《天原发微(鲍云龙)》Vol. 4

Three Stars (the three stars of the Xin Mansion) occupy the proper position of the Heavenly King. The middle star is the Mingtang, symbolizing the Son of Heaven and governing the Son of Heaven’s rewards and punishments. The front star is the Crown Prince; the rear star is the Shuzi (a son by a concubine). The Great Fire is the Xin Mansion, also called Dachen; it is the star of the Son of Heaven, and the qi of great cold and great heat withdraw from it. The Lüshu says that the Xin Mansion governs the myriad things, and that when the myriad things first come into being they begin to display splendor. The Tang Zhi, citing the Yi, says: “Thunder receives the Qian sun; the image of the Dazhuang hexagram is manifested through the Fang Mansion.” The Xin Mansion belongs to the essential qi of Qian, while the Fang Mansion is like the four-horse chariot (si) of ascending yang and is the place where the sun and moon reside. The Junming says that when the Suixing (Jupiter) stations and guards the Xin Mansion, the year’s harvest is abundant. The Hongfan says that Chonghua refers precisely to Jupiter’s stationing at the Xin Mansion. Suixing is also called Sheti and also Chonghua. The Zuozhuan says that the Xin Mansion belongs to fire, and in the fifth month Mars begins to appear at dusk. The Shijing says: “Three stars are in the sky.”

Wei (the Wei Mansion, Tail) consists of nine stars; the one at the head is the first star. The three stars behind it symbolize the consort, and the next star, like a concubine of the rear palace, ranks second. Beside them is another star named the Sun Spirit Official. The tail of the Azure Dragon transforms into nine sons, and the stars are all bright in color; therefore the rear palace has many descendants. At the time of Bingzi-chen, the Dragon’s Tail lies concealed to the left of the Chen position. The Wei Mansion governs the myriad things; the life and death of all things are like the rising and falling of the dragon’s tail.

Ji (the Ji Mansion, Winnowing Basket) is the last mansion of the seven eastern lodges. Here only the chapter title is seen, and the astrological content it contains cannot be interpreted.

The Ji Mansion consists of four stars (one of the Twenty-Eight Mansions and the sixth of the seven mansions of the Azure Dragon in the east). It symbolizes the rear palace and is the residence of empresses and consorts. It is also the Dragon’s Tail, named “Aoke,” and presides over quarrels and slander. It is further called “Tianjin” (Heavenly Ford) and governs the winds from the eight directions. One account says that when the moon travels to the star north of the eastern wall of the Ji Mansion, if it is above the Yi and Zhen Mansions, wind will arise.

Another legend holds that Fu Yue (yuè), a worthy minister of the Shang dynasty, ascended to heaven after death, rode upon the tail of Ji, and took his place among the stars. The “Treatise on Astronomy” in the Book of Jin, however, says that the Fu Yue star lies behind the Wei Mansion. The commentary and subcommentary on the Classic of Poetry say that the Ji Mansion is in the south and the Dou Mansion in the north, and so together they are called “Southern Ji and Northern Dou.”

The author reasons by means of the Bagua: the dragon belongs to the east and corresponds to the Zhen trigram. Zhen is thunder, symbolizing movement beneath the yin qi; the turtle exhales and the snake stirs, and it is the dragon that excels at transformation. The season governed by the Zhen trigram comes after the spring equinox, and the chen position (southeast) is where the Azure Dragon asterism is located. When the dragon moves, it transforms; thus at the spring equinox the dragon rises and turns into thunder, bursting forth from the earth, while at the autumn equinox it descends into the Thunder Marsh, corresponding to the hexagram images of Yu and Guimei in the Zhouyi. In midsummer, thunder and lightning are violent and trees are uprooted, just as the dragon soars upward. Zhen belongs to Wood and occupies the Mao position (due east).

The Kang Mansion is also called the Dragon and is of the same category as thunder. Diviners correlate Jia, Yi, Yin, and Mao with the dragon. In astronomy, the Jiao Mansion is the flood dragon, the Kang Mansion the dragon, and the Zhen Mansion the earthworm. Jiao and Kang belong to the chen position. From the spring equinox to Mangzhong (Grain in Ear, around early June) is the period governed by the Zhen trigram.

The Fang Mansion is called “Tiansi” (Heavenly Team of Four Horses) and is also a station of the Azure Dragon; therefore horses are also called “dragon horses.” The “Treatise on Astronomy” says that the Five Planets (Metal, Wood, Water, Fire, and Earth) entering the Fang Mansion was an auspicious omen of the rise of the Zhou royal house and a portent of a rising king. The saying “five horses transform into a dragon” also originates from this.

The Fang Mansion also has the alternative names “Heavenly Field,” “Agricultural Auspice,” and “Many Sons,” all corresponding to spring in the east.

Western Palace Xianchi: This refers to the lunar mansions of the western celestial region. The seven mansions listed below—Kui, Lou, Wei, Mao, Bi, Zi, and Shen—all belong to the Western White Tiger.

This passage uses the functions of each mansion as metaphors: the Kui mansion resembles canals and waterways; Lou governs the gathering of springs; Wei is the celestial granary (Tiancang, the place where the five grains are stored); “xu” (probably referring to Mao) symbolizes the common people; Bi governs border military affairs; Zi resembles a tiger’s head; and Shen governs cutting down, attacking, and executing. The quotation from the Lingxian, “The White Tiger fiercely crouches on the right,” means that the White Tiger is fierce and mighty and crouches on the right side (the west).

The White Tiger belongs to Metal and is located in the west; it can be further divided into smaller symbols. The seven-star specialists (astrologers) compared each mansion to an animal: Kui is a wolf, Lou a dog, Wei a pheasant, Mao a chicken, Bi a crow, Zi a monkey, and Shen an ape. The sun and moon reside in the center, while the five planets move around the periphery. Jianglou corresponds to the xu position, Daliang to the you position, and Shishen to the shen position; this is using the twelve Earthly Branches (chen) to correspond to celestial directions.

Kui: sixteen stars, called the “celestial arsenal,” also named the “Heavenly Pig” and “Great Boar.” It governs military affairs and the suppression of violence and rebellion, and also governs canals and water conservancy. According to the Yueling (Monthly Ordinances), in the midspring month the sun travels to Kui.

Lou: three stars, symbolizing the Son of Heaven. It governs parks and enclosures and the supply of sacrificial livestock, to prepare for suburban sacrifices and great offerings, and governs numerous descendants. When the star is bright, the world is at peace. The Tang zhi states that when the sun travels to Lou, the great ministers will have worries.

Wei: three stars, the “Celestial Kitchen,” namely the heavenly granary, the storehouse of the five grains. When the asterism changes, there will be transport affairs; when the star is bright, the world is peaceful. In late spring the sun travels to Wei.

Mao: seven stars, the “ears of Heaven,” governing western prison affairs. It is also called the “hairy-headed Hu star.” When the star is bright, prisons throughout the world are peaceful. The Shangshu contains the phrase “the days are short, and the star Mao [is at the meridian].”

Bi: one of the twenty-eight mansions. Here only the name of the mansion is listed; it corresponds to the earlier phrase “a conjunction at Bi means border troops,” belongs to the Western White Tiger, and governs border military affairs.

Bi (Eight Stars): These eight stars are named "Hanbi." They symbolize troops on the frontier and govern hunting, as well as military operations in distant regions. When the ecliptic (the celestial path traveled by the sun) passes through this place, the imperial procession uses the maotou (a banner ornament in the procession). Hanbi stands at the front to clear the way—this is what that means.

The Zhengyi (a commentary and sub-commentary text) uses the Five Phases to explain the relation between the Bi star and wind and rain: the center belongs to Earth, and Earth qi generates wind; the east belongs to Wood, and Wood governs rain. Wood overcomes Earth, so the Ji star favors wind—this is what "Shangqi" (referring to matters related to a spouse) favors. The Bi star belongs to the west; metal qi governs yin, and metal overcomes the Wood of the east, so the Bi star favors rain, which is likewise "what Shangqi favors." In addition, the two earthly branches Shen and Yin clash: Yin is opposed by Shen, forming a soufeng (a fierce wind); Yin comes to break through Shen, and Shen is opposed, forming a rainstorm.

Zi: Three stars, the head of the White Tiger. They symbolize the commander of the three armies and are also the storehouse for supplies during a military campaign. When this star is bright, military resources are abundant, and the general's authority is made manifest. The Yueling (a chapter title in the Book of Rites) also records the astronomical phenomena related to this star in mid-autumn.

Shen: Here this is only a star-name heading, referring to the Shen mansion (one of the twenty-eight lunar mansions and one of the seven mansions of the Western White Tiger). No main text is present, so no further interpretation can be made.

Kui is one of the Twenty-Eight Mansions and the first of the seven mansions of the White Tiger of the West. This passage contains only this single character, so it cannot be expanded; only a brief explanation based on the preceding text is possible. The preceding text says, “In the Western Palace, Xianchi; Kui is ditches and channels,” meaning that among the star palaces of the west, the Kui Mansion corresponds to the imagery of ditches, water channels, and drains.

The sixteen stars are the celestial arsenal. One of them is called the Celestial Boar, also the Great Boar. It governs military affairs and the suppression of rebellion, and also governs canals and waterways. The Book of Rites, “Monthly Ordinances,” says that in the middle month of spring the moon travels to Kui Mansion, and in the last month of summer, at dawn, Kui Mansion culminates at midheaven.

The Lou Mansion has three stars and symbolizes the Son of Heaven. It governs parks and enclosures, the supply of sacrificial victims for sacrifices, and the suburban sacrifices to Heaven and grand ceremonies; it also governs a multitude of descendants. When its stars are bright, the realm is at peace. The New Book of Tang, “Treatise on Astronomy,” says that when the sun travels to Lou Mansion, it foretells that high ministers will have troubles.

The Wei Mansion has three stars; it symbolizes the celestial kitchen and is also the granary that stores the five grains. If its position changes, there will be matters of transport and transfer. When its stars are bright, the realm is at peace. In the last month of spring, the sun travels to Wei Mansion.

The Mao Mansion has seven stars; it is the ear of Heaven and governs legal cases and prisons in the West. It is also called the Maotou Hu Star. When its stars are bright, the prisons of the realm are peaceful and free of trouble. The Book of Documents, “Canon of Yao,” says, “The day is short, and the star is Mao”—that is, when daylight grows short, the Mao star appears in the evening sky.

The Bi Mansion has eight stars; among them, Hanbi is the symbol of border-defense troops. It governs hunting and also governs distant armies. Bi Mansion lies on the ecliptic (the path of the sun). When the Son of Heaven sets out, the Hanbi star leads the way in front; this is its meaning.

The Zhengyi commentary explains that the Ji and Bi Mansions are the lunar mansions favored by Shang’s wife. The Center corresponds to Earth, and Earth Qi transforms into wind; the East corresponds to Wood, and Wood Qi transforms into rain. Wood overcomes Earth, and Wood is Earth’s spouse; therefore the Ji star favors wind, and this is what Consort Shang favored. Bi Mansion belongs to West Metal; Metal Qi is Yin and overcomes Eastern Wood, becoming Wood’s spouse; therefore it favors rain, and it is also favored by Shang’s wife. Moreover, because the two Earthly Branches Shen and Yin clash: Yin is opposed by Shen, so Yin transforms into a gusty wind; Shen is opposed by Yin, so Shen transforms into a violent rainstorm.

The Zi Mansion has three stars; it symbolizes the head of a tiger and is the storehouse for the commander of the Three Armies when on campaign. When its stars are bright, military supplies are abundant and the power of the generals is secure. The Book of Rites, “Monthly Ordinances,” says that in the middle month of autumn, at dawn, Zi Mansion culminates at midheaven.

The Shen Mansion has ten stars. Here only its name and star count are given, with no further explanation.

The Shen mansion, the Fa star, Dachen (the Heart mansion), Tianshi (the Heavenly Market enclosure), and Tiefan—ten stars in all—govern the affairs of execution and punitive expeditions. They also symbolize balance and measure, by which affairs are settled, and they further govern frontier cities and towns. The ten stars of the Shen mansion combine to form the body of the White Tiger of the West, one of the Four Images. The three stars in the middle are arranged horizontally and symbolize three generals. Below them, three stars slant in a row and are called Fa, like a commandant who carries out Heaven’s punishments on its behalf. They govern the northern foreign states and peoples such as the Hu, Xianbei, Rong, and Di, and so they should not be bright and exposed. The four outer stars are the left and right shoulders and thighs of the White Tiger: the northeast star is the left shoulder, governing the left general; the northwest star is the right shoulder, governing the right general; the southeast star is the left foot, governing the rear general; and the southwest star is the right foot, governing the auxiliary general. Therefore the Huangdi Zhan, an ancient astrological classic, says: Shen corresponds to seven generals; when the stars of all seven generals are bright, elite troops will rise throughout the world; when the Fa star is as bright as the Shen star, high ministers will plot armed revolt.

In the west there are nine curved stars: the first is named Tianqi, the second Tianyuan, and the third Jiuyou. In the east there is a great star named Lang, that is, Tianlang or Sirius. If the color of the Lang star changes, there will be many thieves and robbers.

The author Bao Yunlong explains this through the Zhouyi. The White Tiger to which the Shen mansion belongs dwells in the west and corresponds to the Dui trigram among the Bagua (Eight Trigrams). The Dui trigram belongs to metal and is endowed with the Qi of contraction and austere killing, hence the image of a tiger. The Lü hexagram speaks of “treading on the tiger’s tail” because its inner trigram is Dui; the Ge hexagram speaks of “the tiger changes” because its outer trigram is Dui; and the Yi hexagram speaks of “the tiger glares” because it contains a hidden Dui. The Tuanzhuan says that the Shen star is the White Tiger, and that the Shen star corresponds to the Shen earthly-branch position. The Shen mansion occupies the head of the White Tiger and has the martial power of killing and punitive expeditions. The great Lang star in the east is also of the tiger kind, and so it is regarded as a celestial general star. Among the seven lunar mansions, some take the images of the arsenal and the celestial granary, and these also correspond to the contracting season of autumn.

This passage explains, one after another, the duties of several lunar mansions among the seven lunar mansions of the Vermilion Bird of the South. The Vermilion Bird is one of the Four Images; it belongs to Fire and occupies the south.

The Jing (Well) consists of eight stars and is likened to a celestial “Pavilion Marquis.” It superintends water levels and laws and decrees, with the sense of “levelness” being taken from its name. Ancient commentaries state that beside the Eastern Well there is a “Royal Well”; when the stars of the Eastern Well are bright and orderly, the world is at peace. If Mars intrudes upon the Eastern Well, it portends drought.

The Gui (Ghost) consists of five stars and is likened to the “eyes” of Heaven; it presides over observation and the clear discernment of treacherous schemes. When the stars are bright, the five grains are abundant. It is also said to govern matters of death and mourning.

The Liu (Willow) consists of eight stars and is likened to a celestial “kitchen steward”; it governs meals and the distinguishing of flavors, and is also associated with thunder and rain. Because it is located at the Vermilion Bird’s beak, it is called the “Bird Beak”; ancient texts also write it as zhou (pronounced zhou). The Zuo Zhuan calls it “Honghuo,” and the Treatise on the Celestial Offices says that it governs vegetation.

Xing (Star) here is merely an entry heading; there is no body text to interpret.

Seven Stars (Qixing): Also known as the “Heavenly Capital,” it governs clothing, embroidery, and other textile adornments. Another account holds that Qixing corresponds to the human neck.

Zhang: It consists of six stars. The exact meaning of one of its names, “Suyinsu,” is now difficult to ascertain; it roughly refers to a designation for the star group. This group of stars is associated with food and drink, treasures, and ancestral temple sacrificial vessels; it is called the “Heavenly Kitchen” and governs rewards and punishments. When the asterism is bright, the kingly way flourishes. The “Treatise on Astronomy” in the Book of Han says that it governs the wine guests at banquets, while the “Treatise on Astronomy” in the Book of Jin says that Zhu Zhang is a crow star.

Wing (Yi): It consists of twenty-two stars and is called the “Heavenly Music Bureau,” that is, the celestial institution of music; its “paiyou” refers to entertainers who performed acrobatics and comic farce. It governs distant foreign peoples and guests who come across the sea. When the asterism is bright, great rites and music flourish; when it moves, the Yi peoples of the four directions send envoys to court; when it deviates, the Son of Heaven must send out troops. The saying “Wing is feathered and beautiful, and governs the distant” means that its form resembles a bird’s wing and its function is connected with distant places.

Zhen: The text under this entry is exactly the same as that under “Wing,” so it need be interpreted only once.

The Southern Vermilion Bird and the Four Stars and Seven Stars: The author holds that the four stars are shaped like a chariot, govern chariots and cavalry, and also symbolize the minister who assists the ruler; they further correspond to wind. The southern Li position corresponds to the flying crow (Vermilion Bird), and the ancients used “flowing fire becomes a crow” and “the crow in the sun” to symbolize it. The seven stars are the horse; their position is at Wu (the fire position), and therefore the horse belongs to fire. The seven stars of Tianmu govern patterned embroidery, all corresponding to the bright image of the southern Li trigram.

The Northern Dark Warrior and the Twenty-Eight Mansions: The Northern Dark Warrior is the numinous turtle, belongs to water, and occupies the north. The Southern Dipper is the temple; the Draught Ox is the sacrificial victim used in offerings; the Weaving Girl is the Heavenly Granddaughter. Xu (Emptiness) governs matters of weeping; Wei (Rooftop) resembles a roof cover; Yingshi (Encampment) is the pure temple; Dongbi (Eastern Wall) governs literature. The text also correlates each mansion with animals and the Five Phases: for example, Dipper Wood is the xie (also described as a crab-like divine beast; the character form here is corrupt), Ox Metal is the ox, Girl Earth is the bat, Emptiness Sun is the rat, Rooftop Moon is the swallow, Encampment Fire is the pig, and Wall Water is the xu.

The Sun, Moon, and the Twelve Stations: The sun and moon are in the center, the five planets encircle them on the outside, and the twelve stations such as Xuanxiao, Xingji, and Zouzi are correlated with the twelve earthly branches, in order to explain the correspondence between celestial phenomena and the earthly branches.

At the end there is a single character “Dou” (Dipper), which should be an entry heading with the Dipper Mansion as its topic; hence only this note is given.

The Six Stars of the Southern Dipper: They are the palace-temple of the Heavenly Emperor and also govern the length of human life. They further occupy the positions of Chancellor and Grand Minister, oversee commendations and rewards, recommend worthy talents, confer ranks and stipends, and also govern military affairs. The two stars to the south are Tianliang (Heavenly Beam), the two in the middle are Tianxiang (Heavenly Minister), and the two to the north are Tianfu (Heavenly Storehouse). If the Dipper stars are bright, it symbolizes that the kingly Way is clear and the realm is at peace. The Commentary says: Chenxing (Mercury) is located at the Dipper’s handle, and the sun and moon meet in the Southern Dipper.

Ox: Six stars; they are the heavenly pass and bridge and govern matters of sacrificial livestock. The Houzhi says that the movement of the Seven Luminaries (the sun, moon, and five major planets) begins with Qianniu. These three stars are Hegu; Hegu is also called Qianniu (the Cowherd Star). The Lüshu, discussing Qianniu, says: when yang Qi moves, the myriad things sprout. The Bowuzhi records that Zhang Qian rode a raft to seek the source of the Yellow River. Yan Junping divined and said that a guest star had invaded the positions of Ox and Dipper. It also says that Taibai (Venus) invading Qianniu foretells disaster for a general.

Girl: Wunü has four stars and is also called Xunü; it governs cloth and silk tailoring and matters of marriage. “Xu” is a term for a lowly concubine, referring to a lower-status category among women. The Zhinü (Weaving Girl) star to its north is regarded as the granddaughter of a heavenly woman.

Emptiness: It governs cities and towns in the north, oversees temple sacrifices and invocatory prayers, also governs weeping, and is also the office of the Zhongzai (head of the hundred officials). The Shangshu says, “At midnight the culminating star is Xu”—meaning that the lunar mansion culminating at midnight is the Xu Mansion.

Rooftop: Three stars; it governs Tianfu and Tianshi. When houses are built, the Wei Mansion is treated as the “xuan’gan” (a component of the roof frame). Wei is a spirit-consuming star, and the Xu Mansion also consumes spirit.

Encampment: Yingshi has two stars and is the official residence of the Son of Heaven. It also governs military grain storehouses and construction works; when the star is bright, the state prospers. It is also called Xuangong (Dark Palace) and Qingmiao (Pure Temple). (The original text repeats “Encampment; Xu also consumes spirit” here, which appears to be a misprint.)

Encampment (repeated): The two stars of Yingshi are also called “Ding.” “Ding” means “zheng” (correct/upright), and it governs construction. The Shijing says, “When Ding is just at the center,” meaning that when the Ding star is exactly at midheaven, one may begin building palaces and houses.

Wall: In the original text only this character appears as the heading; there is as yet no body text, so it cannot be interpreted.

The two stars of Dongbi (Eastern Wall) govern literature and writing and are the secret repository of the world’s books and records. The Shijing commentary explains: “Bi” means the outer wall of a chamber. The Ji mansion lies to the south; the Bi mansion is east of the Shi mansion, and so it is called “Eastern Wall.” When Eastern Wall is bright, it symbolizes a wise ruler, flourishing national fortune, manifest virtue, and many gentlemen in the state. If Suixing (Jupiter) dwells here, the five grains will be damaged by floods. The Liji, “Yueling,” says that at dusk in midwinter Eastern Wall appears in the middle of the sky.

Reckoned by the trigram images of the Yi: the Northern Dipper originally belongs to the north and corresponds to the Kan trigram; the turtle-and-snake form of the Northern Dark Warrior (Xuanwu) is precisely its original image. The ancients further divided it into the two creatures, turtle and snake, and used the Kan trigram to image the fox. Yu Fan used the Gen trigram to image the fox, while the Tianwen used the Heart mansion to image the fox; each has its basis, and they complement one another. The Dipper’s handle, the Pivot star, and others disperse and further transform into the form of a rat. The Yuheng (Jade Balance) star also belongs to the Kan trigram. The Qianniu star lies in the chou direction; to its north is Hegu, also called Qianniu, symbolizing the movement of yang qi and the generation of all things. The four stars of the Nü mansion govern the lowly; the three stars of Zhinü (Weaving Girl) govern the noble, indicating the distinction in status between concubine and heavenly woman. The six stars of Tianlao (Heavenly Prison) below the bowl of the Northern Dipper are the prison of nobles; the nine stars of Guansuo (Coiled Rope) before Zhaoyao are the prison of commoners. In the seven northern mansions there is much talk of ancestral temples and sacrifices, because the north is dark, secluded, and cold, the dwelling place of ghosts and spirits. The seven northern mansions also speak of palaces and chambers and of women’s work, corresponding to the signs of winter. When yin qi reaches its extreme, yang qi begins to sprout; therefore the lunar mansions are all reckoned from the first degree of Qianniu.

The five stars of Tianji (Heavenly Pole) and the six stars of Gouchen (Curved Array) in the Central Palace are both within the Ziwei Yuan (Purple Forbidden Enclosure), the most honored of star positions. The Lingxian says: The Yellow God Xuanyuan resides in the center.

Heavenly Five (according to the generating numbers of the Hetu, the five among one through ten) occupies the center of the ten Heavenly Stems, namely Wu and Ji; it belongs to Earth and corresponds to the five stars of Tianji. Earthly Six occupies Chen, Xu, Chou, and Wei among the twelve Earthly Branches; it belongs to Earth and corresponds to the six stars of Gouchen. In the heavens it is at the Chen position and is likewise honored. The Lingxian says: The Yellow God Xuanyuan resides in the center.

The Five Stars of the Celestial Pole

Heaven’s “five” occupies the center of the Ten Heavenly Stems—namely, wu and ji. It belongs to Earth and corresponds to the Five Stars of the Celestial Pole. Earth’s “six” occupies the center of the Twelve Earthly Branches—namely, chen, xu, chou, and wei. It also belongs to Earth and corresponds to the six stars of Gouchen. The chen positions are in Heaven, while the Earth position is on Earth; therefore Master Zhang calls it the “Yellow Spirit.” The original text multiplies five by seven to obtain thirty-five, which is the corresponding number. The Big Dipper is called the “Imperial Chariot” because it revolves and turns, governing the creation and transformation of Heaven and Earth.

Astrologers speak of “four emperors” seated around the Yellow Emperor in the center: the Eastern Emperor Weiling Yang, the Southern Emperor Chibiao Nu (written “Chipiao Nu” in the original), the Western Emperor Baizhao Ju (written “Zizhao Ju” in the original), and the Northern Emperor Zhiguang Ji (written “Yuguang Ji” in the original). These are the four phases—Wood, Fire, Metal, and Water—mentioned in the “Monthly Ordinances” chapter of the Book of Rites; together with Earth in the center, they form the Five Phases. Someone asks: Heaven is only one—why speak of five emperors? The answer is: this merely borrows the title of “ruler” to explain that the qi of the Five Phases each has its own domain.

The Six Stars of Gouchen

The six stars of Gouchen symbolize Earth and correspond to the number six of the Kun trigram. One of these stars lies within the “mouth” and is the Great Emperor of Heaven, who presides over “Weiling” (not explained in the original). The four stars surrounding the North Pole pivot are called the “Four Assistants.” The “Treatise on Astronomy” in the Book of Sui says that it is located in the Ziwei Palace. Ban Gu said that the Zhou dynasty took the position of Gouchen as the center, because Earth occupies the center of the Five Phases and the qi of the four seasons is entirely present in it; Gouchen lies among the Dragon, Tiger, Quail, and Turtle, and the feathered, hairy, shelled, and scaled creatures of the four directions are all under its control. Thus it is the guard of the central palace. The Lingxian says: in Heaven it symbolizes the officials of the court; among humans it symbolizes affairs.

The Three Terraces

The Three Terraces are a group of stars in the Ziwei Enclosure, six in total, divided into the Upper, Middle, and Lower Terraces. The ancients used them to symbolize the Three Excellencies of the court—the highest assisting officials.

Santai (Celestial Steps)

The six stars in the sky rise in pairs and are called the Celestial Pillar. On earth the Three Ducal Offices are established, and in heaven they correspond to Santai. Within Santai, the two stars of the Upper Step are Wenchang and are called Siming, governing human lifespan; the two stars of the Middle Step are called Sizhong, governing the affairs of the imperial clan (the emperor’s kin); the two stars of the Lower Step are called Silu, governing military affairs. Santai is also called the Celestial Steps, by which Taiyi (the name of a celestial deity) distinguishes high and low, superior and inferior.

Santai is also called Taijie. Each is divided into upper, middle, and lower layers, symbolizing ranks in the human world: the upper star of the Upper Step corresponds to the Son of Heaven, and its lower star to the empress and other female rulers; the upper star of the Middle Step corresponds to the feudal lords, and its lower star to the ministers and grand officers; the upper star of the Lower Step corresponds to scholars, and its lower star to commoners.

In terms of human official posts, the Upper Step’s Siming is the Grand Commandant, the Middle Step’s Sizhong is the Minister over the Masses, and the Lower Step’s Silu is the Minister of Works—these are the Three Ducal Offices of the Han dynasty. When the colors of Santai are harmonious, it shows that ruler and ministers are in accord; when the colors are uneven, ruler and ministers are at odds and the political situation is perverse. When Santai is steady, Yin-Yang is harmonious, wind and rain come at the proper times, the altars of state and the deities all receive their due offerings, and the world is at peace. The Six Tallies refer to the verifying omens of the six stars’ appearance.

Wenchang Star

The six stars are located in front of the Dipper Bowl (the bowl-shaped part of the Big Dipper). These six stars are Heaven’s Six Tallies, governing the convergence and calculation of the heavenly Dao. The Shiji mentions that above the Dipper Bowl there are two Secondary General stars, with three Noble Minister stars corresponding to them.

Five Stars of Shangshu

These five stars are Heaven’s throat and tongue. They weigh and regulate the primordial Qi, adjust the movement of the four seasons, promulgate government orders throughout the four seas, and jointly govern the world.

Shaowei Stars

The four stars are within the Taiwei Enclosure (a celestial enclosure symbolizing the court) and represent the position of scholar-officials. They are also called the Chushi Star or the Boshi Star. Among them, the southernmost first star is the official, the second is the retired scholar, and the third is the deliberative scholar. If the Grand Officer star is bright and yellow, it foretells that worthy talents will be recommended and employed.

Fifteen Langguan Stars

The fifteen stars are northeast of the Imperial Seat (the seat of the Heavenly Emperor, symbolizing the emperor), and are also called the Yiwu Langfu. In the Zhou dynasty they were called Yuanshi; the Han offices such as Guanglu, Zhongsan, and Jianyilang all correspond to these stars.

Chuanshuo, One Star

There is only one star; here only its name is listed.

After the Tail of the Ji Mansion: Behind the tail of the Ji Mansion is a star named “Zhuzhang Zhu.” “Zhu” means shaman-official, one who manages sacrificial rites and invocations. The author holds that this star corresponds to a court office; the star in front is called “Taizhang.”

Santai, Wenchang, and the Northern Dipper: The Santai stars in Heaven symbolize the Three Dukes; the six Wenchang stars symbolize the Shangshu (Minister of Documents); the six stars of the Northern Dipper symbolize the Six Ministries. They are the “throat and tongue” of Heaven, and the Shangshu is likewise regarded as the throat and tongue of the sovereign. As there is the Fu Yue star in Heaven, so on earth there are worthy ministers of Fu Yue’s kind; as the Wang Liang star in Heaven presides over charioteering and horse-driving, so on earth there are talents skilled in steering affairs of state. There are many more such correspondences between Heaven and humanity.

Wenxing (Literary Star): This refers to the two stars of Dongbi (Eastern Wall), the stellar office in charge of writings and books under Heaven; it may be called the “repository of literary compositions and books.” When its light is bright, it indicates that the kingly Way flourishes and that the state has many noble men.

Five Planets Gather at Kui: See the annotation on “the five planets in a line” above. The Kui Mansion governs literature; the five planets gathering there is an omen of flourishing literary fortune.

Zhuxia Shi (Historian Beneath the Pillar): One star is located in the far east, presiding over the recording of faults; to its left is the image of a historiographer. “Zhuxia Shi” originally referred to the official in charge of archives and records, a post once held by Laozi.

Liujia (Six Jia): Six stars beside the Huagai star, presiding over government and instruction.

Huagai (Canopy): The stars divide into yin and yang, coordinate with the solar terms and seasonal phenomena, and are arrayed across the sky. The upper nine stars form the canopy; the lower nine stars form the handle that supports it, serving to cover and protect the imperial throne (the seat of the Son of Heaven).

Zhinu (Weaving Girl): Three stars, also called Tianxun (Heavenly Granddaughter); they govern melons and fruits, ferns, silk and cloth, precious treasures, and matters of marriage. An ancient poem has the line “all day long she moves seven times,” describing her ceaseless motion; hence the saying “the Heavenly Granddaughter weaves garments of cloud brocade.”

Martial Star (Tianjiangjun, Heavenly General): Twelve stars are located to the north of the Lou Mansion and govern military affairs. The large central star is Heaven’s great general; the surrounding small stars are officers and soldiers. If the great general star shakes, troops will be raised and a great general will come forth; if the small stars are not orderly, troops have not yet been mobilized.

Lang Guan (Gentleman Official): One star is located in Langwei; in the north it governs military preparations.

Qiguan (Cavalry Officer): This is a heading; the original text does not elaborate.

Twenty-seven Stars, in Di. To the south is the Son of Heaven; Huben (Tiger Guards) governs the palace guard.

This group comprises twenty-seven stars and is located in Di (the Root Mansion), one of the Twenty-Eight Mansions—that is, near the Di stars. Its southern portion symbolizes the Son of Heaven, while the Huben stars are responsible for guarding the palace precincts.

Huben

A single star located north of Taiwei (the Taiwei Enclosure, the stellar enclosure imagined by the ancients as the residence of the Heavenly Emperor); it is a knight-type star of the Chatou kind (the meaning of “Chatou” in the original is unclear).

Yulin Stars

Forty-five stars located south of Yingshi (the Room Mansion, one of the Twenty-Eight Mansions); they are also called the “Heavenly Army.”

Leibi Stars

Twelve stars located north of the Yulin stars, forming the wall around the Yulin stars. The ancients corresponded the position of the “three armies” with Yingshi.

Shenqi

Nine stars located west of Shen (the Shen Mansion, that is, the region of Orion); also called the “Heavenly Banner,” they belong to the bow category. They govern the drawing and releasing of crossbows and are used to observe changes.

Jiuyou

Nine stars in the southwest; they are the banner of the Son of Heaven. (“You” refers to the streamers on a banner.)

Left Banner and Right Banner

Nine stars located north of Qianniu (the Qianniu stars, that is, the region of Hegu); they are the Heavenly Drum. They are also called the “Three Martial Great Generals,” positioned between the two generals on the left and right. The nine banner stars lie beside the drum stars, echoing and marking one another. Another account holds that Hegu is also called Qianniu; the author considers this incorrect. The “Treatise on Astronomy” in the Book of Sui says that Hegu consists of three stars, while the “Treatise on Astronomy” in the Book of Tang says that Hegu symbolizes a general.

Tianqiang

Three stars located east of the handle of the Northern Dipper; also called the “Heavenly Battle-Axe,” they symbolize celestial military preparations.

Hu

Nine stars located southeast of Lang (Sirius); they are the Heavenly Bow and govern vigilance.

Tianbang

Five stars; they are the forerunners of the Son of Heaven. They symbolize angry contention and defense against difficulties, all for guarding against extraordinary events. If one star is missing, military disorder will occur within the state.

Zhaoyao

A single star corresponding to the Northern Dipper; it symbolizes the northern Hu peoples receiving the Mandate of Heaven from the Central Plains. If the star is bright but wrongly positioned, the Hu will not accept the Mandate of Heaven.

Tianjiu

Ten stars of Dongbi (the Wall Mansion, one of the Twenty-Eight Mansions); also called the “Heavenly Stables.” They govern horse administration, are responsible for post stations, and also govern the clepsydra (the ancient water clock for timekeeping), coordinating with the calculation of time.

Wang Liang

(This is a heading; the original contains only the name, with no specific content to interpret.)

Tiansi (Celestial Chariot), also known as Wang Liang and Tianma, is a single star. It governs chariots, horses, and cavalry, and the chariots and mounted forces of the open plains are all prognosticated through it. The Astronomical Treatise of the Book of Jin says that Wang Liang is also called Tianma, and that the Liang Star is also named Tianqiao; thus it both prognosticates matters of chariots and cavalry and governs fords, bridges, and roads. Bao Yunlong held that it possesses both civil and martial qualities and is the way of enduring long. When in the court it is a Langguan (Gentleman Official), with fifteen stars; when in the open country it is a Langjiang (Gentleman General), with only one star. The principle by which Heaven reveals itself to humanity is thus complete.

The Fang Star, also called Nongxiang (Agricultural Auspice), is located among the seven lunar mansions of the east. At dawn on the first day of spring, when the star stands in the wu direction, it is Nongxiang. In prognostication, it governs the abundant ripening of the hundred grains.

Nongwenren (the Old Farmer Star) lies southwest of the Southern Dipper and governs agricultural work and harvesting.

The Tianji (Celestial Rooster) Star governs the observation of seasonal periods and urges people to plow in good time.

Qianniu (Oxherd): Legend has it that Zhang Qian rode a raft to the Milky Way and saw the Oxherd plowing east of the river and the Weaver Girl weaving west of it. Although this account is difficult to verify, it is beneficial to moral instruction in the world; moreover, the movement of the seven luminaries also begins with Qianniu. Qianniu leads the yang qi forth. In the Erya, Hegu and Qianniu are a single star. The commentaries of Li Xun and Sun Yan differ: Li Xun holds that this is the name of one of the twenty-eight lunar mansions, while Sun Yan holds that Hegu lies north of Qianniu.

Li Qu (Plow Curve) consists of nine stars: six are large and bright, and three are small and dim. At plowing time, the plow handle points upward.

Tiantian (Celestial Field) consists of nine stars and lies south of Qianniu. Another account says that the left horn of the Azure Dragon is Tiantian.

Shuifu (Water Office) lies southwest of the Dongjing (Eastern Well) Star and is the office in charge of water conservancy.

Luoyan (Net Weir) consists of nine stars east of Qianniu; it stores watercourses for irrigating fields.

Sidu (Four Waterways) refers to the four great rivers—the Yangtze, Yellow, Huai, and Ji—and this star governs assistance to these four rivers.

The Dou Star consists of five stars, lies south of the Official Star, and governs fairness in weights and measures. If, when looking up, one sees it uneven, then the hu measures throughout the realm will lose their standard; if the asterism overturns, a sacrifice to avert calamity must be performed that year.

Nei Chujiu (Inner Pestle and Mortar, taking the image of a pestle and mortar for husking rice) consists of seven stars and governs the supply of military grain. If a guest star—a sudden, extraordinary asterism—enters it, war will arise in the eastern military command. The three stars to its south are called the Neigai zhi Qu (Inner Irrigation Canal).

Four Waterways (stars of the Jiang, He, and Ji): the astral configuration corresponding to the three great rivers Jiang, He, and Ji.

Five Stars: located south of the “Official” star, they govern fairness in weights and measures. When they tilt upward, the realm’s measuring vessels (the dou and hu) become unfair; when they overturn, an apotropaic sacrifice is required that year to avert disaster.

Inner Pestle and Mortar: its seven stars govern the supply of military provisions. If a guest star (an anomalous external star) enters, military rebellion will arise from the Eastern Bureau (the eastern region indicated by astrology). The three stars to the south are named “Inner Pestle,” and the other four are named “Inner Mortar.”

Celestial River: located north of the Tail Mansion (one of the Twenty-Eight Mansions). If its four stars are incomplete and shake, there will be a great flood.

Celestial Boat: nine stars; one account says it symbolizes boats and carriages, and it is also called “Accumulated Water,” used for crossing impassable places. One of its stars is named “Accumulated Water,” used to prognosticate floods; it also governs floods and droughts. When the stars are bright and even, the realm is stable.

Celestial Coin: ten stars arranged like strung copper coins, located in the north, northwest of Luomen (a star name).

Celestial Key: located west of the handle of the Northern Dipper; it governs closing.

Celestial Market Enclosure: according to the “Treatise on Astronomy” in the Book of Sui, the Celestial Market Enclosure has twenty-two stars and is located northeast of the Room Star. It governs weights and balances and presides over gathering people in the marketplace for trade. If the stars are numerous and lustrous, the harvest will be abundant; if they are sparse, the harvest will be poor. If Yinghuo (Mars) lingers here, disloyal ministers will be executed; if comets or bushy stars linger, it indicates that markets will be moved and commanderies and counties replaced.

Imperial Seat: within the Celestial Market Enclosure one star sits in the middle of the market; this is the celestial court. Bright and lustrous, it symbolizes the Son of Heaven’s good fortune and the unimpeded operation of his authority. Northeast of the Imperial Seat is a star named “Hou” (Watcher), which governs the observation of Yin-Yang and of eunuchs. As for the four stars to the southwest, if they are not excessively bright, the assisting ministers will be strong.

The Book of Changes says: “At midday a market is held; when trade is done, they withdraw.” The common people of the realm began trading from the time of Shennong; this meaning is modeled on the Shike (Biting Through) hexagram.

Human Star: the five stars in the south are named “Human Star”; they govern stability, causing the multitude to be docile and near and far to submit. One account says it is also called “Outer Star,” governing precaution against licentiousness and self-indulgence; it is also called “Old Man Star.”

Old Man Star: also called the Southern Pole; it usually appears on the day of the autumnal equinox in the bing direction (south, slightly east), and disappears on the day of the vernal equinox in the ding direction (south, slightly west). If it appears, the realm is peaceful and prosperous; if it is not seen, war arises.

Celestial Breast: a star name; only the name is given here.

North of Kang Mansion there is a star named Tianru, which governs sweet dew.

(Kang: one of the Twenty-Eight Mansions. Tianru: a star name; the ancients believed that it governed the descent of sweet dew.)

Gezi 31

This is the name of an entry. The text appears to contain a scribal error, and there is no body text to explain it.

Yanhuo (Flame Fire)

Its shape is like flame fire: yellow-white qi rises from the ground, thick below and pointed above. If this image appears, then agricultural work need not be cultivated and yet there will be a harvest, and there will be no need to undertake building works; however, it portends a great calamity.

Jingxing (Auspicious Star)

This is the Star of Virtue, an auspicious star symbolizing virtuous governance, which often appears in a state governed by a wise ruler who possesses the Dao. It is generated at the juncture of huishuo (the last and first days of the lunar month) and helps the moonlight increase in brightness. The qi of the red and green quarters are connected; in the red qi there are two yellow stars, and in the green qi there is one yellow star. When the stars of the three quarters converge, this constitutes Jingxing.

Tianshe (Heavenly Altar)

Located south of Yugui (one of the Twenty-Eight Mansions), six stars in all are named Tianshe. Its position is at Kun (southwest), its qi belongs to Wei, and its presiding deity is the son of Gonggong. Goulong (son of Gonggong, who regulated water and earth) was sacrificed to alongside it; his essence-qi transformed into the star, and therefore he is taken as the object of sacrifice here.

Tianji Stars

Five stars in all, located south of the Seven Stars. Ji means the chief of agricultural officials (Houji), and it is named for the meaning “chief of the five grains.”

Tianmiao (Heavenly Temple)

Fifteen stars south of Zhang Mansion are named Tianmiao, symbolizing the ancestral temple of the Son of Heaven. Xu and Wei Mansions symbolize the qi of the ancestral temple. The author remarks: The merit of the myriad people begins with Houji. If Houji is paired with Heaven and agricultural work is vigorously practiced, then Jingxing appears and sweet dew descends. Are the celestial phenomena not clear and thus credible?

Master Shao said: “Stars make day.”

The Yaoyi explains that “day and night are divided” means dividing day and night by the clepsydra (an ancient timekeeping device).

Master Ma says: Day and night each occupy fifty marks—in antiquity a full day and night was divided into one hundred marks—with sunrise and sunset as the boundaries. Cai Yong (a Eastern Han scholar) held that only when stars are visible does night begin; the three marks after sunset and the three marks before sunrise both count as day. Thus day has fifty-six marks and night forty-four. Zheng Xuan (a Eastern Han classicist), by contrast, took the star at midday as his standard: when stars were visible he measured fifty-three marks by the water clock, and when they were not visible forty-five marks, differing from Cai Yong’s calculation by one mark. The author holds that Shao Yong’s (a Northern Song Neo-Confucian) formulation—taking the Li trigram as the sun, the stars as day, and Chen as night—accords with what people commonly observe: when the sun rises, the stars disappear; when the sun sets, the stars appear. Therefore the present text also uses this to determine day and night.

Stellar Anomalies

The movements of the Five Planets (Metal, Wood, Water, Fire, and Earth—the five major planets) coordinate and correspond with the sun and moon, are distributed through the four directions, and are used to foretell auspiciousness and inauspiciousness. Hence it is said: when the order of the Heavenly Dao is disrupted, the stars and planets move in disorder. Jupiter (the Year Star) moves one-twelfth of a degree per day and completes a circuit of the heavens in twelve years; Mars (the Glittering Deluder) moves one thirty-third of a degree per day and completes a circuit in thirty-three years; Saturn (the Quelling Star) moves one twenty-eighth of a degree per day and completes a circuit in twenty-eight years; Venus (the Great White) moves one-eighth of a degree per day and completes a circuit in eight years; Mercury (the Chen Star) moves one degree per day and completes a circuit in one year. The measured motions of the Five Planets, together with the Twenty-Eight Mansions, constitute the celestial patterns. Once a discrepancy occurs, it manifests above as floods and droughts, among humans as calamity, and in the state as matters of rise and fall. If people can cultivate De so as to dispel calamities and anomalies, they may perhaps be avoided. Otherwise, tiny discrepancies accumulate and become great troubles—how could one fail to stand in awe? The various stellar anomalies are now roughly set out for reference.

Cometary Anomalies

(This is a heading only, giving the name of the anomaly: the anomalous phenomena presaged by the appearance of a comet.)

The Gongyang Zhuan says, "When a star blazes at Dachen, it is a comet." This means that when a comet appears in the lunar station of Dachen (the Xin mansion, also called Dahuo), it is a comet. He Xiu's commentary explains that comets symbolize the Qi of evil and disorder and carry the meaning of sweeping away the old and inaugurating a new order. The weft texts (apocryphal prognostic works composed by drawing on classical doctrine) record that the body of a comet is about one zhang long and has five colors: cyan foretells the defeat of feudal lords and kings, red foretells the unbridled conduct of powerful states, and white foretells the great outbreak of war. The author Bao Yunlong says that he has carefully investigated these changes.

The book lists several historical fulfillments. In the time of Duke Wen of Lu, a comet appeared near the Big Dipper; afterward Chu, as a Yi-Di state, penetrated deep into the lands of the Central Plains lords. In the Spring and Autumn period, the Marquis of Qi once offered sacrifices and prayers (rang, a prayer rite to avert disaster) to remove a comet. Yanzi opposed this, holding that it was Heaven instructing the people, and that the people would be scattered and flee. During the fifteenth year of Qin Shi Huang, comets appeared four times, some so long that they stretched across the sky; afterward Qin annexed the six states and drove out the Four Barbarians, and the dead were as numerous as hemp.

In the seventh month of the fifth year of Yuanguang of the Han, a comet moved eastward into Tawei (an asterism symbolizing the imperial court) and lingered for more than fifty days in the position of close ministers, fulfilling the portent of treacherous disorder by the palace attendant (zhongchangshi, a eunuch office) Zhao Zhong and others. In the third month of the second year of Jianping of Emperor Ai of Han, a comet lingered for more than seventy days near Qianniu (one of the Twenty-Eight Mansions), ultimately bringing about the catastrophe of Wang Mang's usurpation of the Han imperial house. In the jiazi year of Jingding of the Song, a comet appeared in Liu Mansion (one of the Twenty-Eight Mansions, belonging to the Southern Vermilion Bird); its blaze cut across half the sky and lasted more than seventy days.

The Secretarial Gentleman submitted another memorial, saying that the comet's encroachment on Liu Mansion was an especially peculiar anomaly, and that this was related to the field-allocation of auxiliary stars such as those of the central court and the Duanmen (palace gate). The original text uses historical figures as examples to explain that comets correspond to human affairs at court, and that the deeds of these figures were all connected with changes in the astral patterns. The author finally concludes: Shang Yang, as chancellor, exalted utility and profit; Wang Anshi (courtesy name Jiefu) monopolized power and held that heavenly changes were not worth fearing—these maladies struck at the ills of the times. It is a pity that these remonstrances were not put into practice; in less than ten years the state perished accordingly, which is lamentable.

At the end of the text there is another sentence, "the anomaly of Chiyou as a banner." The Chiyou Banner is a cometary omen in ancient astrology that symbolizes the calamity of war, echoing the portents of war discussed above.

The Anomaly of the Chiyou Banner

The Chiyou Banner is shaped like a comet, with a tail curving like a banner; its upper part is yellow and its lower part white. It is formed from the essence-qi of Mars (Yinghuo). Whenever it appears, it portends that a ruler will undertake campaigns in all directions.

The Anomaly of the Heavenly Dog Falling to Earth

The Heavenly Dog resembles a great meteor. As it falls, its sound is like thunder; viewed from afar it looks like firelight, burning fiercely in midair. When it lands, its shape is like a dog, and the area around its landing point is circular, about several qing of fields in size. Its upper end is pointed. It portends that within a thousand li armies will be defeated and generals killed. Meng Kang’s commentary says that the Heavenly Dog is also the essence-qi of Venus (Taibai).

The Anomaly of Taibai Crossing the Sky

When Taibai crosses the sky, its position has two conditions, “full” (ying) and “contracted” (suo).

In the “full” condition, when the sun is in the south, Taibai is also in the south; when the sun is in the north, Taibai is also in the north. This portends that marquises and kings will not be at peace. If troops are used at this time, advancing is auspicious and retreating is inauspicious.

In the “contracted” condition, when the sun is in the south, Taibai is in the north; when the sun is in the north, Taibai is in the south. This portends that the ruler will have troubles. If troops are used at this time, retreating and defending are auspicious, while advancing is inauspicious.

Furthermore, when Taibai is in the south and Suixing (Jupiter) is in the north, this is called “female and male” (pinmu), portending a great harvest. If what should appear does not appear, or what should be hidden does not hide, then unless the state is broken, the state will perish. The so-called “crossing the sky” means that when the sun has already risen and the star should have set, the star appears in broad daylight above the wu position. Taibai contending in brightness with the sun is an image of disordered governing norms; it portends that the realm will change, the people will replace their ruler, people will be displaced, the strong will become weak and the weak will become strong.

When a female sovereign was ascendant, this celestial sign appeared within the Taiwei Enclosure, illuminating the earth like moonlight. The Taiwei Enclosure is the courtyard of the Son of Heaven. That year a great army entered the Son of Heaven’s courtyard, reached Jiantai, and cut off Wang Mang’s head.

The author Bao Yunlong humbly says: the anomalies of these two stars will not fail to be fulfilled, however distant they may seem. In the autumn of the Gengwu year, the Heavenly Dog fell; before long, a great general died. In the summer of the Jichou year, Taibai crossed the sky; the following year the White Wave Army rose in rebellion. Together with the comet that appeared earlier in the Jiazi year, these make three great anomalies. I have lived to seventy, and have seen all of these with my own eyes, so I record them specially.

Taibai governs military affairs, Yinghuo governs internal disorder, and the moon governs punishment. The changes in these three have three conditions. If the three lose their regular measures, then rebellious ministers and traitorous sons will appear, along with the chaos of war in which corpses lie and blood flows.

The Anomaly of the Wangshi (Crooked Arrow) Star

This is the title of a star-anomaly entry; the original text gives only the name and no specific content. According to the astrological tradition, the Wangshi star is regarded as a sign governing military disorder and banditry.

No object is straighter than an arrow, and those who bend the arrow to use it are wicked people. In former times, when Xiang Yu went to relieve Julu, the Crooked Arrow star flowed westward; afterward he buried alive the surrendered soldiers of the Qin army and slaughtered and destroyed Xianyang, the Qin capital—this was using rebellion to attack rebels.

The gathering of stars is an omen of disaster.

When Mercury, Jupiter, and Mars conjoin at the Eastern Well (Dongjing, the Well mansion, one of the Twenty-Eight Mansions), divination says that there will be war and loss of life abroad. When Jupiter, Mars, and Venus conjoin, and the stars of the Emptiness mansion (one of the seven mansions of the Northern Black Tortoise) are arrayed like linked pearls, both are omens of death and mourning. When the five planets enter the Ghost Mansion (Yugui, also called Guixiu), or when three planets gather at the Dipper mansion, these indicate that the chief general will be killed and commanders will die. When Mars, Venus, and Mercury conjoin at the Pleiades mansion, or Venus and Mercury conjoin at the Eastern Well, these are all called the “Assembly of White Clothing” (the ancients took white as the color of mourning, so it symbolized mourning or military affairs). During the reign of Emperor Wen of Han, the emperor, dressed in white, personally visited a high minister’s residence, precisely fulfilling this omen.

During the Tianbao era of Emperor Xuanzong of Tang, the five planets gathered at the Winnowing Basket and Tail mansions. Divination said: a ruler with virtue would receive blessings; a ruler without virtue would suffer calamity. During the Zhide era of Emperor Suzong of Tang, Jupiter, Mars, Venus, and Mercury gathered at the Quail Head (one of the twelve Jupiter stations), gathering as they followed the course of the Year Star—that is, Jupiter.

Jupiter and Mars belong to Yang and govern the Central Plains; Venus and Mercury belong to Yin and govern foreign lands. When Yin and Yang come together, the Central Plains and foreign lands will become mutually entangled through warfare. From this it can be seen that the conjunction of the five planets may be auspicious or inauspicious, and one cannot rigidly adhere to a single interpretation.

“The Transformation of Meteors” is a subheading; the following discusses the anomalies of meteor appearances and their divinatory interpretations.

During the Yuanyan era of Emperor Cheng of the Han, when the sun was about to set in the evening, a meteor appeared in the sky. Its head was as large as an earthenware jar, and it trailed a luminous tail more than ten zhang long, alternating red and white, flying from beneath the sun toward the southeast. There were also meteors as large as basins and bowls and as small as eggs, falling in a scattered shower like rain and not stopping until dusk. The ancients believed this foretold that the Son of Heaven would lose power; later Wang Mang usurped the Han.

During the Jianwu era of Emperor Guangwu, there were hundreds of small meteors moving toward the southwest, the northeast, and other directions, foretelling that the common people would be displaced and migrate. Later Gongsun Shu rebelled, and the people indeed fled. Another meteor, as large as a cup, flew past west of the Weaving Girl star (Zhinu) and stopped at dusk; it likewise foretold that the Son of Heaven would lose power and that Wang Mang would usurp the state. Shortly afterward Empress Guanglie (Empress Yin, wife of Emperor Guangwu) died.

Another meteor emerged from Wenchang (an asterism near the Big Dipper), its white radiance illuminating the ground; it was about four zhang long and swayed in the shape of a dragon or snake. Soon afterward, the high official Wang Shang committed suicide.

The “Treatise on Astronomy” in the Book of Jin explains: meteors are heavenly envoys; large stars represent envoys of high rank, small stars envoys of low rank. Falling from above downward is called “liu” (flowing), and rising from below upward is called “fei” (flying); those that are large and move swiftly are called “ben” (running) and also belong to the category of meteors. When a meteor falls with a rumbling sound, it symbolizes the wrath of Heaven. The flowing of small stars symbolizes the common people; a star as large as the moon symbolizes the ruler; all the stars in the sky shaking symbolizes the toil of the people.

The anomaly of the Fuer (Appended Ear) star: Beside the large star of the Bi mansion in the west there is a small star attached to it, shaped like an appended ear. If the small star shakes, it foretells slanderous talk and disorder at one’s side.

The anomaly of the Tianchan star: The six stars of Juanshe (Rolled Tongue) in the north govern the mouth and tongue and are used to detect treacherous and slanderous words. The uppermost of the Juanshe stars is called Tianchan (Heavenly Slander).

The anomalies of Chanqiang and comets: Such stars have abnormal shapes and foretell great calamity; a single one may bring about the ruin of the state and the peril of the ruler, while the remaining disasters manifest as drought, famine, and sudden outbreaks of disease.

The anomalies born of the essence of Yinghuo: Yinghuo is Mars; the prodigies engendered by the transformation of its Jing (essence) and Qi (vital energy) were used by the ancients to prognosticate calamitous changes.

In the final years of the Daye era of the Sui, Mars (Yinghuo; the ancients believed it governed fire and portended disaster) retrograded and entered the Southern Dipper asterism. Its color was blood-red, its rays blazed, and it was about seven or eight chi long. Later Yang Xuangan rebelled, and the realm fell into great chaos.

During the Changshou era of the Tang, Mars again came to intrude. The Five Feudal Lords star corresponded to the office of the Grand Astrologer. Shang Xianfu, an official of the armillary sphere, memorialized: “My destiny belongs to metal, while the positions of the Five Feudal Lords and the Grand Astrologer belong to fire. Fire overcomes metal; I am about to die.” Empress Wu said, “Perform a rangjie (a sacrifice of prayer and exorcism to avert calamity) for this.” She then transferred Shang Xianfu to be Commandant of the Waterways, because water can generate metal and he had also left the post of Grand Astrologer, so she said, “You have nothing to worry about.” In the autumn of that year, Shang Xianfu died.

The essence of Taibai (Venus) can generate various anomalies.

The Six Thieves Star is transformed from the essence of Taibai; it appears due south, about six zhang above the ground. It is large and red, shaped like a comet, with nine ray-like horns. The Heavenly Dog is also born of Taibai and governs military affairs.

The Amnesty Star is more than three zhang long; it rises from south of the Beidou kui (the bowl of the Northern Dipper) and disappears at the Xuanyuan constellation. Divination holds that this omen foretells a great amnesty throughout the realm.

The essence of Tianxing (Saturn) can also generate anomalies. The Xianhan Star is the essence of Tianxing; it appears due north, about six zhang above the ground. It is large, red with a touch of blue-green, and blue-green with a touch of red. Below its surface, three comet tails crisscross. It is also called Wucan (Five Mutilations). If a star appears due east, shaped like Chenxing (Mercury), about six zhang above the ground, large and yellow—

The anomaly of the Wolf’s Horn: east of the Jiuyou Star is a large star called the Wolf Star; if it changes color, there will be many robbers.

Guansuo is a prison for holding the lowly, also called Liansuo. Lianying is the Heavenly Prison, which governs the restraining of violence. When all nine stars are bright, it indicates that prison affairs are numerous; when seven stars are bright, it foretells a great amnesty.

The anomaly of Guixie: this star seems to be a star yet is not a star, seems to be a cloud yet is not a cloud. When the Guishe appears, it portends submission to another state. Its divination may be auspicious or inauspicious. All the above is found in the “Treatise on Astronomy.”

In sum, changes in astral phenomena are tied to whether the times are favorable or adverse, that is, to “Pi” (blockage and obstruction) and “Tai” (free flow and stability).

Celestial Phenomena and Human Affairs

The shapes, colors, normal conditions, and transformations of stars and constellations, as well as the seasons and positions in which they appear, each carry different meanings, and the interpretations of divination therefore differ accordingly. Only the deeds of Yan Ziling (Yan Guang, a recluse of the Eastern Han) could correspond to the omen of the “guest star”; only the deeds of Chen Zhonggong (Chen Shi, renowned for his virtue) could validate the auspicious sign of the “gathering of the star of virtue.” When the asterism was between Ji and Wei, Fu Yue (a worthy minister of the Shang) was born; when a star fell at Zhongying (the Shu army camp, the place where Zhuge Liang was), Zhuge Liang died. It is thus clear that the life and death, advancement and retreat of virtuous people and noble persons are all connected with celestial phenomena.

If the guest star undergoes an anomalous change, taking a shape as large as a melon and a blue-white color, it foretells great floods or great famine. If white qi rises from the southwest of Tianyuan (the name of an asterism), it foretells the death and injury of cattle and horses. These are all inauspicious omens.

During the Spring and Autumn period, comets appeared three times; the stars commonly seen at night disappeared, and at night stars fell like rain. In this period, rulers were killed thirty-six times and states were destroyed twenty-five times; feudal lords fled for their lives, and those unable to preserve their altars of state were countless.

The Commentary says: When there are stars at night but no clouds, and yet rain falls from the sky, this is called “Heaven weeping.” Why is this? It is probably that Heaven cannot bear to see noble and petty persons reversed and out of place, and grieves that the common people suffer such disasters. How could celestial phenomena be arbitrary in their responses! Therefore, the hidden virtuous scholars of antiquity observed celestial phenomena at night and examined human affairs by day, and for this reason were anxious.

The Yi and Master Ouyang’s Explanation

The Yi says: The Dao of Heaven diminishes fullness and increases humility; the Dao of Earth alters fullness and flows toward humility; ghosts and spirits harm fullness and bestow blessings on humility; the Dao of humans dislikes fullness and loves humility.

Master Ouyang (Ouyang Xiu) says: This is the sage’s profound discussion of the relationship between Heaven and humanity. Although the Spring and Autumn records solar eclipses and astral changes, its essential purpose is to use celestial phenomena to explain that fullness inevitably invites harm, while humility alone brings benefit.

Master Ouyang said: Here the sage is doing his utmost to discuss the relationship between the Way of Heaven and human affairs. The Spring and Autumn Annals records solar eclipses, anomalous celestial phenomena, and the like, yet Confucius never explained their causes. Heaven, Earth, ghosts, and spirits cannot be fully known by humans; what humans can know is only human affairs.

The sun begins to decline once it reaches noon; after flourishing there must be decline; thus they alternate repeatedly. I do not know the mind of Heaven; I only see that it causes the myriad things to have fullness and deficiency: after plants and trees mature they turn toward decline, while things in low places gradually develop upward, circulating and changing. I do not know the mind of Earth; I only see that it causes the myriad things to shift and change accordingly. When people bear heavy responsibilities and are self-satisfied, they often invite disaster; if they can keep to frugality and restraint, they often obtain blessings. I do not know the mind of ghosts and spirits; I only see human misfortune and fortune.

Since the minds of Heaven, Earth, ghosts, and spirits cannot be directly known, one can only infer them from the traces they manifest in the myriad things. Therefore one frames arguments according to visible developments: one speaks of the sun’s waxing and waning, of things’ transformations, and of human fortune and misfortune. As for humans, because their minds can be understood, one speaks directly of their likes and dislikes. For knowable and unknowable matters, the language used is inherently different. Viewed together, the operations of Heaven, Earth, ghosts, and spirits are not essentially different from human affairs.

Because Heaven, Earth, ghosts, and spirits are unknowable, one should respect them and keep one’s distance from them; because they are not essentially different from human affairs, one need only cultivate oneself and fulfill human affairs. There has never been a case where the human heart rejoices while the will of Heaven is enraged, nor one where human principles are perverse while the Way of Heaven proceeds smoothly.

Alas! After the sage passed away, heterodox doctrines arose. Since the Qin and Han, scholars have long been deluded by theories of calamities and anomalies, and explanations of astronomy and the Five Phases are too numerous to count. What remains perplexing to me cannot but differ from the original intent of the Spring and Autumn Annals.

Master Ouyang grouped the knowable side of humanity into one category and the unknowable aspects of Heaven, Earth, ghosts, and spirits into three categories. If the side of human affairs has been fully clarified, Heaven, Earth, ghosts, and spirits still remain and cannot be exhausted. Seen thus, how should the noble person conduct himself? Nothing more than cultivating body and mind and quietly awaiting the decree of Heaven.

(Here ends fascicle eight of Tianyuan Fawei.)

This passage consists of collation notes for Tianyuan Fawen by Bao Yunlong. It records textual differences between the base text and the Siku Quanshu edition; it is not the main body of the scripture.

The main collation changes are as follows. In items 1, 2, 3, 5, 12, 13, 19, and 20, the base text is erroneous and has been corrected according to the Siku Quanshu edition. For example, “ting” was originally “de”; “rou” was originally “shan”; “Qingzhou” was originally “zhouqing”; “du shiwu” was originally “ershiwu”; “jian” was originally “si”; and “you” was originally “tian.” Item 19 is a case where the base text omits the five characters “zhang zhu wu guan ye” (“Zhangzhu are shaman officials”), and item 20 omits the character “dong” (east); both have been supplied from the Siku Quanshu edition.

In items 4 and 6 through 11, the base text and the Siku Quanshu edition differ by only one character, “jin” (present/current). For example, where the base text has “Zhao fen,” the Siku Quanshu edition has “jin Zhao fen.” Here “fen” refers to fenye (field allocation), the ancient system correlating the positions of celestial lodges with terrestrial provinces and states; the character “jin” indicates the field allocation as it stood at that time.

Items 14, 15 through 17, and 18 involve variants in character form or usage. For example, “qi” (to rise) appears in the Siku Quanshu edition as “qi” (to open/begin); “yi” (next day) as “yi” (wing); and “ju” (carpenter’s square) as “ju” (to resist).

Under the explanations of terms: du means the angular unit used by the ancients in measuring celestial phenomena, that is, the division of the celestial circumference and the extent occupied by a lunar mansion or asterism in the sky. Zhangzhu refers to the ancient shaman officials responsible for sacrifices and prayers; they belonged to the religious offices of antiquity.

This section consists of collation notes to the Daozang edition of Tianyuan Fawei, not the main scriptural text. Using the Siku Quanshu edition for comparison, the editor marks, item by item, the similarities and differences in the original wording and explains which characters have been corrected or supplied on the basis of the Siku Quanshu edition.

The notes fall roughly into four categories. The first is the correction of graphically erroneous characters: for example, feng is changed to Qin, wang to wu, gou to ju, chi to tian, gu to ji, and ke to jiu—most of these are errors caused by similar character forms. The second is the insertion of omitted characters: item 19, on the basis of the Siku Quanshu edition, adds the five characters “Zhangzhu, shaman official,” and item 20 adds the character for “east.” The third is the completion of star-official names: for example, Tian Tian is changed to Tian Tian Star, Shuifu to Shuifu Star, Luoyan to Luoyan Star, Sidu to Sidu Star, and Dou to Dou Star. These are all names of astronomical star officials; in collation the character for “star” is added to make the names more complete. The fourth is variant use of characters: for example, xu is written as you, guan as gong, ju (carpenter’s square) as ju (resist), and hu (bow) as gu xing (solitary star). Such differences are mostly alternative writings that are homophonic or near-synonymous and must be judged in context.

In short, these notes reflect the errors, omissions, and variant readings commonly found in the transmission of ancient books; they are precisely the textual-version problems that must be clarified before one can understand this book’s text.

The Chunqiu Zhuan (Commentary on the Spring and Autumn Annals) records that the Marquis of Jin (ruler of Jin during the Spring and Autumn period) asked Boxia (a Jin grandee), “What is meant by chen?” Boxia replied, “The place where the sun and moon meet is called chen. Chen means time, referring to the seasons.”

The author holds that from the eleventh month to the tenth month—that is, from zi through hai (the twelve Earthly Branches)—all are chen. The meetings of the sun and moon occur at fixed seasonal times, and so the term chen is used for them. In the heavens, chen appears as the twenty-eight lunar mansions (the twenty-eight groups of stars by which the ancients divided the sky), which can be seen with the eye, and so it is also called “star.” But chen ceaselessly circulates through the four seasons and eight seasonal nodes; it has only qi and no fixed form, spreads through the vast reaches of space, and seems to have form yet cannot be grasped. All these are what chen governs.

Shao Yong (a Song Neo-Confucian known as Shaozi) says: Chen is the stars in the heavens; dividing the sky into twelve sections produces the twelve chen, which are divisions of heaven.

The sun, moon, stars, and chen are originally four different things. The chen referred to here means the degrees occupied by each chen. For example, when the sun and moon are both at certain degrees in the Jiao mansion (one of the twenty-eight lunar mansions), the place where the moon stays is chen; hence it is said that “the place where the sun and moon meet is called chen.” Wei Xiangshi (a person of unknown biography) says: If one speaks in terms of a celestial body, it is called a star. When the sun and moon meet at a certain star, it may be called a mansion, chen, a station, a house, or a conjunction. If one does not take the sun-moon conjunction as the basis, then the celestial body itself is called a star.

The Shangshu Jingyi (a Song-dynasty work of classical scholarship) says: The pole of heaven is called Beichen (the North Pole); among the Five Wefts (the five planets Venus, Jupiter, Mercury, Mars, and Saturn) there is the Chen Star (Mercury); there are also the twelve stations and the day-chen.

It also says: The number of chen is twelve; the conjunction of the sun and moon is called chen. Chen is the body of heaven; it is qi without substantial form.

Zhang (the commentator) says: Chen is the twelfth layer of sky counted upward from the ground. It is formless Qi, invisible to the naked eye, and appears only when the sun and moon conjoin. Because it cannot be seen, it belongs to Yin. The Yin portion of heaven is precisely heaven’s own substance and the foundation by which heaven is established. The phrase “counted from the earth” refers to the part of heaven that is above the earth.

He also says: Yin within Yin is Chen, which is the boundary between heaven and earth. Qi is fundamentally one body, and what governs it is Qian (the vigorous nature of heaven, representing Yang and the way of heaven).

Chen is formless Qi and the substance of heaven, and so it is called “Heaven-and-Earth” (heaven and earth). In relation to heaven, Chen is just such a reality. Qi is only one; what governs it is Qian.

Chen is the substance of heaven, and soil is the substance of earth. Chen is formless Qi and cannot be seen, but through the stars one can observe it and thus know that it is vast and boundless, able to contain the myriad things. Soil is something with form and is visible; through mountains one can observe it and further know that it can bear the myriad things. Soil is a great entity; Chen is the Great Void, and the sun, moon, and stars all depend on it. Though Chen itself is invisible, it can be seen in heaven day and night, so when not employed it is a single body, and when employed it is the source of the myriad things.

He also says: When Chen reaches the sun, this is “birth”; when the sun reaches Chen, this is “use.” Generally, forward movement is birth, and reverse movement is use.

Chen reaching the sun means that heaven moves to the left in a forward course, spreading Qi to generate the myriad things. The sun reaching Chen means that the sun moves to the right in a reverse course, transforming the measures of Qi to provide for the use of the seasons. Thus the seasons can be calculated backward, while the myriad things are brought to completion along the forward course. The “Zi” in the quoted passage says, “It patrols and rides the Six Jia, and meets with the Dipper,” meaning that heaven and the sun correspond to each other. The Six Jia (the six groups in the stems-and-branches cycle such as Jiazi and Jiayin) and the Dipper (Northern Dipper) are both markers of celestial phenomena and temporal order.

He also says: Stars are the surplus of the sun, and Chen is the surplus of the moon.

The sun is the essence of Yang and the soul of Heaven; the moon is the essence of Yin and the vital spirit of Heaven. The stars are the residual essence of Yang, and Chen is the residual Qi of Yin. Thus the stars are Heaven’s Shen (spirit), and Chen is Heaven’s body. The sun and moon in the sky are like the true heart and the Mingmen (the site in the human body connected with the root of life) in a person: they are the root of Yin-Yang. The five planets are like the five viscera; the other stars are like the four limbs, bones, and essence-blood. Chen in relation to Heaven is like the body and corporeal soul in a person.

It also says: Heaven has the sun, moon, stars, and Chen, which together with Heaven make five; Earth has the Five Phases—Metal, Wood, Water, Fire, and Earth—which together with Earth make five. Chen belongs to Yang while containing Yin within; its nature remains unchanged. Therefore a day is divided into twelve Chen, and these twelve Chen are not directly visible to the naked eye.

It also says: Chen is Heaven’s body; Chen in relation to Heaven is like soil in relation to Earth. Heaven takes function as primary, and within it there is a wondrous function. But Chen is not sufficient to encompass the whole of Heaven, unlike soil, which can encompass the whole of Earth. Beyond Chen there is another name, “Heaven,” whereas soil itself is Earth. Hanshang (referring to the Song dynasty Yijing scholar Zhu Zhen, whose book is titled Hanshang Yizhuan) says: The moon borrows sunlight to produce brightness, and all the stars also shine because of the sun’s illumination; they rely on water Qi to transform their radiance. The sun, moon, and stars differ in form, but Yin and Yang are paired; their fundamental substance is all Chen.

It also says: Heaven transforms “one” into “four.” The “four” have visible form, while the “one” is formless.

Master Zhang says: The sun, moon, stars, and Chen (celestial markers) together constitute the body of heaven. When these four combine, they form the body of Taiji (Supreme Ultimate), the root before the cosmos divided; yet Taiji withdraws among these four and cannot be seen. Thus the sun, moon, stars, and Chen, together with heaven itself, make five; if the sun, moon, stars, and Chen are removed, there would be no heaven either. These four all have bodily form, and therefore can take shape and be seen; the One has no bodily form and hides in the obscure and subtle. When speaking of Five—the heavenly number in the Hetu (Yellow River Diagram)—it must be assigned to heaven; when speaking of Ten—the earthly number in the Hetu—it must be assigned to earth. Five corresponds to Wuji (the Limitless, a state without boundaries or form), and Ten corresponds to the utmost of being, having form and image and full to the extreme. It may also be said: remove the One, and there is no Four. The number of heaven’s bodily form is four; what is not used is the One. The saying “the heavenly Chen is not seen” means that Chen, as the bodily form of heaven, is nevertheless invisible. Heaven’s color is blue-green, its form is undifferentiated; among the four, only the sun, moon, and stars can be seen.

From this we know that among the five, one is retained as substance, so what is actually used is four; among the four, one is again retained as substance, so what is actually used is three. Thus the formless One within the five illustrates naturalness; the unused One within Chen illustrates the Dao (the Way). Yang Xiong’s Taixuan uses the One to govern the three domains—heaven, earth, and humanity—and this is the same principle.

A season should originally have four months, but only three are used; a month should originally have forty days, but only thirty are used. In each case the one number represented by Chen is removed, so three are used and one is not. Heaven has three Chen; earth has four numbers. Heaven also includes earth’s surplus number; earth has four agents—among Wood, Fire, Earth, Metal, and Water, the four Qi phases governed by Earth. Used separately, they make seven. Therefore heaven’s Chen cannot be seen, and the water within earth also constantly lies hidden and unmanifest.

Master Zhu says: The empty place where there are no stars is called Chen.

Tianshu (Heavenly Pivot): The first of the seven stars of the Northern Dipper; here it is the title of the next section.

The Yi (Book of Changes) says that the number of Heaven is five, while Master Shao (Shao Yong), in discussing the images of Heaven, takes them to be four. Where do the Four Images come from? Fundamentally they arise from one Yin and one Yang. When one Yang divides into two, there are the images of Greater Yang and Lesser Yang—these are the sun and the stars. When one Yin divides into two, there are the images of Greater Yin and Lesser Yin—these are the moon and Chen. Sun, moon, stars, and Chen together form the Four Images of Heaven; none can be missing.

Now Master Shao says that Chen is a celestial body, while Master Zhu (Zhu Xi) says that Chen is a starless place that never moves. In this way Chen would serve two uses at once: it would be both the image of Lesser Yin and a celestial body. Does this make sense?

The answer is: it does. The number of Heaven is originally five; one of these is Wuji (the Limitless), and the remaining four are the Four Images. Within the Four Images there is again “one in substance and three in function”; Lesser Yin instead becomes the substance, the foundation on which the sun, moon, and stars depend. What is meant by “the void of Chen is starless” is that Chen is originally an undifferentiated whole, boundless and unfathomable—this is the utmost of “substance.” Because it is the place where the sun and moon meet, the sage named it Chen. Thus within what has no substance, no image is left uncontained. Among these, the one that does not move, occupies the north, and serves as the pivot of the pole star is called Beichen (the North Pole Star). From this it is clear that Lesser Yin as Chen is itself a celestial body, and that Beichen, dwelling at the center of the celestial bodies, is also the ruler of the twelve Chen.

Therefore, when Chen is used to distinguish directions, there are the Twelve Stations (the twelve celestial divisions used to fix directions); when Chen is used to correspond to the provinces and states on earth, there are the Twelve Fields (xingye, field allocations, the correspondence between celestial phenomena and terrestrial regions); when Chen is used to refer both to the twelve earthly branches and to the twelve years, the twelve months are also tied to them—all are uses of Chen. Within the universe, whether large or small, high or low, minute or vast, each is confined within these twelve Chen. See the next section for details.

In the north is Beichen (the North Star), the place where the Pole Star resides and the pivot of Heaven. It dwells at the center of Heaven without moving, while the handle of the Northern Dipper (Beidou) revolves around it on the outside; from this the four seasons are determined and the sun, moon, and five planets (the Seven Governors) are kept in orderly motion.

The Xizhi says: Among the celestial pole stars of the Central Palace, the brightest one is the place where Taiyi, the supreme deity between Heaven and Earth, constantly resides. I believe that “One” is the beginning of Qi and number, from which all things arise. To say that it “constantly dwells” precisely means that it remains centered and unmoving.

The Shuzhi says: The North Star joins with primordial Qi, sends down radiance, establishes the image of the emperor, turns the pivot and mechanism, confers standards and measures, and spreads out the many spirits. The Three Steps and Nine Ranks (the hierarchical order of star officials), the Dipper Balance, Taiwei (a region of the celestial palace), Sheti, and the other one hundred twenty officials—the twenty-eight lunar mansions are each arrayed and correspond below to the twelve Earthly Branches. Once Heaven and Earth established their positions, the images of the stars were all fully present. I believe the nine words “join,” “display,” “establish,” “turn,” “confer,” “spread,” “belong,” “arrange,” and “correspond” are most worthy of careful savoring. This means that Beichen contains all the images of Heaven, Earth, and the stars; therefore it is said to be “complete.”

When Beichen sheds form and trace, it is primordial Qi; when dispersed, it becomes the stars and luminaries; when opened out, it becomes the many spirits; when condensed, it becomes the Dipper Balance. What Ban Gu called “Sheti” is also included among them. It directly faces the direction indicated by the Dipper’s handle, and by this the seasons are determined; therefore it is also called Tianshu (the Celestial Pivot). The twenty-eight lunar mansions are arrayed within the twelve celestial branches (chen), and the twelve celestial branches are in turn governed by Beichen. Thus it is said: “It dwells in its place and the multitude of stars surround it.” This comes from the Analects.

The Erya Subcommentary says: The direction pointed to by the Dipper’s handle is used to rectify the four seasons, and therefore it is called “chen.” Beichen is precisely the locus that encompasses the twelve chen, while the Dipper’s handle is the marker that indicates the twelve chen.

In biographies and commentaries, people often speak of the Northern Dipper rather than Beichen, because Beichen remains centered in Wuwei (non-action); its action is hidden within its function, and it has no concrete form or trace to point to. What can be pointed out is only the direction indicated by the Dipper’s handle. Once the Northern Dipper is spoken of, Beichen’s situation can be inferred.

The ancients believed that Beichen (the North Star, a star near the North Pole, namely the celestial pivot where the North Star is located) does not move itself; it is the master of primordial Qi (yuanqi) and the most honored among all stars, so the surrounding stars all revolve around and face toward it.

The author, referring to the discussions of predecessors, holds that Beichen is immobile and is the pivot of Heaven. Later generations used it as the celestial pole (the north pole point of the sky) to fix directions, and therefore selected a small star beside it and called it Jixing (the pole star). When someone asks whether Jixing moves, the answer is that it does move, but because it is very close to Beichen its motion is slight and invisible to the naked eye. If one looks at Jixing through a tube, one can see it move within the tube’s field of view, but it will not move outside the tube.

Earlier people said the North Pole does not move. By the Song dynasty, people had calculated that the North Pole is only near Beichen, and that Jixing still rotates. The old theory took Sixing (the Silk Star) as the celestial pole and held that the celestial heart due north is immobile. Now it is verified that the celestial pole also revolves day and night; only a point about one and a half degrees from Jixing is motionless. Thus the axis center of the armillary sphere (ancient celestial globe) is fixed and motionless, symbolizing the celestial heart.

The author further notes: the five stars of the North Pole are located within the Ziwei Enclosure (a celestial region regarded as the dwelling of the Heavenly Emperor), and the star on the northern side is exactly at the celestial heart. From the celestial heart to each of the four directions is ninety-one degrees; ninety-one degrees is approximately the number of days in a year (365 and one quarter degrees). The stars of the four directions converge toward the center like spokes, while the Chen star occupies the middle—precisely the blank area where Beichen is and where there is no star.

All stars take Beichen as their center, just as the heart in the human body is the master of the body: hands, feet, ears, eyes, blood vessels, and skin—none is unrelated to the heart. All people in the world are human, and the ruler faces south and sits as their master; all the stars of the celestial bodies are Chen, and Beichen occupies the center and becomes their master. The degrees of the celestial circumference and the multiplicity of the myriad things are all threaded together by it. Therefore the immobile Beichen is the root of all movement. An old saying goes: “The formless is the general principle of the formed.” That inactive “One” is the ultimate of Wuji (the Limitless), descending into me. Ah! How subtle and profound this is.

Zhu Xi said: The North Pole is the pivot of heaven; because it occupies the center of heaven, it is called the “North Pole.” The South Pole is beneath the earth, opposite to it; the two poles, north and south, face each other from afar above and below. Although heaven turns without ceasing, the earth remains motionless at the center. The shape of heaven is like a rotating egg (a chicken egg); the two poles are like an axis running through it, fixed at both ends: one end is in the north, the North Pole; the other is in the south, the South Pole. Taiyi (the name of a celestial deity, residing in the Purple Forbidden Enclosure [Ziwei Yuan], like an emperor’s throne) is like the imperial throne within the Purple Forbidden Enclosure; therefore the North Pole Star is also called Beichen (the Northern Culmen). The small starless area at the center of heaven never moves, and people commonly regard it as the celestial pole. This is like the hub of a wheel or the center of a millstone: heaven is round and encircles the earth, revolving ceaselessly to the left, and only this pivot does not move; its position is at the north and south ends.

The South Pole lies about thirty-six degrees below the horizon (the “degree” being the ancient unit for measuring celestial phenomena), so within a range of seventy-two degrees around it, it is often hidden and invisible. The Tangshu records: someone went to sea and saw several large stars below the South Pole, very bright; they too were within this seventy-two-degree range. The North Pole is about thirty-six degrees above the horizon, so the entire seventy-two-degree range around it can be seen and does not set. The North Pole Star is located precisely in the region that is always visible and never hidden; it constantly occupies its place without moving, while the stars around it revolve to the left with the celestial body. The sun and moon, like weft threads, move to the right, alternately rising and setting, appearing as though they encircle the North Pole and return toward it. Yi Xing of the Tang dynasty (a monk and astronomer) said: the two places, north and south, are more than eighty thousand li apart. In the southern kingdom of Linyi (around present-day central Vietnam), the altitude of the North Pole is seventeen degrees; at the Protectorate of Annan, the altitude of the North Pole is twenty-one degrees; other prefectures and commanderies differ from one another. (The altitude of the North Pole corresponds to the latitude of the observation site, so the farther south one goes, the lower the North Pole’s position.)

Again, someone sailed far out to sea and, looking south, saw below the Old Man Star (Canopus, Alpha Carinae; the ancients believed it governed longevity) a multitude of brilliant stars, all stars that the ancients had never named. Someone asked: If the South Pole can be seen, and the Old Man Star governs longevity, is the Old Man Star the South Pole? Zhu Xi explained: The South Pole is not visible; in the south there is another star, the Old Man Star. Only when the South Pole Star rises high can it be seen.

Taiyi (the Great One) is the throne of the Heavenly Emperor, just as a human sovereign resides in the north; its position is at the North Pole. The Ziwei Enclosure (the central region of the celestial offices) is the Heavenly Emperor’s capital, located 72 degrees in the sky, visible year-round and unobstructed. Hence it is also called Beichen (North Culmen), the star of the northern celestial pivot.

The Former Monograph says: the brightest star at the celestial pole is where Taiyi constantly resides. Taiyi is also called the Heavenly August One, the Great Emperor, and Beichen; it is used to determine the solar terms and degrees, and it is the office of the Ziwei Palace. The Heavenly Emperor dwells in the center; “zi” may be understood as “herein,” referring to the office situated at the center. Within this office are contained the charts and ordinances of the celestial spirits and the opening and closing transformations of Yin-Yang.

Master Zhu (Zhu Xi, a Southern Song Neo-Confucian scholar) says: this star constantly dwells in its place, while the celestial bodies revolve day and night without rest; it is the pivot of that revolution. It is like the hub of a wheel: it seems it should turn, yet it does not turn, not because it deliberately remains still.

Zhu Hanshang (Zhu Zhen, a Northern Song scholar of Yi studies) says: Beichen is the celestial pivot, and its unmoving position still exists. Beneath the pole star, what the sage calls “dwelling in its place” is Beichen; what stargazers call “beneath the pole star” refers to the same thing. The two formulations differ only in fullness and brevity.

Someone asked: why is Beichen the celestial pivot? The answer: Heaven is round and turns without cease, wrapping around the outside of Earth; Earth is square and still, occupying the center of Heaven. Thus half of Heaven’s body covers above Earth and half encircles below Earth, and it ceaselessly rotates to the left. Only Beichen does not move, and so it is called the pivot. The other stars move together with the Twenty-Eight Mansions.

Zhu Xi replied: The Taiwei asterism is in the Wing mansion, the Tianshi asterism in the Tail mansion, and the Sheti asterism in the Kang mansion. Their southern sides are very close to the celestial equator (the great circle on the celestial sphere corresponding to Earth’s equator, that is, heaven’s “waistline”), while their northern sides are very far from the celestial pole (the northern end of the celestial sphere, the extension of the northern end of Earth’s axis). Thus they cannot be fixed and motionless; inevitably they must revolve together with the fixed stars (jingxing). Sometimes they incline east, sometimes west; sometimes they are hidden, sometimes visible—each has its own measure of motion. Looking up to observe them, they never stop for a moment. Now some say that the stars in the Purple Forbidden Enclosure (Ziwei Yuan), the star region at the center of the northern heavens, all occupy fixed positions and do not move at all. That would amount to one heaven having four pivots, one wheel having four hubs, and one millstone having four centers. Even if it moved only a fraction of an inch, the spokes would crack and the tiles would shatter—how could one then speak of never-ceasing motion?

Hu Wufeng (Hu Hong) said: That there are three pole stars that do not move is truly difficult to understand. If one takes the rotation of heaven as an analogy, it is like a polar plate (a disc rotating with the pole as its axis): the pole star is merely a fixed point in the center, and so it does not move. If all three were motionless, heaven could not rotate.

Mr. Cai of Xishan (Cai Shen) asked: The pole star is only at the center of heaven, and east, west, south, and north all take it as their standard. Then toward what direction does the pole star itself face? Zhu Xi could not answer at the time, but later thought it through: one can only look with the pole star at one’s back. Since the pole star is north, if it were also south, there would be no fixed direction.

The Gongyang Commentary says: The North Star (the stars around the north pole, also called Dachen) constantly dwells in its place, always remaining in its original position. As for “above” and “below” in the east–west direction, why one is confused and does not know which side it is—Zhu Xi likewise could not answer, but later thought it through: one can only look with the pole star at one’s back. Since the pole star is north, if it were also south, there would be no fixed direction.

The Gongyang Commentary says: The North Star is the Great Chen. It constantly occupies its fixed position, and those who have lost their direction or cannot distinguish east from west can use it to orient themselves. Mr. Zheng of Yongjia (a scholar of the Song-dynasty Yongjia school) explains: the North Pole lies at the center of Heaven but constantly inclines toward the north because the shape of the celestial body is high in the north and low in the south. Some also hold that the handle of the Northern Dipper can indicate east and west, while Chen itself cannot be observed directly and must be inferred from the positions of the sun and moon.

The Commentary on the Documents says: The sun and moon are Heaven’s envoys; the stars are Heaven’s time markers. One moves to the left and the other to the right; interweaving, they form the warp and weft. With respect to the direction pointed to by the Dipper handle, it is called Jian (the establishment); with respect to the place where sun and moon meet, it is called Chen. The Dipper handle moves to the left and the sun and moon move to the right, so Chen and Jian often coincide. When the moon in its motion catches up with the sun and the two meet, this becomes Chen. Chen itself has no fixed form but becomes visible by attaching to the constellations; therefore, when the celestial phenomena are rectified according to the seasons, it is auspicious. When Chen is in Xingji (one of the twelve star fields, corresponding to the Chou position among the twelve Chen), moving from north toward west, this is the correspondence between terrestrial directions and celestial positions. Xuanxiao (one of the twelve star fields) is used to rectify Shiwei (one of the twenty-eight mansions); the western quarter’s Jianglou, Daliang, and Shishen; the southern quarter’s Chunshou, Chunhuo, and Chunwei; and the eastern quarter’s Shouxing, Dahuo, and Ximu—from all of these one can infer the position of the new moon (the first day of the month).

In the Outer Commentary on the Spring and Autumn Annals, the phrase “the sun and moon reach the Celestial Temple” refers to the month established at Yin; “Chen is in Juzi” refers to the month established at Hai; and “Chen is in the Heavenly Han (the Milky Way), where the sun and moon meet at Longlong” means that one infers the position of Chen from where the new moon lies, and then, according to the conjunction of Chen positions, determines the month established by the Dipper handle.

I venture to note: the Dipper handle and the North Star are mutually linked. The North Star governs the twelve Chen, while the Dipper handle indicates the twelve Chen. What the Gongyang Commentary calls “Great Fire is the Great Chen” refers to the qi of Jiazhong arising between the Fang and Xin mansions. It is the Bright Hall of the Heavenly Thearch and also belongs to the celestial offices; it is not the Great Chen that the North Star is.

For example, when the first month is established at Yin, the Chen position is in the northeast; when the sun and moon move to the northwest position of Hai, their qi resonate with each other, because Yin and Hai are conjoined. The movements of the sun and moon are all like this. The direction pointed to by the Northern Dipper each month is called Jian: the first star is Kui, the fourth is Heng, and the seventh is Shao. For determining the month at dusk, Shao is principal and belongs to Yin; for determining the day at midnight, Heng is principal and occupies the center; among the three, Kui is principal and belongs to Yang. Calendrical specialists use the twelve terms Jian, Chu, Man, Ping, Ding, Zhi, Po, Wei, Cheng, Shou, Kai, and Bi, which cycle every twelve days, and observe which one falls on a day to determine auspiciousness or inauspiciousness. As each month begins, the solar terms and the day-values alternate successively. For example, in the first month a Yin day has the value Jian; in the second month a Mao day has the value Chu; in the third month a Chen day has the value Man, and so on, corresponding to the direction pointed to by the Dipper handle.

The Yi Zhuan (Commentaries on the Changes) says: the number of the Great Expansion is fifty; the number actually used in calculation is forty-nine, and that remaining “one” is Taiji (the Supreme Ultimate, the fundamental source of all things in the universe). At each change of month, the seasonal periods and the governing days rotate in sequence and are matched. For example, the Yin day of the first month is assigned “Jian Yin,” the Mao day of the second month is assigned “Jian Mao,” the Chen day of the third month is assigned “Jian Chen,” and so on, corresponding to the direction indicated by the handle of the Northern Dipper.

Ma Rong of the Han dynasty (courtesy name Jichang) commented: the Taiji in the Yi is the North Star (Beichen). Taiji generates the two modes (Yin-Yang), the two modes generate the sun and moon, the sun and moon generate the four seasons, the four seasons generate the Five Phases, the Five Phases generate the twelve months, and the twelve months generate the twenty-four solar terms. The North Star dwells at the center of heaven and does not move.

Someone objected: if this is so, then Taiji has the North Star as something that can be pointed to, and Zhou Dunyi’s saying “Wuji yet Taiji” (Non-Ultimate yet the Supreme Ultimate) would perhaps no longer hold. My response is: Taiji is without sound or smell; within the extremely subtle is contained an extremely manifest principle. The North Star is at the utmost center and utmost limit; within what has form resides an extremely refined principle. Substance and function issue from the same source; there is no barrier between the manifest and the subtle. Thus the North Star, remaining centered and unmoving, can nevertheless generate the two modes, the sun and moon, the four seasons, the Five Phases, the twelve months, and the twenty-four solar terms. When Taiji reaches the utmost stillness, it turns to movement, thereby generating the two modes, the four images, and the Bagua (Eight Trigrams); moreover, each individual thing also possesses its own Taiji. The North Star in heaven has a faint form and symbolizes the Taiji spoken of by Confucius; the Taiji spoken of by Confucius is formless yet able to manifest form. The North Star is the master of Qi, and principle operates within it; Taiji is the master of principle, and Qi operates within it. These two may be the same principle.

Shao Yong said: Heaven above is vast and boundless and cannot be directly measured; therefore one observes the position of the Northern Dipper to prognosticate celestial phenomena. The direction pointed to by the Dipper’s handle (jian) is the direction of heaven’s movement. The Dipper’s bowl points to the Zi position, and its handle points to the Yin position, with the Yin hour taken as the beginning of daylight. The Northern Dipper has seven stars; therefore the variation in the length of day and night does not exceed seven fen.

Master Zhang says: In reckoning time by the stars, the yin hour is taken as the midpoint of daylight, the yin hour as daybreak, and the xu hour as nightfall. When reckoning by sunrise and sunset, mao and you are taken as the boundaries between day and night; the day is divided into twelve double-hours, seven of which are used. If yin and xu are taken as the limits, then (the original text is illegible here).

I deduce the principle as follows: the Dao of Heaven turns to the left, with Beichen (the Northern Culmen, the North Star) as the central pivot of the celestial bodies. The formless Qi cannot be seen; within the primordial chaos, only the stars can serve as markers. The sun, moon, and five planets (Metal, Wood, Water, Fire, and Earth) move to the right relative to the earth. The direction pointed to by the handle of the Northern Dipper brings the four seasons into balanced order. The Yi (Book of Changes) says that the number of the Great Expansion is fifty; one of these is Taiji (the Supreme Ultimate), and the remaining forty-nine are divided according to the number seven times seven, each with its assigned place: one part is the celestial body, one part is the Seven Governors (the sun, moon, and five planets), one part occupies the center, namely the Northern Dipper; and four are arrayed in the four directions, namely the seven lunar mansions in each direction. Heaven, earth, and the four directions have the Northern Dipper as their pivot; the movements of celestial phenomena and the succession of the four seasons are all determined by what the Dipper points to. When the Dipper is correct, the seasons are correct; when the seasons are correct, the Dipper is correct. The two confirm each other. Thus the calculations of the calendar may contain errors, but the degree-positions of the Dipper do not err. One who is skilled in regulating the calendar need only use the Dipper as the standard by which to correct it.

The seven stars of the Northern Dipper are located in Taiwei (one of the Three Enclosures, symbolizing the administrative court of the celestial emperor). The four stars of its bowl are called Kui, also named Zongji; the three stars of its handle are called Yuheng. The Northern Dipper symbolizes the ruler and is the master of commands. The auxiliary star Fu is attached to Kaiyang (the sixth star of the Dipper), assisting the Dipper in accomplishing its work; it symbolizes the chancellor.

The first through fourth stars constitute the Dipper’s bowl (Kui); the fifth through seventh constitute the Dipper’s handle (Doubiao). The first star is named Tianshu; the second, Zong; the third, Ji; the fourth, Quan; and the fifth, Fu, attached to Kaiyang.

Among the seven stars of the Northern Dipper, the first through fourth are called Kui (the bowl or body of the Dipper), and the fifth through seventh are called Biao (the handle). In order, the seven stars are named Tianshu, Zong, Ji (Tianji), Quan (Tianquan), Yuheng, Kaiyang, and Yaoguang.

The ancients assigned different symbols to each star. Tianshu symbolizes Heaven and the Son of Heaven and belongs to yang virtue. The second star, Zong, symbolizes Earth and the female ruler and belongs to yin punishment. Tianji symbolizes humanity and is the star of the solar ordinance that governs fire. Tianquan symbolizes the seasons and is the Fa star that governs water. Yuheng symbolizes pitch and music and is the killing star that governs earth. Kaiyang symbolizes the twelve pitch pipes and is the danger star that governs wood; it also governs the five grains in the Heavenly Granary. Yaoguang symbolizes the guiding order of the stars; it is also called Yingxing and governs metal.

There is also a companion star, attached beside Kaiyang, which assists the Northern Dipper in completing its revolutions and governs the rectification of what is crooked and the correction of injustice.

Someone asks: The Northern Dipper has seven stars, and with the companion star it makes eight; yet astrologers also say that the Northern Dipper has nine stars, corresponding to the Nine Provinces. Why is this? Others cite the “Treatise on Celestial Offices,” saying that in the first month of summer the Sheti star is used as a marker, and that Sheti follows the direction pointed by the Dipper’s handle to determine the twelve months; if it is counted in, the total becomes nine stars. Can this be accepted? The answer is: such statements have no clear basis and cannot be trusted. Zhang Heng (courtesy name Pingzi), who was well versed in celestial phenomena, held that when the Northern Dipper is combined with the four official stars, the number could be stretched to fit the figure “five sevens,” but the Northern Dipper itself is definitely seven stars and cannot be increased. The learning of numerology, being attached to the Yi, easily slides into absurdity. Confucians would rather leave the matter in doubt.

Ouyang Xiu said: The relationship between Heaven and man is extremely distant. If a person skilled in only one technique relies solely on calculation and the accumulation of fractions, abandoning the classics and following the histories in order to seek conformity with celestial phenomena, is that not too difficult?

The Treatise on Celestial Offices says: what is called “Xuanji and Yuheng” is an instrument used to rectify the “seven governors”—the sun, moon, and five planets. The Northern Dipper’s handle (shao) points toward the Dragon’s Horn, the Jiao mansion of the Azure Dragon in the east; the middle of the Dipper (heng) faces the Southern Dipper; and the Dipper’s head (kui) is close to the head of the Shen mansion. The Former Monograph records: at dusk, observing the Dipper’s handle, it points to the southwest, west of Mount Hua; at midnight, observing the “heng,” it points to the Central Plains between the Yellow River and the Ji River; at dawn, observing the “kui,” it points to the region east of the sea and Mount Tai. “Dan” means connected; the “Dragon’s Horn” is the Celestial Field, and the seven eastern mansions together form the shape of a dragon. “Yin” means occupying the center; Yuheng lies in the center and corresponds with both the Southern and Northern Dippers.

The seventh star at the end of the Dipper handle is yin in nature; yin corresponds to the southwest, so at dusk the handle points southwest. The head star of the Dipper is yang in nature and corresponds to the northeast, so the handle connects with the Dragon’s Horn in the east.

The Essential Meaning says: what the Dipper handle points to are the earthly chen—the twelve earthly-branch directions—and the chen with which it conjoins are the heavenly ci, the twelve celestial stations. The Dipper and chen are in correspondence.

Explanation: the Dipper handle indicates the twelve chen and, following the sun’s movement through the twelve months of the year, rotates to the left; when the moon conjoins with the lunar mansions, it turns to the right. The Dipper handle points to the twelve earthly chen, so they are named with zi, chou, and the other earthly branches. “Chen” is the place where sun and moon meet; in the heavens it is divided into twelve ci, hence names such as Juzi and Jianglou. The twelve pitch standards are also used as pitch pipes for observing seasonal qi; in the pitch system, yin and yang each have their correspondences, for example, Huangzhong belongs to the eleventh month (zi) and corresponds with Daliu of the twelfth month (chou). From this it can be seen that only when the Dipper and chen correspond is the pattern of sun-moon conjunction formed.

The Northern Dipper also revolves with the celestial bodies.

Kong, a commentator on the classics, says: In the course of a day and night the Northern Dipper also completes one revolution with the heavens, while at the same time advancing about one degree across the sky. The sage kings observed the direction indicated by the Northern Dipper in order to determine the four seasons and thereby divide the seasonal periods of the twelve months.

The Book of Odes says: In the north is the Northern Dipper; its handle rises high toward the west. Zhu Xi explains that the Northern Dipper is a constellation visible throughout the year and never hidden. The handle of the Southern Dipper is fixed pointing west; when the handle of the Northern Dipper points west, then it is autumn.

Dong Zhongshu says: Four stars of the Northern Dipper form its bowl, and the other three stars form its handle; the handle hangs down and then rises upward. The Northern Dipper revolves with the sky, and the four seasons each have their boundaries. Thus when the Commentary to the Spring and Autumn Annals says “the Dipper has its encircling domain,” this is what it refers to. Li Zijian says: The Northern Dipper is the throat and tongue of Heaven, weighing and blending the primal Qi of Heaven and Earth, turning and regulating the four seasons. Yang Xiong’s Taixuan also says: The essence of Yin lies in the Northern Dipper; at night it is used to measure Yin Qi. This means that the Qi of a yin night directly faces the Northern Dipper; by this one calculates the movements of the sun and moon, determines the seasons, and forms the years. Moreover, the North Pole and the South Pole are opposite each other, and the North Pole is called the Pivot Star. The southern stars are hidden and the northern stars are visible; people mostly speak in terms of the visible side, because the North Pole lies at the center of heaven. The Northern Dipper has seven stars, an odd number; the Southern Dipper opposite it has six stars, an even number. How exquisite indeed are the arrangements of the Way of Heaven!

The Commentary says: “The Chen star lies where the Dipper’s handle points; the sun and moon meet with the Southern Dipper”—this is what it means. The stars of the Southern Dipper are also divided into southern and northern parts: the two southern stars are called Daliang, the two middle stars are called Tianxiang, and the two northern stars are called Tianfuting. When the Northern Dipper is bright and flourishing, the kingly Way is harmonious and peaceful. Liu Xiang says: The Northern Dipper is a noble star and symbolizes the ruler.

This is the collation note at the end of juan 9 of Tianyuan Fawei. It mainly records textual differences between the base edition and the Siku Quanshu edition. “Original” refers to the original text of the base edition; the “Siku Quanshu edition” is the commonly circulated edition compiled in the Qing dynasty, and the collator used it to make corrections or to note variant readings.

Juan 9 ends here. Entry 1: the base text has the character Feng; following the Siku edition, it is changed to Chen (one of the twelve Earthly Branches). Entries 2 and 3: the base text respectively omits the characters zhi and chu, which are supplied following the Siku edition. Entry 4: the Siku edition has the character for “fire,” while the base text has the character for “water.” Entry 5: the base text originally reads Shao; following the Siku edition, it is changed to Niu. Entries 6 to 9: the characters in the Siku edition are respectively Han (“contain”), Tai (“great”), and Zuo (“sit”), while the base text has He (“join”), Da (“great”), and Zuo (“seat”) in order; entry 9 originally reads Er (“two”) and is changed to Shang (“above”) following the Siku edition. Entries 10 and 11: the base text originally reads Bu (“not”) and Ru (“enter”), changed to Yi (“one”) and Ren (“person”) following the Siku edition. Entries 12 and 13: the Siku edition has Jia (“add”) and Guiren respectively, while the base text has Ru (“like”) and Lengyi. Entry 13 differs considerably and must be judged in light of the context. Entries 14 and 15: the base text originally reads Bei (“north”) and Gu (“ancient”), changed to Ci (“this”) and Shi (“ten”) following the Siku edition. Entries 16 to 18: the Siku edition has Ben (“root/this”) and Bei (“north”) respectively, while the base text has Gu (“therefore/old”) and Di (“earth”); in entry 17, Tai (“great”) originally reads Da (“great”) and is changed following the Siku edition. Entry 19: the base text originally reads Wu (“five”), changed to Wang (“king”) following the Siku edition. In addition, entries 4, 5, and 15 to 17 appear repeatedly in the original text with identical content; these are typesetting duplications.

Suihui (Yearly Convergence): This refers to the point in the cycles of heaven and earth where the yearly cycle meets and intersects with cycles such as the sexagenary stems and branches and the Five Movements. “Hui” means convergence, while “sui” refers to the yearly cycle. This section belongs to juan 10 of Tianyuan Fawei; it should discuss theories of this kind of cyclical convergence, and the specific content must be seen in the main text that follows.

The number of months is based on twelve because six paired with six makes twelve. According to the calendrical method of Shao Kangjie (Shao Yong), days, years, yun, and yuan are all reckoned in units of twelve: a day is divided into twelve shichen (double-hours), a year into twelve months, a yun into twelve shi (world-generations), and a yuan into twelve hui (epochs). In this way it can encompass all the changes from antiquity to the present.

This calculation can be extended layer by layer: from one shichen one can infer a day; from a day, a month; from a month, a year; and from a year, a yuan (about 129,600 years). Extending it upward, its usefulness is by no means limited to the twelve months of a year.

The Twelve Sovereign Hexagrams sum up its essentials, while the Huangji Jingshi (Supreme Principles Governing the World) exhausts its principles. The Huangji Jingshi is a book for calculating the calendar and determining the seasons: it uses the Twelve Sovereign Hexagrams to govern the twelve hui, sets out the seasons, and from this infers auspicious and inauspicious waxing and waning. In reality, it merely extends the same method of calculation by one more layer.

Jing Fang’s theory of gua qi (hexagram qi) uses six days and seven fen; Shao Kangjie also uses six days and seven fen. Each forms its own system and is not directly related to the Zhouyi proper.

The original text quotes Mr. Zheng (whose identity is not specified) as saying: As the sun and moon move, the year is divided into twelve hui; the sage kings divided it accordingly and took this as the grand number, observing where the sun and moon meet in order to determine the four seasons. Gua qi provides the outline, the Taixuan (Great Mystery) examines its details, and the Huangji Jingshi elaborates its subtleties. In this way, the mysteries of heaven and earth, sun and moon, stars, yuan and hui, yun and shi, and the enterprises of emperors and hegemons can all be calculated. For years, one observes their increase and decrease; for months, one observes their “tiao fu” (the meaning of these characters is unclear); for days, one distinguishes them by day and night.

The Grand Historian says: the great cycle undergoes a minor change every thirty years, a middling change every hundred years, and a major change every five hundred years. Three major changes make one ji (era); after three ji it reaches great completion. This is its grand number.

Shao Yong (known as Master Shao) said: One “yuan” governs twelve “hui,” and each “hui” in turn governs thirty “yun” (the character “three” in the original should be “thirty,” supplied according to the Huangji Jingshi). This is like the alternation of day and night: it places the same order on different scales of time. Sima Qian, the Grand Historian, said: In the great cycles, there is a minor change every thirty years, a middling change every hundred years, and a great change every five hundred years. Three great changes make one “ji”; only after three ji is the Way of Heaven considered roughly complete. These are the approximate numerical measures of the Way of Heaven in motion.

Master Shao also said: One yuan governs twelve hui, 360 days, and 4,320 “shi,” just as one year governs twelve months, 360 days, and 4,320 “chen” (in antiquity a day was divided into twelve double-hours, so a year has 4,320 chen).

“Day” is an analogy for the yuan; “yuan” means beginning, and its number is one. A year’s circuit through the heavens corresponds to “month”; “hui” means conjunction. Twelve years make a cycle; in twelve years Jupiter (the Year Star) completes twelve circuits of the heavens, corresponding to “star,” that is, “yun.” “Yun” refers to the movement of time; the celestial bodies revolve leftward with Heaven, making 360 revolutions in a year. “Chen” corresponds to “shi”; “shi” is the end of change. One day has twelve chen; accumulated over a year this makes 4,320 chen. One shi is thirty years, so one yuan is 129,600 years—this is the number of one yuan.

Placed within the great transformation of the cosmos, one yuan is like one year placed within the four seasons. From “the yuan of yuan” to “the yuan of chen,” and again from “the chen of yuan” to “the chen of chen,” the numbers reach their limit, and when they reach their limit change occurs. Shao Yong’s Huangji Jingshi gives only the number of one yuan; from this the numerical principles of Heaven and Earth can be inferred.

One yuan has 129,600 years; one hui has 129,600 months; one yun has 129,600 days; one shi has 129,600 chen. These are all naturally formed numbers, not the result of forced human contrivance.

It is also said: the first six hui are “xi” (growth), and the last six hui are “xiao” (decay). That is, within a year, from the zi month to the si month is growth (yang qi gradually increases), and from the wu month to the hai month is decay (yin qi gradually increases). The number for the opening of things takes 75 celestial degrees, comparable to Jingzhe in the year (when all things begin to stir); the number for the closing of things takes 315 celestial degrees, comparable to Lidong (when all things are stored away).

Someone asks: qi surplus (the excess in the sun’s annual movement, taken as 366) and new-moon deficit (the shortfall of twelve synodic months compared with a year, taken as 354)—why does the Huangji Jingshi use 360 as the base? The answer is: this intentionally hides subtle numbers within application; they need not be stated outright and fully exposed.

From zi to si is growth, with yang advancing and yin retreating. At the end of the si month, yang reaches its peak, with a numerical value of 2,160. From wu to hai is decay, with yin advancing and yang retreating. At the end of the hai month, yin reaches its peak, with a numerical value of 4,320. The two are added together and correlated with the number twenty-four, corresponding to the numerical principles of the sixty-four hexagrams and 384 lines in the Zhouyi. Removing the four cardinal hexagrams Qian, Kun, Kan, and Li (which occupy the four directions and never change), that is, subtracting twenty-four (six lines for each of the four hexagrams), what remains is exactly 360.

The Huangji Jingshi calculates the cyclical numbers of one yuan using rounded completed numbers. The laws of increase and decrease; fullness and emptiness are hidden precisely here, which is why it says “hidden in use.” As for the calculation beginning with Tang Yao, it is obtained by working backward from the movements of today’s heaven and earth and the changes of the sun, moon, and Five Phases.

It is also said: a year is divided into twelve segments; the first six are growth, and the last six are decay. Yin and yang advance and retreat, totaling 360 days.

This passage discusses the “yuan-hui-yun-shi” numerical-cosmological deduction in the tradition of Shao Yong’s Huangji Jingshi. Yuan, hui, and yun are several levels of cosmic time cycles, with one yuan being the largest cycle.

Twelve months correspond to twelve hui, and 360 days correspond to 360 yun. Taking the numerical value of the “yuan” as the basic unit (that is, “one fen”): each hui contains 10,800 yuan-fen, each yun contains 360 yuan-fen, and the total number of fen in one yuan is 129,600 yuan-fen. The yang number 360 is advance; the yin number 360 is retreat. Advance and retreat are matched at 360, and their combined total then becomes 720.

It further says: divide one yun into thirty parts, to correspond to the thirty days of one month. As the great yun waxes and wanes, the changes of advance and retreat are sixty days.

This is calculated by means of the numbers of hui and yun. The thirty days of one month correspond to the thirty yun of one hui. If viewed from the angle of the “month,” after apportioning and applying it in segments—one advance and one retreat, with the respective numbers of waxing and waning—one obtains sixty yun. If viewed from the angle of the “day,” day and night are then used separately; with one advance and one retreat and a staggered taking of numbers, the number for one month becomes 120 days, and the number for one hui becomes 120 yun.

It further says: divide 129,600 into twelve parts, to correspond to the twelve shichen (double-hours) of one day (in antiquity a day was divided into twelve shi, each about two hours), while the advance and retreat are six days.

This passage discusses reckoning time by cycles of different levels. One should use the number of yun to calculate shi. When yuan governs hui, it corresponds to annual hexagrams and monthly hexagrams; when hui governs yun, it corresponds to qi hexagrams and hou (seasonal-period) hexagrams; when yun governs shi, it corresponds to daily hexagrams and hourly hexagrams. Here yuan, hui, yun, and shi are the four-level units by which the ancients calculated cosmic cycles (yuan-hui-yun-shi), and the hexagrams are those allocated to each cycle.

A day is divided into twelve double-hours, equivalent to one yun containing twelve shi. If one shi is taken as one second, twelve seconds make one minute, and thirty minutes make one double-hour, then a day has 4,320 seconds. 129,600 seconds corresponds to the number of seconds in thirty days. Accumulating the years of one yun yields approximately 559,872,000 seconds; this is the “Tai number,” referring to the total quantity of one complete great cycle derived in this way.

“The sun advances and retreats six days” is an example of the number of one change. Replacing days with years, six days are six years. Extending this to sixty years, in the small cycle it is ten changes, while in the great cycle it is one change. It is probably because the Way of Heaven takes six as a unit of change that a remainder is inevitable. The “six days” in the small cycle means having passed through six chen (earthly branches). Jiazi and Jiawu each represent one shi.

Therefore the great cycle changes once every sixty years; this is the number of the Five Movements. The heavenly stems begin with jia and are positioned at zi; the earthly stems begin with ji and are positioned at mao. Jia and ji combine and transform into earth, so what occupies the center is the Earth Movement. The Five Movements are transmitted in the order earth, metal, water, wood, and fire. The cycle of Heaven ends at guihai, and the cycle of Earth ends at wuyin. Separately, Heaven and Earth each have sixty; together they form the sixty Jiazi. In this way, the great change completes one revolution of Heaven.

The small cycle changes once every six years; this is the number of the Six Qi. The Six Qi are as follows: the Qi of Heaven begins at zi and ends at si; the Qi of Earth corresponds to it, beginning at mao and ending at shen. The Qi of Heaven begins at wu and ends at hai; the Qi of Earth corresponds to it, beginning at you and ending at yin. The Sitian (governing heaven) and Sidi (governing earth) together are called the Six Qi. Separately, there are twelve; when the twenty-four solar terms are combined, they again come down to twelve, and then to six. Thus, after sixty changes, one revolution of Heaven is also completed.

Therefore the great cycle takes sixty years as one change; after six changes have run their course, the remainder comes to 366. The small cycle takes six years as one change; after sixty changes have run their course, the remainder is also 366.

It is further said: 360 is used to correspond to the number of one “time-unit” (shi). Following the advance and retreat of the minor cycle, it is also used to correspond to the length of day and night.

The “one time-unit” here is “one generation.” From the perspective of “time,” 360 is the number of seconds; from the perspective of “generation,” 360 is the number of months. Three hundred sixty months are the number of years in one generation. If corresponding to the length of day and night, then one time-unit becomes one double-hour (shichen). One time-unit yields 180 seconds; accumulated, the actual number of one day is 2,160 seconds; within one day it is 4,320 parts, of which 160 is taken as the number of months. Three hundred sixty months are the number of years in one generation. If corresponding to the length of day and night, then one time-unit becomes one double-hour. One time-unit yields 180 seconds; accumulated, the actual number of one day is 2,160 seconds; within one day it is 4,320 parts, and half of it is taken.

What is meant by “following the increase and decrease of the major and minor cycles” is that the six months after zi are increase, and the six months after wu are decrease. What is meant by “following the advance and retreat of the minor cycle” is that the six double-hours after zi are advance, and the six double-hours after wu are retreat. The major cycle has only increase and decrease, not advance and retreat; the minor cycle has only advance and retreat, not increase and decrease. Increase and decrease are the accumulation of advance and retreat. From zi to si is increase; from wu to hai is decrease. This completely sets out the number of one yuan, and it includes the retreat number and the intercalary number. As for days and months, within increase and decrease each in turn has advance and retreat.

A year has only 730 day-nights. The Taixuan takes one day and one night as one day, and the total of its odd praises (referring to the number of praise-statements in the Taixuan) is 365 days. The Jingshi, by contrast, takes day and night each as one day, and adding the remainder from yang’s surplus and yin’s contraction, the total remainder is twelve days, forming 120 days. Combining these 120 days with 720 days gives 840 days; this is the calculation for a year of 360 days. Only by dividing one into two, taking both day and night into account, and including the intercalary number is this result obtained.

The remaining six days are dispersed among the six jia, yielding the sixty jiazi; the intercalary number of six days combines with them, totaling 120, for the use of humans and the ten thousand things. Among the six numbers, the day is divided into day and night, and the number is divided into tiaole (here referring to the allocated numbers; the original is rather obscure), each becoming twelve. One is divided into two, each including increase and decrease; two is divided into four, and one limit can be known. Advancing sixty days and retreating sixty days, the advance and retreat of six limits total 360 days. There is another limit: advancing six days and retreating six days, together making seven parts of increase and decrease; therefore fourteen hui are used, forming 720 days, all taking half their number.

Another account says: advancing twelve days yields 120; retreating twelve days also yields 120. Adding the twenty-day remainder of yang’s surplus, all take half their number. It is also said: dividing the number of the six yao as the new moon; the empty six numbers will also do, and 252 can also be made to fit.

It is further said: the numbers of the major cycles (dayun) and minor cycles (xiaoyun) are established from this.

The body number is 384; the operative number reaches only 361 years, while the regular number is 360. According to Shao Yong’s calculations in the Huangji Jingshi, using the method of nine with the twelve hui (the twelve hui within one yuan), the operative number is 270 days. Now, within the 360 yun of one yuan, only 240 yun are taken for use; adding the intercalary number, it is no more than 252. This is because eight hui are left vacant and unused. Yin is the opening of Heaven, and Xu is the closing of Heaven; the Xu position is also not used. Heaven has its seasons for generating beings, and Earth has its numerical measures for generating beings. As for Heaven, a year uses 360 days; as for Earth, from the sprouting of plants and trees until the earth begins to freeze, only 252 days are used. Therefore, when the Guaqi diagram is counted in days, it is 384 days; when counted in shi, it is 256 days, totaling 3,072 shi. This is why the major cycles and minor cycles are distinguished.

Taking all the numbers of the twelve xian (limits), advance and retreat together total 360 days. Each xian advances six days, and the retreating number is the same; Yin and Yang follow in succession, each governing one yuan respectively. Separately speaking, Yin and Yang each have a number of 360; this means dividing Yang and taking half for each. Taken together, Yang advances and Yin retreats, together completing 360; this is Yang encompassing Yin, and the totality is the full number. Therefore, this method of the major cycles uses the retreat number and the intercalary method to explain the numbers of Heaven and Earth, Yin and Yang: the regular number and the intercalary number generate each other, each taking half for common use; their source is the same, but their names differ.

It is further said: in establishing the method of the minor cycles, the number is 129,600. Leaving aside the method number within it for the discussion, so as to explain the numbers of Heaven and Earth, Yin and Yang: the regular number and the intercalary number generate each other, each taking half for common use; their source is the same, but their names differ.

It is further said: in establishing the method of the minor cycles, the number is 129,600. Remove the three-tenths jiaoshu (intersecting number) within it and take the seven-tenths yongshu (operative number). In the method, three multiplied by two makes six; adding the surplus fraction gives seven.

The Heavenly Dao (Dao, the Way) calculates its cyclical numbers through two levels, “substance” (ti) and “function” (yong). The method of major cycles specifically explains “substance” (the fundamental constant of the movement of Heaven and Earth), while the method of minor cycles specifically explains “function” (the concrete operation of that movement). The two refer to each other; thus, knowing one, one can infer the other.

At the level of “substance,” the substance number is 360, the number of days in a year. At the level of “function,” the function number is 252, obtained by taking seven tenths of 360. The jiao number (jiaoshu) is the unused portion, namely the 108 remaining when 252 is subtracted from 360. The function number belongs to Yang and appears outwardly; the jiao number belongs to Yin and is hidden from view. Heaven governs “substance”; Earth divides “function.”

Viewed in terms of the number of one yuan (cosmic cycle), the function number occupies seven parts and the jiao number three parts, so Yang prevails over Yin. Heaven has seven parts above the earth and three parts intersecting below the earth. Using the Kan trigram (north), the Li trigram (south), Mao (east), and You (west) as boundaries, one can explain the division of day and night. Yang Qi (vital energy) intrudes into Yin positions, and daylight intrudes into night; this is the principle of “three parts Heaven and two parts Earth.”

Concretely, within a single day, the period from the Yin hour to the Xu hour is used, while the remaining periods are not used. In terms of the twelve hui (a great cycle in the ancient calendar, referring to the whole process from the opening of Heaven and Earth to the concealment of the myriad things), out of 129,600 years, 90,720 years are taken as function. In terms of days, out of 360 days, seven tenths, namely 252 days, are taken as function. In terms of a year, one third of winter is not used; in terms of a day, one third of the night is not used.

The two solstices (winter solstice and summer solstice) and the two equinoxes (spring equinox and autumn equinox) divide 360 into equal parts. The distance between each opposite pair is 180; this “middle” is the value of the interval.

Zhuzi (Zhu Xi) said: From the winter solstice to the spring equinox is an advance of half, hence it is called “fen” (division); from the spring equinox to the summer solstice is an advance to the extreme, hence it is called “zhi” (extreme). After advancing beyond the limit it turns back; the autumn equinox is a recession of half, and by the winter solstice it has receded to the extreme.

The cycle of “Bailiu Yangjiu” (Hundred Six and Yang Nine): this is the concept of two calamity cycles in the ancient calendar, originating in the “Treatise on Pitch Pipes and Calendar” in the Book of Han; it refers to inauspicious cycles in the operation of the Heavenly Dao. Here it is only a heading-style note and is not elaborated.

This passage states that the appearance of floods and droughts is not accidental but is calculated according to fixed calendrical cycles. “Calendrical cycles” (liyun) refers to the periodic patterns of the movement of heavenly time.

The units of time in the text are based on the Treatise on Pitch Pipes and Calendars (Lüli zhi), an ancient historical chapter recording calendrical and astronomical calculations: nineteen years make one zhang; four zhang make one bu, totaling seventy-six years; twenty bu make one tong, totaling 1,520 years; three tong make one yuan, totaling 4,560 years.

Within the first 106 years after the beginning of a yuan, there is a “Yang Nine” (yangjiu) period, that is, nine consecutive years of severe drought. After another 374 years, there is a “Yin Nine” (yinjiu) period, that is, nine consecutive years of major floods.