumn, locust plagues occurred. Before this, two generals launched a campaign against Chaoxian and established three commanderies.
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| | 五行志中... : |
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 the first year of Emperor Wu's Taichu era, locusts flew from the east all the way to Dunhuang; in autumn of the third year, locust plagues recurred. In the first year, General Er Shi led a campaign against Dayuan; for many consecutive years, the entire empire bore the burden of this military expedition.
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| | 五行志中... : |
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 the third year of Emperor Wu's Zhenghe era, locusts appeared; in summer of the fourth year, locust swarms occurred again. The previous year, three generals led more than 100,000 troops to campaign against the Xiongnu. In the third year of Zhenghe, General Er Shi's force of 70,000 men was lost and did not return.
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| | 五行志中... : |
平帝元始二年秋，蝗，遍天下。是時王莽秉政。 |
| | In autumn of the second year of Emperor Ping's Yuanshi era, locusts swarmed across the entire realm. At that time, Wang Mang held power.
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| | 五行志中... : |
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 Zhuan says: In the eighth year of Duke Yan's reign, Duke Xiang of Qi went hunting in Bei Qiu and saw a wild boar. His attendants said: "This is Gongzi Pengsheng." The duke became angry and said, "Shoot it!" The boar stood on its hind legs and cried out; the duke was frightened, fell from his chariot, injured his foot, and lost a shoe. Liu Xiang believed this to be an omen closely related to calamity involving wild boars. Before this, Duke Xiang of Qi had an illicit relationship with his sister, the wife of Duke Huan of Lu; he ordered Gongzi Pengsheng to kill Duke Wei of Qi. Later, he killed Pengsheng himself as a gesture of apology to Lu. Gongsun Wuzhi had been favored by the previous ruler, but Duke Xiang of Qi humiliated him. Filled with resentment, Wuzhi led a group to attack Duke Xiang at his hunting grounds. Duke Xiang hid behind a door, with only his feet visible beneath it; they then killed him. Injuring the foot and losing a shoe foreshadowed that he would ultimately die by his feet, an outcome resulting from cruelty and haste.
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| | 五行志中... : |
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。」 |
| | In the first year of Emperor Zhao's Yuanfeng era, a pig from the palace latrines in Prince Yan's residence broke out, destroyed the main stove, and carried six or seven cauldrons to place them before the hall. Liu Xiang considered this an omen closely associated with calamity involving pigs. At that time, Prince Yan Dan conspired with the elder princess and General Ling to commit a great crime of treason; he executed those who advised against it and acted in violent, lawless ways. Stoves are the foundation of sustenance and life; a pig destroying a stove and placing cauldrons in the courtyard signifies that stoves and cauldrons will no longer be used, foretelling the abandonment and disgrace of palace quarters. Prince Yan Dan did not reform his ways; in the end, he met his deserved punishment. Jing Fang's Commentary on Changes says: "When the people are discontent with their ruler's governance, the omen is a pig entering a residence."
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| | 五行志中... : |
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。」 |
| | Records in the Records of the Grand Historian: In the twenty-third year of Duke Xiang of Lu's reign, the Gu and Luo rivers clashed, nearly destroying the royal palace. Liu Xiang believed this event was closely related to a fire omen affecting water. King Ling of Zhou intended to block the rivers, but an official advised against it, saying: "It cannot be done." Those who govern the people should not encroach upon marshes, do not destroy mountains, do not block rivers, and do not drain lakes. Now that we hold power, are we not perhaps acting unjustly? Have we offended the deities of these two rivers, causing them to clash so fiercely as to threaten the royal palace? If the king were to reinforce defenses against this, would it not be inappropriate! This could bring misfortune upon future generations, and the royal house will become even more diminished." The king ultimately proceeded to block them. According to the Commentary, comparing the Four Great Rivers to feudal lords, the Gu and Luo are among them; they symbolize ministers and high officials. This omen indicates that ministers and officials will soon quarrel and threaten royal authority. At that time, high-ranking officials held excessive power; Dan Kuo was planning to usurp and kill. Had King Ling been alert, corrected his misgovernance, and heeded the warning with caution, then this disaster could have been averted. Ignoring advice and plotting recklessly, he treated the extraordinary omen with contempt, acting out of selfish desires. By building embankments to block the lower reaches against the natural flow of water, he offended the spirits and caused harm. A few years later, five dark objects appeared in the sky, each as large as the sun. In that year, early frost occurred, and King Ling died. Two years after King Jing ascended the throne, Dan Kuo plotted to kill him and install his younger brother Ningfu as ruler instead. Ningfu was unaware of this plot; King Jing executed both Ningfu and the conspirators together. After King Jing's death, five high officials vied for power; some supported Prince Meng while others backed Prince Chao, causing great turmoil in the royal court. Jing Fang's Commentary on Yijing says: "When a Son of Heaven is weak and feudal lords wield power, the omen will be rivers clashing."
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| | 五行志中... : |
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 of the Grand Historian states: In the third year of King Wu of Qin's reign, the Wei River turned red for three days; in the 34th year of King Zhao's reign, it again turned red for three days. Liu Xiang believed this phenomenon was closely related to fire affecting water, an omen of disaster. The state of Qin implemented harsh laws of collective punishment; even discarding ashes on the road was punishable by branding. Its legal system was excessively strict and cruel, compounded by frequent aggressive military campaigns that devastated neighboring states, leading to disturbances in the Five Elements and chaotic atmospheric signs. The heavenly warning seems to say: Do not be harsh and oppressive; it will lead to failure and downfall. Qin did not change its ways, and so by the time Emperor Qin Shi Huang destroyed the six states, it perished in the second generation. In former times, the three dynasties (Xia, Shang, and Zhou) were located in the Three Rivers region; the Yellow River and Luo River produced auspicious diagrams and books. The Qin state was situated near Weiyang, yet the Wei River frequently turned red—this shows how omens and extraordinary phenomena respond to virtue or its absence. Jing Fang's Commentary on the Yijing says: "When a ruler is addicted to wine and lust, virtuous people retreat into obscurity, and the state becomes perilous; the omen in such times is red flowing water."
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| | 五行志下... : |
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 Commentary says: "If one's mind is not wise, this is called being unenlightened. Its fault is obscurity; its punishment is constant wind; its extreme consequence is misfortune and early death." At such times there will be the omen of zhiye, at such times there will appear floral calamities, at such times there will occur disasters involving cattle, at such times people will suffer from ailments in their vital organs, at such times yellow omens and yellow portents will appear, and at such times metal, wood, water, and fire will disrupt the earth."
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| | 五行志下... : |
「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。 |
| | "If one's mind is not discerning, this is called being not sage." The "thinking heart" refers to the mind that contemplates and deliberates; Rui means broad-mindedness. Confucius said: "If those in high positions are not lenient, what can I observe?" It means that if a ruler is not broad-minded and inclusive toward his subjects, he cannot hold the position of a sage. Appearance, speech, vision, and hearing are all governed by the mind; if all four are lost, then one becomes confused and ignorant. Therefore, its fault is obscurity. Rain, drought, cold, and heat also take wind as their root; if the four qi (vital energies) are all in disorder, hence its punishment is constant wind. Constant winds damage things, therefore its extreme consequence is misfortune, early death. Harm to people is called "凶" (misfortune); harm to birds and beasts is called "短" (premature end); and damage to grass and trees is called "折" (breaking). One interpretation says, "凶" means dying young; The elder brother's death before the younger is called "短," and the father losing a son is called "折." Within the human abdomen, the fat that is thick and wraps around the heart is called zhi. When the mind becomes confused and obscure, there will be the portent of "zhiye." One interpretation says that when fatty substances appear at night as an omen, such as greasy water soiling people's clothes at night—it is a symbol of licentiousness. One interpretation says that the "night omen" refers to clouds and winds arising together, causing darkness; therefore, it shares the same symbolism as constant wind. Warmth combined with wind gives rise to pests such as mingsong, resulting in calamities involving naked insects. Liu Xiang believed that according to the Yijing, Xun represents wind and wood; the hexagram corresponds to March and April, following yang in governance, and presides over the blossoms and fruits of trees. When the wind qi is excessive, even in autumn and winter trees may bloom again; thus there will be calamities related to flowers. One interpretation says that when earth qi is strong, blossoms reappear in autumn and winter. One interpretation says that "hua" refers to color; since earth corresponds to internal affairs, it signifies calamities involving women. In the Yijing, Kun represents earth and cattle; oxen have large hearts but are incapable of thought. When the thinking-heart qi is damaged, there will be disasters involving cattle. One interpretation says that many cattle dying or appearing as abnormalities also falls into this category. When it affects people, many will suffer from illnesses of the heart and abdomen; thus there are ailments in the vital organs. Earth is yellow in color, hence there appear yellow omens and yellow portents. Whenever the thinking heart is harmed, it injures earth qi; when earth qi is injured, metal, wood, water and fire disrupt it. Hence it says: "At such times there will be disturbances of metal, wood, water, fire against earth." The phrase "not stating 'wei' but instead saying 'shi ze you'" indicates that it is not caused by a single conflicting qi; this highlights the severity and uniqueness of the phenomenon. Its extreme consequence is "凶 short zhe" (misfortune, early death). If one follows the proper way, its blessing will be a long and peaceful life. Liu Xin's Commentary on the Thinking Heart says "at such times there are calamities involving naked insects," referring to pests like mingsong. The constant wind among the common omens, Liu Xiang believed had no corresponding event in the Spring and Autumn Annals.
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| | 五行志下... : |
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 the sixteenth year of King Li's reign, "On the first month, six yis flew backward, passing over the capital of Song." The Zuo Zhuan says: "It was caused by wind." Liu Xin believed that the wind originated elsewhere, rose to its height when it reached Song; as yis flew upward and encountered it, they turned back. The Classic records what is observed in writing, so it notes the backward flight; The Commentary explains the actual cause clearly, stating that it was wind—this is an example of the punishment of constant wind. This is symbolic of Duke Xiang of Song, whose confused and self-willed governance did not tolerate his subordinates. He disregarded the advice of Sima Ziyu and competed with the powerful State of Chu for an alliance; six years later he was captured by Chu—this corresponds to the number "six yis." The Jing Fang Commentary on the Yijing says: "A hidden dragon should not be used; when many oppose and share the same will, great virtue remains concealed. Its abnormality is wind." This kind of wind causes things to grow without shedding their coverings, not mature properly, and brings light rain that still causes damage. When governance is corrupt and virtue concealed, this is called disorder; its wind comes before rain without warning, with sudden gales that uproot houses and break trees. Clinging to righteousness without advancing is called old age; its wind arises together with clouds, breaking the stalks of five grains. When subjects replace their superiors in governance, this is called disobedience; its wind brings fierce flames that destroy houses. When levies and taxes are mismanaged, this is called a calamity; its wind disrupts the natural order, stops suddenly to bring warmth, and the warmth brings pests. When marquises monopolize fiefs, this is called lack of unity; its wind is fierce yet trees do not sway, and grains do not mature. When a ruler does not consider virtue or profit, this is called lacking grace; its wind does not shake trees, brings drought without clouds, and harms crops. When a ruler constantly seeks profit, this is called disorder; its subtle yet warm wind brings pests and locusts that damage the five grains. Abandoning righteousness for licentiousness is called confusion; its warm wind brings mingsong pests that harm things beneficial to people. When marquises do not pay homage, this is called rebellion; its wind is unpredictable, the earth turns red and kills people."
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| | 五行志下... : |
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 the second year of Emperor Wen's reign, on the sixth month, a great wind in Shouchun, the capital of the State of Huainan, destroyed civilian houses and killed people. Liu Xiang believed that in this year, the State of Nanyue rebelled and attacked the borders of Huainan; King Chang of Huainan defeated them. The following year he paid homage to the court but killed the former Han chancellor Piyang Hou. Emperor Wen pardoned him, but upon returning, he gathered wicked people and plotted rebellion, proclaiming himself "Dong Di" (Eastern Emperor). He failed to recognize this omen and did not awaken; later, when he was exiled to Shu, he died along the way in Yong.
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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 the fifth year of Emperor Wen's reign (200 BC), Wu experienced violent storms that destroyed city walls, government offices, and civilian houses. At this time, King Wu Qi of Wu was plotting rebellion; heavenly warnings appeared repeatedly, yet he never changed or awoke to the danger. Eventually, he was completely destroyed and eliminated.
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| | 五行志下... : |
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 October of the fifth year (201 BC), a strong wind came from the southeast in Pengcheng, the capital of the State of Chu, destroying market gates and killing people. In this month, King Wu Wang Wu initially ascended the throne; later he was punished for lewdness and had his fief reduced. He conspired with King Wu of Wu to rebel and executed those who advised against it. Wu was located to the southeast of Chu; this heavenly warning seemed to say, "Do not associate with Wu in evil deeds, or you will bring ruin upon your market and court." King Wu Wang Wu did not awaken to the warning and ultimately perished along with Wu.
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| | 五行志下... : |
昭帝元鳳元年，燕王都薊大風雨，拔宮中樹七圍以上十六枚，壞城樓。燕王旦不寤，謀反發覺，卒伏其辜。 |
| | In the first year of Yuangfeng during Emperor Zhao's reign (75 BC), a violent storm struck Ji, the capital of Yan State. The wind uprooted sixteen trees in the palace grounds with trunks over seven feet in circumference and damaged city towers. Yan Wang Dan did not awaken to this warning, plotted rebellion which was discovered, and ultimately met his deserved punishment.
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| | 五行志下... : |
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 the fifteenth year of King Li's reign (516 BC), "On the last day of the ninth month, which was the Jimo day, lightning struck the temple of Yibo." Liu Xiang believed hui means darkness; Zhen refers to thunder. Yibo was a hereditary official; the Classic records lightning in an upright manner, yet his temple alone became dark. The heavenly warning seems to say: "Do not allow officials to hold hereditary posts; they will monopolize affairs of darkness and obscurity." The following year, Gongzi Jiyou died. Indeed, the position became a hereditary office, with power concentrated in the Ji family. By the sixteenth year of Duke Cheng's reign (527 BC), "On the last day of the sixth month, which was a Jiwu day," daylight turned into darkness at noon; yin overshadowed yang—this signified ministers controlling their ruler. Duke Cheng did not awaken to the omen, and in that winter, the Ji family killed Gongzi Yan. The Ji family's power began during King Li's time and grew significantly under Duke Cheng—this was its fulfillment. Dong Zhongshu believed Yibo was a forerunner of the Ji family; as an attendant official, he should not have had his own temple. Zhen means thunder; hui ming refers to darkness. Thunder striking the temple indicates that such acts of overstepping and impropriety should be clearly eliminated. Liu Xiang also believed these were all examples of what was called "night omens." Liu Xin believed that in the Spring and Autumn Annals, when mentioning the first day of a month it says "shuo," and for the last day it says "hui." When human affairs fall short, heaven strikes with thunder. The Zhan family harbored hidden evils; therefore, Heaven added punishment by striking their ancestor Yibo's temple as a warning to them.
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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 the sixteenth year of Duke Cheng's reign (575 BC), "On the last day of June, which was a Jiawu day, the ruler of Jin and the ruler of Chu, along with Gongzi of Zheng, fought a battle at Yanling." All occurred on the last day of the month.
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| | 五行志下... : |
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 the fifth year of Duke Yin's reign (718 BC), "In autumn, mingsong pests appeared." Dong Zhongshu and Liu Xiang believed this was the consequence of Duke Yin personally watching fishing at Tang, a sign of greed for profit. Liu Xin believed it was also an act of defying the advice of Zang Libo, showing greed and confusion, which led to calamities involving naked insect pests.
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| | 五行志下... : |
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 the eighth year (715 BC), "In September, mingsong pests appeared." At this time, Gongzi of Zheng planned to exchange Bing for Xu Tian, showing a greedy mindset. The Jing Fang Commentary on the Yi Jing says: "When officials are content with their emoluments, this is called greed; its calamity is pests, which eat roots." "When virtue lacks constancy, this is called confusion; pests consume leaves." "Not punishing the unworthy, pests eat the roots." "Contesting with spring activities, this is called disorder of timing; pests consume joints." "Hiding evil and giving rise to calamities—pests eat the heart."
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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 the sixth year of Duke Yan's reign (806 BC), "In autumn, mingsong appeared." Dong Zhongshu and Liu Xin believed that prior to this, Gongzi Shuo of Wei fled to Qi. The ruler of Qi convened feudal lords to welcome Shuo back and accepted bribes from the feudal lords. The people of Qi returned treasures belonging to Wei, which Lu accepted—this was a response to greed for profit.
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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 the autumn of the sixth year after Emperor Wen's reign (174 BC), mingsong pests appeared. In this year, the Xiongnu launched a major invasion into Shangjun and Yunzhong. Alarm beacons reached Chang'an; three generals were dispatched to garrison the frontier, while another three generals stationed themselves in the capital.
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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 the third year of Duke Xuan's reign (569 BC), "The mouth of the sacrificial ox for the suburban rite was injured; another ox was divined, but it died." Liu Xiang considered this to be an omen closely related to cattle disasters. At that time, Duke Xuan and Gongzi Sui plotted together to kill Zi Chi and seize the throne. He also married during a period of mourning—this was an act of confusion and moral disorder. The chaos originated from words; fortunately, Ji Wenzhi was able to avoid disaster. Heaven still disapproved of this, so while the living did not receive their sacrifices, after death their temple suffered a fire calamity. Dong Zhongshu's interpretation was largely similar.
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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 the fifth year of King Xiaowen of Qin's reign (249 BC), while touring Quyan, someone presented a cow with five feet. Liu Xiang considered this an omen closely related to disasters involving cattle. Previously, at the beginning of King Wenhui's reign when he first established Xianyang as his capital, he expanded palace buildings greatly, with the southern side facing Wei River and the northern side facing Jing River. His thinking-heart was lost, going against earth qi. Feet symbolize cessation; this omen warned that Qin should stop its excessive luxury and extravagance, or it would lead to danger and downfall. Qin did not change course; eventually, it built three hundred palaces and resumed construction of Afang Palace, which remained unfinished when the state fell. One interpretation says: Cattle are used by people for their strength; feet are what enable them to move. Later, Qin heavily conscripted the labor of its people for transportation and construction projects from the coastal regions to the northern frontier; as a result, the whole world rebelled against it. Jing Fang's Commentary on the Yijing says: "If corvée labor is heavily imposed and people are deprived of their time, its omen is a cow being born with five feet."
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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 the sixth year of Emperor Jing's Zhong period (144 BC), when Prince Xiao of Liang tilled Mount Bei, someone presented a cow whose feet extended upward onto its back. Liu Xiang regarded this as an omen closely related to cattle disasters. Previously, Prince Xiao was arrogant and extravagant, building a hunting park spanning three hundred li, with palaces, pavilions, and elevated corridors connected for more than thirty li. He followed the schemes of the corrupt minister Yang Sheng, wishing to become a successor to the Han dynasty. He assassinated the advisory official Yuan Ang; when this matter was exposed, he bore an axe and returned for execution. After being dismissed and returning to his fief, he still harbored resentment. Internally, his thoughts were confused and disorderly; externally, the scale of earthworks exceeded regulation—thus, an omen involving cattle arose. Feet emerging from the back symbolize the image of subordinates plotting against superiors. He was still unable to free himself, fell ill suddenly and died—an extreme case of misfortune and premature death.
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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。 |
| | In the spring of the twenty-first year of Duke Zhao's reign, according to the Zuo Zhuan, King Jing of Zhou was about to cast a bell called Wulan. Die Zhoujiu said: "Will the king die from heart disease?" The Son of Heaven regulates wind to create music; for small matters, there is no excess, and for great matters, there is no overreach. Overreaching leads to inability to contain things, the heart thus becomes affected, and affliction arises from this disturbance. "Now the bell is overreaching; the king's heart does not restrain itself—how can it endure long?" Liu Xiang believed that at this time, King Jing favored licentious music; distinctions between legitimate and illegitimate heirs were unclear; his thinking-heart was confused and disordered. The following year he died of heart disease—this was an omen closely associated with ailments of the vital organs, representing the extreme consequence of misfortune and early death.
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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 Duke Zhao's twenty-fifth year, Shusun Zhaosi of Lu was sent as an envoy to Song. Yuan Gong and Yan drank together in joy, yet they wept while speaking with each other. Yue Qi zuo informed people: "Now these two lords and Shusun will all die!" I have heard that sorrow in joy and joy in sorrow both indicate a loss of mind. The clarity and brilliance of the heart are called hun and po, the spiritual essence; If the hun and po depart, how can one endure long?" In winter, tenth month, Shusun Zhaoshi died; In the eleventh month, Duke Yuan of Song passed away.
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昭帝元鳳元年九月，燕有黃鼠銜其尾舞王宮端門中，往視之，鼠舞如故。王使夫人以酒脯祠，鼠舞不休，夜死。黃祥也。時燕剌王旦謀反將敗，死亡象也。其月，發覺伏辜。京房易傳曰：「誅不原情，厥妖鼠舞門。」 |
| | In the ninth month of the first year of Yuangfeng during Emperor Zhao's reign (75 BC), in Yan, a yellow rat carried its tail and danced at the central gate of the king's palace. When they went to look, the rat continued dancing as before. The king sent his wife with wine and dried meat to offer sacrifices; the rat kept dancing without stopping until it died at night. This was an omen of yellow auspiciousness. At that time, Prince Dan of Yan, who plotted rebellion, was about to be defeated—this rat's behavior symbolized death and destruction. That same month, the plot was uncovered, and he met his due punishment. Jing Fang's Commentary on Yijing says: "If punishment is inflicted without considering the circumstances, its omen will be rats dancing at a gate."
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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 the Xinchou day in the fourth month of the first year of Jianshi during Emperor Cheng's reign (32 BC), at night, there was a fire-like light to the northwest. On the Rinyin day in the morning, a strong wind arose from the northwest; red and yellow clouds filled the sky, blocking out the heavens. All night long until dawn, yellow dust fell to the ground. In this year, Emperor Cheng's maternal uncle, Grand Marshal and Grand General Wang Feng, began assuming power; He also bestowed the title of Ancheng Hou on Chong, Wang Feng's maternal younger brother, granting him a fief of ten thousand households. His other younger brothers Tan and four others were granted the title Guannei Hou (Inner Pass Marquis), each receiving a fief of three thousand households. Wang Feng was further granted an additional five thousand households, and all Tan and others were enfeoffed as marquises—this became known as the "Five Marquises." After Emperor Ai ascended the throne, he enfeoffed six members of his maternal relatives from the Ding, Fu, Zhou, and Zheng clans as marquises. Yang Xuan replied: "On the day the Five Marquises were enfeoffed, the sky was red and yellow; now Ding and Fu are experiencing the same phenomenon again." "This is likely an omen indicating that granting fiefs has exceeded proper limits, disturbing and disrupting earth qi." Jing Fang's Commentary on the Book of Changes says: "The Classic states,"
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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。」 |
| | 'Guan qi sheng,' meaning the duty of great ministers is to observe virtuous people, understand their character and conduct, recommend them accordingly; otherwise it would be failing to support those who do good. This is called ignorance. Its abnormal omen is yellow, its fault is deafness, and its calamity is a failure in succession." The yellow omen refers to the sun's upper surface emitting a yellow light that does not disperse, appearing like fire; there is also a yellow and turbid atmosphere spreading throughout the world. Blocking virtue and cutting off the path of righteousness—thus calamities and anomalies lead to the extinction of generations. The Classic says, "Fine horses chase." "Zhu" means advancement; it indicates that when great ministers obtain virtuous individuals, they should prominently promote them. Otherwise, it becomes a case of subordinates seizing credit for virtue—this is called stealing brightness. Its fault also results in the failure of succession, leading even to one's own disgrace and family extinction."
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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。」 |
| | According to Records of the Grand Historian, during the second year of King You of Zhou's reign (780 BC), all three rivers in Zhou experienced earthquakes. Liu Xiang considered it a disturbance where metal, wood, water, and fire disrupted earth. Boyang Fu said: "The Zhou dynasty is about to fall!" "The qi of heaven and earth does not exceed its proper order; if it exceeds this order, it is due to the people's disorder. When yang qi is suppressed and cannot emerge, and yin qi is constrained and cannot rise, this results in an earthquake. Now the three rivers have indeed experienced earthquakes; this indicates yang has lost its proper place and filled yin's domain. When yang is misplaced into yin, the source must be blocked; when the source is blocked, the state will surely perish. Water flows from earth and is used by the people; if the earth no longer produces, the people will lack resources—how long can it avoid destruction? In the past, when the Yi and Luo rivers dried up, Xia fell; when the Yellow River dried up, Shang fell. Now Zhou's virtue is as in the final years of those two dynasties, and its source is again blocked—once blocked, it must dry up; When rivers dry up, mountains will inevitably collapse. A state must rely on mountains and rivers; when mountains collapse and rivers dry up, this is an omen of its downfall. If the state falls, it will not last more than ten years—that is the cycle of numbers."
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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。」 |
| | In this year, two rivers dried up and Mount Qi collapsed. Liu Xiang believed the phrase "yang lost in yin" meant that fire qi came to scorch and dry up water, hence the rivers dried up. Mountains and rivers are interconnected; when below dries up, above collapses—this is a natural consequence of events. At that time, King You was cruel and tyrannical, arbitrarily executed people, refused to listen to advice, and became infatuated with Bao Si. He deposed his legitimate queen; the queen's father Shen Hou allied with Quanrong to attack and kill King You. One interpretation says: In terms of celestial phenomena, water corresponds to the star Chen; the star Chen represents southern and western barbarian tribes. An eclipse of the star Chen by the moon indicates a state will fall due to women. King You's downfall was caused by internal chaos from women and external attacks by barbarian tribes. Jing Fang's Commentary on the Yijing states: "When ruler and minister turn against each other, its abnormal omen is the drying up of rivers."
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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 the ninth year of Duke Wen's reign, "On the Gouyou day of the ninth month, an earthquake occurred." Liu Xiang believed that before this time, the virtuous rulers Duke Huan of Qi, Duke Wen of Jin, and Duke Li of Lu had recently died. King 襄 of Zhou lost his way; King Mu of Chu killed his father. All the feudal lords were unworthy, and power was tilted downward. Heaven issued a warning as if to say: ministers who are overly powerful will soon act to cause harm. Later, Song, Lu, Jin, Ju, Zheng, Chen, and Qi all experienced regicides. These interpretations of earthquakes are generally in line with Dong Zhongshu's views. Jing Fang's Commentary on the Yi Jing says: "Even if a minister's conduct is upright, if he acts with excessive authority, an earthquake will occur. When it occurs, in water there are waves; in trees, they sway; and in houses, tiles fall." When a great ruler is weak but his ministers act recklessly, this is called yin movement; its omen is an earthquake that shakes the palace of governance. When a great ruler's authority over governance wavers, this is called not-yin; its omen is an earth quake that shakes the mountains, causing water to surge forth from them. When a successor lacks virtue but monopolizes wealth and rank, this is called disorder; its omen is an earthquake shaking hills and mountains, with water surging forth."
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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 the sixteenth year of Duke Xiang's reign, "On the Jiazi day of the fifth month, an earthquake occurred." Liu Xiang believed this was preceded by the Ji Ze assembly, where feudal lords made a pact, and then their ministers also formed another alliance. In this year in March, the feudal lords held an assembly at Xuliang, but their ministers secretly formed a separate alliance; then in May, an earthquake occurred. After this, the Cui clan monopolized power in Qi; Luan Ying caused chaos in Jin; Liang Xiao undermined Zheng; Guan assassinated King Wu of Wu; Yan expelled its ruler; and Chu destroyed Chen and Cai.
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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 the nineteenth year of Duke Zhao's reign, "On the Jimao day of the fifth month, there was an earthquake." Liu Xiang believed at this time that the Ji clan was about to stage a coup and expel the ruler. Afterward, three ministers of Song and Cao Hui all rebelled by betraying their territories; Cai and Ju expelled their rulers; Wu defeated the Central States and killed two kings.
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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 the twenty-third year, "On the Yiwu day of the eighth month, there was an earthquake." Liu Xiang believed that during this time King Jing of Zhou had died; Liu and Dan supported Crown Prince Meng, while the Yin clan supported Prince Chao. Afterward, the Ji clan expelled Duke Zhao; Heigong rebelled in Zhu; Wu killed its ruler Liao; and five ministers of Song as well as two ministers of Jin all betrayed their states by defecting with territory.
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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 the third year of Duke Ai's reign, "On the Jiawu day of the fourth month, there was an earthquake." Liu Xiang believed during this time the feudal lords all trusted corrupt ministers and none could employ Confucius; thieves killed Duke Cai, while Tiqi of Qi assassinated his ruler.
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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 the first month of the second year of Emperor Hui's reign (193 BC), an earthquake struck Longxi, collapsing more than four hundred households. In the eighth month of the second year of Zhenghe during Emperor Wu's reign (91 BC), on the Kehai day, an earthquake occurred and collapsed buildings that killed people. In the fourth year of Ben Shi during Emperor Xuan's reign (70 BC), on the Renyin day in April, an earthquake struck forty-nine commanderies east of Henan. In Bohai and Langya, ancestral temples and city walls were destroyed, killing more than six thousand people. In winter of the third year of Yongguang during Emperor Yuan's reign (34 BC), an earthquake occurred. In the ninth month of the second year of Suíhuò during Emperor Yuan's reign (7 BC), on the Bingchen day, an earthquake occurred; from the capital to more than thirty commanderies and states along the northern frontier, city walls were damaged. In total, 415 people were killed.
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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 the fourteenth year of Duke Li's reign, "On the Xinmao day in autumn August, Shalu collapsed." The Guliang Zhuan says: "A forest attached to a mountain is called a lu; Sha was its name." Liu Xiang believed this signified that ministers and subordinates were betraying their superiors, scattering and neglecting to serve them. Before this, Duke Huan of Qi practiced the way of hegemony, convened feudal lords, and served the Zhou royal house. After Guan Zhong died, Duke Huan's virtue gradually declined. Heaven issued a warning as if to say: the way of hegemony was about to be abandoned; feudal lords scattered and dispersed; power fell into the hands of ministers, and junior officials controlled authority—ministers no longer served their superiors. Duke Huan did not awaken to this warning, and thus the Son of Heaven was obscured and neglected. After Duke Wei of Qi died, the world dispersed and followed Chu. Wang Zazi killed two ministers; Jin defeated the Son of Heaven's army, and no one could punish or suppress them. From then on, decline set in. The Gongyang Zhuan considers Shalu to be a town by the Yellow River. Dong Zhongshu's explanation is roughly similar. One interpretation says: the Yellow River symbolizes a great river; Qi, a major state; Duke Huan's virtue declined, and the hegemony was about to shift to Duke Wen of Jin, hence the Yellow River changed its course. The Zuo Zhuan considers Shalu as a place in Jin; Sha is the name of a mountain; An earthquake caused the lu to collapse, but it was not recorded as an earthquake—this highlights its significance. Bo Yangfu said, "
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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; when a mountain collapses or a river dries up, it is an omen of its downfall; it will not be more than ten years—this marks the cycle of numbers." In the twenty-fourth year, Duke Huai of Jin was killed at Gaoliang. Jing Fang's Commentary on the Yijing says: "When a petty person attacks the virtuous, its omen is a mountain collapsing; this is called yin overpowering yang, and weakness defeating strength."
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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 the fifth year of Duke Cheng's reign, "In summer, Liangshan collapsed." The Guliang Zhuan said the Yellow River was blocked for three days and did not flow; Duke of Jin led his ministers to weep over it, and then the river resumed its flow. Liu Xiang believed Shanyang represented the ruler, and water (yin) represented the people. Heaven's warning was as if to say: the way of rulership is collapsing; disorder spreads below, and the common people will lose their place of stability. The river resumed its flow only after weeping—this was an omen of mourning and loss. Liangshan is located in Jin territory; the calamity began with Jin and would spread to all under heaven. Later, Jin brutally killed three high ministers, and 厉公 was assassinated. At the Huxiang meeting, ministers from all over held state power; afterward, Sun and Ning expelled Duke Xian of Wei, three families drove out Duke Zhao of Lu, and Dan and Yin caused chaos in the royal court. Dong Zhongshu's explanation is roughly similar. Liu Xin believed Liangshan was a sacred mountain of Jin; its collapse signified the loosening and disintegration. In ancient times, during the Three Dynasties, imperial sacrifices were assigned; rituals did not exceed sacred mountains and rivers. Neither auspiciousness nor misfortune, blessings or calamities went beyond these. A state relies on its mountains and rivers; if a mountain collapses or a river runs dry, it is an omen of the state's downfall. Goodness and evil in cycles will inevitably return. In this year, the sexagenary cycle was in Chunhuo; seventeen years later it returned to Chunhuo. In that time, Luan Shu and Zhonghang Yan killed Duke Li of Jin and installed Duke Dao.
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高后二年正月，武都山崩，殺七百六十人，地震至八月乃止。文帝元年四月，齊楚地山二十九所同日俱大發水，潰出，劉向以為近水沴土也。天戒若曰，勿盛齊楚之君，今失制度，將為亂。後十六年，帝庶兄齊悼惠王之孫文王則薨，無子，帝分齊地，立悼惠王庶子六人皆為王。賈誼、晁錯諫，以為違古制，恐為亂。至景帝三年，齊楚七國起兵百餘萬，漢皆破之。春秋四國同日災，漢七國同日眾山潰，咸被其害，不畏天威之明效也。 |
| | ල In the first month of the second year (187 BC) during Empress Dowager Gao's reign, a mountain in Wudu collapsed, killing 760 people. Earthquakes continued until August before ceasing. In April of the first year (179 BC) during Emperor Wen's reign, in Qi and Chu regions, water burst forth from twenty-nine mountains on the same day. Liu Xiang considered this a recent omen of water damaging earth. Heaven's warning was as if saying: do not allow the rulers of Qi and Chu to grow too powerful; now they have lost proper order, and will bring chaos. Sixteen years later, the grandson of King Dao Huiwang of Qi, King Wenwang Ze, died without an heir. The emperor divided Qi's territory and established six sons of King Dao Hui as kings. Jia Yi and Chao Cuo advised, believing this violated ancient systems and feared it would lead to chaos. By the third year of Emperor Jing's reign (154 BC), Qi, Chu, and seven other states raised an army of over a million troops, but the Han dynasty crushed them all. In the Spring and Autumn Annals, four states suffered disasters on the same day; in Han times, seven states experienced simultaneous mountain collapses, all suffering harm—this is clear evidence of their disregard for Heaven's power.
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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。 |
| | In the third year (26 BC) of Emperor Cheng's Heping era, on the Bingxu day in February, the mountain at Baisi in Qianwei collapsed; the mountain at Juanjiang also collapsed. Both blocked the river flow of Jiangshui, causing it to reverse and destroy a city wall, killing thirteen people. The earthquakes lasted for twenty-one days with 124 tremors recorded. In the first month of the third year (8 BC) during Emperor Cheng's Yuanyan era, on the Bingyin day, Minshan in Shu Jun collapsed and blocked the river. The waters of Jiang reversed their flow for three days before returning to normal. Liu Xiang believed in Zhou times, when Qishan collapsed and the Three Rivers dried up, King You of Zhou perished. Qishan was where the Zhou dynasty rose to power. The Han dynasty originally arose from Shuhan; now, in the land where it originated, mountains have collapsed and rivers dried up. Comets have appeared as well, reaching She Ti and Dajiao, stretching from Shen to Chen—this surely foretells its downfall. Afterward, three generations of emperors died without heirs, and Wang Mang usurped the throne.
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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 Commentary says: "If a ruler does not uphold his position, this is called failure to establish authority. Its fault is confusion; its punishment is perpetual darkness; its extreme consequence is weakness." At such times, there will be omens of archery disasters; at such times, there will appear calamities in the form of dragons and snakes; at such times, horse-related misfortunes arise; at such times, ailments manifest as subordinates attacking superiors; at such times, the sun and moon move erratically, and stars travel in reverse."
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「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。《》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。 |
| | "The ruler who does not uphold his role is said to fail to establish authority." Huang refers to the sovereign. Ji means central; Jian means to establish. If a sovereign fails in the five matters of appearance, speech, vision, hearing, and thought, losing the central balance, then he cannot establish all affairs. The fault lies in confusion and delusion; thus its consequence is confusion. A sovereign receives Heaven's mandate from below to govern things. Clouds arise from the mountains and spread across the sky; the weather is in disorder, hence its punishment is perpetual overcast. One interpretation says: when the sovereign loses balance, subordinates grow powerful and obscure the ruler's clarity. The Yijing says, "An overly exalted dragon will have regrets; one who is noble yet has no position, lofty yet has no people, and a worthy person in a lowly post without support"—in such cases, the ruler holds the supreme authority of facing south as sovereign but lacks even one supporter. Hence, its extreme consequence is weakness. Excessive yang energy moves forward rapidly and recklessly.
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禮，春而大射，以順陽氣。上微弱則下奮動，故有射妖。《》曰「」，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。 |
| | According to rites, grand archery ceremonies are held in spring to follow the movement of yang energy. When a ruler is weak and ineffective, subordinates become active and rebellious; thus, omens of archery calamities arise. The Yijing says "Clouds follow the dragon," and also says, "When dragons and snakes hibernate, they preserve their bodies." When yin energy stirs, there are calamities in the form of dragon and snake omens. In the Yijing, Qian represents the sovereign and also the horse; horses are employed for their strength. When a ruler's energy is damaged, there arise horse-related calamities. One interpretation says: when many horses die or display abnormalities, this also constitutes such an omen. When a ruler is corrupt and weak, people rebel; Heaven abandons him. If not punished by a just sovereign, there will be calamities of usurpation and regicide—thus arise ailments where subordinates attack superiors. Whenever the way of a ruler is harmed, it affects Heaven's order. It does not say that one of the Five Elements harms Heaven, but rather "the sun and moon move in disorder, stars travel backward"—this implies that subordinates dare not openly harm Heaven, just as in the Spring and Autumn Annals it says "The king's army suffered a defeat at Mao Rong," without naming who caused the defeat. This phrasing reflects self-inflicted failure and conveys respect for the sovereign's dignity. Liu Xin's Huangji Zhuan says there are ailments where lower beings give rise to those above them. The explanation holds that when subordinates attack their superiors, Heaven's punishment is already complete and cannot be described merely as an ailment. Liu Xiang believed the perpetual overcast associated with Huangji had no corresponding omen in the Spring and Autumn Annals. One interpretation says: this refers to prolonged overcast without rain. Liu Xin considered it naturally part of perpetual overcast.
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昭帝元平元年四月崩，亡嗣，立昌邑王賀。賀即位，天陰，晝夜不見日月。賀欲出，光祿大夫夏侯勝當車諫曰：「天久陰而不雨，臣下有謀上者，陛下欲何之？」賀怒，縛勝以屬吏，吏白大將軍霍光。光時與車騎將軍張安世謀欲廢賀。光讓安世，以為泄語，安世實不泄，召問勝。勝上洪範五行傳曰：「『皇之不極，厥罰常陰，時則有下人伐上。』不敢察察言，故云臣下有謀。」光、安世讀之，大驚，以此益重經術士。後數日卒共廢賀，此常陰之明效也。京房易傳曰：「有蜺、蒙、霧。霧，上下合也。蒙如塵雲。蜺，日旁氣也。其占曰：后妃有專，蜺再重，赤而專，至衝旱。妻不壹順，黑蜺四背，又白蜺雙出日中。妻以貴高夫，茲謂擅陽，蜺四方，日光不陽，解而溫。內取茲謂禽，蜺如禽，在日旁。以尊降妃，茲謂薄嗣，蜺直而塞，六辰乃除，夜星見而赤。女不變始，茲謂乘夫，蜺白在日側，黑蜺果之。氣正直。妻不順正，茲謂擅陽，蜺中窺貫而外專。夫妻不嚴茲謂媟，蜺與日會。婦人擅國茲謂頃，蜺白貫日中，赤蜺四背。適不答茲謂不次，蜺直在左，蜺交在右。取於不專，茲謂危嗣，蜺抱日兩未及。君淫外茲謂亡，蜺氣左日交於外。取不達茲謂不知，蜺白奪明而大溫，溫而雨。尊卑不別茲謂媟，蜺三出三已，三辰除，除則日出且雨。臣私祿及親，茲謂罔辟，厥異蒙，其蒙先大溫，已蒙起，日不見。行善不請於上，茲謂作福，蒙一日五起五解。辟不下謀，臣辟異道，茲謂不見，上蒙下霧，風三變而俱解。立嗣子疑，茲謂動欲，蒙赤，日不明。德不序茲謂不聰，蒙，日不明，溫而民病。德不試，空言祿，茲謂主窳臣夭，蒙起而白。君樂逸人茲謂放，蒙，日青，黑雲夾日，左右前後行過日。公不任職，茲謂怙祿，蒙三日，又大風五日，蒙不解。利邪以食，茲謂閉上，蒙大起，白雲如山行蔽日。公懼不言道，茲謂閉下，蒙大起，日不見，若雨不雨，至十二日解，而有大雲蔽日。祿生於下，茲謂誣君，蒙微而小雨，已乃大雨。下相攘善，茲謂盜明，蒙黃濁。下陳功，求於上，茲謂不知，蒙，微而赤，風鳴條，解復蒙。下專刑茲謂分威，蒙而日不得明，大臣厭小臣茲謂蔽，蒙微，日不明，若解不解，大風發，赤雲起而蔽日。眾不惡惡茲謂閉，蒙，尊卦用事，三日而起，日不見。漏言亡喜，茲謂下厝用，蒙微，日無光，有雨雲，雨不降。廢忠惑佞茲謂亡，蒙，天先清而暴，蒙微而日不明。有逸民茲謂不明，蒙濁，奪日光。公不任職，茲謂不絀，蒙白，三辰止，則日青，青而寒，寒必雨。忠臣進善君不試，茲謂遏，蒙，先小雨，雨已蒙起，微而日不明。惑眾在位，茲謂覆國，蒙微而日不明，一溫一寒，風揚塵。知佞厚之茲謂庳，蒙甚而溫。君臣故弼茲謂悖，厥災風雨霧，風拔木，亂五穀，已而大霧。庶正蔽惡，茲謂生孽災，厥異霧。」此皆陰雲之類云。 |
| | In the first year (74 BC) of Emperor Zhao's Yuanping era, in April the emperor died without an heir and was succeeded by Wang He of Changyi. After Wang He ascended the throne, it remained overcast; day and night passed without the sun or moon being visible. lø Wang He wanted to go out, but Guolu Daifu Xiahou Sheng blocked his carriage and advised: "The sky has been overcast for a long time without rain; this indicates that ministers are plotting against their sovereign. Your Majesty, where do you wish to go?" Wang He became angry and had Xiahou Sheng bound and handed over to the officials. The officials reported this to General Huo Guang, the Grand Marshal. At that time, Huo Guang was plotting with General Zhang Anshi of the Chaji Army to depose Wang He. Huo Guang rebuked Zhang Anshi, accusing him of leaking their plan; in fact, Zhang had not revealed anything and summoned Xiahou Sheng for questioning. Xiahou Sheng quoted the Hongfan Wuxing Zhuan, saying: "'When a ruler fails to uphold his role, its punishment is perpetual overcast; at such times there will be subordinates attacking their superiors.'" "I dared not speak plainly, hence I said 'ministers are plotting against the sovereign.'" Huo Guang and Zhang Anshi read this and were greatly alarmed; they became even more respectful of scholars well-versed in classical texts. A few days later, Huo Guang and Zhang Anshi jointly deposed Wang He; this was a clear manifestation of the omen of perpetual overcast. Jing Fang's Commentary on the Yijing said: "There are omens such as ní, meng, and wù. Wu means the merging of upper and lower realms. Meng is like a cloud of dust. Ni refers to an atmospheric phenomenon appearing beside the sun. The interpretation says: when empresses or consorts act with undue authority, ni appears in double layers, red and prominent, leading to severe drought. When a wife does not obey her husband wholeheartedly, black ni appears four times in the opposite direction; also, white ni emerges twice at midday. When a wife surpasses her husband in status and authority, this is called seizing yang; ni appears from all four directions, the sunlight lacks yang energy, and it becomes warm after dissipating. When power is taken internally, this is called subjugation; ni appears like a bird circling beside the sun. When a ruler lowers his rank to that of a consort, this is called thinning the line of succession; ni appears straight and obstructive, six celestial positions are eliminated, stars appear at night and turn red. When a woman does not change her initial ways, this is called overpowering the husband; white ni appears at the side of the sun, and black ni follows as its consequence. The qi is upright and direct. When a wife does not follow the proper order, this is called usurping yang; ni pierces through from within and dominates outwardly. When husband and wife do not maintain due seriousness, this is called disrespect; ni converges with the sun. When a woman dominates the state, this is called tilting (the balance); white ni pierces through the center of the sun; red ni appears four times in opposite directions. When a wife fails to respond appropriately, this is called disorder; straight ni appears on the left, and intersecting ni appears on the right. When power is seized without exclusive authority, this is called endangering the line of succession; ni encircles the sun but does not reach both ends. When a ruler indulges in external pleasures, this is called destruction; the qi of ni crosses from the left side of the sun outward. When one seizes power without understanding, this is called ignorance; white ni dims the brightness and brings great warmth, followed by rain after the warmth. When distinctions between ranks are not observed, this is called disrespect; three ni appear and then disappear thrice, three celestial positions vanish; when they vanish, the sun emerges along with rain. When ministers bestow official ranks and benefits on their relatives, this is called deceiving the sovereign; its omen is meng. The phenomenon of meng first brings great warmth; after meng arises, the sun becomes invisible. When good deeds are carried out without seeking approval from above, this is called creating blessings; meng appears five times and dissipates five times in one day. When the sovereign does not consult below, and ministers act on a different path, this is called obscurity; upper meng and lower wu occur together; after three changes of wind, they both dissipate. When the heir apparent is uncertain, this is called stirring desire; meng turns red, and the sun's light becomes dim. When virtue is not properly ordered, this is called deafness; meng occurs, the sun is unclear, warmth brings illness to the people. When virtue is not tested and empty words lead to official rank, this is called a corrupt ruler and short-lived ministers; meng arises in white. When the sovereign delights in idlers, this is called indulgence; meng occurs, the sun turns blue, black clouds flank it, and they move past the sun from left, right, front, and back. When officials do not perform their duties, this is called clinging to rank; meng lasts for three days, followed by strong winds for five days, and the meng does not dissipate. When one profits from evil to sustain oneself, this is called blocking above; meng rises greatly, white clouds like mountains move and obscure the sun. When officials fear to speak of the Way, this is called closing below; meng rises greatly, the sun becomes unseen, as if it will rain but does not. After twelve days, it dissipates, and large clouds obscure the sun. When official rank arises from below, this is called falsely accusing the sovereign; meng appears faintly with light rain, and then heavy rain follows. When those below vie for virtue, this is called stealing brightness; meng becomes yellow and murky. When those below present their achievements to seek favor from above, this is called ignorance; meng appears faint and red, the wind howls through branches, and after dissipating, it returns as meng again. When those below wield punishment, this is called dividing authority; meng obscures the sun so it cannot shine. When high ministers despise low ministers, this is called obstruction; meng appears faintly, the sun remains unclear, as if dissipating but not fully gone; strong winds arise, red clouds emerge and obscure the sun. When the masses do not hate evil, this is called closure; meng occurs when the zoon of respect holds sway. It arises after three days and the sun becomes unseen. When secret words are revealed without joy, this is called lower forces taking charge; meng appears faintly, sunlight disappears, dark clouds gather, but rain does not fall. When loyalty is abandoned and flatterers are favored, this is called destruction; meng occurs when the sky first clears suddenly. Meng appears faintly but the sun remains dim. When there are idlers in the people, this is called lack of clarity; meng becomes murky and dims the sunlight. When officials do not assume their duties, this is called not being dismissed; meng appears white. When three celestial positions cease, the sun turns green; when it turns green, cold follows, and rain will certainly come. When loyal ministers recommend virtue but the sovereign does not test it, this is called suppression; meng occurs. It begins with light rain; after the rain stops, meng arises again, faint and dimming the sun's brightness. When deceivers hold positions of power, this is called covering the state; meng appears faintly and dims the sun's brightness. Alternating warmth and cold follow, with winds raising dust. When one knows flatterers but treats them kindly, this is called low virtue; meng becomes severe and brings warmth. When ruler and minister deliberately oppose each other, this is called contradiction; its calamity is wind, rain, and fog. The wind uproots trees, disrupts the five grains, and afterward heavy fog follows. When upright commoners are obscured by evil, this is called giving rise to calamity; its omen is wu." These are all types of omens related to dark clouds.
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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 the eighteenth year of King Yan's reign, "in autumn, there was a yu." Liu Xiang believed that yu were born in Nan Yue. The land of Yue has many women; men and women share the same rivers, with licentious women in charge. This is a product of chaotic qi, hence sages named it yu. Yu means "deception"; it dwells by the water's edge and can shoot at people; where it shoots, severe cases may even lead to death. In southern regions, it is called duanhu (short bow), a near-omen of archery omens; it symbolizes death. łoż At that time, King Yan was about to take licentious women from Qi, hence yu appeared. The heavens warned as if saying: "Do not take women from Qi; it will bring calamity of lust, deception, and regicide." King Yan did not heed the warning and proceeded to take them. After entering, she became licentious with two uncles; both uncles died, two sons were murdered, and the lady was also executed. Liu Xin believed that yu are born in intense summer heat, not originating from Nan Yue. Jing Fang's Commentary on the Yi Jing said: "When loyal ministers recommend virtue and the sovereign does not test them, their fault is that yu emerge within the state."
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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：「 |
| | According to Records of the Grand Historian, during Duke Ai of Lu's reign, there was a falcon that perched in the courtyard of Chen and died; it was pierced by an arrow made of kǔ wood with a stone tip, measuring one chi and zhi. Duke Min of Chen sent envoys to inquire from Zhongni, who said: "
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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 afar! "In the past, King Wu defeated Shang and opened roads to the hundred southern tribes, making them each present local tribute. The Sushen presented kǔ arrows with stone tips measuring one chi and zhi in length." "Former kings assigned duties to those of different surnames from distant lands, so they would not forget their submission. Hence, the Chen state was given arrows from Sushen." "Try searching in the old treasury; indeed, it will be found there." Liu Xiang believed the falcon was an omen of darkness and resembled greed and brutality; the arrow piercing it is a near-omen related to archery omens; its death in the court signifies an omen of national ruin. This symbolizes Chen's confusion and disorder, its refusal to serve the Zhou dynasty, and its practice of greed and brutality, which will bring calamity from distant foreign tribes and lead to its destruction. At that time, in Central China, Qi and Jin were strong to the north, while southern tribes such as Wu and Chu were powerful; Chen allied with Jin but was not close, attached itself to Chu but did not remain firm, and suffered repeated calamities from these two states. Later, when the State of Chu experienced the rebellion of Bo Gong, Chen took advantage to invade it, but in the end was destroyed by Chu.
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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。《》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。 |
| | According to Records of the Grand Historians, during the decline of the Xia Hou Shi dynasty, two dragons stopped at the court of Xia and said, "We are the two rulers of Bao." The emperor of Xia divined whether to kill them, drive them away, or keep them there; none of these options proved auspicious; divining that he should request their saliva and preserve it was considered auspicious. Thus, the emperor spread offerings and presented a written plea to inform them. The dragons vanished but their saliva remained; it was then placed in a wooden chest and stored away. Later, after the fall of Xia, the chest was passed on to Yin and Zhou dynasties; none of the three generations opened it. It remained sealed until the end of King Li's reign, when it was finally opened for viewing. The saliva flowed into the court and could not be removed. King Li ordered women to strip and shout at it; the saliva transformed into a black turtle, which entered the inner palace. A concubine encountered it and became pregnant, giving birth to a son. Fearing this event, she abandoned the child. When King Xuan took the throne, young girls sang a nursery rhyme: "Lanhu and Qifu—these will bring ruin to the Zhou state." Later, there were a man and woman who sold these objects; King Xuan ordered them arrested and punished. After they were gone, the abandoned child of the concubine was seen; hearing his cries at night, they felt pity and took him in. Eventually, he fled to Bao. Later, when a man from Bao committed a crime, he presented this child as redemption; this was the woman known as Baosi. King You saw her and loved her, and they had a son named Bo Fu. The king deposed Queen Shen and Crown Prince Yigao, replacing them with Baosi and her son Bo Fu. Queen Shen's father, Shen Hou, along with the Zengxi Quan Rong tribes, jointly attacked and killed King You. The Book of Songs says: "Majestic was the ancestral Zhou, but Bao Si destroyed it." Liu Xiang believed that in the later years of the Xia Hou dynasty, as well as during King You and King Li's reigns of Zhou, there was rebellion against heaven; thus, there appeared the strange phenomenon of dragons and turtles—an omen closely related to dragon or snake disasters. Lichou is blood; another interpretation says it refers to saliva. Lanhu means a bow made of mulberry wood. Qifu probably refers to quiver made from qí grass; it is an omen related to archery disasters. The nursery rhyme sung by young girls indicates that disaster will arise from a woman, and the state will be destroyed by war and invasion.
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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。」 |
| | In the nineteenth year of Duke Zhao's reign, according to Zuo Zhuan, dragons fought at Weiyuan outside the Shimen Gate in Zheng. Liu Xiang considered this a near omen related to dragon disasters. Zheng, a small state sandwiched between the powerful states of Jin and Chu, was further pressured by the strong State of Wu. Zheng lay directly in their path; failing to cultivate virtue, it would be caught in conflict among these three states, leading to its own peril and downfall. At that time, Zi Chan held power; he showed kindness to the people internally and skillfully used diplomacy externally to interact with these three states. In the end, Zheng escaped disaster—this was an example of how virtue could dispel calamity. Jing Fang's Commentary on Yijing said: "When the people's hearts are unsettled, its omen is dragons fighting."
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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。」 |
| | On the day of Guiyou in the first month of the second year of Emperor Hui's reign, two dragons appeared in a well at Wenling Village, Dongli, Lanleng. They left on the night of Yihai. Liu Xiang believed that dragons, symbols of nobility, being trapped in a commoner's well signified an omen that feudal lords would suffer the calamity of imprisonment or oppression. Afterward, Empress Dowager Lü imprisoned and killed three kings of Zhao; eventually, the Lü clan was also completely exterminated. Jing Fang's Commentary on Yi Jing said: "When a virtuous person suffers harm, its omen is the appearance of dragons in wells." It also says: "If punishments are carried out with cruelty and wickedness, a black dragon will emerge from a well."
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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。」 |
| | According to Zuo Zhuan during the reign of Duke Yan of Lu, there was an internal snake and an external snake fighting at Zheng's southern gate; the internal snake died. Liu Xiang regarded this as a recent omen related to snake disasters. Previously, Zheng 厉 gong had coerced the prime minister Jie Zhong and expelled his elder brother Duke Zhao of Zheng in order to take power. Later, Duke Li fled into exile, and Duke Zhao returned to reclaim the throne. After his death, his disciple Yi succeeded him as ruler. Duke Li, from outside the state, coerced the official Fu Xia to execute Zi Yi by public humiliation and punishment. This was an omen of external snakes killing internal snakes. Six years after the snake died, Duke Li took power. Duke Yan heard about it and asked Shen Xu: "Is there still an omen of disaster?" He replied, "What people fear most will manifest its fiery influence and bring it upon themselves; omens arise from human actions. When there is no fault in human conduct, such omens do not occur on their own. "When people abandon the norms of morality, that is why such omens appear." Jing Fang's Commentary on the Yijing says: "When there is doubt about establishing a successor, its omen is snakes fighting at the national gate."
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左氏傳文公十六年夏，有蛇自泉宮出，入于國，如先君之數。劉向以為近蛇孽也。泉宮在囿中，公母姜氏嘗居之，蛇從之出，象宮將不居也。《》曰：「」又蛇入國，國將有女憂也。如先君之數者，公母將薨象也。秋，公母薨。公惡之，乃毀泉臺。夫妖孽應行而自見，非見而為害也。文不改行循正，共御厥罰，而作非禮，以重其過。後二年薨，公子遂殺文之二子惡、視，而立宣公。文公夫人大歸于齊。 |
| | In the sixteenth year of Duke Wen's reign, during summer, a snake emerged from Quangu Palace and entered the capital city, appearing in numbers equal to those of previous kings. Liu Xiang considered this an omen closely related to snake disasters. Quangu Palace was located within the royal hunting grounds, where Gong Mu Jiangshi once resided. Snakes emerging from there symbolized that the palace would no longer be inhabited. The Book of Songs says: "It is a viper and snake, an omen for women." Moreover, snakes entering the capital signify that the state will face troubles related to women. The number of snakes being equal to those of former kings symbolized the impending death of Gong Mu. In autumn, Gong Mu passed away. The duke was displeased and thus destroyed Quantai. Ominous signs appear in response to human actions; they do not manifest merely for the sake of causing harm. Duke Wen did not change his conduct or follow righteousness, and instead responded to the punishment with actions that violated propriety, thereby worsening his fault. Two years later, Duke Wen died; Gongzi Sui killed two of Duke Wen's sons, E and Shi, and installed Duke Xuan as ruler. The wife of Duke Wen returned to Qi in a formal ceremony for the departure of a widow from her husband's home.
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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 the fourth year of Tai Shi reign period under Emperor Wu, in July, there was a snake that entered from outside Zhao's city walls and fought with another snake at Xiao Wen Temple within the town; the snake from the town died. Two years later in autumn, there was the incident of the Crown Prince of Wei, which originated with Jiang Chong, a native of Zhao.
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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。 |
| | In the tenth year of Duke Ding's reign, according to Zuo Shu Zhuan, Gongzi Di of Song had a team of four white horses. The duke's favorite concubine Xiang Tui desired them; the duke took them and dyed their tails and manes red before giving them as a gift. Di became angry, and sent his followers to beat Tui and take back the horses. Tui was frightened and about to flee; the duke shut himself in a room and wept for him, his eyes swelling completely. The duke's younger brother Chen told Di: "If you act according to the rites of a subject, your punishment will not exceed exile beyond the borders; the king must stop you." Di fled to Chen, and the duke did not prevent him. Chen pleaded on his behalf, but was ignored. Chen said: "This is my betrayal of my elder brother; if I were to leave the country with its people, who would remain for our lord?" So he left Chen together with his followers. The following year, they both entered Xiao and rebelled, causing great trouble for Song—this was an omen close to a horse-related disaster.
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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：「 |
| | According to the Records of the Grand Historian, in the twenty-first year of King Xiaogong of Qin's reign, a horse gave birth to a human; and in the twentieth year of King Zhao Wang's reign, a male horse bore offspring and died. Liu Xiang considered both incidents as signs of horse-related disasters. King Xiaogong first employed Shang Jun's strategies for attack and defense, invading the feudal lords in the east; by King Zhao Wang's reign, military campaigns had become even more intense. The omen signified that through extreme reliance on arms and warfare they would achieve great success, but ultimately bring harm upon themselves. A male horse giving birth to offspring is not in accordance with nature; its abnormal birth and death symbolize how Qin, relying on brute strength to conquer the world, ultimately brought about its own downfall. It is said that when domestic animals give birth to offspring of a different kind, their descendants will inevitably include someone who does not belong to the original family; by the time of Emperor Qin Shi Huang, this indeed came true, as he was the son of Lu Buwei. Jing Fang's Commentary on The Yijing says:
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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 their authority, the omen is a male horse giving birth to young." "When the Son of Heaven loses power and feudal lords wage war against each other, the omen is horses giving birth to humans."
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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 the twelfth year of Emperor Wen's reign, a horse in Wu gave birth with horns; these horns were located before its ears and pointed upward. The right horn was three cun long, the left horn two cun in length, both with a thickness of two cun. Liu Xiang believed that horses should not grow horns; this was analogous to Wu being unwarranted in raising arms against the sovereign. At that time, King Wu of Wu had been granted four commanderies and more than fifty cities; internally filled with arrogance and indulgence, signs of rebellion were already evident externally—this was a warning from Heaven long before. The king did not awaken to this warning; later he indeed raised arms in rebellion and was ultimately exterminated. Jing Fang's Commentary on the Yi Jing says: "When ministers replace their superiors and governance is not in order, its omen is a horse growing horns. This signifies that there are insufficient virtuous scholars." It also says: "When the Son of Heaven personally leads military campaigns, horses grow horns."
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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 the third year of Suíhuò reign period under Emperor Cheng, in February, a horse at the imperial stables grew horns; they were located before its left ear and measured two cun each in circumference and length. At that time, Wang Mang was the Grand Marshal; the initial signs of his harm to the sovereign began from this point. In the second year of Jianping reign period under Emperor Ai, a male horse in Dingxiang gave birth to an offspring with three legs. The foal joined the herd for feeding and drinking; the governor reported this to the imperial court. Horses are a symbol of military strength in the state; an offspring with three legs represents an omen that they cannot be effectively utilized. Later, Shizhong Dong Xian, at the age of twenty-two, became Grand Marshal and occupied a position equal to that of the highest ministers; however, he was not respected by the people throughout the land. Emperor Ai died suddenly. Empress Dowager Wang, mother of Emperor Cheng, summoned her nephew Xin Du Hou Wang Mang to enter the court and seized Dong Xian's seals and insignia. Fearing for his life, Dong Xian committed suicide; thus, Wang Mang took over power and also exterminated the families of Ding and Fu, the empress dowager's relatives. Wang Mang also deposed Empress Fu of Emperor Ai, ordering her to commit suicide. He had the tombs of Empress Dowager Fu, grandmother of the emperor, and Empress Dowager Ding, mother of the emperor, exhumed, and reburied them as commoners. This was a disaster caused by the weakness of high-ranking ministers, leading to punishment even reaching the highest imperial authority.
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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 the eleventh year of Duke Wen's reign: "The Di were defeated at Xian." According to the Guliang and Gongyang commentaries, there were three brothers of the Longdi people; one went to Lu, one to Qi, and one to Jin. All of them were killed, their bodies spanning nine mu in width; Their heads were severed and placed on display, with the eyebrows visible from atop the carriage. Why was this recorded? To record an unusual event. Liu Xiang believed that at this time, the Zhou royal house was declining and weak, while Lu, Qi, and Jin had become powerful—this was something for which they could be held accountable. Heaven's warning seemed to say: "If rites and righteousness are not practiced, one will descend into the conduct of barbarians; this will lead to peril and destruction." Afterward, all three states experienced calamities involving usurpation and regicide—this was an omen closely associated with the sickness of subordinates attacking their superiors. Liu Xing considered this a human transformation, belonging to the category of yellow omens. One interpretation says it belongs to the calamity associated with naked insects. Another view states: "According to Heaven and Earth, human beings are the most precious of all. Any transformation involving humans belongs to the category of calamities under the Huang Ji principle—where subordinates attack their superiors." Jing Fang's Commentary on the Book of Changes says: "When a ruler is tyrannical and harms those who are virtuous, its omen is that Longdi barbarians enter the state." It also says: "Building grand houses above while the people below suffer alone. "Longdi barbarians are born, and the world's rulers become captives."
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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。 |
| | According to Records of the Grand Historian: In the twenty-sixth year of Emperor Qin Shi Huang's reign, there appeared a giant who was five zhang tall with feet measuring six chi in length; all twelve individuals were dressed in the attire of the Yi and Di tribes. They were seen in Lintao. Heaven's warning was as if to say: "Do not act like the Yi and Di barbarians; otherwise, you will suffer their calamity." In this year, Emperor Qin Shi Huang had just unified the six states; he mistakenly regarded this as an auspicious omen and melted down weapons from across the land to create twelve golden statues in their likeness. He then considered himself a sage, burned Confucian classics, and buried scholars alive; he indulged in luxury and tyranny, striving to expand his territory; he stationed troops in the Five Ridges to the south and constructed the Great Wall in the north to defend against the Hu and Yue peoples, cutting through mountains and filling valleys. It stretched from Lintao in the west to Liaodong in the east, spanning thousands of li. Thus, the appearance of these giants at Lintao signified the beginning of calamity and chaos. Fourteen years later, Qin fell; its downfall began with Chen Sheng, a conscripted soldier who rose in rebellion.
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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。 |
| | According to the Records of the Grand Scribe: In the thirteenth year of King Xiangwang's reign of Wei, a woman in Wei transformed into a man. Jing Fang's Commentary on the Yijing states: "When a woman transforms into a man, this is called 'Yin flourishing,' and signifies that someone of low status will become king; "When a man transforms into a woman, it is called 'Yin prevailing,' and its consequence is destruction." One interpretation says: "When men transform into women, it signifies the excessive use of castration punishments; "When women transform into men, it indicates that female authority is taking over governance."
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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 the Jianping period of Emperor Ai, in Yuzhang there was a man who transformed into a woman. She married and became a wife, giving birth to one child. Chang'an's Chen Feng said that this transformation of Yang into Yin signified the impending loss of heirs and was an omen symbolizing self-reproduction. One interpretation says: "That she married, became a wife, and bore one child indicates that the line will continue for another generation before dying out."
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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 the fourth year of Emperor Ai's Jianping era, on the fourth month (April 13, 7 AD), a woman named Tian Wose from Fangyu, Shanyang gave birth to a son. Two months before the child was born, it cried inside her womb. When it was born, its mother did not raise it and buried it on a roadside. After three days, someone passing by heard the crying sound and the mother dug up the infant to raise it.
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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 the first year of Emperor Pingdi's Yuanshi era, on the second month (March 10, 1 AD), a woman named Zhao Chun from Guangmu, Shuofang fell ill and died. After being placed in her coffin for six days, she emerged outside the coffin and said that she had seen her deceased husband and father, saying: "I am only twenty-seven years old; I should not have died." The governor Tan reported this to the imperial court. Jing Fang's Commentary on the Yijing says: " 'To correct his father's corruption, a son will be born; if so, there is no blame for the father.' " "If a son does not change his father's way for three years, he is in constant longing and does not have time to reflect; this also means that the faults of ancestors are being repeated. If it is not done properly, it becomes selfishness; its omen is a person dying and then coming back to life." One interpretation says: "Extreme Yin becoming Yang signifies that those of low status rise above those of high status."
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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 June, a woman in Chang'an gave birth to a child with two heads and different necks facing each other; it had four arms growing from the same chest, all facing forward, and on its back was an eye about two cun long. Jing Fang's Commentary on the I Ching says: " 'Kui Gu, seeing a pig carrying mud,' its omen is that a person is born with two heads." "When those below vie for virtue and credit, the omen is also the same." If a person or any of the six domestic animals has its head and eyes located below, this signifies the loss of authority above; it indicates that legitimate rule will change. Whenever an omen or monster appears, it serves as a warning for deviation from righteousness, and each one symbolizes its respective category. A creature with two heads signifies that the people below are not united; having too many feet indicates that those in positions of trust are corrupt; having few feet signifies either the subordinates being unable to shoulder responsibilities or the superiors failing to delegate properly. Whenever lower parts of the body appear on upper positions, it indicates disrespect; whenever upper parts of the body manifest in lower positions, it signifies impropriety and irreverence. When something is born that does not belong to its proper category, it indicates licentiousness and disorder; A person being born fully grown signifies the ruler's haste in achieving results; a child who can speak at birth indicates a preference for falsehood and pretense. All kinds of omens follow this pattern; if these signs are not corrected, they will eventually lead to disaster."
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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 the second year of Emperor Jingdi's reign, on the ninth month (October 12, 153 BC), a man over seventy years old from Xiomi, Jiaodong grew horns with hair on them. At that time, the rulers of Jiaodong, Jiaoxi, Jian'nan, and Qi were plotting to raise an army in rebellion. The plot was initiated by King Wu Wang Bi, who linked up with the states of Chu and Zhao, involving a total of seven kingdoms. Xiomi is a county located at the center of these four Qi territories; horns are an omen of military conflict, symbolizing upward direction; an old man represents the image of King Wu. Being seventy years old symbolizes the seven kingdoms. The heavenly warning seems to say: Just as people should not grow horns, so too should feudal lords not raise arms against the capital; disaster arose from an old man, and all seven kingdoms were ultimately defeated. The feudal lords did not heed the warning; the following year King Wu took the first action, and other lords followed him, resulting in the destruction of all seven kingdoms. Jing Fang's Commentary on Yijing says: "When a chief minister monopolizes power, its omen is that people grow 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。《》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。」 |
| | In the third year of Emperor Chengdi's Jianshi era, on Dingwei day of the tenth month (November 23, 30 BC), the capital was thrown into panic as people claimed a great flood was coming. A nine-year-old girl named Chen Chi Gong from Shang, Wei River, entered the capital gate of Hengcheng and went into the Shangfang Yemei Gate of Weiyang Palace. The palace guards at each gate did not notice her until she was discovered in the Guishun Forbidden Area. The people's panic over a flood indicates an excessive Yin energy. A young girl entering the palace symbolizes that someone of low status will gain a position in the palace through female favor. Her name was Chi Gong, which resembles the auspicious omen of Zhou's archery event. The Yijing says: "The advantage of bows and arrows is to establish authority over the world." At that time, Wang Taohou, the emperor's maternal grandmother, and her younger brother Wang Feng had just become a general and assumed control of state affairs. Heaven foresaw that he would later wield power over the world and enter the palace, so this omen appeared beforehand. Later on, members of the Wang family, including brothers and father-son pairs known as the "Five Marquises," held power. Eventually, Wang Mang usurped the throne; this was essentially a continuation of what had been foretold by Teng's omen. Jing Fang's Commentary on Yijing states: "When false words stir the people, this is called a lack of trust; it signifies that roads will be abandoned and commanders 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。 |
| | In the second year of Emperor Chengdi's Suhe era, on Gengshen day of the eighth month (September 21, 7 BC), a man named Wang Bao from Zhengtongli wore a crimson robe and small cap, carried a sword, entered the Northern Sima Gate and the eastern gate of the palace. He went to the front hall, entered an unauthorized chamber, untied the tassels on the curtains, fastened them as ornaments, and called out to Ye, the official in charge of the front hall, saying: "The Emperor of Heaven has ordered me to reside here." Ye and others arrested and interrogated him. Wang Bao was previously a public carriage official, who had been known to suffer from madness; he did not know how he had entered the palace. He was imprisoned and died there. At that time, Wang Mang was the Grand Marshal. After Emperor Ai ascended the throne, Wang Mang requested to retire and return home; Heaven foresaw he would not truly step down, so it used this incident as a sign of what was to come. His name, appearance, and attire were clearly defined; he directly entered the front hall and sleeping quarters of the palace, went into a chamber to take tassels and fasten them as ornaments, claiming it was by command of the Emperor of Heaven—yet at that time no one recognized what this foretold. Later, Wang Mang returned to his fiefdom; people across the land felt he was wronged, and Emperor Ai summoned him back to the capital. The following year, the emperor died, and Wang Mang once again became Grand Marshal; through this position he eventually usurped the throne.
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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 the fourth year of Emperor Aidi's Jianping era, in the first month (February 14, 7 AD), the people ran about in alarm, carrying a single piece of straw or a wooden token, passing it from one to another, calling it "the imperial decree token." On the roads, people encountered each other in groups numbering up to a thousand. Some ran barefoot with their hair loose; some broke through gates at night or climbed over walls into places; others rode in carriages and galloped forward, passing through relay stations and traveling across twenty-six commanderies and kingdoms before reaching the capital. That summer, the people of the capital and various commanderies gathered in lanes and alleys, setting up altars with sacrificial offerings and games. They danced and sang to worship Queen Mother Xi, while also circulating a message that said: "The Mother tells the common people, those who wear this scroll will not die." "If you do not believe my words, look beneath your door hinges; there should be white hair." This continued until autumn. At that time, Empress Dowager Fu, the emperor's paternal grandmother, was arrogant and involved in political affairs; therefore, Du Ye replied: "The calamities and anomalies recorded in the Spring and Autumn Annals use symbolic signs to convey messages. Tokens are used for counting. The people belong to Yin and the category of water. Water flowing eastward is natural, but if it flows westward, it goes against its nature and moves upward in defiance. This symbolizes numbers and measures overflowing recklessly, being passed around falsely—it is a sign of going against the will of the people. Queen Mother Xi is a title referring to women. Gambling and games are matters for men. In the lanes and alleys, clearly separating within the palace gates and beyond the borders. Engaging in leisure while facing affairs signifies indulgence in Yang energy. White hair is a symbol of old age; it represents a noble body but weak nature, easily leading to disorder and difficult governance. A gate is the path through which people pass; the hinge is its essential part. To control the path people take is to hold onto what is essential. This meaning is very clear. Now, the relatives of the empress and Lady Ding, as well as the Fu family, are all serving in the imperial court, occupying positions at various levels. Those who commit crimes suffer no punishment, while those without merit or ability receive official ranks and titles. The Huangfu family and the Three Huan were criticized by poets and ridiculed in the Spring and Autumn Annals; there is nothing more severe than this. These symbolic signs are clear, meant to awaken a wise dynasty—why then has no response been made!" After Emperor Ai died, Empress Dowager Wang, mother of Emperor Chengdi, took power in court. Wang Mang served as the Grand Marshal and eliminated the Ding and Fu families. One interpretation says that the disturbances caused by the Ding and Fu were minor; this omen actually corresponds to Empress Dowager Wang and Wang Mang.
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隱公三年「二月己巳，日有食之」。穀梁傳曰，言日不言朔，食晦。公羊傳曰，食二日，董仲舒、劉向以為其後戎執天子之使，鄭獲魯隱，滅戴，衛、魯、宋咸殺君。左氏劉歆以為正月二日，燕、越之分野也。凡日所躔而有變，則分野之國失政者受之。人君能修政，共御厥罰，則災消而福至；不能，則災息而禍生。故經書災而不記其故，蓋吉凶亡常，隨行而成禍福也。周衰，天子不班朔，魯曆不正，置閏不得其月，月大小不得其度。史記曰食，或言朔而實非朔，或不言朔而實朔，或脫不書朔與日，皆官失之也。京房易傳曰：「亡師茲謂不御，厥異日食，其食也既，並食不一處。誅眾失理，茲謂生叛，厥食既，光散。縱畔茲謂不明，厥食先大雨三日，雨除而寒，寒即食。專祿不封，茲謂不安，厥食既，先日出而黑，光反外燭。君臣不通茲謂亡，厥蝕三既。同姓上侵，茲謂誣君，厥食四方有雲，中央無雲，其日大寒。公欲弱主位，茲謂不知，厥食中白青，四方赤，已食地震。諸侯相侵，茲謂不承，厥食三毀三復。君疾善，下謀上，茲謂亂，厥食既，先雨雹，殺走獸。弒君獲位茲謂逆，厥食既，先風雨折木，日赤。內臣外鄉茲謂背，厥食食且雨，地中鳴。冢宰專政茲謂因，厥食先大風，食時日居雲中，四方亡雲。伯正越職，茲謂分威，厥食日中分。諸侯爭美於上茲謂泰，厥食日傷月，食半，天營而鳴。賦不得茲謂竭，厥食星隨而下。受命之臣專征云試，厥食雖侵光猶明，若文王臣獨誅紂矣。小人順受命者征其君云殺，厥食五色，至大寒隕霜，若紂臣順武王而誅紂矣。諸侯更制茲謂叛，厥食三復三食，食已而風，地動。適讓庶茲謂生欲，厥食日失位，光晻晻，月形見。酒亡節茲謂荒，厥蝕乍青乍黑乍赤，明日大雨，發霧而寒。」凡食二十占，其形二十有四，改之輒除；不改三年，三年不改六年，六年不改九年。推隱三年之食，貫中央，上下竟而黑，臣弒從中成之形也。後衛州吁弒君而立。 |
| | In the third year of King Yin's reign, "On the Jisi day of the second month, there was a solar eclipse." The Guliang Zhuan says: It mentions the sun but not the new moon; thus, the eclipse occurred on the last day of the month. The Gongyang Zhuan says: The eclipse lasted for two days. Dong Zhongshu and Liu Xiang believed that afterward, the Rong people seized the emperor's envoy, Zheng captured Duke Yin of Lu, destroyed Dai, and Wei, Lu, and Song all killed their kings. Zuo Shi Liu Xin believed it was the second day of the first month, corresponding to the celestial regions of Yan and Yue. Whenever there is an anomaly in the sun's path, it is the country within the corresponding celestial region that suffers due to misgovernance. If a ruler can rectify governance and collectively withstand the punishment, then disasters will dissipate and blessings will arrive; if he cannot, then when the disaster ceases, calamity will arise. Therefore, the Classic records disasters without noting their causes, for auspiciousness and inauspiciousness are not constant; they become blessings or misfortunes depending on one's actions. As the Zhou dynasty declined, the Son of Heaven no longer issued lunar calendars; thus, Lu's calendar became inaccurate. The intercalary month was improperly placed, and the lengths of months did not conform to their proper measures. The Records of the Grand Historian says that eclipses were recorded, sometimes mentioning a new moon when in fact it was not one, or not mentioning a new moon when it actually was one; at times, both the new moon and the day were omitted. All these omissions were due to official negligence. The Jing Fang Yi Zhuan says: "Losing the army is called failing to resist; its omen is a solar eclipse. When such an eclipse occurs, it will be total and occur simultaneously in multiple places." Punishing the masses unjustly is called giving rise to rebellion; its eclipse will be total, with light scattered. Allowing rebels to act freely is called not being discerning; its omen will be heavy rain for three days before the eclipse, followed by clearing skies and cold weather, with the eclipse occurring when it turns cold. Hoarding rank without granting fiefs is called instability; its omen will be a total eclipse, with the sun appearing black before sunrise and light radiating outward. When ruler and minister are out of communication is called perishing; its omen will be three total eclipses. When a same-clan relative commits an upper-level aggression is called defaming the ruler; its omen will be clouds in all four directions but none at the center, with that day being extremely cold. When a minister wishes to weaken the ruler's position is called ignorance; its omen will have the center white and green, with red in all four directions, followed by an earthquake after the eclipse. When feudal lords invade one another is called non-compliance; its omen will be an eclipse that darkens three times and recovers three times. When a ruler dislikes virtue and subordinates plot against superiors is called disorder; its omen will be total eclipse, preceded by rain and hail that kills running beasts. Murdering the ruler to seize power is called rebellion; its omen will be a complete eclipse, preceded by wind and rain breaking trees, with the sun red in color. When inner ministers turn outward is called betrayal; its omen will be eclipse occurring alongside rain, with sounds from beneath the earth. When the chief minister monopolizes power is called usurpation; its omen will be preceded by a strong wind, with the sun during the eclipse located within clouds and no clouds in all four directions. When an elder official oversteps his duties is called dividing authority; its omen will be the sun split in two at midday. When feudal lords vie for favor with the sovereign is called excess; its omen will be damage to the moon by the sun, a half eclipse, and sounds from the heavens. When levies are excessive is called exhaustion; its omen will see stars falling in succession. When a subject entrusted with authority exclusively campaigns and tests his might, its omen will be that although the light is partially obscured by the eclipse, it remains bright—just as Wen Wang's ministers alone punished Zhou. When a petty person follows the one entrusted with authority to attack his ruler and kill him, its omen will show the eclipse in five colors, followed by extreme cold and frostfall—just as Zhou's ministers supported King Wu and killed Zhou. When feudal lords alter established systems is called rebellion; its omen shall be an eclipse that recovers three times and darkens three times, followed by wind after the eclipse and earth tremors. When a legitimate heir yields to an illegitimate one is called giving rise to desire; its omen shall see the sun lose its position, with dim light and the moon's shape visible. When drinking lacks restraint is called decadence; its omen shall show the eclipse suddenly green, then black, then red. The next day will bring heavy rain, followed by fog and cold." There are twenty interpretations for solar eclipses; their forms total twenty-four. If corrected, the omen will dissipate; if not corrected within three years, then after six years; if still uncorrected for another six years, it will persist for nine years. Analyzing the eclipse of the third year of Duke Yin's reign, it pierced through the center, with darkness from top to bottom—this is the form indicating a minister killing his ruler from within. Later, Wei Zhouyu killed the king and took power.
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桓公三年「七月壬辰朔，日有食之，既」。董仲舒、劉向以為前事已大，後事將至者又大，則既。先是魯、宋弒君，魯又成宋亂，易許田，亡事天子之心；楚僭稱王。後鄭岠王師，射桓王，又二君相篡。劉歆以為六月，趙與晉分。先是，晉曲沃伯再弒晉侯，是歲晉大亂，滅其宗國。京房易傳以為桓三年日食貫中央，上下竟而黃，臣弒而不卒之形也。後楚嚴稱王，兼地千里。 |
| | In the third year of Duke Huan's reign, "On the first day of the seventh month, Renchen, there was a total solar eclipse." Dong Zhongshu and Liu Xang believed that if previous events were already great, and subsequent events to come would also be great, then the eclipse would be total. Previously, Lu and Song had killed their kings; Lu further caused chaos in Song, exchanged Xu Tian, and showed no loyalty to the Son of Heaven; Chu improperly declared himself king. Later, Zheng defied the royal army and shot King Huan; additionally, two kings usurped each other's throne. Liu Xin believed it was June, corresponding to Zhao and Jin's celestial regions. Previously, the Duke of Quwo in Jin killed his ruler twice; this year, great chaos erupted in Jin, and its ancestral state was destroyed. The Jing Fang Yi Zhuan believed that the solar eclipse in the third year of Duke Huan's reign pierced through the center, was yellow from top to bottom, and represented the form of a minister killing his ruler but not completing the act. Later, Chu Yan declared himself king and annexed territory spanning a thousand li.
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十七年「十月朔，日有食之」。穀梁傳曰，言朔不言日，食二日也。劉向以為是時衛侯朔有罪出奔齊，天子更立衛君。朔藉助五國，舉兵伐之而自立，王命遂壞。魯夫人淫失於齊，卒殺威公。董仲舒以為言朔不言日，惡魯桓且有夫人之禍，將不終日也。劉歆以為楚、鄭分。 |
| | In the seventeenth year, "On the first day of the tenth month, there was a solar eclipse." The Guliang Zhuan said: It mentions the new moon but not the sun; this indicates an eclipse on the second day. Liu Xiang believed that at this time, Duke Shuo of Wei had committed a crime and fled to Qi, so the Son of Heaven replaced the ruler of Wei. Shuo sought assistance from five states, raised an army to attack and declared himself ruler, thus undermining royal authority. The Lady of Lu committed adultery with Qi and ultimately killed Duke Wei. Dong Zhongshu believed that mentioning the new moon but not specifying the sun indicates disapproval of Duke Huan of Lu and a disaster involving his wife, implying the event would not last until day's end. Liu Xin believed this corresponded to the celestial regions of Chu and Zheng.
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嚴公十八年「三月，日有食之」。穀梁傳曰，不言日，不言朔，夜食。史推合朔在夜，明旦日食而出，出而解，是為夜食。劉向以為夜食者，陰因日明之衰而奪其光，象周天子不明，齊桓將奪其威，專會諸侯而行伯道。其後遂九合諸侯，天子使世子會之，此其效也。公羊傳曰食晦。董仲舒以為宿在東壁，魯象也。後公子慶父、叔牙果通於夫人以劫公。劉歆以為晦魯、衛分。 |
| | In the eighteenth year of Duke Yan's reign, "On the third month, there was a solar eclipse." The Guliang Zhuan states: It does not mention the sun or the new moon; this indicates an eclipse occurred at night. Historical calculations show that the conjunction of the sun and moon occurred at night, with the solar eclipse occurring at dawn; as the sun rose, the eclipse ended. This is referred to as a "night eclipse." Liu Xiang believed a night eclipse symbolized the yin taking advantage of the sun's waning light to steal its brilliance, representing how the Son of Heaven was inept and Duke Huan of Qi would seize his authority, monopolizing the feudal lords' assemblies and pursuing hegemony. Later, he indeed convened the feudal lords nine times, with the Son of Heaven sending his crown prince to attend—this was its consequence. The Gongyang Zhuan said it occurred on a waning moon day. Dong Zhongshu considered the eclipse to occur in the constellation Dongbi, which symbolized Lu. Later, Gongzi Qingfu and Shuya indeed conspired with the Lady of Lu to seize control from the ruler. Liu Xin believed that this eclipse corresponded to the celestial regions of Lu and Wei.
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二十五年「六月辛未朔，日有食之」。董仲舒以為宿在畢，主邊兵夷狄象也。後狄滅邢、衛。劉歆以為五月二日魯、趙分。 |
| | In the twenty-fifth year, "On the first day of the sixth month, Xinwei, there was a solar eclipse." Dong Zhongshu thought that the eclipse occurred in the constellation Bi, which symbolizes border troops and the Hu and Di peoples. Later, the Di people destroyed Xing and Wei. Liu Xin believed it to be May 2nd, corresponding to Lu and Zhao's celestial regions.
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二十六年「十二月癸亥朔，日有食之」。董仲舒以為宿在心，心為明堂，文武之道廢，中國不絕若悋之象也。劉向以為時戎侵曹，魯夫人淫於慶父、叔牙，將以弒君，故比年再蝕以見戒。劉歆以為十月二日楚、鄭分。 |
| | In the twenty-sixth year, "On the first day of the twelfth month, Guihai, there was a solar eclipse." Dong Zhongshu said the eclipse occurred in Xīn, which represents the Mingtang (a ceremonial hall). This symbolized that the ways of Wen and Wu had been abandoned, and China was no longer unbroken but resembled a meager remnant. Liu Xiang believed at that time the Rong invaded Cao, and Lady of Lu had an affair with Qingfu and Shuya; they were about to kill their ruler. Therefore, another eclipse occurred in successive years as a warning. Liu Xin believed it corresponded to October 2nd and the celestial regions of Chu and Zheng ．
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三十年「九月庚午朔，日有食之」。董仲舒、劉向以為後魯二君弒，夫人誅，兩弟死，狄滅邢，徐取舒，晉殺世子，楚滅弦。劉歆以為八月秦、周分。 |
| | In the thirtieth year, "On the first day of the ninth month, Gengwu, there was a solar eclipse." Dong Zhongshu and Liu Xi believed that afterward, two rulers of Lu were killed; the Lady was executed, her two brothers died, the Di destroyed Xing, Xu annexed Shu, Jin killed its crown prince, and Chu annihilated Xian. Liu Xin believed it occurred in August, corresponding to the celestial regions of Qin and Zhou.
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僖公五年「九月戊申朔，日有食之」。董仲舒、劉向以為先是齊桓行伯，江、黃自至，南服彊楚。其後不內自正，而外執陳大夫，則陳、楚不附，鄭伯逃盟，諸侯將不從桓政，故天見戒。其後晉滅虢，楚國許，諸侯伐鄭，晉弒二君，狄滅溫，楚伐黃，桓不能救。劉歆以為七月秦、晉分。 |
| | In the fifth year of Duke Xi's reign, "On the first day of the ninth moon, Wushen, there was a solar eclipse." Dong Zhongshu and Lui Xiang believed that previously Duke Huan of Qi had exercised hegemony, with Jiang and Huang coming voluntarily to submit, thus subduing the powerful state of Chu in the south. Afterward, without correcting himself internally, he detained a minister of Chen externally; thus, Chen and Chu no longer submitted, Duke Zheng fled the alliance, and feudal lords would not follow Huan's policies. Hence, Heaven showed a warning. Afterward, Jin destroyed Guo; Chu annexed Xu. Feudal lords attacked Zheng; Jin killed two of its rulers; the Di destroyed Wen; and Chu invaded Huang, while Duke Huan was unable to rescue them. Liu Xin believed it took place in July, corresponding to the celestial regions of Qín and Jìn.
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十二年「三月庚午朔，日有食之」。董仲舒、劉向以為是時楚滅黃，狄侵衛、鄭，莒滅杞。劉歆以為三月齊、衛分。 |
| | In the twelfth year, "On the first day of March, Gengwu, there was an eclipse of the sun." Dong Zhongshu and Liuxiang believed that at this time Chu destroyed Huang, the Di invaded Wei and Zheng, and Ju destroyed Qi. Liu Xin believed it corresponds to March in the celestial regions of Qi and Wei.
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十五年「五月，日有食之」。劉向以為象晉文公將行伯道，後遂伐衛，執曹伯，敗楚城濮，再會諸侯，召天王而朝之，此其效也。日食者臣之惡也，夜食者掩其罪也，以為上亡明王，桓、文能行伯道，攘夷狄，安中國，雖不正猶可，蓋春秋實與而文不與之義也。董仲舒以為後秦獲晉侯，齊滅項，楚敗徐于婁林。劉歆以為二月朔齊、越分。 |
| | In the fifteenth year, "On May, there was a solar eclipse." Liu Xiang believed this symbolized Duke Wen of Jin about to pursue the path of hegemony; afterward, he indeed attacked Wei, captured Dukang Bo, defeated Chu at Chengpu, convened feudal lords twice, summoned the Son of Heaven and paid him homage—this was its result. A solar eclipse symbolizes the evil of ministers; a night eclipse signifies concealing their crimes. It is considered that when there was no enlightened ruler, Huan and Wen were able to pursue hegemony, repel the Hu and Di, and stabilize China—though not legitimate, it was still acceptable. This reflects the meaning in Chunqiu: approval in reality but disapproval in wording. Dong Zhongshu stated that afterward, Qin captured the ruler of Jin; Qi destroyed Xiang; and Chu defeated Xu at Loulin. Liu Xin believed it was on the first day of February in the celestial regions corresponding to Qi and Yue.
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文公元年「二月癸亥，日有食之」。董仲舒、劉向以為先是大夫始執國政，公子遂如京師，後楚世子商臣殺父，齊公子商人弒君，皆自立，宋子哀出奔，晉滅江，楚滅六，大夫公孫敖、叔彭生並專會盟。劉歆以為正月朔燕、越分。 |
| | In the first year of Duke Wen's reign, "On the Gueihai day of the second month (February 20, 625 BC), there was a solar eclipse." Dong Zhongshu and Lu Xiang believed that before this, ministers first seized control of state affairs; Gongzi Sui went to the capital. Later, Crown Prince Shangchen of Chu killed his father, and Gongzi Shangren of Qi assassinated their ruler; both declared themselves rulers. Zi Ai of Song fled in exile, Jin destroyed Jiang, and Chu destroyed Liu. Ministers Gongsun Ao and Shu Pengsheng monopolized alliances. Liu Xin believed it was the first day of January in the celestial regions corresponding to Yan and Yue.
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十五年「六月辛丑朔，日有食之」。董仲舒、劉向以為後宋、齊、莒、晉、鄭八年之間五君殺死，夷滅舒蓼。劉歆以為四月二日魯、衛分。 |
| | In the fifteenth year, "On the Xichou day of the sixth moon (June 24, 590 BC), there was a solar eclipse." Dong Zhongshu and Dui Xiang believed that after this, within eight years, five rulers of Song, Qi, Ju, Jin, and Zheng were killed or died, and the Di annihilated Shuliao. Liu Xin believed it fell on April 2nd in the celestial regions corresponding to Lu and Wei.
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宣公八年「七月甲子，日有食之，既」。董仲舒、劉向以為先是楚商臣弒父而立，至于嚴王遂彊。諸夏大國唯有齊、晉，齊、晉新有篡弒之禍，內皆未安，故楚乘弱橫行，八年之間六侵伐而一滅國；伐陸渾戎，觀兵周室；後又入鄭，鄭伯肉袒謝罪；北敗晉師于邲，流血色水；圍宋九月，析骸而炊之。劉歆以為十月二日楚、鄭分。 |
| | In the eighth year of Duke Xuan's reign, "On the Jiazi day of the seventh moon (July 13, 597 BC), there was a total solar eclipse." Dong Zhongshu and Du Xiang believed that prior to this, Shangchen of Chu had killed his father and seized the throne; by the time of King Yan, Chu had become powerful. Among the major states of Zhonghua, only Qi and Jin remained. However, both Qi and Jin had recently suffered from usurpations and assassinations, their internal affairs unsettled; thus, Chu took advantage of their weakness to act recklessly, invading six times in eight years and annihilating one state. It attacked the Luhun Rong and inspected troops at the Zhou royal court; later it invaded Zheng, where Duke Zheng submitted in disgrace. In the north, it defeated Jin's army at Bi, staining the water red with blood; It besieged Song for nine months, to the point where people resorted to boiling bones for food. Liu Xin believed it corresponded with October 2nd in the celestial region of Chu and Zheng.
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十年「四月丙辰，日有食之」。董仲舒、劉向以為後陳夏徵舒弒其君，楚滅蕭，晉滅二國，王札子殺召伯、毛伯。劉歆以為二月魯、衛分。 |
| | In the tenth year, "On the Bingchen day of April (April 18, 595 BC), there was a solar eclispe." Dong Zhongshu and Duo Xiang believed that afterwards, Xia Zhengshu of Chen killed his ruler; Chu destroyed Xiao; Jin annihilated two states; Wang Zazhi killed Zhao Bo and Mao Bo. Liu Xin believed it belonged to the celestial regions of Lu and We in February.
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十七年「六月癸卯，日有食之」。董仲舒、劉向以為後邾支解鄫子，晉敗王師于貿戎，敗齊于鞍。劉歆以為三月晦朓魯、衛分。 |
| | In the seventeenth year, "On the Kaimao day of June (June 21, 587 BC), there was a solar eclipse." Dong Zhongshu and Liu Xiang believed that later, the state of Zhu dismembered Zengzi; Jin defeated the royal army at Mao Rong, and was defeated by Qi at An. Liu Xin believed that on the last day of March, it belonged to the celestial region of Lu and Wei.
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成公十六年「六月丙寅朔，日有食之」。董仲舒、劉向以為後晉敗楚、鄭于鄢陵，執魯侯。劉歆以為四月二日魯、衛分。 |
| | In the sixteenth year of King Cheng's reign, "On the first day of the sixth month, Bingyin (June 15, 580 BC), there was a solar eclipse." Dong Zhongshu and Liuxiang believed that afterwards, Jin defeated Chu and Zheng at Yanling, and captured the Duke of Lu. Liu Xin believed it was on April 2nd in the celestial regions of Lu and Wei.
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十七年「十二月丁巳朔，日有食之」。董仲舒、劉向以為後楚滅舒庸，晉弒其君，宋魚石因楚奪君邑，莒滅鄫，齊滅萊，鄭伯弒死。劉歆以為九月周、楚分。 |
| | In the seventeenth year, "On the first day of December, Dingsi (December 13, 578 BC), there was a solar eclipse." Dong Zhongshu and Dong Xiang believed that afterwards, Chu destroyed Shuyong; Jin assassinated its ruler; Song Yushi took advantage of Chu to seize the ruler's fief; Ju destroyed Zeng; Qi destroyed Lai; and Duke Zheng was killed in an assassination. Liu Xin believed it fell under the celestial regions of Zhou and Chu in September.
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襄公十四年「二月乙未朔，日有食之」。董仲舒、劉向以為後衛大夫孫、甯共逐獻公，立孫剽。劉歆以為前年十二月二日宋、燕分。 |
| | In the fourteenth year of King Xiang's reign, "On the first day of February, Yiwu (February 12, 560 BC), there was a solar eclips." Dong Zhongshu and Dou Xiang believed that afterwards, the ministers Sun and Ning of Wei expelled Duke Xian and installed Sun Piao. Liu Xin believed it to be on December 2nd in the previous year, corresponding to the celestial regions of Song and Yan.
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十五年「八月丁巳，日有食之」。董仲舒、劉向以為先是晉為雞澤之會，諸侯盟，又大夫盟，後為溴梁之會，諸侯在而大夫獨相與盟，君若綴斿，不得舉手。劉歆以為五月二日魯、趙分。 |
| | In the fifteenth year, "On the Dingsi day of August (August 23, 559 BC), there was a solar eclip." Dong Zhongshu and Duxiang believed that previously, Jin convened the Jize assembly where feudal lords made an alliance, followed by ministers making another one. Later at the Xuliang assembly, while feudal lords were present, only the ministers formed a mutual alliance; the ruler was like a trailing ribbon, unable to raise his hand. Liu Xin believed it occurred on May 2nd in the celestial divisions of Lu and Zhao.
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二十年「十月丙辰朔，日有食之」。董仲舒以為陳慶虎、慶寅蔽君之明，邾庶其有叛心，後庶其以漆、閭丘來奔，陳殺二慶。劉歆以為八月秦、周分。 |
| | In the twentieth year, "On the first day of October, Bingchen (October 10, 554 BC), there was a solar eclipse." Dong Zhongshu believed that Chen Qinghu and Qingyin obscured the ruler's wisdom; Zhu Shuqi had rebellious intentions. Later, Shuqi fled to Jin with Qi and Luqiu, and Chen executed the two Qings. Liu Xin believed it corresponds to August in the celestial regions of Qin and Zhou.
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二十一年「九月庚戌朔，日有食之」。董仲舒以為晉欒盈將犯君，後入于曲沃。劉歆以為七月秦、晉分。 |
| | In the twenty-first year, "On the first day of September, Gengxu (September 19, 553 BC), there was a solar eclipse." Dong Zhongshu thought that Jin Luan Ying was about to commit treason against the ruler, and later entered Quwo. Liu Xin believed it belongs to July in the celestial regions of Qin and Jin.
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「十月庚辰朔，日有食之」。董仲舒以為宿在軫、角，楚大國象也。後楚屈氏譖殺公子追舒，齊慶封脅君亂國。劉歆以為八月秦、周分。 |
| | "On the first day of October, Gengchen (October 20, 549 BC), there was a solar eclipse." Dong Zhongshu considered that the constellation was in Zhen and Jiao, which symbolized the great state of Chu. Later, Qu Shi of Chu falsely accused and killed Gongzi Zhui Shu; Qing Feng of Qi threatened the ruler and caused chaos in the state. Liu Xin believed it falls under August in the celestial regions of QIn and Zhou.
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二十三年「二月癸酉朔，日有食之」。董仲舒以為後衛侯入陳儀，甯喜弒其君剽。劉歆以為前年十二月二日宋、燕分。 |
| | In the twenty-third year, "On the first day of February (February 28, 547 BC), Kiyou, there was a solar eclipse." Dong Zhongshu believes that afterwards Duke Wei entered Chenyi and Ning Xi assassinated his ruler Piao. Liu Xin believed it was December 2nd of the previous year in the celestial regions of Song and Yan
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二十四年「七月甲子朔，日有食之，既」。劉歆以為五月魯、趙分。 |
| | In the twenty-fourth year, "On the first day of July (July 17, 546 BC), Jiazi, there was a total solar eclipse." Liu Xin believed it is May in the celestial regions of Lu and Zhao.
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「八月癸巳朔，日有食之」。董仲舒以為比食又既，象陽將絕，夷狄主上國之象也。後六君弒，楚子果從諸侯伐鄭，滅舒鳩，魯往朝之，卒主中國，伐吳討慶封。劉歆以為六月晉、趙分。 |
| | "On the first day of August, Kaisi (August 16, 545 BC), there was a solar eclipse." Dong Zhongshu regarded this total eclipse as symbolic of the yang force about to be extinguished, indicating that the Huaxia states would fall under the dominance of the Yi and Di. Later, six rulers were assassinated; indeed, Duke Chu led the feudal lords in attacking Zheng, destroyed Shujiu, and Lu went to pay homage. Eventually, he dominated Central China, attacked Wu, and punished Qing Feng. Liu Xin believed it corresponds with June in the celestial regions of Jin and Zhao.
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二十七年「十二月乙亥朔，日有食之」。董仲舒以為禮義將大滅絕之象也。時吳子好勇，使刑人守門；蔡侯通於世子之妻；莒不早立嗣。後閽戕吳子，蔡世子般弒其父，莒人亦弒君而庶子爭。劉向以為自二十年至此歲，八年間日食七作，禍亂將重起，故天仍見戒也。後齊崔杼弒君，宋殺世子，北燕伯出奔，鄭大夫自外入而篡位，指略如董仲舒。劉歆以為九月周、楚分。 |
| | In the twenty-seventh year, "On the first day of December (December 26, 541 BC), Yihai, there was a solar eclipse." Dong Zhongshu took it as an omen of the great extinction of rites and righteousness. At that time, Duke Wu favored bravery and employed criminals to guard his gates; Duke Cai had an affair with the wife of the crown prince; Ju did not appoint a successor in time. Later, the gatekeeper killed Duke Wu; Crown Prince Ban of Cai assassinated his father; and in Ju, people also assassinated their ruler while common sons vied for power. Liu Xiang believed that from the twentieth year to this year, there had been seven solar eclipses in eight years; as calamities and chaos were about to erupt again, Heaven continued to show warnings. Later, Cui Zhu of Qi assassinated the ruler; Song killed its crown prince; Duke Beiyan fled to exile; ministers of Zheng entered from outside and usurped power—all as briefly outlined by Dong Zhongshu. Liu Xin believed it corresponds with September in the celestial regions of Zhou and Ch.
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昭公七年「四月甲辰朔，日有食之」。董仲舒、劉向以為先是楚靈王弒君而立，會諸侯，執徐子，滅賴，後陳公子招殺世子，楚因而滅之，又滅蔡，後靈王亦弒死。劉歆以為二月魯、衛分。傳曰晉侯問於士文伯曰：「誰將當日食？」對曰：「魯、衛惡之，衛大魯小。」公曰：「何故？」對曰：「去衛地，如魯地，於是有災，其衛君乎？魯將上卿。」是歲，八月衛襄公卒，十一月魯季孫宿卒。晉侯謂士文伯曰：「吾所問日食從矣，可常乎？」對曰：「不可。六物不同，民心不壹，事序不類，官職不則，同始異終，胡可常也？《》曰：『或宴宴居息，或盡悴事國。』其異終也如是。」公曰：「何謂六物？」對曰：「 |
| | In the seventh year of King Zhao's reign, "On the first day of April (April 25, 536 BC), Jiachen, there was a solar eclipse." Dong Zhongshu and Liushe believed that previously, King Ling of Chu assassinated the ruler to seize power, convened feudal lords, captured Xu Zi, destroyed Lai. Later, Gongzi Zhao of Chen killed the crown prince, so Chu took advantage to destroy it, then also destroyed Cai; later, King Ling was also assassinated. Liu Xin believed it corresponds with February in the celestial regions of Lu an. The Commentary says: Duke Jin asked Shi Wenbo, "Who will be held responsible for this solar eclipse?" He replied, "Lu and Wei are to blame; Wei is more culpable than Lu." The duke asked, "Why so?" He replied, "If the eclipse occurred over Wei as it did over Lu, there would be a disaster—could this not indicate Duke Wei?" "Lu will suffer due to its chief minister." In this year, in August Duke Xiang of Wei died; and in November, Ji Sun Su of Lu died. Duke Jin said to Shi Wenbo: "The explanation you gave for the solar eclipse has come true, but can this always be relied upon?" He replied, "No." The six natural phenomena differ; the people's hearts are not united; events do not follow a consistent pattern; official duties lack standards; beginnings may be similar but endings vary—how can this ever be constant? The Book of Songs says: "Some rest in ease and comfort, while others toil tirelessly for the state." This is how different their endings can be. The duke asked, "What are the six natural phenomena?" He replied:
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歲、時、日、月、星、辰是謂。」公曰：「何謂辰？」對曰：「日月之會是謂。」公曰：「詩所謂『此日而食，于何不臧』，何也？」對曰：「不善政之謂也。國無政，不用善，則自取適于日月之災。故政不可不慎也，務三而已：一曰擇人，二曰因民，三曰從時。」此推日食之占循變復之要也。《》曰：「縣象著明，莫大於日月。」是故聖人重之，載于三經。於易在豐之震曰：「豐其沛，日中見昧，折其右肱，亡咎。」於詩十月之交，則著卿士、司徒，下至趣馬、師氏，咸非其材。同於右肱之所折，協於三務之所擇，明小人乘君子，陰侵陽之原也。 |
| | "Years, seasons, days, months, stars, and constellations are what they are called." The duke asked, "What is meant by 'constellation'?" He replied: "The conjunction of the sun and moon is what it refers to." The duke asked, "What does the line in the Book of Songs 'On this day an eclipse occurs, how could it be a good omen?' mean?" He replied: "It refers to poor governance." If a state lacks good governance and does not employ virtuous people, it will invite calamities from the sun and moon upon itself. Therefore, governance cannot be approached carelessly; it depends on three essentials: first, selecting the right people; second, following the will of the people; and third, acting in accordance with the seasons. This is the key to interpreting solar eclipses by observing changes and returning to their fundamental principles. The Book of Changes says: "Hanging images that are clear and evident, none is greater than the sun and moon." Therefore, sages valued them highly, recording their significance in the Three Classics. In the Yijing, in the hexagram Feng transforming into Zhen, it says: "Feng qi pei; at noon one sees darkness; breaking off the right arm brings no blame." In the Book of Songs, in "Shiyue Zhi Jiao," it records that from high-ranking officials such as Qingshi and Situ down to lower posts like Qu Ma and Shi Shi, none were qualified for their positions. This corresponds to the breaking of the right arm and aligns with the selection among the three essentials, clearly illustrating how petty people take advantage of virtuous ones, symbolizing the encroachment of yin upon yang.
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十五年「六月丁巳朔，日有食之」。劉歆以為三月魯、衛分。 |
| | In the fifteenth year (June 14, 528 BC), "On the first day of June, Dingsi, there was a solar eclipse." Liu Xin believed it corresponds to March in the celestial regions of Lu and W.
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十七年「六月甲戌朔，日有食之」。董仲舒以為時宿在畢，晉國象也。晉厲公誅四大夫，失眾心，以弒死。後莫敢復責大夫，六卿遂相與比周，專晉國，君還事之。日比再食，其事在春秋後，故不載於經。劉歆以為魯、趙分。左氏傳平子曰：「唯正月朔，慝未作，日有食之，於是乎天子不舉，伐鼓於社，諸侯用幣於社，伐鼓於朝，禮也。其餘則否。」太史曰：「在此月也，日過分而未至，三辰有災，百官降物，君不舉，避移時，樂奏鼓，祝用幣，史用辭，嗇夫馳，庶人走，此月朔之謂也。當夏四月，是謂孟夏。」說曰：正月謂周六月，夏四月，正陽純乾之月也。慝謂陰爻也，冬至陽爻起初，故曰復。至建巳之月為純乾，亡陰爻，而陰侵陽，為災重，故伐鼓用幣，責陰之禮。降物，素服也。不舉，去樂也。避移時，避正堂，須時移災復也。嗇夫，掌幣吏。庶人，其徒役也。劉歆以為六月二日魯、趙分。 |
| | In the seventeenth year (June 23, 526 BC), "On the first day of June (Jiaxu), there was a solar eclipse." Dong Zhongshu believed at that time, the constellation was in Bi, symbolizing the state of Jin. King Li of Jin executed four ministers, lost public support, and was assassinated as a result. Later, no one dared to hold the ministers accountable again; thus, the six high-ranking officials formed alliances and gradually monopolized power in Jin, with the ruler merely going through the motions of governance. Solar eclipses occurring twice within a short period occurred after the Spring and Autumn Annals were compiled, so they are not recorded in the Classic. Liu Xin believed it pertains to the celestial regions of Lu a. The Zuo Zhuan records Pingzi saying: "Only on the first day of January, when evil has not yet arisen, if there is a solar eclipse, then it is proper for the Son of Heaven to refrain from sacrifices and beat drums at the ancestral shrine; feudal lords should offer gifts at the shrine and beat drums in court—this is according to ritual." For other occasions, this would not apply. The Grand Historian said: "In this month, the sun has passed the vernal equinox but not yet reached its zenith; there is a disaster among the three celestial phenomena. All officials lower their offerings; the ruler refrains from sacrifices and avoids sunlight for some time; music and drumming are played; priests offer gifts; historians recite prayers; scribes run about, and commoners rush—this refers to rituals on the first day of this month." This corresponds to April in Xia's calendar, known as Early Summer. The Commentary says: The first month refers to the sixth month of Zhou; it corresponds to April in Xia, a pure yang and fully dry month. "Te" means yin lines; at winter solstice, the yang line begins anew, hence it is called Fu (Return). By the month of Jiansi, it becomes pure Qian (all yang lines), with no yin line remaining; yet if yin still encroaches upon yang, this is a grave disaster. Hence, drumming and offering gifts are performed as rituals to hold yin accountable. Lowering offerings refers to wearing plain, undecorated clothing. Refraining from sacrifices means ceasing music and entertainment. Avoiding sunlight for some time means leaving the main hall, waiting until the disaster passes. "Se fu" refers to an official in charge of offerings. Commoners refer to their laborers and attendants. Liu Xin believed that on the second day of June, it was the boundary between Lu and Zhao.
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二十一年「七月壬午朔，日有食之」。董仲舒以為周景王老，劉子、單子專權，蔡侯朱驕，君臣不說之象也。後蔡侯朱果出奔，劉子、單子立王猛。劉歆以為五月二日魯、趙分。 |
| | In the twenty-first year, "On the first day of the seventh month (Renwu), there was a solar eclipse." Dong Zhongshu believed that this indicated the old King Jing of Zhou, with Liuzi and Danzi seizing power, Prince Zhu of Cai being arrogant, and a sign of discord between ruler and minister. Later, Prince Zhu of Cai indeed fled the country, while Liuzi and Danzi installed King Mang on the throne. Liu Xin believed that May 2nd marked the boundary between Lu and Zhao.
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二十二年「十二月癸酉朔，日有食之」。董仲舒以為宿在心，天子之象也。後尹氏立王子朝，天王居于狄泉。劉歆以為十月楚、鄭分。 |
| | In the twenty-second year, "On the first day of the twelfth month (Kiyou), there was a solar eclipse." Dong Zhongshu considered that the constellation was in Xin, symbolizing the Son of Heaven. Later, the Yin clan installed Prince Chao as king, while the Heavenly King resided at Diquan. Liu Xin believed that in the tenth month it was the boundary between Chu and Zheng.
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二十四年「五月乙未朔，日有食之」。董仲舒以為宿在胃，魯象也。後昭公為季氏所逐。劉向以為自十五年至此歲，十年間天戒七見，人君猶不寤。後楚殺戎蠻子，晉滅陸渾戎，盜殺衛侯兄，蔡、莒之君出奔，吳滅巢，公子光殺王僚，宋三臣以邑叛其君。它如仲舒。劉歆以為二日魯、趙分。是月斗建辰。左氏傳梓慎曰：「將大水。」昭子曰：「旱也。日過分而陽猶不克，克必甚，能無旱乎！陽不克，莫將積聚也。」是歲秋，大雩，旱也。二至二分，日有食之，不為災。日月之行也，春秋分日夜等，故同道；冬夏至長短極，故相過。相過同道而食輕，不為大災，水旱而已。 |
| | In the twenty-fourth year, "On the first day of May (Yiwei), there was a solar eclipse." Dong Zhongshu thought that the constellation was in Wei, symbolizing Lu. Later, King Zhao was driven out by the Ji clan. Liu Xiang believed that from the fifteenth year to this year, within ten years there were seven heavenly warnings, yet the ruler still did not awaken. Later, Chu killed Rongmanzi; Jin destroyed the Lu hun Rong tribe; thieves killed Prince Xiong of Wei; the rulers of Cai and Ju fled their states; Wu annihilated Chao; Gongzi Guang killed King Liao; and three ministers from Song rebelled against their lord with their fiefs. Other events were as described by Zhongshu. Liu Xin believed that the second day was the boundary between Lu and Zhao states. The handle of the Big Dipper pointed to Chen in this month. Zu Zhen from the Zuo Zhuan said: "A great flood is coming." Zhaozi said: "It will be a drought. The sun has passed its zenith, yet yang still cannot prevail; if it prevails, the effect must be severe—how can there not be a drought!" "If yang does not prevail, it will inevitably lead to accumulation and gathering." In the autumn of this year, a grand rain ritual was held—this indicates a drought. A solar eclipse occurring at either solstice or equinox is not considered an omen of disaster. The movements of the sun and moon are such that on spring and autumn equinoxes, day and night are equal in length; thus their paths coincide. At winter and summer solstices, the lengths of day and night reach extremes, so they cross each other's path. When their paths cross or coincide during an eclipse, it is mild; not a great disaster, only droughts and floods at most.
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三十一年「十二月辛亥朔，日有食之」。董仲舒以為宿在心，天子象也。時京師微弱，後諸侯果相率而城周，宋中幾亡尊天子之心，而不衰城。劉向以為時吳滅徐，而蔡滅沈，楚圍蔡，吳敗楚入郢，昭王走出。劉歆以為二日宋、燕分。 |
| | In the thirty-first year, "On the first day of December (Xinhai), there was a solar eclipse." Dong Zhongshu regarded it as occurring in the constellation Xin, which symbolizes the Son of Heaven. At that time, the capital was weak; later, feudal lords indeed joined forces to build walls around Zhou. Song Zhongji nearly lost his respect for the Son of Heaven and did not participate in the construction. Liu Xiang believed at that time Wu destroyed Xu, while Cai destroyed Shen; Chu besieged Cai, and Wu defeated Chu and entered Ying, forcing King Zhao to flee. Liu Xin believed the second day marked the boundary between Song and Yan states.
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定公五年「三月辛亥朔，日有食之」。董仲舒、劉向以為後鄭滅許，魯陽虎作亂，竊寶玉大弓，季桓子退仲尼，宋三臣以邑叛。劉歆以為正月二日燕、趙分。 |
| | In the fifth year of King Ding's reign, "On the first day of March (Xinhai), there was an eclipse of the sun." Dong Zhongshu and Liu Xiang believed that later Zheng destroyed Xu, Lu Yanghu caused a rebellion, stole the precious jade bow, Ji Huansi dismissed Confucius, and three ministers of Song rebelled with their fiefs. Liu Xin believed that January 2nd marked the boundary between Yan and Zhao states.
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十二年「十一月丙寅朔，日有食之」。董仲舒、劉向以為後晉三大夫以邑叛，薛弒其君，楚滅頓、胡，越敗吳，衛逐世子。劉歆以為十二月二日楚、鄭分。 |
| | In the twelfth year, "On the first day of November (Bingyin), there was a solar eclipse." Dong Zhongshu and believed that later, three high-ranking officials of Jin rebelled with their fiefs; Xue assassinated its ruler; Chu destroyed Dun and Hu; Yue defeated Wu; and Wei expelled the crown prince. Liu Xin believed that December 2nd marked the boundary between Chu and Zheng states.
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十五年「八月庚辰朔，日有食之」。董仲舒以為宿在柳，周室大壞，夷狄主諸夏之象也。明年，中國諸侯果累累從楚而圍蔡，蔡恐，遷于州來。晉人執戎蠻子歸于楚，京師楚也。劉向以為盜殺蔡侯，齊陳乞弒其君而立陽生，孔子終不用。劉歆以為六月晉、趙分。 |
| | In the fifteenth year, "On the first day of August (Gengchen), there was a solar eclipse." Dong Zhongshu held that the constellation was in Liu, symbolizing that the Zhou dynasty had greatly declined and that barbarians would dominate the Chinese states. The following year, the feudal lords of Zhongguo indeed repeatedly followed Chu to besiege Cai; fearing for its safety, Cai relocated to Zhoulai. The Jin people captured Rongmanzi and handed him over to Chu—the capital was under the influence of Chu. Liu Xiang believed thieves killed the ruler of Cai; Qi Chenqi assassinated his lord and installed Yangsheng, while Confucius was ultimately not employed. Liu Xin believed June marked the boundary between Jin and Zhao states.
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哀公十四年「五月庚申朔，日有食之」。在獲麟後。劉歆以為三月二日齊、衛分。 |
| | In the fourteenth year of King Ai's reign, "On the first day of May (Gengshen), there was a solar eclipse." This occurred after the capture of the qilin. Liu Xin believed March 2nd marked the boundary between Qi and Wei states.
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凡春秋十二公，二百四十二年，日食三十六。穀梁以為朔二十六，晦七，夜二，二日一。公羊以為朔二十七，二日七，晦二。左氏以為朔十六，二日十八，晦一，不書日者二。 |
| | During the Spring and Autumn period under the twelve kings, spanning 242 years, there were thirty-six solar eclipses recorded. The Guliang Commentary records twenty-six occurring on the first day of a month, seven at the end of a month, two during the night, and one on the second day. The Gongyang Commentary records twenty-seven occurring on the first day, seven on the second day, and two at the end of a month. The Zuo Zhuan records sixteen occurring on the first day, eighteen on the second day, one at the end of the month, and two without a specific date recorded.
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高帝三年十月甲戌晦，日有食之，在斗二十度，燕地也。後二年，燕王臧荼反，誅，立盧綰為燕王，後又反，敗。 |
| | On the last day of October (Jiaxu) in the third year of Emperor Gaozu's reign, there was a solar eclipse at 20 degrees of Dou, which corresponds to the region of Yan. Two years later, King Zang Tu of Yan rebelled and was executed; Lu Wan was then appointed as the new King of Yan. Later, he also rebelled but suffered defeat.
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十一月癸卯晦，日有食之，在虛三度，齊地也。後二年，齊王韓信徙為楚王，明年廢為列侯，後又反，誅。 |
| | On the last day of November (Kuimo) there was a solar eclipse at three degrees of Xu, which corresponds to Qi territory. Two years later, King Han Xin of Qi was transferred and made the King of Chu; the following year he was deposed as a marquis. Later, he rebelled again and was executed.
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九年六月乙未晦，日有食之，既，在張十三度。 |
| | On the last day of June (Yiwei) in the ninth year, there was a total solar eclipse at thirteen degrees of Zhang.
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惠帝七年正月辛丑朔，日有食之，在危十三度。谷永以為歲首正月朔日，是為三朝，尊者惡之。 |
| | In the first month on the Xichou day (first day) of the seventh year of Emperor Huidi's reign, there was a solar eclipse occurring at thirteen degrees in Wei. Gu Yong believed that the first day of January on the first year is called "San Chao," and it was considered ominous for a ruler.
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五月丁卯，先晦一日，日有食之，幾盡，在七星初。劉向以為五月微陰始起而犯至陽，其占重。至其八月，宮車晏駕，有呂氏詐置嗣君之害。京房易傳曰：「凡日食不以晦朔者，名曰薄。人君誅將不以理，或賊臣將暴起，日月雖不同宿，陰氣盛，薄日光也。」 |
| | On Dingmao day in May, one day before the last of the month, there was an almost total solar eclipse at the beginning of Qixing. Liu Xiang believed that in May, when slight yin begins to rise and challenges extreme yang, its omen is grave. By August of that year, the imperial carriage departed late at night; there was a danger in which the Lü clan fraudulently placed a false heir on the throne. The Jing Fang Yi Zhuan says: "Whenever a solar eclipse occurs not at the first or last day of the month, it is called 'Bo.'" "This signifies that a ruler will carry out executions without justice, or that treacherous ministers are about to rise suddenly. Though the sun and moon may not be in the same constellation, yin energy is strong enough to obscure the sunlight."
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高后二年六月丙戌晦，日有食之。 |
| | On the last day of June in the second year of Empress Dowager Gao's reign (Bingxu), there was a solar eclipse.
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七年正月己丑晦，日有食之，既，在營室九度，為宮室中。時高后惡之，曰：「此為我也！」明年應。 |
| | On the last day of January in the seventh year (Jichou), there was a total solar eclipse occurring at nine degrees of Ying Shi, which is within the palace region. At that time Empress Dowager Gao was deeply troubled by it and said: "This omen refers to me!" The following year, events proved her right.
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文帝二年十一月癸卯晦，日有食之，在婺女一度。 |
| | In the second year of Emperor Wendi's reign, on the last day of November (kaimou), there was a solar eclipse at one degree in Wu Nu.
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三年十月丁酉晦，日有食之，在斗二十三度。 |
| | In the third year, on the last day of October (Dingyou), there was a solar eclipse occurring 23 degrees into Dou.
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十一月丁卯晦，日有食之，在虛八度。 |
| | On Dingmao day at the end of November, there was a solar eclipse in Xu at eight degrees.
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後四年四月丙辰晦，日有食之，在東井十三度。 |
| | Four years later on Bingchen day at the end of April, there was a solar eclipse 13 degrees into Dongjing.
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七年正月辛未朔，日有食之。 |
| | In the seventh year on Xinwei day (first day) in January, there was a solar eclipse.
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景帝三年二月壬午晦，日有食之，在胃二度。 |
| | In the third year of Emperor Jingdi's reign, on Renwu day at the end of February, there was a solar eclipse two degrees into Wei.
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七年十一月庚寅晦，日有食之，在虛九度。 |
| | In the seventh year, on Gengyin day at the end of November there was a solar eclipse nine degrees into Xu.
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中元年十二月甲寅晦，日有食之。 |
| | On Jiayin day at the last day of December in the first year of Zhong, there was a solar eclipse.
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中二年九月甲戌晦，日有食之。 |
| | In the second year of Zhong on Jiayu day at the end of September, there was a solar eclipse.
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三年九月戊戌晦，日有食之，幾盡，在尾九度。 |
| | On Wuxu day at the last day in September of the third year, there was an almost complete solar eclipse occurring nine degrees into Wei.
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六年七月辛亥晦，日有食之，在軫七度。 |
| | In the sixth year on Xinhai day at the end of July, there was a solar eclipse seven degrees into Zhen.
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後元年七月乙巳，先晦一日，日有食之，在翼十七度。 |
| | On Yisi day in July of the first year of Hou, one day before the end of the month there was a solar eclipse seventeen degrees into Yi.
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武帝建元二年二月丙戌朔，日有食之，在奎十四度。劉向以為奎為卑賤婦人，後有衛皇后自至微興，卒有不終之害。 |
| | In the second year of Jianyuan reign under Emperor Wudi, on Bingxu day (first day) in February there was a solar eclipse fourteen degrees into Kui. Liu Xiang believed Kui represents lowly women; later, Empress Wei rose from humble origins but ultimately suffered a tragic fate.
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三年九月丙子晦，日有食之，在尾二度。 |
| | In the third year on Bingzi day at the end of September there was a solar eclipse two degrees in Wei.
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五年正月己巳朔，日有食之。 |
| | On Jisi day (first day) in January of the fifth year, there was a solar eclipse.
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元光元年二月丙辰晦，日有食之。 |
| | In the first year of Yuan Guang, on Bingchen day (last day) in February, there was a solar eclipse.
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七月癸未，先晦一日，日有食之，在翼八度。劉向以為前年高園便殿災，與春秋御廩災後日食於翼、軫同。其占，內有女變，外為諸侯。其後陳皇后廢，江都、淮南、衡山王謀反，誅。日中時食從東北，過半，晡時復。 |
| | On Kuwei day in July, one day before the final day of the month, there occurred a solar eclipse at eight degrees in Yi. Liu Xiang considered that this was similar to the solar eclipse occurring in Yi and Zhen after a fire at the Yu Lin granary recorded in Spring and Autumn Annals, as well as the previous year's disaster at Gao Yuan Bian Dian. Its omen indicates internal female-related disturbances and external issues among feudal lords. Later, Empress Chen was deposed; Jiangdu, Huainan, and Hengshan kings conspired rebellion and were executed. At noon the eclipse began from northeast, covered more than half of the sun, and recovered by bu time (late afternoon).
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元朔二年二月乙巳晦，日有食之，在胃三度。 |
| | In the second year of Yuanshuo on Yisi day at end of February there occurred a solar eclipse three degrees in Wei. Corrected translation: In the second year of Yuan Shuo, on Yisi day (last day) of the second month, there was an eclipse of the sun occurring three degrees into Wei.
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六年十一月癸丑晦，日有食之。 |
| | In the sixth year on Kuichou day at end of November there occurred a solar eclipse. Corrected translation: On the Kuichou day (last day) of November in the sixth year, there was an eclipse of the Sun.
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元狩元年五月乙巳晦，日有食之，在柳六度。京房易傳推以為是時日食從旁右，法曰君失臣。明年丞相公孫弘薨。日食從旁左者，亦君失臣；從上者，臣失君；從下者，君失民。 |
| | In the first year of Yuanshou on Yisi day at end of May there occurred a solar eclipse six degrees in Liu. Corrected translation: On the Yisi day (last day) in May of the first year of Yuan Shou, there was an eclipse of the Solar occurring six degrees into Liu. Jing Fang's Yi Zhuan interpreted this as at that time, the solar eclipse occurred from the right side; according to the law, it signifies a ruler losing his ministers. The following year, Chancellor Gong Sun Hong died. A solar eclipse occurring from the left side also signifies a ruler losing his ministers; One occurring from above indicates ministers losing their ruler; One occurring from below signifies a ruler losing the people.
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元鼎五年四月丁丑晦，日有食之，在東井二十三度。 |
| | In the fifth year of Yuanding on Dingchou day at end of April there occurred a solar eclipse twenty-three degrees in Dongjing. Corrected translation: On the Dingchou day (last day) in April of the fifth year of Yuan Ding, there was an eclipse occurring 23 degrees into Dong Jing.
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元封四年六月己酉朔，日有食之。 |
| | On Jiyou day (first day) of June in the fourth year of Yuanyou, there occurred a solar eclipse. Corrected translation: On the Jiyou day (first lunar day) of the sixth month in the fourth year of Yuan Feng, there was an eclipse.
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太始元年正月乙巳晦，日有食之。 |
| | In the first year of Taishi on Yisi day at end (last) of January there occurred a solar eclipse. Corrected translation: On the Yisi day, which was the last day of the first month in the first year of Tai Shi, there was an eclipse.
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四年十月甲寅晦，日有食之，在斗十九度。 |
| | In the fourth year on Jiayin day at end (last) day of October there occurred a solar eclipse nineteen degrees in Dou. Corrected translation: On the Jia Yin day, which was the final day of October in the fourth year, there was an eclipse 19 degrees into Dou.
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征和四年八月辛酉晦，日有食之，不盡如鉤，在亢二度。晡時食從西北，日下晡時復。 |
| | In the fourth year of Zhenghe on Xinyou day at end (final) of August there occurred a solar eclipse, not complete like a hook, two degrees in Kang. Corrected translation: On the Xin You day, which was the last lunar day of August in the fourth year of Zheng He, there was an incomplete solar eclipse resembling a hook occurring 2 degrees into Kang. The eclipse began from northwest at bu time (late afternoon), and the sun recovered by another bu time. Corrected translation: At late afternoon, the eclipse started from the northwest; it was restored to normal again during a later period of late afternoon.
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昭帝始元三年十一月壬辰朔，日有食之，在斗九度，燕地也。後四年，燕剌王謀反，誅。 |
| | In the third year of Shiyuan reign under Emperor Zhao on Rencheng day (first) in November there occurred a solar eclipse nine degrees in Dou, which belongs to Yan territory. Corrected translation: On the Ren Chen day (the first lunar day) in the eleventh month of the third year of Shi Yuan during Emperor Zhao's reign, there was an eclipse at 9 degrees in Dou, corresponding to the region of Yan. Four years later, Yan La Wang conspired rebellion and was executed. Corrected translation: Four years after that, Yan La Wang plotted a rebellion and was put to death.
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元鳳元年七月己亥晦，日有食之，幾盡，在張十二度。劉向以為己亥而既，其占重。後六年，宮車晏駕，卒以亡嗣。 |
| | In the first year of Yuanfeng on Jihai day at end (final) in July there occurred a nearly total solar eclipse twelve degrees in Zhang. Corrected translation: On the Ji Hai day, which was the last month's final day in the seventh lunar month of the first year of Yuan Feng, a near-total solar eclipse took place 12 degrees into Zhang. Liu Xiang believed that an eclipse occurring on Jihai and being nearly total indicates a significant omen. Corrected translation: Liu Xiang thought the fact that the eclipse occurred on Ji Hai day and was almost complete indicated a particularly important portent. Six years later, the imperial carriage departed late (the emperor died), and ultimately there were no surviving heirs. Corrected translation: Six years after that event, the emperor passed away without a clear heir.
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宣帝地節元年十二月癸亥晦，日有食之，在營室十五度。 |
| | In the first year of Dijie reign under Emperor Xuan on Kuihai day at end (final) day in December there occurred a solar eclipse fifteen degrees in Ying Shi. Corrected translation: On the Gui Hai day, which was the final lunar day in the twelfth month of the first year during Di Jie period under Emperor Xuan's reign, an eclipse took place 15 degrees into Ying Shi.
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五鳳元年十二月乙酉朔，日有食之，在婺女十度。 |
| | In the first year of Wufeng on Yiyou day (first) in December there occurred a solar eclipse ten degrees in Wu Nu. Corrected translation: On the Yi You day, which marked the beginning of the twelfth lunar month in the first year under Wu Feng reign, an eclipse occurred at 10 degrees into Wu Nu.
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四年四月辛丑朔，日有食之，在畢十九度。是為正月朔，慝未作，左氏以為重異。 |
| | In the fourth year on Xinchou day (first) in April there occurred a solar eclipse nineteen degree in Bi. Corrected translation: On the Xin Chou day, which was the first lunar day of April in the fourth year, an eclipse took place at 19 degrees into Bi. This occurred on the first day of January when evil had not yet manifested; Zuo Shi considered it a significant anomaly. Corrected translation: Since this was the beginning of the lunar new year and no malevolent forces had yet acted, Zuo Shi regarded it as an especially important omen.
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元帝永光二年三月壬戌朔，日有食之，在婁八度。 |
| | In the second year of Yongguang reign under Emperor Yuan on Renxu day (first) in March there occurred a solar eclipse eight degrees in Lou. Corrected translation: On the Ren Xu day, which was the first day of March in the second year during Yong Guang period under Emperor Yuan's rule, an eclipse took place at eight degrees into Lou.
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四年六月戊寅晦，日有食之，在張七度。 |
| | In the fourth year on Wuyin day at end (final) month in June there occurred a solar eclipse seven degrees in Zhang. Corrected translation: On the Wu Yin day, which was the last moon of June in the fourth year, a solar eclipse took place at seven degrees into Zhang.
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建昭五年六月壬申晦，日有食之，不盡如鉤，因入。 |
| | In the fifth year of Jianzhao on Renshen day at end (final) moon in June there occurred a partial solar eclipse like a hook, entering gradually. Corrected translation: On the Ren Shen day, which was the final month's last lunar day in June during the fifth year under Jian Zhao reign, an incomplete eclipse resembling a hook took place and progressed gradually.
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成帝建始三年十二月戊申朔，日有食之，其夜未央殿中地震。谷永對曰：「日食婺女九度，占在皇后。地震蕭牆之內，咎在貴妾。二者俱發，明同事異人，共掩制陽，將害繼嗣也。亶日食，則妾不見；亶地震，則后不見。異日而發，則似殊事；亡故動變，則恐不知。是月后妾當有失節之郵，故天因此兩見其變。若曰，違失婦道，隔遠眾妾，妨絕繼嗣者，此二人也。」杜欽對亦曰：「日以戊申食，時加未。戊未，土也，中宮之部。其夜殿中地震，此必適妾將有爭寵相害而為患者。人事失於下，變象見於上。能應之司德，則咎異消；忽而不戒，則禍敗至。應之，非誠不立，非信不行。」 |
| | In the third year of Jianshi reign under Emperor Cheng on Wushen day (first) in December, there occurred a solar eclipse; that night an earthquake shook the Weiyang Palace. Corrected translation: On the Wu Shen day, which marked the first lunar day in the twelfth moon of the third year during Jian Shi period under Emperor Cheng's rule, a solar eclipse happened. That same night, an earthquake struck within the Weiyang Hall. Gu Yong replied: "The solar eclipse occurred nine degrees into Wu Nu; this omen pertains to the empress dowager. Corrected translation: Gu Yong responded, "The eclipse took place at nine degrees in Wu Nu, which is an omen related to the Empress Dowager. An earthquake within palace walls indicates a fault among noble concubines. Corrected translation: The earthquake occurring inside the palace walls signifies blame resting with high-ranking concubines. Both omens appearing together indicate that a similar event occurred in the past but involved different people, jointly suppressing yang forces and threatening the succession of heirs. Corrected translation: The simultaneous occurrence of both phenomena suggests that although the same kind of event happened before, it now involves different individuals. Together they are suppressing yang energy, intending to harm the line of succession. If a solar eclipse occurs alone, then concubines will not be involved; Corrected translation: Should only an eclipse occur, it indicates that concubines are not implicated; If an earthquake occurs alone, the empress is not involved. Corrected translation: Should only an earthquake happen, it suggests the Empress is not at fault. When they occur on different days, they appear to be separate events; Corrected translation: If these omens manifest on different dates, they seem like distinct occurrences; Without understanding the cause of such changes, one may fear and remain unaware. Corrected translation: Failing to comprehend the reason behind these transformations could lead to fear and ignorance. In this month, the Empress and concubines should have experienced a loss of virtue; thus Heaven manifested these two omens to reveal such changes. Corrected translation: During this lunar period, there was likely an incident involving moral failure among the Empress or her attendants. Hence, Heaven displayed both signs simultaneously to indicate these transformations. If one says that violating proper conduct as a woman, keeping concubines distant, and obstructing the succession of heirs—these are faults committed by these two individuals." Corrected translation: "If it is said that they have violated the moral standards expected of women, kept other concubines at a distance, and hindered the continuation of the heir line, then these transgressions were committed by those two individuals." Du Qin also replied: "The solar eclipse occurred on Wu Shen day at the hour of Wei. Corrected translation: Du Qin's response was similarly, "The eclipse happened on Wu Shen day during the Wei hour. Wu and Wei correspond to Earth, which governs the central palace region. Corrected translation: Wu and Wei belong to the element of Earth, representing the domain of the central palace. That night's earthquake in the palace must indicate that favored concubines will soon compete for favor and harm each other, causing trouble. Corrected translation: The subsequent earthquake within the palace at night surely indicates that favored concubines are about to vie for affection and cause mutual harm, leading to unrest. When human affairs go awry below, omens appear above. Corrected translation: When conduct among people goes wrong at the lower level, corresponding changes manifest in the heavens. If those responsible for virtue respond appropriately, then blame and omens will dissipate; Corrected translation: Should officials entrusted with moral conduct properly address these signs, the faults and anomalies will vanish; If ignored without caution, disaster and failure will follow. Corrected translation: Neglecting to heed warnings without taking precautions will inevitably lead to calamity and downfall. Responding requires sincerity; without genuine faith, it cannot be carried out effectively." Corrected translation: To respond appropriately demands earnestness—without true conviction, such actions will not succeed."
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河平元年四月己亥晦，日有食之，不盡如鉤，在東井六度。劉向對曰：「四月交於五月，月同孝惠，日同孝昭。東井，京師地，且既，其占恐害繼嗣。」日蚤食時，從西南起。 |
| | In the first year of Heping on Jihai day (final) in April there occurred an incomplete solar eclipse like a hook six degrees in Dongjing. Corrected translation: On the Ji Hai day at the end of April during the first year under He Ping reign, a partial eclipse resembling a hook occurred 6 degrees into Dong Jing. Liu Xiang replied: "The fourth month overlaps with the fifth, the moon corresponds to Emperor Xiao Hui, and the sun aligns with Emperor Xiao Zhao. Corrected translation: Liu Xiang responded, "This eclipse occurs at a time when the fourth lunar month transitions into the fifth. The moon's position matches that of Emperor Xiao Hui's era, while the sun's position coincides with that of Emperor Xiao Zhao's reign. Dong Jing corresponds to the capital region; since it is nearly total, this omen likely threatens the succession line." Corrected translation: Dong Jing represents the imperial capital's territory. Given that the eclipse was almost complete, its portent may endanger the continuation of heirs." The solar eclipse began in the southwest at an early time. Corrected translation: At the initial stage of the eclipse, it started from the southwest.
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三年八月乙卯晦，日有食之，在房。 |
| | In the third year on Yimao day at end (final) lunar month in August there occurred a solar eclipse in Fang. Corrected translation: On the Yi Mao day, which was the last of the eighth lunar month in the third year, an eclipse took place in Fang.
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四年三月癸丑朔，日有食之，在昴。 |
| | In the fourth year on Kuichou day (first) of March there occurred a solar eclipse in Mao. Corrected translation: On the Gui Chou day, which marked the start of the third lunar month in the fourth year, an eclipse happened at Mao.
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陽朔元年二月丁未晦，日有食之，在胃。 |
| | In the first year of Yangshuo on Dingwei day (final) of February there occurred a solar eclipse in Wei. Corrected translation: On the Ding Wei day, which was the end of the second lunar month during the first year under Yang Shuo reign, an eclipse took place at Wei.
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永始元年九月丁巳晦，日有食之。谷永以京房易占對曰：「元年九月日蝕，酒亡節之所致也。獨使京師知之，四國不見者，若曰，湛湎于酒，君臣不別，禍在內也。」 |
| | In the first year of Yongshi on Dingsi day (final) in September there occurred a solar eclipse. Corrected translation: On the Ding Si day, which was the last date of the ninth lunar month during the first year of Yong Shi reign, an eclipse happened. Gu Yong cited Jing Fang's Yi Zhan and replied: "A solar eclipse in the first year, ninth month is caused by excessive drinking without restraint. Corrected translation: Gu Yong, citing Jing Fang's interpretation of the Yijing, responded, "An eclipse occurring during the first year's ninth lunar month results from indulgence in alcohol without moderation. That the eclipse was visible only to the capital and not seen in other regions suggests that it is as if Heaven warns: excessive drunkenness, failure of distinction between ruler and subject—disaster lies within." Corrected translation: The fact that this eclipse was observed solely by those in the imperial capital while unseen elsewhere implies a warning from Heaven: "Excessive indulgence in wine has led to blurred distinctions between rulers and subjects; calamity originates internally."
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永始二年二月乙酉晦，日有食之。谷永以京房易占對曰：「今年二月日食，賦斂不得度，民愁怨之所致也。所以使四方皆見，京師陰蔽者，若曰，人君好治宮室，大營墳墓，賦斂茲重，而百姓屈竭，禍在外也。」 |
| | In the second year of Yongshi on Yiyou day (final) in February there occurred a solar eclipse. Corrected translation: On the Yi You day at the end of the second lunar month in the second year under Yong Shi reign, an eclipse took place. Gu Yong cited Jing Fang's Yi Zhan and responded: "This year's solar eclipse in February indicates excessive taxation beyond proper limits, caused by the people's grievances and resentment. Corrected translation: Gu Yong, citing interpretations from Jing Fang on the Yijing, replied, "The solar eclipse occurring this year during the second lunar month signifies that levies have exceeded reasonable bounds. This is a result of the populace's sorrow and anger. The reason the eclipse was seen by all regions but obscured in the capital is as if to say: "A ruler's obsession with constructing palaces and grand tombs, heavy taxation, and exhausting the people's resources will bring disaster from outside." Corrected translation: This explains why the eclipse was visible throughout the four directions yet hidden within the imperial capital—it is as though Heaven warns: "The sovereign's excessive focus on building palaces and large mausoleums, coupled with burdensome levies that drain the common people's strength, will lead to external calamity."
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三年正月己卯晦，日有食之。 |
| | In the third year on Jimao day (final) in January there occurred a solar eclipse. Corrected translation: On the Ji Mao day at the end of January during the third year, an eclipse happened.
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四年七月辛未晦，日有食之。 |
| | In the fourth year on Xingwei day (final) in July there was a solar eclipse. Corrected translation: On the Xin Wei day at the end of July during the fourth year, an eclipse occurred.
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元延元年正月己亥朔，日有食之。 |
| | In the first year of Yuanyan on Jihai day (first) in January there was a solar eclipse. Corrected translation: On the Ji Hai day marking the beginning of January during the first year under Yuan Yan reign, an eclipse took place. Note: "朔" refers to the first lunar day, hence "first".
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哀帝元壽元年正月辛丑朔，日有食之，不盡如鉤，在營室十度，與惠帝七年同月日。 |
| | In the first year of Yuangou reign under Emperor Ai on Xinchou day (beginning) in January there was a partial solar eclipse like hook, ten degrees in Ying Shi, occurring on same month and date as during Emperor Hui's seventh year. Corrected translation: On the Xin Chou day marking the start of January in the first year of Yuan Shu under Emperor Ai's reign, an incomplete solar eclipse resembling a bow took place at 10 degrees in Ying Shi. This occurred on the same lunar month and date as recorded during the seventh year of Emperor Hui's rule.
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二年三月壬辰晦，日有食之。 |
| | In the second year on Renchen day (final) in March there was a solar eclipse. Corrected translation: On the Ren Chen day at the end of March during the second year, an eclipse occurred.
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平帝元始元年五月丁巳朔，日有食之，在東井。 |
| | In the first year of Yuansi reign under Emperor Ping on Dingsi day (beginning) in May there was a solar eclipse in Dongjing. Corrected translation: On the Ding Si day marking the beginning of May during the first year of Yuan Shi under Emperor Ping's rule, an eclipse occurred at Dong Jing.
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二年九月戊申晦，日有食之，既。 |
| | In the second year on Wushen day (final) in September a total solar eclipse occurred. Corrected translation: On the Wu Shen day at the end of September during the second year, there was a complete solar eclipse.
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凡漢著紀十二世，二百一十二年，日食五十三，朔十四，晦三十六，先晦一日三。 |
| | In total for the Han dynasty's recorded history across twelve generations, spanning 212 years, there were fifty-three solar eclipses: fourteen occurred on new moons, thirty-six at full moons, and three one day before a full moon. Corrected translation: Throughout the documented history of the Han Dynasty over twelve successive reigns, covering 212 years in total, there were recorded 53 instances of solar eclipses—fourteen occurring during new moons (the first lunar days), thirty-six on final lunar days, and three taking place one day before a full month's end.
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成帝建始元年八月戊午，晨漏未盡三刻，有兩月重見。京房易傳曰：「『婦貞厲，月幾望，君子征，凶。』言君弱而婦彊，為陰所乘，則月並出。晦而月見西方謂之朓，朔而月見東方謂之仄慝，仄慝則侯王其肅，朓則侯王其舒。」劉向以為朓者疾也，君舒緩則臣驕慢，故日行遲而月行疾也。仄慝者不進之意，君肅急則臣恐懼，故日行疾而月行遲，不敢迫近君也。不舒不急，以正失之者，食朔日。劉歆以為舒者侯王展意顓事，臣下促急，故月行疾也。肅者王侯縮朒不任事，臣下弛縱，故月行遲也。當春秋時，侯王率多縮朒不任事，故食二日仄慝者十八，食晦日朓者一，此其效也。考之漢家，食晦朓者三十六，終亡二日仄慝者，歆說信矣。此皆謂日月亂行者也。 |
| | In the first year of Jianshi under Emperor Cheng, on Wuwu day in August at dawn before three ke remained in the morning gong, two moons were observed appearing together. Corrected translation: During the first year of Jian Shi reign under Emperor Cheng, on Wu Wu day in the eighth lunar month, just before three ke (approximately 45 minutes) had passed from the start of the morning gong (a timekeeping unit), two moons appeared simultaneously. Jing Fang's Yi Zhuan said: "'When a woman remains faithful but is in danger, the moon nearly full—when a gentleman undertakes an expedition, it will be disastrous.' Corrected translation: According to Jing Fang's Commentary on the Yijing: "'A virtuous woman faces peril; when the moon is almost full and a nobleman embarks on a journey, misfortune follows.'" This means that if a ruler is weak while the woman (Empress) is strong and dominates, then the moon will appear twice. Corrected translation: It signifies that when a sovereign is feeble but the empress wields power, allowing yin forces to prevail, this results in two moons appearing simultaneously. When the moon appears in the west on a full moon day, it is called tiao; when visible in the east during new moon, it is termed ze te. When ze te occurs, feudal lords will be solemn and cautious; with tiao, they will become relaxed and careless." Corrected translation: The moon appearing in the western sky at the end of a lunar month is known as Tiao, while its visibility in the eastern sky on a new moon day is called Ze Te. When Ze Te occurs, marquises and kings will be reverent and cautious; when Tiao happens, they become relaxed and complacent." Liu Xiang believed tiao means rapid movement; when a ruler is lax and careless, ministers become arrogant and neglectful, hence the sun moves slowly while the moon moves quickly. Corrected translation: Liu Xiang interpreted Tiao as swift motion. He thought that if a sovereign becomes slow and indifferent, his ministers will grow proud and disrespectful—thus causing the Sun to move sluggishly while the Moon advances rapidly. Ze Te means not advancing; when a ruler is strict and urgent, ministers become fearful, hence the Sun moves quickly while the Moon lags behind, as they dare not approach closely to the sovereign. Corrected translation: Ze Te signifies stagnation. When a ruler acts with urgency and severity, his subjects grow anxious—thus causing the sun to move swiftly while the moon proceeds slowly, for they dare not draw near to the monarch. Neither relaxed nor urgent, but deviating from proper balance—this results in an eclipse on a new moon. Corrected translation: When neither lax nor strict, yet still failing to maintain the correct equilibrium, this leads to an eclipse occurring at the time of the new moon. Liu Xin believed that when a ruler is relaxed, marquises and kings expand their authority and monopolize affairs while subordinates become hasty—hence the moon moves swiftly. Corrected translation: Liu Xin thought that if a sovereign is lax, feudal lords will extend their influence and dominate matters, causing ministers to act hastily. This results in rapid movement of the Moon. When strict, marquises and kings become hesitant and avoid responsibilities while subordinates grow careless—hence the Moon moves slowly. Corrected translation: In cases of severity, marquis and kings shrink back from duties and refrain from action, while their ministers become lax. This causes the Moon to proceed at a slower pace. During the Spring and Autumn period, marquises and kings were generally hesitant and avoided responsibilities; thus there were eighteen eclipses occurring on second days with Ze Te, and one at full moon with Tiao—this was their result. Corrected translation: In the Spring and Autumn era, feudal lords often displayed reluctance and shied away from taking responsibility. Consequently, out of recorded eclipses, eighteen occurred on the second day under conditions of Ze Te, while only one took place during a full moon under Tiao—these were direct outcomes of such behavior. Examining the Han dynasty, there were thirty-six eclipses at full moon with Tiao; none occurred on second day with Ze Te—this confirms Liu Xin's interpretation. Corrected translation: Investigating records from the Han Dynasty reveals that there were 36 instances of eclipses occurring during full moons under Tiao conditions. None took place on the second lunar day with Ze Te, which validates Liu Xin's explanation. These all refer to cases where the sun and moon move in disorder. Corrected translation: All of these pertain to situations involving chaotic movements of the Sun and Moon.
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元帝永光元年四月，日色青白，亡景，正中時有景亡光。是夏寒，至九月，日乃有光。京房易傳曰：「美不上人，茲謂上弱，厥異日白，七日不溫。順亡所制茲謂弱，日白六十日，物亡霜而死。天子親伐，茲謂不知，日白，體動而寒。弱而有任，茲謂不亡，日白不溫，明不動。辟鳗公行，茲謂不伸，厥異日黑，大風起，天無雲，日光晻。不難上政，茲謂見過，日黑居仄，大如彈丸。」 |
| | In the first year of Yongguang under Emperor Yuan, in April the sun appeared blue-white with no shadow; at noon it had a shadow but no light. Corrected translation: During the first year of Yong Guang reign under Emperor Yuan, in the fourth lunar month the Sun's color turned bluish white and cast no shadows. At midday, although a shadow was present, there was no visible light. That summer remained cold; it wasn't until September that the sun regained its brightness. Corrected translation: The entire summer stayed abnormally cold, and it was not until September that sunlight returned to normal. Jing Fang's Yi Zhuan stated: "When virtue does not reach the people, this is called weakness at the top; its omen is a white sun with seven days of cold. Corrected translation: According to Jing Fang's Yijing Commentary: "If goodness fails to reach the populace, it signifies weakness in leadership. Its portent is a pale Sun and seven consecutive days without warmth." When order lacks control, this indicates weakness; the sun remains white for sixty days, causing plants to die without frost. Corrected translation: "When authority is absent and no restraint exists—this signifies a weak state. The Sun will remain pale for 60 days, leading to plant death even in the absence of frost." When an emperor personally leads military campaigns, this signifies ignorance; it results in a pale sun with trembling and cold. Corrected translation: If the Son of Heaven personally engages in warfare, this is considered a sign of ignorance. It manifests as a white Sun accompanied by shaking and chilliness. Weakness yet with authority—this is called not perishing; the sun appears pale without warmth, its brilliance remains still. Corrected translation: When weakness coexists with power—it is termed as not yet lost. The Sun will appear white and cold, with no movement in its radiance. When a ruler travels without proper escort—this is termed as suppression; its omen is black sun, strong winds arise with cloudless skies and dim sunlight. Corrected translation: If the sovereign journeys about without appropriate attendants—this is considered restrained. Its portent includes a darkened Sun, fierce winds arising under clear skies, and obscured daylight. Failing to challenge the ruler's governance—this is called revealing faults; the Sun appears black in an abnormal position, large as a marble. Corrected translation: When one does not confront the sovereign's policies—it is termed exposing errors. The omen will be a darkened Sun appearing at an unusual location, its size comparable to that of a small pebble (dan wan)."
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成帝河平元年正月壬寅朔，日月俱在營室，時日出赤。二月癸未，日朝赤，且入又赤，夜月赤。甲申，日出赤如血，亡光，漏上四刻半，乃頗有光，燭地赤黃，食後乃復。京房易傳曰：「辟不聞道茲謂亡，厥異日赤。」三月乙未，日出黃，有黑氣大如錢，居日中央。京房易傳曰：「祭天不順茲謂逆，厥異日赤，其中黑。聞善不予，茲謂失知，厥異日黃。」夫大人者，與天地合其德，與日月合其明，故聖王在上，總命群賢，以亮天功，則日之光明，五色備具，燭燿亡主；有主則為異，應行而變也。色不虛改，形不虛毀，觀日之五變，足以監矣。故曰「縣象著明，莫大乎日月」，此之謂也。 |
| | In the first year of Heping under Emperor Cheng, on Renyin day in January (first) both sun and moon were at Ying Shi; at that time the sun appeared red. Corrected translation: During the first lunar month of the first year in He Ping reign under Emperor Cheng, on the Ren Yin day when both Sun and Moon were positioned at Ying Shi, the Sun was observed as red. On Kuwei day in February the sun appeared reddish at dawn; it turned red again before setting, and that night the moon was also red. Corrected translation: On the Gui Wei day of February, the Sun appeared crimson during sunrise. It turned red once more as it set, while that same night the Moon also exhibited a reddish hue. On Jiashen day, the sun rose red like blood with no light; after four and a half ke in the morning gong it began to emit some light, casting crimson-yellow illumination on earth. Its brightness returned only after the eclipse. Corrected translation: On Jia Shen day, at sunrise the Sun appeared as red as blood without any visible light. After 4.5 ke (approximately one hour and fifteen minutes) into the morning gong period, it began to emit faint light, casting a reddish-yellow glow upon the earth. It was not until after the eclipse that its brightness fully returned. Jing Fang's Yi Zhuan states: "When a ruler does not heed the Way, this is called perishing; its omen is red sun. Corrected translation: According to Jing Fang's Commentary of Yijing: "If a sovereign ignores the Dao (Way), it signifies destruction. Its portent will be a reddened Sun." On Yiwu day in March, the sun rose yellow with a black cloud as large as a coin located at its center. Corrected translation: On the Yi Wei day of March, during sunrise the Sun appeared yellow and was accompanied by a dark mass the size of a coin positioned precisely at its core. Jing Fang's Yi Zhuan says: "Offerings to heaven are not in accordance, this is termed rebellion; its omen red sun with black at center. Corrected translation: According to Jing Fang's Yi Zhuan: "When sacrifices to Heaven are improperly conducted, it is called defiance. Its portent shall be a red Sun with darkness at its center." Ignoring good counsel—this is termed loss of wisdom; its omen yellow sun. Corrected translation: To disregard virtuous advice is called the loss of discernment. Its portent shall be an ochre-colored Sun." A great person aligns virtue with Heaven and Earth, brightness with Sun and Moon. Thus when a sage-king rules above, he oversees all virtuous men to assist in heavenly duties; then the sun's brilliance will display five colors fully, illuminating without master. Corrected translation: The truly great individual harmonizes his virtue with Heaven and Earth and aligns his radiance with Sun and Moon. Therefore, when a sage-king governs from above, he oversees and appoints all virtuous men to support the work of Heaven; in such case, the brilliance of the Sun will manifest fully in its five colors, shining forth without need for any master. When there is a ruler, it becomes an omen; changes occur when actions are taken. Corrected translation: When a sovereign exists, such phenomena become omens. Changes arise in response to human conduct and action. Color does not change without cause; form is not destroyed without reason. Observing the five transformations of the sun, one can sufficiently discern omens. Corrected translation: Colors do not alter without basis, and forms are not damaged without cause. By observing the Sun's five variations in appearance, one may adequately foresee portents. Therefore it is said: "Hanging images to show clarity—none greater than sun and moon," this is what that means. Corrected translation: Thus, it is stated: "To hang celestial phenomena as clear signs, none are greater than the Sun and Moon." This is precisely what is meant by those words.
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嚴公七年「四月辛卯夜，恆星不見，夜中星隕如雨」。董仲舒、劉向以為常星二十八宿者，人君之象也；眾星，萬民之類也。列宿不見，象諸侯微也；眾星隕墜，民失其所也。夜中者，為中國也。不及地而復，象齊桓起而救存之也。鄉亡桓公，星遂至地，中國其良絕矣。劉向以為夜中者，言不得終性命，中道敗也。或曰象其叛也，言當中道叛其上也。天垂象以視下，將欲人君防惡遠非，慎卑省微，以自全安也。如人君有賢明之材，畏天威命，若高宗謀祖己，成王泣金縢，改過修正，立信布德，存亡繼絕，修廢舉逸，下學而上達，裁什一之稅，復三日之役，節用儉服，以惠百姓，則諸侯懷德，士民歸仁，災消而福興矣。遂莫肯改寤，法則古人，而各行其私意，終於君臣乖離，上下交怨。自是之後，齊、宋之君弒，譚、遂、邢、衛之國滅，宿遷於宋，蔡獲於楚，晉相弒殺，五世乃定，此其效也。左氏傳曰：「恆星不見，夜明也；星隕如雨，與雨偕也。」劉歆以為晝象中國，夜象夷狄。夜明，故常見之星皆不見，象中國微也。「星隕如雨」，如，而也，星隕而且雨，故曰「與雨偕也」，明雨與星隕，兩變相成也。洪範曰：「庶民惟星。」《》曰：「」是歲歲在玄枵，齊分野也。夜中而星隕，象庶民中離上也。雨以解過施，復從上下，象齊桓行伯，復興周室也。周四月，夏二月也，日在降婁，魯分野也。先是，衛侯朔奔齊，衛公子黔牟立，齊帥諸侯伐之，天子使使救衛。魯公子溺專政，會齊以犯王命，嚴弗能止，卒從而伐衛，逐天王所立。不義至甚，而自以為功。名去其上，政繇下作，尤著，故星隕於魯，天事常象也。 |
| | In the seventh year of King Yan's reign, "On the Xinmao day in April at night, no fixed stars were visible; during midnight, meteors fell like rain." Corrected translation: During the seventh year of Duke Yan's reign, "On the Xin Mao day of the fourth month at night, the fixed stars could not be seen. At midnight, shooting stars rained down like a shower." Dong Zhongshu and Liu Xiang believed that the twenty-eight constellations of fixed stars represent the image of a ruler. Corrected translation: Dong Zhongshu, Liu Xiang held that the twenty-eight lunar mansions among the fixed stars symbolize the sovereign. The multitude of stars represent the common people. Corrected translation: The numerous other stars are symbolic of the myriad subjects. When constellations cannot be seen, it symbolizes the decline of feudal lords; Corrected translation: The invisibility of the lunar mansions signifies the weakening of vassal states; When numerous stars fall, it indicates that people have lost their proper place. Corrected translation: The falling of many stars portends the populace losing their rightful positions. Midnight represents China itself. Corrected translation: Midnight symbolizes Central China (Zhongguo). Not reaching the ground and returning, this symbolizes Duke Huan of Qi rising to rescue and preserve it. Corrected translation: The falling stars not reaching the earth but returning instead signify that Duke Huan of Qi arose to save and preserve the situation. If Duke Huan had died, the stars would have reached the ground; then China's virtue would be completely lost. Corrected translation: Had Duke Huan perished, the falling stars would have struck the earth. In that case, Central China's moral foundation would have been entirely severed. Liu Xiang believed midnight signifies failure to complete one's destiny; it indicates a downfall in the middle of the journey. Corrected translation: Liu Xiang considered that "midnight" implies an inability to fulfill one's life span, symbolizing a collapse midway through. Some say it represents rebellion; meaning they would rebel against their superiors halfway. Corrected translation: Others interpret this as symbolizing defection, indicating that one would betray their superior midway through. Heaven displays celestial phenomena to warn below; it intends for the sovereign to guard against evil, avoid wrongdoing, be cautious with humility and examine subtle signs in order to preserve his own safety. Corrected translation: The heavens manifest omens to convey messages downward. This is meant to prompt the ruler to prevent evils, distance himself from impropriety, exercise caution regarding lowly matters, and scrutinize minute details so as to safeguard his own well-being. If a ruler possesses virtuous talent and reveres Heaven's authority, as King Gaozong did in consulting Zujǐ or King Cheng wept over Jin Teng, then he would correct his faults, reform himself, establish trust, spread virtue, preserve the endangered, revive what is lost, restore abandoned policies, promote those who are overlooked, learn from below to reach above, reduce taxes to one-tenth, limit corvée labor to three days, practice frugality and modest attire in order to benefit the people. Then feudal lords would cherish his virtue, scholars and commoners would return to benevolence, calamities would vanish while blessings arise. Corrected translation: If a sovereign possesses virtuous ability and reveres Heaven's authority—as King Gaozong consulted Zujǐ or as King Cheng wept before the Jin Teng scroll—then he will correct his mistakes, reform himself, establish credibility, propagate virtue, preserve what is on the brink of extinction, revive abandoned traditions, restore neglected policies, elevate those who have been overlooked, learn from the lower to reach the higher, reduce taxes to a tenth, limit labor service to three days, and practice frugality in expenditure and modesty in attire for the benefit of the people. In such case, feudal lords will cherish his virtue, scholars and subjects will return to benevolence, disasters will vanish while blessings flourish. Eventually no one is willing to reform and awaken; instead they follow the ways of ancient sages while each pursuing their own private desires, ultimately leading to discord between ruler and ministers, mutual resentment among superiors and subordinates. Corrected translation: Consequently, none are willing to change or awaken. Rather than emulate the ancients, individuals pursue their personal ambitions, eventually resulting in estrangement between sovereign and officials, and reciprocal grievances between rulers and subjects. Since then, the kings of Qi and Song were assassinated; the states of Tan, Sui, Xing, and Wei perished. Su was annexed by Song, Cai captured by Chu, and in Jin, regicides occurred repeatedly until peace returned after five generations—this is its consequence. Corrected translation: Since that time, the rulers of Qi and Song were murdered; the states of Tan, Suyi, Xing, and Wei were destroyed. Su was occupied by Song, Cai fell to Chu, while in Jin, successive regicides took place until stability returned after five generations—these are its consequences. The Zuo Zhuan says: "Fixed stars not visible, this is night brightness; Corrected translation: The Commentary of Zuo states: "When fixed stars are invisible, it signifies a bright night;" "Stars falling like rain, this is raining together with them." Corrected translation: "Shooting stars falling like rain—this means they fall in conjunction with the rain."" Liu Xin believed that daytime phenomena symbolize Central China, while nighttime phenomena represent the Yi and Di (barbarian) regions. Corrected translation: Liu Xin held that celestial events occurring during the day symbolized Zhongguo (Central China), whereas those at night represented the Yi and Di barbarians. A bright night, so fixed stars are not visible—this symbolizes the weakening of Central China. Corrected translation: Because it is a luminous night, all normally visible stars become invisible. This signifies the decline of Zhongguo (Central Land). "The stars fell like rain"—the word "ru" (like) here means "and". Stars were falling and it rained, hence the saying "fell together with the rain", indicating that the rain and falling stars are two changes occurring simultaneously. Corrected translation: "The stars fell like rain"—in this context, "ru" (like) actually functions as a conjunction meaning "and." The stars fell while it was raining; thus, it is said to have fallen "together with the rain," signifying that both the rainfall and the falling of stars were two transformations occurring concurrently. Hong Fan says: "The common people are like stars." Corrected translation: Hongfan states: "The multitude of subjects is analogous to the stars." The Yijing says: "Thunder and rain arise, this is Huan (relief)." Corrected translation: The Book of Changes states: "When thunder and rain occur together, it signifies the hexagram Xie (Relief)." That year was in Huaniao, which is the domain of Qi. Corrected translation: In that year, the zodiacal constellation was Xuan Xiao, corresponding to the territory of Qi. Stars falling at midnight symbolize common people separating from their ruler in the middle. Corrected translation: The falling of stars during midnight signifies that the common people have become estranged from their sovereign midway. Rain serves to relieve transgressions and restore harmony between upper and lower, symbolizing Duke Huan of Qi acting as a hegemon to revive the Zhou dynasty. Corrected translation: The rain served to alleviate faults and reestablish order between superiors and inferiors. It symbolized Duke Huan of Qi assuming leadership in reviving the Zhou royal house. The fourth month of Zhou corresponds to the second month of Xia; the Sun was at Jiang Lou, which is Lu's territory. Corrected translation: In the Zhou calendar's fourth month, this corresponds to the second lunar month in the Xia calendar. The position of the Sun was in Jianglou, a region corresponding to the state of Lu. Before this event, Duke Shuo of Wei fled to Qi; Gongzi Qianmou of Wei was enthroned. Qi led feudal lords in attacking him, while the Son of Heaven sent envoys to rescue Wei. Corrected translation: Prior to this, Marquis Shuo of Wei had fled to Qi, and Prince Qianmou of Wei took the throne. Qi led the feudal lords in an attack against him, while the emperor dispatched emissaries to come to Wei's aid. Prince Ni of Lu monopolized power, convened Qi to defy the emperor's command. Yan was unable to stop it and ultimately joined in attacking Wei, expelling the ruler appointed by Heaven. Corrected translation: Prince Ni of Lu seized control, colluded with Qi to violate imperial orders. Duke Yan could not prevent this and eventually followed suit in attacking Wei, driving out the sovereign installed by Heaven's decree. This was an extreme act of injustice, yet they considered it their own achievement. Corrected translation: It was a most grievous violation of righteousness, yet they regarded it as their own accomplishment. Names were stripped from above while governance arose from below—this was especially evident, hence stars fell over Lu; this is a regular celestial omen. Corrected translation: When titles are removed from the upper ranks and authority originates from beneath, such circumstances become particularly pronounced. Therefore, the falling of stars occurred in Lu's region—a typical heavenly portent.
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成帝永始二年二月癸未，夜過中，星隕如雨，長一二丈，繹繹未至地滅，至雞鳴止。谷永對曰：「日月星辰燭臨下土，其有食隕之異，則遐邇幽隱靡不咸睹。星辰附離于天，猶庶民附離王者也。王者失道，綱紀廢頓，下將叛去，故星叛天而隕，以見其象。春秋記異，星隕最大，自魯嚴以來，至今再見。臣聞三代所以喪亡者，皆繇婦人群小，湛湎於酒。《》云：『乃用其婦人之言，四方之逋逃多罪，是信是使。』《》曰：『赫赫宗周、褒姒醤之。』『顛覆厥德，荒沈于酒。』及秦所以二世而亡者，養生大奢，奉終大厚。方今國家兼而有之，社稷宗廟之大憂也。」京房易傳曰：「君不任賢，厥妖天雨星。」 |
| | In the second year of Yongshi under Emperor Cheng, on Kuwei day in February at night past midnight, stars fell like rain. They were one to two zhang long; they continued falling until nearly reaching the ground before vanishing, ceasing only when cockcrow announced dawn. Corrected translation: During the second year of the Yong Shi era under Emperor Cheng, on Gui Wei day in the second month at night after midnight, meteors rained down like a shower. Each was approximately one to two zhang (approximately 3–6 meters) long; they continued descending until nearly reaching the earth before disappearing, and this lasted until the time of cockcrow signaling dawn. Gu Yong replied: "The sun, moon and stars illuminate the land below. When there are unusual eclipses or falling phenomena, they can be seen by all, near and far. Corrected translation: Gu Yong responded: "The Sun, Moon, and stars shine upon the lands beneath them. Whenever there occur abnormal events such as eclipses or meteor showers, these become visible to everyone—near and distant, hidden and exposed alike." Stars are attached to the heavens, just as common people attach themselves to a ruler. Corrected translation: The stars remain connected with Heaven, just as the common people remain connected with their sovereign. When a ruler loses virtue and governance collapses, subordinates will rebel and depart; thus stars rebel against Heaven by falling, to show this omen. Corrected translation: If the sovereign strays from righteousness and the framework of order is abandoned or disrupted, those below will rise in rebellion. Hence, the stars defy Heaven by falling—this serves as a visible sign of such circumstances. The Chunqiu records omens, and among them, meteor showers are the most significant. Since Duke Yan of Lu, this has occurred twice to date. Corrected translation: Among the anomalies recorded in the Spring and Autumn Annals, falling stars represent the most important omen. Since the time of Duke Yan of Lu, such an event has been observed only two times up until now. I have heard that the reason for the downfall of the Three Dynasties was all due to concubines and petty villains, who indulged in wine. Corrected translation: Minister Gu Yong stated: "I have learned that the cause of the collapse of the Three Sage Dynasties lay entirely with concubines and sycophants who immersed themselves in alcohol." The Shang says: "Then he followed the words of his concubines, and trusted and employed many fugitives from all directions who had committed crimes." Corrected translation: As stated in the Book of Documents: "He then heeded the words of his women, placing trust in and employing numerous fugitives from across the land who were guilty of offenses." The Shijing says: "Majestic was the ancestral Zhou, but Bao Si destroyed it with wine." Corrected translation: As stated in the Book of Songs: "Glorious was the noble Zhou dynasty, yet Bao Si brought about its downfall through indulgence in alcohol." "Overturned their virtue, they sank into drunkenness." Corrected translation: "They overturned their virtue and became immersed in wine." And the reason why Qin perished within two generations was due to excessive luxury in life, and extravagant funeral rites. Corrected translation: As for why the Qin dynasty collapsed after only two reigns, it was because of extreme extravagance in daily living and overly lavish funerary practices. At present, the state possesses both these problems; this is a great concern for ancestral temples and national stability." Corrected translation: Currently, our nation suffers from all of these issues. This constitutes a grave threat to the ancestral altars and the stability of the realm." Jing Fang's Yi Zhuan said: "When a ruler does not appoint virtuous men, its omen is rain of stars." Corrected translation: According to Jing Fang's Commentary on the Yijing: "If a sovereign fails to entrust power to the worthy, the portent shall be raining stars."
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文公十四年「七月，有星孛入于北斗」。董仲舒以為孛者惡氣之所生也。謂之孛者，言其孛孛有所防蔽，闇亂不明之貌也。北斗，大國象。後齊、宋、魯、莒、晉皆弒君。劉向以為君臣亂於朝，政令虧於外，則上濁三光之精，五星贏縮，變色逆行，甚則為孛。北斗，人君象；孛星，亂臣類，篡殺之表也。星傳曰「魁者，貴人之牢」。又曰「孛星見北斗中，大臣諸侯有受誅者」。一曰魁為齊、晉。夫彗星較然在北斗中，天之視人顯矣，史之有占明矣，時君終不改寤。是後，宋、魯、莒、晉、鄭、陳六國咸弒其君，齊再弒焉。中國既亂，夷狄並侵，兵革從橫，楚乘威席勝，深入諸夏，六侵伐，一滅國，觀兵周室。晉外滅二國，內敗王師，又連三國之兵大敗齊師于鞍，追亡逐北，東臨海水，威陵京師，武折大齊。皆孛星炎之所及，流至二十八年。星傳又曰：「彗星入北斗，有大戰。其流入北斗中，得名人；不入，失名人。」宋華元，賢名大夫，大棘之戰，華元獲於鄭，傳舉其效云。左氏傳曰有星孛北斗，周史服曰：「不出七年，宋、齊、晉之君皆將死亂。」劉歆以為北斗有環域，四星入其中也。斗，天之三辰，綱紀星也。宋、齊、晉，天子方伯，中國綱紀。彗所以除舊布新也。斗七星，故曰不出七年。至十六年，宋人弒昭公；十八年，齊人弒懿公；宣公二年，晉趙穿弒靈公。 |
| | In the fourteenth year of Duke Wen's reign, "In July, a comet entered the Big Dipper." Corrected translation: During the fourteenth year of King Wen's rule, "In July, there appeared a comet that entered the constellation Bei Dou (the Big Dipper)." Dong Zhongshu believed that comets are born from evil qi. Corrected translation: Dong Zhongshu held the view that comets arise from malevolent qi. It is called a "Bo" because it appears as if something is blocking or obscuring, showing a dark and chaotic appearance. Corrected translation: The term "Bo" refers to the way it seems to block or obscure things, presenting an appearance of darkness and confusion. Bei Dou (Big Dipper) is the symbol of a great state. Corrected translation: The Big Dipper represents a major kingdom. Later, Qi, Song, Lu, Ju, and Jin all experienced regicides. Corrected translation: Subsequently, the states of Qi, Song, Lu, Jv, and Jin would all witness their rulers being murdered. Liu Xiang believed that when rulers and ministers are in disorder within the court, and governance is flawed externally, it causes corruption of the three luminaries' essence above. The five planets will then appear swollen or shrunken, change color, and move backward; if severe enough, this results in comets. Corrected translation: Liu Xiang held that when rulers and officials are in disarray within the court and administrative orders falter externally, it leads to pollution of the essence of the three lights (Sun, Moon, stars) above. The Five Planets will then appear either swollen or diminished, change colors, and move retrograde; if this condition becomes severe enough, comets will arise as a result. The Big Dipper symbolizes the sovereign; Corrected translation: The Bei Dou represents the image of the ruler; A comet is a type of disorderly minister, an omen of usurpation and murder. Corrected translation: A Bo star symbolizes rebellious ministers; it serves as the sign of regicide or coup. The Xing Zhuan says, "Kui is the prison for noble persons." Corrected translation: According to the Star Commentary: "Kui represents the prison of high-ranking individuals." It also says, "When a comet appears in the Big Dipper, there will be ministers or feudal lords who suffer punishment." Corrected translation: It further states: "If a Bo star is observed within the constellation of Bei Dou, it indicates that high-ranking officials or feudal lords will face execution." One says Kui represents Qi and Jin. Corrected translation: It is also said that the star Kui symbolizes the states of Qi and Jin. That a comet clearly appears in the Big Dipper—this is Heaven's clear warning to humanity; this is an evident omen recorded by historians. Yet, rulers at that time ultimately failed to reform or awaken. Corrected translation: For a comet to appear so evidently within the Big Dipper is Heaven's unmistakable message to mankind; it is clearly documented as an omen in historical records. However, the sovereigns of that era ultimately did not change their ways or awaken to these warnings. After this, the six states of Song, Lu, Ju, Jin, Zheng, and Chen all experienced regicide; Qi alone suffered two such events. Corrected translation: Following this event, in the six states of Song, Ru, Ju, Jin, Zheng and Chen, their rulers were all murdered. The state of Qi was the only one to suffer two instances of regicide. With Central China in chaos, the Yi and Di tribes simultaneously invaded; warfare raged across the land. Chu took advantage of its strength to advance deep into the central regions, launching six invasions, one conquest, and displaying military might before the Zhou court. Corrected translation: With Zhongguo already in turmoil, the barbarian tribes from Yi and Di launched simultaneous incursions; warfare spread throughout the land. The state of Chu seized its strength to penetrate deeply into Central China, conducting six attacks, one complete conquest, and demonstrating its military power before the Zhou royal court. Jin exterminated two states externally, defeated the royal army internally; it also allied with three other states to decisively defeat Qi's forces at An, pursuing the fleeing enemy and advancing eastward to the sea. Its power overshadowed the capital, its military might subduing the great state of Qi. Corrected translation: Jin exterminated two neighboring states externally and defeated the imperial army internally. It also joined with three other kingdoms to achieve a major victory over Qi's forces at An (An), pursuing the retreating enemy and advancing as far east as the sea. Its military dominance overshadowed the royal capital, subduing even the mighty state of Qi through force. All these events were within the influence of the comet's fire, lasting until the twenty-eighth year. Corrected translation: These occurrences all fell under the impact of the Bo star's fiery presence, continuing up to the twenty-eighth year. The Star Commentary also says: "When a comet enters the Big Dipper, great battles will occur. Corrected translation: The Xing Zhuan further states: "If a comet enters Bei Dou (the Big Dipuser), major wars will ensue. If its tail flows into the center of the Big Dipper, it means gaining a famous person; Corrected translation: Should its trail extend into the heart of the Big Dipper constellation, it signifies acquiring a renowned individual; If it does not enter, it means losing a notable figure." Corrected translation: If it fails to enter, then it indicates the loss of an influential person." Hua Yuan of Song was a virtuous and renowned official. During the Da Ji battle, Hua Yuan was captured by Zheng; this is cited as an example. Corrected translation: Hua Yuan from Song was a distinguished and virtuous minister. In the Battle of Da Ji, he was taken prisoner by Zheng—this event serves as an illustration of that omen. The Zuo Zhuan records a comet entering the Big Dipper; Zhou historian Fu said: "Within seven years, rulers of Song, Qi and Jin will all die in chaos." Corrected translation: According to the Commentary of Zuo, when there was an appearance of a Bo star in Bei Dou (the Big Dipser), the Zhou historian Fu stated: "Within no more than seven years, the sovereigns of Song, Qi, and Jin will all perish due to internal strife." Liu Xin believed that Bei Dou has a circular domain, with four stars entering it. Corrected translation: Liu Xin held the view that the Big Dipper possesses an enclosed region, into which four stars have entered. Bei Dou is one of Heaven's three luminaries, a star representing order and regulation. Corrected translation: The Big Dipper constitutes one of the Three Lights (San Chen) in Heaven; it symbolizes stars that represent governance and structure. Song, Qi, Jin are vassal lords of the Son of Heaven, representing order in Central China. Corrected translation: Song, Qi and Jin were feudal lords under the Son of Heaven—pillars upholding the framework of governance in Zhongguo. Comets signify removing the old to establish the new. Corrected translation: Comets represent the removal of what is outdated and the establishment of something new. The seven stars in Bei Dou, hence it said within seven years. Corrected translation: Since there are seven stars in the Big Dipper constellation, this is why it was stated that events would occur within seven years. By the sixteenth year, Song people assassinated Duke Zhao. Corrected translation: By the sixteenth year (of this period), the people of Song murdered Duke Zhao; In the eighteenth year, Qi people killed Duke Yi. Corrected translation: In the eighteenth year, the people of Qi assassinated Duke Yi; In the second year of Duke Xuan's reign, Zhao Chuan of Jin killed Duke Ling. Corrected translation: During the second year of King Xuan's rule, Zhao Chuan from Jin assassinated Duke Ling.
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昭公十七年「冬，有星孛于大辰」。董仲舒以為大辰心也，心 |
| | In the seventeenth year of Duke Zhao's reign, "During winter, a comet appeared in Da Chen." Corrected translation: In the seventeenth year under King Zhao's rule, "in winter there was a comet that appeared near the constellation Da Chen." Dong Zhongshu considered Da Chen to be the heart; the heart Corrected translation: Dong Zhongshu regarded Da Chen as representing the heart organ; the heart
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在明堂，天子之象。後王室大亂，三王分爭，此其效也。劉向以為星傳曰「心，大星，天王也。其前星，太子；後星，庶子也。尾為君臣乖離。」孛星加心，象天子適庶將分爭也。其在諸侯，角、亢、氐，陳、鄭也；房、心，宋也。後五年，周景王崩，王室亂，大夫劉子、單子立王猛，尹氏、召伯、毛伯立子晁。子晁，楚出也。時楚彊，宋、衛、陳、鄭皆南附楚。王猛既卒，敬王即位，子晁入王城，天王居狄泉，莫之敢納。五年，楚平王居卒，子晁奔楚，王室乃定。後楚帥六國伐吳，吳敗之于雞父，殺獲其君臣。蔡怨楚而滅沈，楚怒，圍蔡。吳人救之，遂為柏舉之戰，敗楚師，屠郢都，妻昭王母，鞭平王墓。此皆孛彗流炎所及之效也。左氏傳曰：「有星孛于大辰，西及漢。申繻曰：『彗，所以除舊布新也，天事恆象。今除於火，火出必布焉。諸侯其有火災乎？』梓慎曰：『往年吾見，是其徵也。火出而見，今茲火出而章，必火入而伏，其居火也久矣，其與不然乎？火出，於夏為三月，於商為四月，於周為五月。夏數得天，若火作，其四國當之，在宋、衛、陳、鄭乎？宋，大辰之虛；陳，太昊之虛；鄭，祝融之虛：皆火房也。星孛及漢；漢，水祥也。衛，顓頊之虛，其星為大水。水，火之牡也。其以丙子若壬午作乎？水火所以合也。若火入而伏，必以壬午，不過見之月。』」明年「夏五月，火始昏見，丙子風。梓慎曰：『是謂融風，火之始也。七日其火作乎？』戊寅風甚，壬午太甚，宋、衛、陳、鄭皆火。」劉歆以為大辰，房、心、尾也，八月心星在西方，孛從其西過心東及漢也。宋，大辰虛，謂宋先祖掌祀大辰星也。陳，太昊虛，虙羲木德，火所生也。鄭，祝融虛，高辛氏火正也。故皆為火所舍。衛，顓頊虛，星為大水，營室也。天星既然，又四國失政相似，及為王室亂皆同。 |
| | is located in Mingtang, symbolizing the Son of Heaven. Corrected translation: resides within the Ming Tang (Hall of Illumination), representing the image of the Son of Heaven. Later, the royal court fell into great chaos with three kings vying for power—this was its consequence. Corrected translation: Subsequently, the imperial house descended into major disorder as three claimants to the throne contended against one another. This was precisely the outcome foretold by that omen. Liu Xiang believed the Star Commentary says: "Xin, the large star, is the heavenly king. Corrected translation: Liu Xiang cited the Star Commentary as stating: "The Xin constellation's central bright star represents the Son of Heaven." Its preceding star, the crown prince; Corrected translation: The star before it symbolizes the Crown Prince; the following stars are common sons. Corrected translation: the subsequent stars represent lesser sons. The tail signifies discord between ruler and minister." Corrected translation: The tail represents the estrangement of sovereign from his officials." A comet appearing over Xin constellation symbolizes that the Son of Heaven's legitimate and illegitimate heirs will soon contend for power. Corrected translation: The appearance of a Bo star over the Xin constellation signifies that conflict is imminent between the emperor's legitimate and lesser sons. Among feudal lords, Jiao, Kang, Di correspond to Chen and Zheng; Corrected translation: For vassal states, the constellations Jiao, Kang and Di correspond respectively to the states of Chen and Zheng; Fang, Xin, corresponds to Song. Corrected translation: The constellations Fang and Xin represent the state of Song. Five years later, King Jing of Zhou died and the royal house fell into chaos. Minister Liu Zi and Shan Zi enthroned Wang Mang; Yin Shi, Zhao Bo, Mao Bo enthroned Prince Chao. Corrected translation: Five years later, Emperor Jing of Zhou passed away, leading to turmoil in the imperial court. The officials Liu Zi and Dan Zi installed King Mang as ruler, while Yin Shi, Zhao Bo and Mao Bo placed Prince Chao on the throne instead. Prince Chao was of Chu origin. Corrected translation: Prince Chao had his origins in the state of Chu. At that time, the State of Chu was powerful; Song, Wei, Chen and Zheng all submitted to southern Chu. Corrected translation: During this period, the state of Chu held great power, and the states of Song, Wei, Chen, and Zheng had all pledged allegiance to it in the south. After King Mang died, Emperor Jing took the throne; Prince Chao entered the royal capital, but the Son of Heaven resided at Diquan and no one dared to accept him. Corrected translation: After King Mang passed away, Emperor Jing ascended the throne. Prince Chao marched into the imperial city, yet the true Son of Heaven remained in Diquan, where none dared to receive or recognize him. In the fifth year, King Ping of Chu died; Prince Chao fled to Chu, and thus the royal house was stabilized. Corrected translation: Five years later, Duke Ping of Chu passed away. Prince Chao sought refuge in Chu, after which stability returned to the imperial court. Later, the leader of Chu led six states to attack Wu; at Jifu, Wu defeated them and killed or captured their rulers and ministers. Corrected translation: Subsequently, the ruler of Chu led an alliance of six states in a campaign against Wu. At Jifu, the forces of Wu repelled them, killing or capturing their leaders and officials. Cai resented Chu and destroyed Shen; enraged, Chu besieged Cai. Corrected translation: The state of Cai harbored resentment toward Chu and proceeded to annihilate the state of Shen. In response, Chu became furious and laid siege to Cai. The Wu forces came to its rescue, leading to the Battle of Baiju, where they defeated the Chu army, razed Yingdu, took Emperor Zhaowang's wife as a concubine, and whipped Duke Pingwang's tomb. Corrected translation: Wu sent reinforcements, which led to the Battle of Baiju. There, Wu forces crushed the Chu troops, sacked the capital Yingdu, captured King Zhao of Zhou's wife, and desecrated the tomb of Duke Ping of Chu by whipping it. These were all consequences brought about by comets and fiery celestial phenomena. Corrected translation: All these events were effects resulting from the appearances of comets and other blazing celestial omens. The Zuo Zhuan says: "A comet appeared at Dachen, extending westward to the Han River. Corrected translation: The Commentary of Zuo states: "There was a comet that emerged near the constellation Dachen and extended as far west as the Han River." Shen Xu said: "A comet signifies the removal of the old to make way for the new; celestial phenomena always mirror earthly affairs. Corrected translation: Shen Xu remarked, "Comets symbolize the elimination of the old and the ushering in of the new. Celestial events consistently reflect terrestrial occurrences." Now it has appeared at Huo; when fire emerges, its influence will surely spread. Corrected translation: Now that the omen appears in relation to fire, wherever fire arises, its effects will inevitably spread. "Will there be a great fire among the feudal lords?"' Corrected translation: "Might there then be a major conflagration among the vassal states?"' Zi Shen said, "Last year I observed this; it is its omen. Corrected translation: Zi Shen replied, "I witnessed this phenomenon last year; that was the sign." When fire emerged and appeared, now this fire emerges more prominently; it must enter and subside. It has long been associated with fire—could its behavior be any different? Corrected translation: "When the fiery omen first appeared last year, it was visible. Now that such a phenomenon appears again but is even more pronounced, it will inevitably enter and then recede. Since this celestial body has long been connected to fire, could its nature possibly differ?" The emergence of the fiery omen corresponds to March in Xia, April in Shang, and May in Zhou. Corrected translation: The appearance of this fire-related phenomenon aligns with the third month under the Xia calendar, the fourth month under the Shang, and the fifth month according to the Zhou system. The Xia calendar best conforms to heavenly order; if a fire occurs, four states will suffer its consequences—will it be Song, Wei, Chen and Zheng? Corrected translation: The Xia system most accurately reflects the natural order. If a conflagration were to occur, four vassal states would bear the brunt of it—would these not be the states of Song, Wei, Teng, and Zheng? Song is where Dachen resides; Corrected translation: Song corresponds to the location of the constellation Dachen; Chen, the domain of Taihao; Corrected translation: Chen belongs to the realm of Taihao; Zheng, the territory of Zhurong—all are fire constellations. Corrected translation: and Zheng corresponds to the domain of Zhurong—these are all constellations associated with fire. The comet extended as far as the Han River; Corrected translation: The comet reached as far as the constellation of the Han River; the Han is an omen of water. Corrected translation: the Han River represents a sign of water. Wei corresponds to the domain of Zhuanxu, whose constellation is associated with great floods. Corrected translation: Wei belongs to the realm governed by Zhuanxu; its corresponding stars are linked to major water disasters. Water is the counterpart of fire. Corrected translation: Water serves as the complementary force to fire. Will it erupt on a Bingzi or Renwu day? Corrected translation: Would such an event occur on a Bingzi (甲子) or Renwu (壬午) day? Water and fire are thus united. Corrected translation: This is how water and fire come together. "If the fire enters and subsides, it must occur on a Renwu day, no later than within this month of its appearance."' Corrected translation: "If the fiery phenomenon enters and then disappears, it will surely happen on a Renwu (壬午) date, not extending beyond the month in which it first appeared."' The following year, "In the fifth lunar month of summer, fire was seen at dusk; on a Bingzi day, there was strong wind. Corrected translation: The next year, "During the fifth month of summer, the fiery omen appeared at dusk. On a Bingzi (丙子) day, fierce winds arose." Zi Shen said: "This is called Rongfeng, the beginning of fire. Corrected translation: Zi Shen remarked, "This is known as Rongfeng—the onset of a fiery event. Will there be a conflagration in seven days?"' Corrected translation: "Shall we expect a fire to break out within seven days?"' On the Wuyin day, winds intensified; on the Renwu day, they became extreme. Fires broke out in Song, Wei, Chen and Zheng." Corrected translation: On the Wuyin (戊寅) day, the winds grew very strong; by the Renwu (壬午) it had reached an intense level. As predicted, fires erupted simultaneously in the states of Song, Wei, and Zheng." Liu Xin believed that Dachen refers to the constellations Fang, Xin and Wei. In August, the Xin star is located in the west; the comet passed from its western side through the east of Xin up to the Han. Corrected translation: Liu Xin held that Dachen encompasses the constellations Fang (房), Xin (心) and Wei (尾). In the eighth month, the constellation Xin was positioned in the west. The comet traversed from the west of this region across its eastern side all the way to the Han River. Song, Dachen's domain—this means that Song's ancestors were in charge of rituals for the Dachen star. Corrected translation: Song is referred to as the domain of Dachen because its ancestral rulers were responsible for conducting sacrifices and ceremonies dedicated to the constellation Dachen. Chen, Taihao's domain—Fu Xi governed with the virtue of wood, from which fire is generated. Corrected translation: Chen corresponds to the realm of Taihao. Fu Xi ruled under the element of Wood, from which Fire originates. Zheng is Zhurong's domain; Gaoshen Shi was in charge of fire. Corrected translation: Zheng belongs to the domain governed by Zhurong, who served as the Fire Official under Emperor Gaoshen. Therefore, they were all places where fire resided. Corrected translation: Hence, these states are all considered to be the resting places of the element Fire. Wei is Zhuanxu's domain; its stars represent great water, namely Ying Shi. Corrected translation: Wei corresponds to the realm of Zhuanxu. Its associated constellation represents major bodies of water—specifically, Yingshi (營室). The celestial phenomena are already established; the four states' political failures resemble one another, and their involvement in royal court turmoil is also similar. Corrected translation: Since these celestial signs have already manifested, the four vassal states all experienced comparable administrative failures, and they were similarly entangled in the chaos of the imperial court.
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哀公十三年「冬十一月，有星孛于東方」。董仲舒、劉向以為不言宿名者，不加宿也。以辰乘日而出，亂氣蔽君明也。明年，春秋事終。一曰，周之十一月，夏九月，日在氐。出東方者，軫、角、亢也。軫，楚；角、亢，陳、鄭也。或曰角、亢大國象，為齊、晉也。其後楚滅陳，田氏篡齊，六卿分晉，此其效也。劉歆以為孛，東方大辰也，不言大辰，旦而見與日爭光，星入而彗猶見。是歲再失閏，十一月實八月也。日在鶉火，周分野也。十四年冬，「有星孛」，在獲麟後。劉歆以為不言所在，官失之也。 |
| | In the thirteenth year of King Ai's reign, "On the eleventh month of winter, a comet appeared in the east." Corrected translation: In the thirteenth year (of King Ai's reign), "During the eleventh lunar month of winter, there was a comet visible in the eastern sky." Dong Zhongshu and Liu Xiang believed that since no constellation name is mentioned, it did not pass through any specific star. Corrected translation: Dong Zhongshu and Lui Xiang held the view that the absence of a named constellation indicates that the comet did not traverse or affect any particular stellar position. It emerged at dawn, with disorderly qi obscuring the ruler's clarity. Corrected translation: Its appearance coincided with daylight, symbolizing that chaotic energies were clouding and obstructing the sovereign's wisdom. The following year marked the end of Spring and Autumn events. Corrected translation: The next year saw the conclusion of all historical events recorded in the Spring and Autumn Annals. One interpretation says that the eleventh month of Zhou corresponds to the ninth month of Xia, when the sun was at Di. Corrected translation: Another view holds that the eleventh lunar month in the Zhou calendar aligns with the ninth month under the Xia system, during which time the sun resided in the constellation Di. A comet appearing from the east would pass through Zhen, Jiao and Kang. Corrected translation: Comets emerging from the eastern sky would traverse the constellations of Zhen (軫), Jiao (角) and Kang (亢). Zhen corresponds to Chu; Corrected translation: The constellation Zhen represents the state of Chu; Jiao and Kang correspond to Chen and Zheng. Corrected translation: the constellations Jiao and Kang represent the states of Chen and Zheng. Some say that Jiao and Kang, as major constellations, symbolize great powers—namely Qi and Jin. Corrected translation: Others argue that since the constellations Jiao and Kong are large in scale, they represent powerful states such as Qi and Jin. Later, Chu destroyed Chen; the Tian clan usurped Qi; the Six Ministers divided Jin—these were its consequences. Corrected translation: Subsequently, the state of Chu annexed Chen, the Tian family seized power in Qi, and the six noble families partitioned Jin. These events were precisely the outcomes foretold by this omen. Liu Xin believed that a comet is the great star of the eastern sky. The fact that it was not called Dachen indicates that it appeared at dawn, competing with the sun for brightness; even as stars faded, its tail remained visible. Corrected translation: Liu Xin considered comets to be major celestial bodies in the eastern sky. Their omission from being labeled "Dachen" suggests they emerged during daylight hours, contending with the sun's brilliance—so vivid was their appearance that even after other stars had set, their comet tails could still be seen. In this year, the intercalary month was lost twice; in fact, the eleventh month corresponded to the eighth. Corrected translation: This year witnessed two missing leap months. In reality, what was recorded as the eleventh lunar month actually belonged to the eighth. The sun was in Chunhuo, which is within Zhou's territorial constellation. Corrected translation: At that time, the sun resided in Chunhuo (鹑火), a region corresponding to the imperial domain of Zhou. In the winter of the fourteenth year, "there was a comet," appearing after the capture of the qilin. Corrected translation: During the winter of the fourteenth (lunar) year, "a star appeared as a comet," occurring after the event of capturing the qilin. Liu Xin believed that since its location was not mentioned, it indicates an official error in recording. Corrected translation: Liu Xin held the view that because no specific position is recorded for this comet, it reflects a failure or omission by the astronomical officials.
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高帝三年七月，有星孛于大角，旬餘乃入。劉向以為是時項羽為楚王，伯諸侯，而漢已定三秦，與羽相距滎陽，天下歸心於漢，楚將滅，故彗除王位也。一曰，項羽阬秦卒，燒宮室，弒義帝，亂王位，故彗加之也。 |
| | In the seventh month of the third year (of Emperor Gaozu's reign), there was a comet at Dajiao; it remained visible for more than ten days before disappearing. Corrected translation: During the seventh lunar month of the third year, a comet appeared near the star Dajiao and remained in view for over ten days before finally vanishing. Liu Xiang believed that at this time, Xiang Yu was the King of Chu and lord over the feudal lords; yet Han had already pacified the Three Qins and confronted Xiang Yu in Yingyang. The hearts of the people were turning toward Han, while Chu was on the verge of collapse—thus, a comet appeared to signify the removal of a royal position. Corrected translation: Liu Xiang interpreted this as occurring during an era when Xiang Yu held the title of King of Chu and dominated the feudal lords. However, by then, the Han forces had already subdued the Three Qins (Shu, Yong, and Zhao) and were locked in a standoff with Xiang Yu at Yingyang. With public sentiment increasingly favoring Han while Chu teetered on the brink of collapse, this comet symbolized the impending removal of a sovereign's throne. One interpretation says: Xiang Yu buried Qin soldiers alive, burned palaces and buildings, murdered King Yi, and disrupted the royal succession—thus a comet appeared as an omen against him. Corrected translation: Another view holds that because Xiang Yu had massacred Qin troops by burying them alive, set fire to imperial palaces, assassinated Emperor Yi, and thereby disturbed the proper order of kingship, this comet served as a celestial condemnation.
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文帝後七年九月，有星孛于西方，其本直尾、箕，末指虛、危，長丈餘，及天漢，十六日不見。劉向以為尾宋地，今楚彭城也。箕為燕，又為吳、越、齊。宿在漢中，負海之國水澤地也。是時景帝新立，信用晁錯，將誅正諸侯王，其象先見。後三年，吳、楚、四齊與趙七國舉兵反，皆誅滅云。 |
| | In the ninth month of seven years after Emperor Wen's reign, a comet appeared in the west. Its head pointed directly at Wei and Ji; its tail extended toward Xu and Wei, over one zhang long, reaching as far as Tianhan. It remained visible for sixteen days before disappearing. Corrected translation: During the ninth lunar month of the seventh year following Emperor Wen's reign, a comet was observed in the western sky. Its main body aligned directly with the constellations Wei and Ji; its tail stretched toward Xu and Wei, measuring over one zhang (approximately 3.5 meters) in length, extending all the way to Tianhan. The phenomenon remained visible for sixteen consecutive days before vanishing from view. Liu Xiang believed Wei corresponds to Song territory, which is now Peicheng in Chu. Corrected translation: Liu Xiang held that the constellation Wei represents the region of Song, corresponding today to Peicheng (modern-day Xuzhou) under the state of Chu. Ji corresponds to Yan, and also Wu, Yue and Qi. Corrected translation: The constellation Ji represents the state of Yan, as well as Wu, Yue, and Qi. These constellations are located in Hanzhong, a region of coastal states with marshy terrain. Corrected translation: The stars in question reside within the constellation corresponding to Hanzhong—a land belonging to maritime vassal states characterized by its wetlands and waterlogged geography. At this time, Emperor Jing had just ascended the throne; he trusted and relied on Chao Cuo, planning to punish and eliminate the legitimate feudal lords—this omen appeared in advance. Corrected translation: During this period, Emperor Jing was newly enthroned. He placed trust in Zhao Cuo and intended to suppress and execute the rightful vassal kings. This celestial phenomenon thus emerged as an early warning of such events. Three years later, Wu, Chu, four Qi states and Zhao—seven vassal kingdoms in total—rose up in rebellion; they were all annihilated. Corrected translation: Three years after this omen, the seven vassal states of Wu, Chu, four branches of Qi, and Zhao launched a joint uprising. All of them were ultimately crushed and extinguished.
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武帝建元六年六月，有星孛于北方。劉向以為明年淮南王安入朝，與太尉武安侯田蚡有邪謀，而陳皇后驕恣，其後陳后廢，而淮南王反，誅。 |
| | In the sixth year of Jianyuan during Emperor Wu's reign, in June, there was a comet in the north. Corrected translation: During the sixth year (of the Jianyuan era) under Emperor Wu's rule, on the sixth lunar month, a comet appeared in the northern sky. Liu Xiang believed that the following year, King Huainan Wang An paid a court visit and conspired with Taiwei Wu'an Hou Tian Fen in an improper plot. At this time, Empress Chen was arrogant and indulgent; later, Empress Chen was deposed, and King Huainan rebelled and was executed. Corrected translation: Liu Xiang interpreted that the year following this omen saw King An of Huainan visiting the imperial court, where he colluded with Taiwei Tian Fen, Marquis of Wu'an, in a sinister scheme. At the same time, Empress Chen exhibited arrogance and self-indulgence. Subsequently, Empress Chen was dethroned, while King Huainan instigated rebellion and met his execution.
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八月，長星出于東方，長終天，三十日去。占曰：「是為蚩尤旗，見則王者征伐四方。」其後兵誅四夷，連數十年。 |
| | In August, a long star emerged in the east; it stretched across the entire sky and remained visible for thirty days before disappearing. Corrected translation: During the eighth lunar month, an elongated stellar phenomenon appeared from the eastern horizon. Its tail spanned the full breadth of the heavens, remaining observable for thirty consecutive days before finally vanishing from sight. The divination said: "This is known as Chiyou's Banner; its appearance signifies that the Son of Heaven will wage war in all directions." Corrected translation: According to celestial interpretation, "this phenomenon is called the Banner of Chiyou. When it appears, it indicates that the emperor will launch military campaigns across all quarters." After this, military forces launched punitive expeditions against the four barbarian regions, continuing for several decades. Corrected translation: Following this omen, imperial armies waged campaigns to subdue the Four Barbarians, a pattern that persisted over multiple decades.
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元狩四年四月，長星又出西北，是時伐胡尤甚。 |
| | In April of the fourth year (of Yuanshou era), another long star appeared in the northwest; at this time, campaigns against the Hu were especially intense. Corrected translation: During the fourth year of the Yuanshou period, on the fourth lunar month, a long stellar phenomenon emerged once more from the northwestern sky. At that time, military operations targeting the Xiongnu (Hu) reached an unprecedented intensity.
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元封元年五月，有星孛于東井，又孛于三台。其後江充作亂，京師紛然。此明東井、三台為秦地效也。 |
| | In May of the first year (of Yuanfeng era), there was a comet near Dongjing, and another at Santai. Corrected translation: During the first lunar month of the Yuanfeng period, in the fifth month, comets appeared successively—first over Dongjing, then again at Santai. After this, Jiang Chong instigated chaos and turmoil spread in the capital. Corrected translation: Following these celestial signs, Jiang Chong stirred up rebellion, causing widespread unrest to erupt within the imperial capital. This clearly demonstrates that Dongjing and Santai correspond to regions of Qin. Corrected translation: This clearly illustrates that the constellations Dongjing and Santai represent the territories once governed by the state of Qin.
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宣帝地節元年正月，有星孛于西方，去太白二丈所。劉向以為太白為大將，彗孛加之，掃滅象也。明年，大將軍霍光薨，後二年家夷滅。 |
| | In January of the first year (of Dijie era) during Emperor Xuan's reign, there was a comet to the west, about two zhang away from Taibai. Corrected translation: During the first lunar month in the first year of the Dijie period under Emperor Xuan's rule, a comet appeared in the western sky at a distance of approximately two zhang (about 7 meters) from the planet Venus. Liu Xiang believed Taibai represents a great general; when a comet appears near it, this signifies an omen of sweeping destruction. Corrected translation: Liu Xiang interpreted Venus (Taibai) as symbolizing the supreme general. When a comet approaches or overtakes it, such an occurrence portends an image of total annihilation and conquest. The following year, Grand General Huo Guang died; two years later, his family was exterminated. Corrected translation: In the subsequent year, Grand Marshal Huo Guang passed away. Two years after that, his entire household was wiped out in a purge.
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成帝建始元年正月，有星孛于營室，青白色，長六七丈，廣尺餘。劉向、谷永以為營室為後宮懷任之象，彗星加之，將有害懷任絕繼嗣者。一曰，後宮將受害也。其後許皇后坐祝詛後宮懷任者廢。趙皇后立妹為昭儀，害兩皇子，上遂無嗣。趙后姊妹卒皆伏辜。 |
| | In January of the first year of Jianshi during Emperor Cheng's reign, there was a blue-white comet at Ying Shi; it measured six to seven zhang in length and over one chi in width. Corrected translation: During the first lunar month of Jianshi's first year under Emperor Cheng's rule, a pale blue or white-colored comet appeared near Yingshi. It stretched between six to seven zhang (approximately 21-24.5 meters) long and was more than one chi (about 0.35 meters) wide in breadth. Liu Xiang and Gu Yong believed that Yingshi symbolizes the inner palace and pregnant consorts; a comet appearing near it signifies an omen of harm to those carrying children, leading to a disruption in succession. Corrected translation: Both Liu Xiang and Gu Yong interpreted Yingshi as representing the imperial harem and expectant concubines. The appearance of a comet in this region portends danger for pregnant women within the palace, potentially resulting in the interruption or severance of royal lineage. One interpretation says: it signifies that someone in the inner palace will suffer harm. Corrected translation: Another view holds that this omen indicates an impending threat or injury to a member of the imperial harem. Later, Empress Xu was deposed for having cursed pregnant women in the inner palace. Corrected translation: Subsequently, Empress Xu of the Xu family was stripped of her title after being found guilty of casting curses against expectant consorts within the harem. Empress Zhao elevated her sister to the rank of Zhao Yi, who harmed two imperial princes; as a result, the emperor had no surviving heirs. Corrected translation: Empress Zhao promoted her younger sister to the position of Zhao Yi (昭儀), who then caused the deaths of two royal sons. Consequently, Emperor Cheng was left without any legitimate successors. In the end, both Empress Zhao and her sister were held accountable for their crimes. Corrected translation: Ultimately, both Empress Zhao of the Zhao family and her sister met their deserved punishment.
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| | 五行志下... : |
元延元年七月辛未，有星孛于東井，踐五諸侯，出河戍北率行軒轅、太微，後日六度有餘，晨出東方。十三日夕見西方，犯次妃、長秋、斗、填，蜂炎再貫紫宮中。大火當後，達天河，除於妃后之域。南逝度犯大角、攝提，至天市而按節徐行，炎入市，中旬而後西去，五十六日與倉龍俱伏。谷永對曰：「上古以來，大亂之極，所希有也。察其馳騁驟步，芒炎或長或短，所歷奸犯，內為後宮女妾之害，外為諸夏叛逆之禍。」劉向亦曰：「三代之亡，攝提易方；秦、項之滅，星孛大角。」是歲，趙昭儀害兩皇子。後五年，成帝崩，昭儀自殺。哀帝即位，趙氏皆免官爵，徙遼西。哀帝亡嗣。平帝即位，王莽用事，追廢成帝趙皇后、哀帝傅皇后，皆自殺。外家丁、傅皆免官爵，徙合浦，歸故郡。平帝亡嗣，莽遂篡國。 |
| | On the Xinwei day of the seventh month in the first year (of Yuanyan era), there was a comet emerging from Dongjing, passing through five feudal lords' constellations. It moved northward across He Shu, traversing Xuan Yuan and Tai Wei, covering more than six degrees over subsequent days before appearing at dawn in the east. Corrected translation: On the Xinwei (辛未) day of the seventh lunar month during the first year of Yuanyan, a comet emerged from Dongjing. It passed through five constellations representing feudal lords and moved northward across the region of He Shu, crossing Xuan Yuan and Tai Wei. Over the following days, it traveled more than six celestial degrees before finally appearing at dawn in the eastern sky. On the thirteenth day, it appeared in the west at dusk, passing through Ci Fei, Changqiu, Dou and Tian; its fiery tail twice pierced the Purple Palace. Corrected translation: By the thirteenth (lunar) day, it was visible in the western sky during evening hours. It transgressed the constellations of Cifei, Changqiu (長秋), Dou (斗), and Tian (填), with its blazing tail twice penetrating the celestial region known as Zigong—the imperial palace in astronomical terms. The great fire aligned behind the empress, reaching across the Milky Way, cleansing the domain of consorts and empresses. Corrected translation: This fiery celestial phenomenon positioned itself directly behind the Empress, extending all the way across the Milky River (Milky Way), symbolizing a sweeping purification or upheaval within the realm of imperial consorts and the empress. It then moved southward, passing through Dajiao and She Ti, reaching Tian Shi where it slowed its pace. Its fiery tail entered the market of heaven; by mid-month, it turned westward and departed, disappearing together with Canglong after fifty-six days. Corrected translation: The comet continued moving in a southerly direction, passing through Dajiao (大角) and She Ti (攝提), eventually reaching Tian Shi (天市). There, its movement slowed as if proceeding at a measured pace. Its blazing tail extended into the celestial market region. By mid-month it turned westward to depart, finally vanishing from view alongside Canglong after a duration of fifty-six days. Gu Yong replied: "Since ancient times, this has been the most extreme sign of great disorder—rarely seen. Corrected translation: Gu Yong responded, "Since the earliest recorded history, such a phenomenon marks an unprecedented level of chaos and upheaval—an occurrence rarely witnessed. Observing its swift and erratic movement, with fiery tails varying in length, the places it passed through—its transgressions against celestial positions—internally foretold harm to palace women and concubines; externally, they signaled disasters of rebellion among the Chinese states. Corrected translation: Examining its rapid and irregular motion, as well as the fluctuating lengths of its fiery tail, one can discern that wherever it passed and transgressed celestial boundaries—internally, these signs presaged calamities involving palace women and concubines, while externally they indicated impending rebellions among the Han Chinese states. Liu Xiang also said: "The fall of the Three Dynasties was marked by She Ti changing its direction; Corrected translation: Liu Xiang similarly stated, "The collapse of the three ancient dynasties (Xia, Shang and Zhou) was accompanied by a shift in the orientation of the constellation She Ti; the fall of Qin and Xiang Yu saw comets appear at Dajiao." Corrected translation: the downfall of the Qin dynasty and Xiang Yu was marked by the appearance of comets near the star Dajiao." In this year, Zhao Zhao Yi caused the deaths of two imperial princes. Corrected translation: During this year, Lady Zhao (in her rank of Zhao Yi) was responsible for the demise of two royal sons. Five years later, Emperor Cheng died and Zhao Yi committed suicide. Corrected translation: Five years after this event, Emperor Cheng passed away, and Lady Zhao took her own life. Emperor Ai ascended the throne, and all members of the Zhao family were stripped of their official positions and titles, being exiled to Liaoxi. Corrected translation: Upon Emperor Ai's accession to the throne, every member of the Zhao clan was relieved of their posts and noble ranks, and they were banished to the region of Liaoxi. Emperor Ai had no heir. Corrected translation: Emperor Ai left no descendants. When Emperor Ping ascended the throne, Wang Mang assumed power and posthumously deposed Empress Zhao of Emperor Cheng and Empress Fu of Emperor Ai; both committed suicide. Corrected translation: Upon Emperor Ping's accession to the throne, Wang Mang took control and retroactively stripped Empress Zhao of Emperor Cheng's reign and Empress Fu of Emperor Aid's reign of their titles. Both women ultimately took their own lives. The maternal clans Ding and Fu were all stripped of their official posts and noble ranks, exiled to Hepu, and returned to their native commanderies. Corrected translation: All members of the maternal families Ding and Fu had their positions and titles revoked, were banished to Hepu, then later repatriated back to their original native regions. Emperor Ping left no heir; thus Wang Mang usurped the throne. Corrected translation: As Emperor Ping had no descendants, Wang Mang proceeded to seize power and usurp the imperial throne.
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| | 五行志下... : |
釐公十六年「正月戊申朔，隕石于宋，五，是月六鶂退飛過宋都」。董仲舒、劉向以為象宋襄公欲行伯道將自敗之戒也。石陰類，五陽數，自上而隕，此陰而陽行，欲高反下也。石與金同類，色以白為主，近白祥也。鶂水鳥，六陰數，退飛，欲進反退也。其色青，青祥也，屬於貌之不恭。天戒若曰，德薄國小，勿持炕陽，欲長諸侯，與彊大爭，必受其害。襄公不寤，明年齊威死，伐齊喪，執滕子，圍曹，為盂之會，與楚爭盟，卒為所執。後得反國，不悔過自責，復會諸侯伐鄭，與楚戰于泓，軍敗身傷，為諸侯笑。左氏傳曰：隕石，星也；鶂退飛，風也。宋襄公以問周內史叔興曰：「是何祥也？吉凶何在？」對曰：「今茲魯多大喪，明年齊有亂，君將得諸侯而不終。」退而告人曰：「是陰陽之事，非吉凶之所生也。吉凶繇人，吾不敢逆君故也。」是歲，魯公子季友、鄫季姬、公孫茲皆卒。明年齊威死，適庶亂。宋襄公伐齊行伯，卒為楚所敗。劉歆以為是歲歲在壽星，其衝降婁。降婁，魯分野也，故為魯多大喪。正月，日在星紀，厭在玄枵。玄枵，齊分野也。石，山物；齊，大嶽後。五石象齊威卒而五公子作亂，故為明年齊有亂。庶民惟星，隕於宋，象宋襄將得諸侯之眾，而治五公子之亂。星隕而鶂退飛，故為得諸侯而不終。六鶂象後六年伯業始退，執於盂也。民反德為亂，亂則妖災生，言吉凶繇人，然后陰陽衝厭受其咎。齊、魯之災非君所致，故曰「吾不敢逆君故也」。京房易傳曰：「距諫自彊，茲謂卻行，厥異鶂退飛。適當黜，則鶂退飛。」 |
| | In the sixteenth year of King Li's reign, "On the first day of the first month, which was a Wushen day, five stones fell in Song; during this same month, six cranes flew backward over the capital of Song." Corrected translation: In the sixteenth year of Duke Li's reign, "On the first day (of the first lunar month), which happened to be a Wushen day [i.e., the 31st day in the sexagenary cycle], five stones fell in the state of Song. During this same month, six storks were seen flying backward over the capital city of Song." Dong Zhongshu and Liu Xiang regarded this as an omen symbolizing a warning that Duke Xiang of Song, who wished to pursue the path of hegemony, was about to bring about his own downfall. Corrected translation: Dong Zhongshu and Xiang interpreted these events as symbolic omens—warnings indicating that Duke Xiang of the state of Song, in seeking to follow the path of becoming a hegemone (bodao), would ultimately cause his own ruin. Stones are yin in nature, and the number five is yang; falling from above to below represents a movement of yin acting with yang characteristics—desiring height but ending up in decline. Corrected translation: Stones belong to the category of Yin, while the number five symbolizes Yang. To fall from above signifies an action where Yin manifests through Yang traits—it desires elevation yet ends in descent. Stones and metal belong to the same category; their color, primarily white, is close to an auspicious omen of whiteness. Corrected translation: Stones are classified in the same elemental group as metal. Their primary color being white places them near the category of white omens, which are considered auspicious. Storks are water birds; six is a yin number; to fly backward signifies the desire to advance but instead retreating. Corrected translation: Storks belong to the category of water birds, and the number six represents Yin. To fly in reverse indicates an intention to move forward yet ultimately retreating. Their color is blue-green; this is a sign of auspiciousness, but it belongs to the category indicating immodest or disrespectful appearance. Corrected translation: Their color is green (qing), which is considered an auspicious omen. However, in this context, it falls under the category symbolizing improper or disrespectful demeanor. The heavenly warning seems to say: virtue is shallow and the state small—do not attempt to defy yang (strength), desire to elevate feudal lords, or contend with powerful states; otherwise, one will surely suffer harm. Corrected translation: As if a divine admonition were being issued: "With shallow virtue and a weak nation, do not dare to challenge yang (i.e., strength) or aspire to raise the status of feudal lords and compete against mighty powers. To do so will inevitably bring about suffering." Duke Xiang did not awaken to this warning. The following year, Qi Wei died; he attacked the funeral of Qi, captured Duke Teng, besieged Cao, convened the Meng Assembly, and vied with Chu for an alliance—eventually being captured himself. Corrected translation: Duke Xiang failed to heed this warning. In the following year, King Wei of Qi passed away. Rather than mourning, he launched a military campaign against Qi during its time of mourning, captured Duke Teng (of the state of Teng), besieged Cao, and convened the Meng Conference in an attempt to compete with Chu for dominance. Ultimately, he was himself taken prisoner. Later, after being released and returning to his state, he did not repent or hold himself accountable. He once again convened feudal lords to attack Zheng, and fought a battle against Chu at Hong, where his army was defeated and he suffered personal injury, becoming the subject of ridicule among the feudal lords. Corrected translation: After later regaining freedom and returning to his own state, Duke Xiang neither repented nor took responsibility for his actions. He again summoned the feudal lords to launch an attack on Zheng, engaging in battle with Chu at Hong. His forces were defeated and he himself was wounded, becoming a laughingstock among the vassal states. The Zuo Zhuan says: "Falling stones are stars; Corrected translation: The Commentary of Zuo (Zuo Zhuan) states, "Stones that fall from the sky are in fact stars; storks flying backward are caused by wind." Corrected translation: the storks flying in reverse are due to strong winds." Duke Xiang of Song asked Zhou Neishi Shuxing, "What kind of omen is this? Corrected translation: Duke Xiang of the state of Son inquired of Zhou's court historian Shu Xing, "What sort of omen is this?" Where lies its auspiciousness or ill omen?" Corrected translation: "Is it a sign of good fortune or misfortune?" Shu Xing replied, "At present, the state of Lu will suffer many great funerals; next year, Qi will experience turmoil. You, my lord, will gain the support of feudal lords but will not see it through to a successful conclusion." Corrected translation: He responded, "Currently, the state of Lu is destined for numerous major mourning events; in the coming year, the state of Qi will face internal chaos. Although you, Your Lordship, will gain the allegiance of the feudal lords, your endeavors will not reach a favorable end." Afterward, he told others: "This is an event related to yin and yang; it does not inherently produce either auspiciousness or misfortune. Corrected translation: Later, when speaking with others, he said, "This phenomenon pertains to the interplay of Yin and Yang. In itself, it neither generates good fortune nor ill omen. Fortune or misfortune depends on human actions; I dared not oppose the ruler for this reason." Corrected translation: Whether it brings good fortune or ill omen depends entirely upon human conduct. That is why I did not dare to contradict my lord." In this year, Gongzi Jiyou of Lu, Jiji of Zeng, and Gongsun Zi all died. Corrected translation: During this same year, Prince Jiyou of the state of Lu, Lady Ji of Zeng (Zeng Ji Ji), and Gong Sun Zi all passed away. lawful The following year King Wei of Qi died, and a struggle arose between legitimate and illegitimate heirs. Corrected translation: In the subsequent year, King Wei of the state of Qi passed away, leading to turmoil over succession between the legitimate and concubine-born heirs. Duke Xiang of Song launched a campaign against Qi in an attempt to assert hegemony, but was ultimately defeated by Chu. Corrected translation: Duke Xiang of Son led a military expedition against Qi with the aim of establishing himself as hegemone, yet he was finally vanquished by the state of Chu. Liu Xin believed that in this year the zodiacal star was at Shou Xing, and its opposite position was Jiang Lou. Corrected translation: Liu Xin held the view that during this year, the stellar mansion corresponding to the zodiac was located at Shouxing (壽星), with its antipodal point being Jianglou (降婁). Jiang Lou is the celestial counterpart of Lu, hence why Lu experienced many great funerals. Corrected translation: Since Jianglou corresponds to the heavenly domain (fanye) of the state of Lu, this explains why Lu suffered numerous major mourning events. In the first month, the sun was in Xingji, and its antipodal position was Xuanyao. Corrected translation: During the first lunar month, the Sun was located within the stellar mansion of Xing Ji (星紀), with its opposite point being Xuanyao (玄枵). Xuanyao is the celestial counterpart of Qi. Corrected translation: Xuanyao corresponds to the heavenly domain of the state of Qi. Stones are objects from the mountains; Corrected translation: Stones originate as natural objects found in mountainous regions; Qi is located after the great mountain. Corrected translation: The state of Qi lies to the rear (or downstream) of a major mountain range. The five falling stones symbolized King Wei's death and the subsequent rebellion by his five sons, hence why Qi experienced turmoil in the following year. Corrected translation: The descent of five stones signified the passing of King Wei and the ensuing chaos caused by his five 公子 (sons or nobles), which is why the state of Qi encountered disorder in the next year. Common people are likened to stars; their falling upon Song symbolized that Duke Xiang would gain the support of the feudal lords and manage the chaos caused by his five sons. Corrected translation: The common populace is compared to stars. The stones falling in Song signified that Duke Xiang was destined to secure the backing of the vassal lords while also addressing the disorder stirred up by his five sons. The falling stars and storks flying backward indicated that although he would gain feudal lords' support, it would not end in success. Corrected translation: The phenomenon of falling stars combined with the storks' reverse flight signified that while Duke Xiang would indeed attract the allegiance of feudal lords, his endeavors would ultimately fail to achieve a successful conclusion. The six storks symbolized that after six years, his hegemonic ambitions began to wane, culminating in his capture at Meng. Corrected translation: The appearance of the six storks signified that following a span of six years, Duke Xiang's aspirations for hegemony would begin to decline, ultimately resulting in his imprisonment during the Meng Conference. When people rebel against virtue, disorder arises; when there is disorder, strange calamities and disasters emerge. This indicates that fortune or misfortune stems from human actions, after which the yin-yang forces and their antipodal positions bear the consequences. Corrected translation: When the populace turns away from virtue, chaos ensues; where there is chaos, strange omens and disasters arise. This demonstrates that whether good fortune or ill omen occurs depends on human conduct, and only afterward do the interactions of Yin-Yang forces and their opposing celestial positions bear the resulting consequences. The calamities in Qi and Lu were not caused by the ruler, hence it was said, "I dared not oppose my lord for this reason." Corrected translation: The disasters befalling the states of Qi and Lu did not originate from the ruler's actions; thus, he stated, "That is why I dared not contradict my sovereign." The Jing Fang Yi Zhuan says: "To reject advice and insist on one's own will is called 'retrograde movement'; the omen for this is storks flying backward. Corrected translation: The Commentary on the Yijing by Jing Fang states, "To resist counsel and stubbornly persist in one's own course of action is termed 'backward motion'; its corresponding celestial omen is the sight of storks flying in reverse. When a ruler should be deposed, this phenomenon occurs." Corrected translation: Such an event takes place when a sovereign ought to be removed from power."
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| | 五行志下... : |
惠帝三年，隕石綿諸，一。 |
| | In the third year of Emperor Hui's reign, one stone fell in Mianzhu. Corrected translation: During the third year of the reign of Emperor Hui, a single stone fell at Mianzhu.
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武帝征和四年二月丁酉，隕石雍，二，天晏亡雲，聲聞四百里。 |
| | In the fourth year of Zhenghe in the reign of Emperor Wu, on the Dingyou day of the second lunar month, two stones fell at Yong. The sky was clear with no clouds, and the sound could be heard for four hundred li. Corrected translation: During the fourth year of the Zhenghe era under Emperor Wu's rule, on the Dingyǒu day of the second moon, two stones fell in Yong. The heavens were cloudless and bright, yet the noise from their descent was audible over a distance of 400 li (approximately 133 miles).
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元帝建昭元年正月戊辰，隕石梁國，六。 |
| | In the first year of Jianzhao in the reign of Emperor Yuan, on the Wuchen day of the first lunar month, six stones fell in Liang Guo. Corrected translation: During the first year of the Jianzhao era under Emperor Yuan's rule, on the Wuchén day of the first moon, six stones fell within the state of Liang.
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成帝建始四年正月癸卯，隕石槁，四，肥累，一。 |
| | In the fourth year of Jianshi in the reign of Emperor Cheng, on the Kaimao day of the first lunar month, four stones fell at Gao and one at Feilai. Corrected translation: During the fourth year of the Jianshi era under Emperor Cheng's rule, on the Kai Mǎo day of the first moon, four stones fell in Gao, while another single stone fell in Feilai.
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陽朔三年二月壬戌，隕石白馬，八。 |
| | In the third year of Yangshuo, on the Renxu day of the second lunar month, eight stones fell at Ba Ma. Corrected translation: During the third year of the Yangshuo era, on the Ren Xu day of the second moon, eight stones fell in Bama.
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鴻嘉二年五月癸未，隕石杜衍，三。 |
| | In the second year of Hongjia, on the Kuwei day of the fifth lunar month, three stones fell at Du Yan. Corrected translation: During the second year of the Hongjia era, on the Gǔwèi day of the fifth moon, three stones fell in Duyan.
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元延四年三月，隕石都關，二。 |
| | In the fourth year of Yuanyan, during the third lunar month, two stones fell at Douguan. Corrected translation: During the fourth year of the Yuanyan era, in the third moon, two stones fell at Douguan.
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哀帝建平元年正月丁未，隕石北地，十。其九月甲辰，隕石虞，二。 |
| | In the first year of Jianping in the reign of Emperor Ai, on the Dingwei day of the first lunar month, ten stones fell at Beidi. Corrected translation: During the first year of the Jianping era under Emperor Ai's rule, on the Dīngwèi day of the first moon, ten stones fell in Beidi. In that same year's ninth lunar month on the Jiachen day, two stones fell at Yu. Corrected translation: On the Jiachén day of the ninth moon in this same year, two stones fell in Yu.
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平帝元始二年六月，隕石鉅鹿，二。 |
| | In the second year of Yuanshi during Emperor Ping's reign, in the sixth lunar month, two stones fell at Julu. Corrected translation: During the second year of the Yuanshi era under Emperor Ping's rule, in the sixth moon, two stones fell in Julu.
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自惠盡平，隕石凡十一，皆有光燿雷聲，成、哀尤屢。 |
| | From Emperor Hui to Emperor Ping, a total of eleven stone falls were recorded; all were accompanied by brilliant light and thunderous sounds. Emperors Cheng and Ai experienced them most frequently. Corrected translation: From the reign of Emperor Hui up until that of Emperor Ping, there were a total of eleven documented instances of falling stones, each occurring with dazzling flashes of light and loud thunder-like noises. Among these, Emperors Cheng and Ai encountered such events particularly often.
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