| | 五行志下... : |
传曰：“思心之不睿，是谓不圣，厥咎霿，厥罚恒风，厥极凶短折。时则有脂夜之妖，时则有华孽，时则有牛祸，时则有心腹之疴，时则有黄眚黄祥，时则有金木水火沴土。” |
| | 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."
|
| | 五行志下... : |
“思心之不睿，是谓不圣。”思心者，心思虑也；睿，宽也。孔子曰：“居上不宽，吾何以观之哉！”言上不宽大包容臣下，则不能居圣位。貌言视听，以心为主，四者皆失，则区霿无识，故其咎霿也。雨旱寒奥，亦以风为本，四气皆乱，故其罚常风也。常风伤物，故其极凶短折也。伤人曰凶，禽兽曰短，屮木曰折。一曰，凶，夭也；兄丧弟曰短，父丧子曰折。在人腹中，肥而包裹心者脂也，心区霿则冥晦，故有脂夜之妖。一曰，有脂物而夜为妖，若脂水夜污人衣，淫之象也。一曰，夜妖者，云风并起而杳冥，故与常风同象也。温而风则生螟螣，有裸虫之孽。刘向以为于易巽为风为木，卦在三月四月，继阳而治，主木之华实。风气盛，至秋冬木复华，故有华孽。一曰，地气盛则秋冬复华。一曰，华者色也，土为内事，为女孽也。于易坤为土为牛，牛大心而不能思虑，思心气毁，故有牛祸。一曰，牛多死及为怪，亦是也。及人，则多病心腹者，故有心腹之疴。土色黄，故有黄眚黄祥。凡思心伤者病土气，土气病则金木水火沴之，故曰“时则有金木水火沴土”。不言“惟”而独曰“时则有”者，非一冲气所沴，明其异大也。其极曰凶短折，顺之，其福曰考终命。刘歆思心传曰时则有裸虫之孽，谓螟螣之属也。庶徵之常风，刘向以为春秋无其应。 |
| | "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.
|
| | 五行志下... : |
厘公十六年“正月，六鶂退蜚，过宋都”。左氏传曰“风也”。刘歆以为风发于它所，至宋而高，鶂高蜚而逢之，则退。经以见者为文，故记退蜚；传以实应著，言风，常风之罚也。象宋襄公区霿自用，不容臣下，逆司马子鱼之谏，而与强楚争盟，后六年为楚所执，应六鶂之数云。京房易传曰：“潜龙勿用，众逆同志，至德乃潜，厥异风。其风也，行不解物，不长，雨小而伤。政悖德隐兹谓乱，厥风先风不雨，大风暴起，发屋折木。守义不进兹谓耄，厥风与云俱起，折五谷茎。臣易上政，兹谓不顺，厥风大焱发屋。赋敛不理兹谓祸，厥风绝经纪，止即温，温即虫。侯专封兹谓不统，厥风疾，而树不摇，谷不成。辟不思道利，兹谓无泽，厥风不摇木，旱无云，伤禾。公常于利兹谓乱，厥风微而温，生虫蝗，害五谷。弃正作淫兹谓惑，厥风温，螟虫起，害有益人之物。侯不朝兹谓叛，厥风无恒，地变赤而杀人。” |
| | 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."
|
| | 五行志下... : |
文帝二年六月，淮南王都寿春大风毁民室，杀人。刘向以为是岁南越反，攻淮南边，淮南王长破之，后年入朝，杀汉故丞相辟阳侯，上赦之，归聚奸人谋逆乱，自称东帝，见异不寤，后迁于蜀，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.
|
| | 五行志下... : |
文帝五年，吴暴风雨，坏城官府民室。时吴王濞谋为逆乱，天戒数见，终不改寤，后卒诛灭。 |
| | 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.
|
| | 五行志下... : |
五年十月，楚王都彭城大风从东南来，毁巿门，杀人。是月王戊初嗣立，后坐淫削国，与吴王谋反，刑僇谏者。吴在楚东南，天戒若曰，勿与吴为恶，将败巿朝。王戊不寤，卒随吴亡。 |
| | 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.
|
| | 五行志下... : |
昭帝元凤元年，燕王都蓟大风雨，拔宫中树七围以上十六枚，坏城楼。燕王旦不寤，谋反发觉，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.
|
| | 五行志下... : |
厘公十五年“九月己卯晦，震夷伯之庙”。刘向以为晦，暝也；震，雷也。夷伯，世大夫，正书雷，其庙独冥。天戒若曰，勿使大夫世官，将专事暝晦。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”，正昼皆暝，阴为阳，臣制君也。成公不寤，其冬季氏杀公子偃。季氏萌于厘公，大于成公，此其应也。董仲舒以为夷伯，季氏之孚也，陪臣不当有庙。震者雷也，晦暝，雷击其庙，明当绝去僭差之类也。向又以为此皆所谓夜妖者也。刘歆以为春秋及朔言朔，及晦言晦，人道所不及，则天震之。展氏有隐慝，故天加诛于其祖夷伯之庙以谴告之也。 |
| | 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.
|
| | 五行志下... : |
成公十六年“六月甲午晦，晋侯及楚子、郑伯战于鄢陵”。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.
|
| | 五行志下... : |
隐公五年“秋，螟”。董仲舒、刘向以为时公观渔于棠，贪利之应也。刘歆以为又逆臧厘伯之谏，贪利区瓒，以生裸虫之孽也。 |
| | 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.
|
| | 五行志下... : |
八年“九月，螟”。时郑伯以邴将易许田，有贪利心。京房易传曰：“臣安禄兹谓贪，厥灾虫，虫食根。德无常兹谓烦，虫食叶。不绌无德，虫食本。与东作争，兹谓不时，虫食节。蔽恶生孽，虫食心。” |
| | 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."
|
| | 五行志下... : |
严公六年“秋，螟”。董仲舒、刘向以为先是卫侯朔出奔齐，齐侯会诸侯纳朔，许诸侯赂。齐人归卫宝，鲁受之，贪利应也。 |
| | 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.
|
| | 五行志下... : |
文帝后六年秋，螟。是岁匈奴大入上郡、云中，烽火通长安，遣三将军屯边，三将军屯京师。 |
| | 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.
|
| | 五行志下... : |
宣公三年，“郊牛之口伤，改卜牛，牛死”。刘向以为近牛祸也。是时宣公与公子遂谋共杀子赤而立，又以丧娶，区霿昏乱。乱成于口，幸有季文子得免于祸，天犹恶之，生则不飨其祀，死则灾燔其庙。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.
|
| | 五行志下... : |
秦孝文王五年，斿朐衍，有献五足牛者。刘向以为近牛祸也。先是文惠王初都咸阳，广大宫室，南临渭，北临泾，思心失，逆土气。足者止也，戒秦建止奢泰，将致危亡。秦遂不改，至于离宫三百，复起阿房，未成而亡。一曰，牛以力为人用，足所以行也。其后秦大用民力转输，起负海至北边，天下叛之。京房易传曰：“兴繇役，夺民时，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."
|
| | 五行志下... : |
景帝中六年，梁孝王田北山，有献牛，足上出背上。刘向以为近牛祸。先是孝王骄奢，起苑方三百里，宫馆阁道相连三十馀里。纳于邪臣羊胜之计，欲求为汉嗣，刺杀议臣爰盎，事发，负斧归死。既退归国，犹有恨心，内则思虑霿乱，外则土功过制，故牛祸作。足而出于背，下奸上之象也。犹不能自解，发疾暴死，又凶短之极也。 |
| | 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.
|
| | 五行志下... : |
左氏传昭公二十一年春，周景王将铸无挛锺，叠州鸠曰：“王其以心疾死乎！夫天子省风以作乐，小者不窕，大者不摦。摦则不容，心是以感，感实生疾。今锺摦矣，王心弗龊，其能久乎？”刘向以为是时景王好听淫声，适庶不明，思心霿乱，明年以心疾崩，近心腹之疴，凶短之极者也。 |
| | 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.
|
| | 五行志下... : |
昭二十五年春，鲁叔孙昭子聘于宋，元公与燕，饮酒乐，语相泣也。乐祈佐，告人曰：“今兹君与叔孙其皆死乎！吾闻之，哀乐而乐哀，皆丧心也。心之精爽，是谓魂魄；魂魄去之，何以能久？”冬十月，叔孙昭子死；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.
|
| | 五行志下... : |
昭帝元凤元年九月，燕有黄鼠衔其尾舞王宫端门中，往视之，鼠舞如故。王使夫人以酒脯祠，鼠舞不休，夜死。黄祥也。时燕剌王旦谋反将败，死亡象也。其月，发觉伏辜。京房易传曰：“诛不原情，厥妖鼠舞门。” |
| | 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."
|
| | 五行志下... : |
成帝建始元年四月辛丑夜，西北有如火光。壬寅晨，大风从西北起，云气赤黄，四塞天下，终日夜下著地者黄土尘也。是岁，帝元舅大司马大将军王凤始用事；又封凤母弟崇为安成侯，食邑万户；庶弟谭等五人赐爵关内侯，食邑三千户。复益封凤五千户，悉封谭等为列侯，是为五侯。哀帝即位，封外属丁氏、傅氏、周氏、郑氏凡六人为列侯。杨宣对曰：“五侯封日，天气赤黄，丁、傅复然。此殆爵土过制，伤乱土气之祥也。”京房易传曰：“经称‘ |
| | 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,"
|
| | 五行志下... : |
观其生’，言大臣之义，当观贤人，知其性行，推而贡之，否则为闻善不与，兹谓不知，厥异黄，厥咎聋，厥灾不嗣。黄者，日上黄光不散如火然，有黄浊气四塞天下。蔽贤绝道，故灾异至绝世也。经曰‘良马逐’。逐，进也，言大臣得贤者谋，当显进其人，否则为下相攘善，兹谓盗明，厥咎亦不嗣，至于身僇家绝。” |
| | '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."
|
| | 五行志下... : |
史记周幽王二年，周三川皆震。刘向以为金木水火沴土者也。伯阳甫曰：“周将亡矣！天地之气不过其序；若过其序，民乱之也。阳伏而不能出，阴迫而不能升，于是有地震。今三川实震，是阳失其所而填阴也。阳失而在阴，原必塞；原塞，国必亡。夫水，土演而民用也；土无所演，而民乏财用，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。夫国必依山川，山崩川竭，亡之徵也。若国亡，不过十年，数之纪也。” |
| | 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."
|
| | 五行志下... : |
是岁二川竭，岐山崩。刘向以为阳失在阴者，谓火气来煎枯水，故川竭也。山川连体，下竭上崩，事势然也。时幽王暴虐，妄诛伐，不听谏，迷于褒姒，废其正后，废后之父申侯与犬戎共攻杀幽王。一曰，其在天文，水为辰星，辰星为蛮夷。月食辰星，国以女亡。幽王之败，女乱其内，夷攻其外。京房易传曰：“君臣相背，厥异名水绝。” |
| | 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."
|
| | 五行志下... : |
文公九年“九月癸酉，地震”。刘向以为先是时，齐桓、晋文、鲁厘二伯贤君新没，周襄王失道，楚穆王杀父，诸侯皆不肖，权倾于下，天戒若曰，臣下强盛者将动为害。后宋、鲁、晋、莒、郑、陈、齐皆杀君。诸震，略皆从董仲舒说也。京房易传曰：“臣事虽正，专必震，其震，于水则波，于木则摇，于屋则瓦落。大经在辟而易臣，兹谓阴动，厥震摇政宫。大经摇政，兹谓不阴，厥震摇山，山出涌水。嗣子无德专禄，兹谓不顺，厥震动丘陵，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."
|
| | 五行志下... : |
襄公十六年“五月甲子，地震”。刘向以为先是鸡泽之会，诸侯盟，大夫又盟。是岁三月，诸侯为溴梁之会，而大夫独相与盟，五月地震矣。其后崔氏专齐，栾盈乱晋，良霄倾郑，阍杀吴子，燕逐其君，楚灭陈、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.
|
| | 五行志下... : |
昭公十九年“五月己卯，地震”。刘向以为是时季氏将有逐君之变。其后宋三臣、曹会皆以地叛，蔡、莒逐其君，吴败中国杀二君。 |
| | 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.
|
| | 五行志下... : |
二十三年“八月乙未，地震”。刘向以为是时周景王崩，刘、单立王子猛，尹氏立子朝。其后季氏逐昭公，黑肱叛邾，吴杀其君僚，宋五大夫、晋二大夫皆以地叛。 |
| | 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.
|
| | 五行志下... : |
哀公三年“四月甲午，地震”。刘向以为是时诸侯皆信邪臣，莫能用仲尼，盗杀蔡侯，齐陈乞弑君。 |
| | 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.
|
| | 五行志下... : |
惠帝二年正月，地震陇西，厌四百馀家。武帝征和二年八月癸亥，地震，厌杀人。宣帝本始四年四月壬寅，地震河南以东四十九郡，北海琅邪坏祖宗庙城郭，杀六千馀人。元帝永光三年冬，地震。绥和二年九月丙辰，地震，自京师至北边郡国三十馀坏城郭，凡杀四百一十五人。 |
| | 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.
|
| | 五行志下... : |
厘公十四年“秋八月辛卯，沙麓崩”。谷梁传曰：“林属于山曰麓，沙其名也。”刘向以为臣下背叛，散落不事上之象也。先是，齐桓行伯道，会诸侯，事周室。管仲既死，桓德日衰，天戒若曰，伯道将废，诸侯散落，政逮大夫，陪臣执命，臣下不事上矣。桓公不寤，天子蔽晦。及齐威死，天下散而从楚。王札子杀二大夫，晋败天子之师，莫能征讨，从是陵迟。公羊以为沙麓，河上邑也。董仲舒说略同。一曰，河，大川象；齐，大国；桓德衰，伯道将移于晋文，故河为徙也。左氏以为沙麓，晋地；沙，山名也；地震而麓崩，不书震，举重者也。伯阳甫所谓“ |
| | 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, "
|
| | 五行志下... : |
国必依山川，山崩川竭，亡之徵也；不过十年，数之纪也。”至二十四年，晋怀公杀于高梁。京房易传曰：“小人剥庐，厥妖山崩，兹谓阴乘阳，弱胜强。” |
| | 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."
|
| | 五行志下... : |
成公五年“夏，梁山崩”。谷梁传曰廱河三日不流，晋君帅群臣而哭之，乃流。刘向以为山阳，君也，水阴，民也，天戒若曰，君道崩坏，下乱，百姓将失其所矣。哭然后流，丧亡象也。梁山在晋地，自晋始而及天下也。后晋暴杀三卿，厉公以弑。溴梁之会，天下大夫皆执国政，其后孙、甯出卫献，三家逐鲁昭，单、尹乱王室。董仲舒说略同。刘歆以为梁山，晋望也；崩，弛崩也。古者三代命祀，祭不越望，吉凶祸福，不是过也。国主山川，山崩川竭，亡之徵也，美恶周必复。是岁岁在鹑火，至十七年复在鹑火，栾书、中行偃杀厉公而立悼公。 |
| | 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.
|
| | 五行志下... : |
高后二年正月，武都山崩，杀七百六十人，地震至八月乃止。文帝元年四月，齐楚地山二十九所同日俱大发水，溃出，刘向以为近水沴土也。天戒若曰，勿盛齐楚之君，今失制度，将为乱。后十六年，帝庶兄齐悼惠王之孙文王则薨，无子，帝分齐地，立悼惠王庶子六人皆为王。贾谊、晁错谏，以为违古制，恐为乱。至景帝三年，齐楚七国起兵百馀万，汉皆破之。春秋四国同日灾，汉七国同日众山溃，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.
|
| | 五行志下... : |
成帝河平三年二月丙戌，犍为柏江山崩，捐江山崩，皆廱江水，江水逆流坏城，杀十三人，地震积二十一日，百二十四动。元延三年正月丙寅，蜀郡岷山崩，廱江，江水逆流，三日乃通。刘向以为周时岐山崩，三川竭，而幽王亡。岐山者，周所兴也。汉家本起于蜀汉，今所起之地山崩川竭，星孛又及摄提、大角，从参至辰，殆必亡矣。其后三世亡嗣，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.
|
| | 五行志下... : |
传曰：“皇之不极，是谓不建，厥咎眊，厥罚恒阴，厥极弱。时则有射妖，时则有龙蛇之孽，时则有马祸，时则有下人伐上之疴，时则有日月乱行，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."
|
| | 五行志下... : |
“皇之不极，是谓不建”，皇，君也。极，中；建，立也。人君貌言视听思心五事皆失，不得其中，则不能立万事，失在眊悖，故其咎眊也。王者自下承天理物。云起于山，而弥于天；天气乱，故其罚常阴也。一曰，上失中，则下强盛而蔽君明也。《》曰“亢龙有悔，贵而亡位，高而亡民，贤人在下位而亡辅”，如此，则君有南面之尊，而亡一人之助，故其极弱也。盛阳动进轻疾。 |
| | "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.
|
| | 五行志下... : |
礼，春而大射，以顺阳气。上微弱则下奋动，故有射妖。《》曰“”，又曰“龙蛇之蛰，以存身也”。阴气动，故有龙蛇之孽。于易，乾为君为马，马任用而强力，君气毁，故有马祸。一曰，马多死及为怪，亦是也。君乱且弱，人之所叛，天之所去，不有明王之诛，则有篡弑之祸，故有下人伐上之疴。凡君道伤者病天气，不言五行沴天，而曰“日月乱行，星辰逆行”者，为若下不敢沴天，犹春秋曰“王师败绩于贸戎”，不言败之者，以自败为文，尊尊之意也。刘歆皇极传曰有下体生上之疴。说以为下人伐上，天诛已成，不得复为疴云。皇极之常阴，刘向以为春秋亡其应。一曰，久阴不雨是也。刘歆以为自属常阴。 |
| | 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.
|
| | 五行志下... : |
昭帝元平元年四月崩，亡嗣，立昌邑王贺。贺即位，天阴，昼夜不见日月。贺欲出，光禄大夫夏侯胜当车谏曰：“天久阴而不雨，臣下有谋上者，陛下欲何之？”贺怒，缚胜以属吏，吏白大将军霍光。光时与车骑将军张安世谋欲废贺。光让安世，以为泄语，安世实不泄，召问胜。胜上洪范五行传曰：“‘皇之不极，厥罚常阴，时则有下人伐上。’不敢察察言，故云臣下有谋。”光、安世读之，大惊，以此益重经术士。后数日卒共废贺，此常阴之明效也。京房易传曰：“有霓、蒙、雾。雾，上下合也。蒙如尘云。霓，日旁气也。其占曰：后妃有专，霓再重，赤而专，至冲旱。妻不壹顺，黑霓四背，又白霓双出日中。妻以贵高夫，兹谓擅阳，霓四方，日光不阳，解而温。内取兹谓禽，霓如禽，在日旁。以尊降妃，兹谓薄嗣，霓直而塞，六辰乃除，夜星见而赤。女不变始，兹谓乘夫，霓白在日侧，黑霓果之。气正直。妻不顺正，兹谓擅阳，霓中窥贯而外专。夫妻不严兹谓媟，霓与日会。妇人擅国兹谓顷，霓白贯日中，赤霓四背。适不答兹谓不次，霓直在左，霓交在右。取于不专，兹谓危嗣，霓抱日两未及。君淫外兹谓亡，霓气左日交于外。取不达兹谓不知，霓白夺明而大温，温而雨。尊卑不别兹谓媟，霓三出三已，三辰除，除则日出且雨。臣私禄及亲，兹谓罔辟，厥异蒙，其蒙先大温，已蒙起，日不见。行善不请于上，兹谓作福，蒙一日五起五解。辟不下谋，臣辟异道，兹谓不见，上蒙下雾，风三变而俱解。立嗣子疑，兹谓动欲，蒙赤，日不明。德不序兹谓不聪，蒙，日不明，温而民病。德不试，空言禄，兹谓主窳臣夭，蒙起而白。君乐逸人兹谓放，蒙，日青，黑云夹日，左右前后行过日。公不任职，兹谓怙禄，蒙三日，又大风五日，蒙不解。利邪以食，兹谓闭上，蒙大起，白云如山行蔽日。公惧不言道，兹谓闭下，蒙大起，日不见，若雨不雨，至十二日解，而有大云蔽日。禄生于下，兹谓诬君，蒙微而小雨，已乃大雨。下相攘善，兹谓盗明，蒙黄浊。下陈功，求于上，兹谓不知，蒙，微而赤，风鸣条，解复蒙。下专刑兹谓分威，蒙而日不得明，大臣厌小臣兹谓蔽，蒙微，日不明，若解不解，大风发，赤云起而蔽日。众不恶恶兹谓闭，蒙，尊卦用事，三日而起，日不见。漏言亡喜，兹谓下厝用，蒙微，日无光，有雨云，雨不降。废忠惑佞兹谓亡，蒙，天先清而暴，蒙微而日不明。有逸民兹谓不明，蒙浊，夺日光。公不任职，兹谓不绌，蒙白，三辰止，则日青，青而寒，寒必雨。忠臣进善君不试，兹谓遏，蒙，先小雨，雨已蒙起，微而日不明。惑众在位，兹谓覆国，蒙微而日不明，一温一寒，风扬尘。知佞厚之兹谓庳，蒙甚而温。君臣故弼兹谓悖，厥灾风雨雾，风拔木，乱五谷，已而大雾。庶正蔽恶，兹谓生孽灾，厥异雾。”此皆阴云之类云。 |
| | 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.
|
| | 五行志下... : |
严公十八年“秋，有蜮”。刘向以为蜮生南越。越地多妇人，男女同川，淫女为主，乱气所生，故圣人名之曰蜮。蜮犹惑也，在水旁，能射人，射人有处，甚者至死。南方谓之短弧，近射妖，死亡之象也。时严将取齐之淫女，故蜮至。天戒若曰，勿取齐女，将生淫惑篡弑之祸。严不寤，遂取之。入后淫于二叔，二叔以死，两子见弑，夫人亦诛。刘歆以为蜮，盛暑所生，非自越来也。京房易传曰：“忠臣进善君不试，厥咎国生蜮。” |
| | 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."
|
| | 五行志下... : |
史记鲁哀公时，有隼集于陈廷而死，楛矢贯之，石砮，长尺有咫。陈闵公使使问仲尼，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: "
|
| | 五行志下... : |
隼之来远矣！昔武王克商，通道百蛮，使各以方物来贡，肃慎贡楛矢，石砮长尺有咫。先王分异姓以远方职，使毋忘服，故分陈以肃慎矢。”试求之故府，果得之。刘向以为隼近黑祥，贪暴类也；矢贯之，近射妖也；死于廷，国亡表也。象陈眊乱，不服事周，而行贪暴，将致远夷之祸，为所灭也。是时中国齐晋、南夷吴楚为强，陈交晋不亲，附楚不固，数被二国之祸。后楚有白公之乱，陈乘而侵之，卒为楚所灭。 |
| | "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.
|
| | 五行志下... : |
史记夏后氏之衰，有二龙止于夏廷，而言“余，褒之二君也”。夏帝卜杀之，去之，止之，莫吉；卜请其漦而藏之，乃吉。于是布币策告之。龙亡而漦在，乃椟去之。其后夏亡，传椟于殷周，三代莫发，至厉王末，发而观之，漦流于廷，不可除也。厉王使妇人裸而噪之，漦化为玄鼋，入后宫。处妾遇之而孕，生子，惧而弃之。宣王立，女童谣曰：“览弧萁服，实亡周国。”后有夫妇鬻是器者，宣王使执而僇之。既去，见处妾所弃妖子，闻其夜号，哀而收之，遂亡奔褒。后褒人有罪，入妖子以赎，是为褒姒，幽王见而爱之，生子伯服。王废申后及太子宜咎，而立褒姒、伯服代之。废后之父申侯与缯西畎戎共攻杀幽王。《》曰：“赫赫宗周，褒姒醤之。”刘向以为夏后季世，周之幽、厉，皆悖乱逆天，故有龙鼋之怪，近龙蛇孽也。漦，血也，一曰沫也。览弧，桑弓也。萁服，盖以萁草为箭服，近射妖也。女童谣者，祸将生于女，国以兵寇亡也。 |
| | 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.
|
| | 五行志下... : |
左氏传昭公十九年，龙斗于郑时门之外洧渊。刘向以为近龙孽也。郑以小国摄乎晋楚之间，重以强吴，郑当其冲，不能修德，将斗三国，以自危亡。是时子产任政，内惠于民，外善辞令，以交三国，郑卒亡患，能以德消变之效也。京房易传曰：“众心不安，厥妖龙斗。” |
| | 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."
|
| | 五行志下... : |
惠帝二年正月癸酉旦，有两龙见于兰陵廷东里温陵井中，至乙亥夜去。刘向以为龙贵象而困于庶人井中，象诸侯将有幽执之祸。其后吕太后幽杀三赵王，诸吕亦终诛灭。京房易传曰：“有德遭害，厥妖龙见井中。”又曰：“行刑暴恶，黑龙从井出。” |
| | 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."
|
| | 五行志下... : |
左氏传鲁严公时有内蛇与外蛇斗郑南门中，内蛇死。刘向以为近蛇孽也。先是郑厉公劫相祭仲而逐兄昭公代立。后厉公出奔，昭公复入。死，弟子仪代立。厉公自外劫大夫傅瑕，使僇子仪。此外蛇杀内蛇之象也。蛇死六年，而厉公立。严公闻之，问申繻曰：“犹有妖乎？”对曰：“人之所忌，其气炎以取之，妖由人兴也。人亡舋焉，妖不自作。人弃常，故有妖。”京房易传曰：“立嗣子疑，厥妖蛇居国门斗。” |
| | 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."
|
| | 五行志下... : |
左氏传文公十六年夏，有蛇自泉宫出，入于国，如先君之数。刘向以为近蛇孽也。泉宫在囿中，公母姜氏尝居之，蛇从之出，象宫将不居也。《》曰：“”又蛇入国，国将有女忧也。如先君之数者，公母将薨象也。秋，公母薨。公恶之，乃毁泉台。夫妖孽应行而自见，非见而为害也。文不改行循正，共御厥罚，而作非礼，以重其过。后二年薨，公子遂杀文之二子恶、视，而立宣公。文公夫人大归于齐。 |
| | 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.
|
| | 五行志下... : |
武帝太始四年七月，赵有蛇从郭外入，与邑中蛇斗孝文庙下，邑中蛇死。后二年秋，有卫太子事，事自赵人江充起。 |
| | 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.
|
| | 五行志下... : |
左氏传定公十年，宋公子地有白马驷，公嬖向魋欲之，公取而朱其尾鬣以予之。地怒，使其徒抶魋而夺之。魋惧将走，公闭门而泣之，目尽肿。公弟辰谓地曰：“子为君礼，不过出竟，君必止子。”地出奔陈，公弗止。辰为之请，不听。辰曰：“是我迋吾兄也，吾以国人出，君谁与处？”遂与其徒出奔陈。明年俱入于萧以叛，大为宋患，近马祸也。 |
| | 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.
|
| | 五行志下... : |
史记秦孝公二十一年有马生人，昭王二十年牡马生子而死。刘向以为皆马祸也。孝公始用商君攻守之法，东侵诸侯，至于昭王，用兵弥烈。其象将以兵革抗极成功，而还自害也。牡马非生类，妄生而死，犹秦恃力强得天下，而还自灭之象也。曰，诸畜生非其类，子孙必有非其姓者，至于始皇，果吕不韦子。京房易传曰：“ |
| | 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:
|
| | 五行志下... : |
方伯分威，厥妖牡马生子。亡天子，诸侯相伐，厥妖马生人。” |
| | "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."
|
| | 五行志下... : |
文帝十二年，有马生角于吴，角在耳前，上乡。右角长三寸，左角长二寸，皆大二寸。刘向以为马不当生角，犹吴不当举兵乡上也。是时，吴王濞封有四郡五十馀城，内怀骄恣，变见于外，天戒早矣。王不寤，后卒举兵，诛灭。京房易传曰：“臣易上，政不顺，厥妖马生角，兹谓贤士不足。”又曰：“天子亲伐，马生角。” |
| | 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."
|
| | 五行志下... : |
成帝绥和三年二月，大厩马生角，在左耳前，围长各二寸。是时王莽为大司马，害上之萌自此始矣。哀帝建平二年，定襄牡马生驹，三足，随群饮食，太守以闻。马，国之武用，三足，不任用之象也。后侍中董贤年二十二为大司马，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，收贤印绶，贤恐，自杀，莽因代之，并诛外家丁、傅。又废哀帝傅皇后，令自杀，发掘帝祖母傅太后、母丁太后陵，更以庶人葬之。辜及至尊，大臣微弱之祸也。 |
| | 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.
|
| | 五行志下... : |
文公十一年，“败狄于咸”。谷梁、公羊传曰，长狄兄弟三人，一者之鲁，一者之齐，一者之晋。皆杀之，身横九亩；断其首而载之，眉见于轼。何以书？记异也。刘向以为是时周室衰微，三国为大，可责者也。天戒若曰，不行礼义，大为夷狄之行，将至危亡。其后三国皆有篡弑之祸，近下人伐上之疴也。刘歆以为人变，属黄祥。一曰，属裸虫之孽。一曰，天地之性人为贵，凡人为变，皆属皇极下人伐上之疴云。京房易传曰：“君暴乱，疾有道，厥妖长狄入国。”又曰：“丰其屋，下独苦。长狄生，世主虏。” |
| | 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."
|
| | 五行志下... : |
史记秦始皇帝二十六年，有大人长五丈，足履六尺，皆夷狄服，凡十二人，见于临洮。天戒若曰，勿大为夷狄之行，将受其祸。是岁始皇初并六国，反喜以为瑞，销天下兵器，作金人十二以象之。遂自贤圣，燔诗书，坑儒士；奢淫暴虐，务欲广地；南戍五岭，北筑长城以备胡越，堑山填谷，西起临洮，东至辽东，径数千里。故大人见于临洮，明祸乱之起。后十四年而秦亡，亡自戍卒陈胜发。 |
| | 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.
|
| | 五行志下... : |
史记魏襄王十三年，魏有女子化为丈夫。京房易传曰：“女子化为丈夫，兹谓阴昌，贱人为王；丈夫化为女子，兹谓阴胜，厥咎亡。”一曰，男化为女，宫刑滥也；女化为男，妇政行也。 |
| | 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."
|
| | 五行志下... : |
哀帝建平中，豫章有男子化为女子，嫁为人妇，生一子。长安陈凤言此阳变为阴，将亡继嗣，自相生之象。一曰，嫁为人妇生一子，将复一世乃绝。 |
| | 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."
|
| | 五行志下... : |
哀帝建平四年四月，山阳方与女子田无啬生子。先未生二月，儿啼腹中，及生，不举，葬之陌上，三日，人过闻啼声，母掘收养。 |
| | 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.
|
| | 五行志下... : |
平帝元始元年二月，朔方广牧女子赵春病死，敛棺积六日，出在棺外，自言见夫死父，曰：“年二十七，不当死。”太守谭以闻。京房易传曰：“‘干父之蛊，有子，考亡咎’。子三年不改父道，思慕不皇，亦重见先人之非，不则为私，厥妖人死复生。”一曰，至阴为阳，下人为上。 |
| | 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."
|
| | 五行志下... : |
六月，长安女子有生儿，两头异颈面相乡，四臂共匈俱前乡，犊上有目长二寸所。京房易传曰：“‘睽孤，见豕负涂’，厥妖人生两头。下相攘善，妖亦同。人若六畜首目在下，兹谓亡上，正将变更。凡妖之作，以谴失正，各象其类。二首，下不壹也；足多，所任邪也；足少，下不胜任，或不任下也。凡下体生于上，不敬也；上体生于下，媟渎也；生非其类，淫乱也；人生而大，上速成也；生而能言，好虚也。群妖推此类，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."
|
| | 五行志下... : |
景帝二年九月，胶东下密人年七十馀，生角，角有毛。时胶东、胶西、济南、齐四主有举兵反谋，谋由吴王濞起，连楚、赵，凡七国。下密，县居四齐之中；角，兵象，上乡者也；老人，吴王象也；年七十，七国象也。天戒若曰，人不当生角，犹诸侯不当举兵以乡京师也；祸从老人生，七国俱败云。诸侯不寤，明年吴王先起，诸侯从之，七国俱灭。京房易传曰：“冢宰专政，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."
|
| | 五行志下... : |
成帝建始三年十月丁未，京师相惊，言大水至。渭水虒上小女陈持弓年九岁，走入横城门，入未央宫尚方掖门，殿门门卫户者莫见，至句盾禁中而觉得。民以水相惊者，阴气盛也。小女而入宫殿中者，下人将因女宠而居有宫室之象也。名曰持弓，有似周家览弧之祥。《》曰：“弧矢之利，以威天下。”是时，帝母王太后弟凤始为上将，秉国政，天知其后将威天下而入宫室，故象先见也。其后，王氏兄弟父子五侯秉权，至莽卒篡天下，盖陈氏之后云。京房易传曰：“妖言动众，兹谓不信，路将亡人，司马死。” |
| | 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."
|
| | 五行志下... : |
成帝绥和二年八月庚申，郑通里男子王褒衣绛衣小冠，带剑入北司马门殿东门，上前殿，入非常室中，解帷组结佩之，招前殿署长业等曰：“天帝令我居此。”业等收缚考问，褒故公车大谁卒，病狂易，不自知入宫状，下狱死。是时王莽为大司马，哀帝即位，莽乞骸骨就第，天知其必不退，故因是而见象也。姓名章服甚明，径上前殿路寝，入室取组而佩之，称天帝命，然时人莫察。后莽就国，天下冤之，哀帝徵莽还京师。明年帝崩，莽复为大司马，因是而篡国。 |
| | 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.
|
| | 五行志下... : |
哀帝建平四年正月，民惊走，持稿或棷一枚，传相付与，曰行诏筹。道中相过逢多至千数，或被发徒践，或夜折关，或逾墙入，或乘车骑奔驰，以置驿传行，经历郡国二十六，至京师。其夏，京师郡国民聚会里巷仟佰，设祭张博具，歌舞祠西王母，又传书曰：“母告百姓，佩此书者不死。不信我言，视门枢下，当有白发。”至秋止。是时帝祖母傅太后骄，与政事，故杜邺对曰：“春秋灾异，以指象为言语。筹，所以纪数。民，阴，水类也。水以东流为顺走，而西行，反类逆上。象数度放溢，妄以相予，违忤民心之应也。西王母，妇人之称。博弈，男子之事。于街巷仟伯，明离闑内，与疆外。临事盘乐，炕阳之意。白发，衰年之象，体尊性弱，难理易乱。门，人之所由；枢，其要也。居人之所由，制持其要也。其明甚者。今外家丁、傅并侍帷幄，布于列位，有罪恶者不坐辜罚，亡功能者毕受官爵。皇甫、三桓，诗人所刺，春秋所讥，亡以甚此。指象昭昭，以觉圣朝，柰何不应！”后哀帝崩，成帝母王太后临朝，王莽为大司马，诛灭丁、傅。一曰丁、傅所乱者小，此异乃王太后、莽之应云。 |
| | 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.
|
