《淮南鸿烈解》Vol. 2

Ornate patterns and vivid colors, together with designs of dragons, snakes, tigers, and leopards, form exquisite decoration in curving lines. The “bo” mentioned here is an ancient metal wine vessel; a “xizun” is also a wine vessel used in ritual offerings, often carved in the shape of an animal. Though the vessel’s exterior may be beautifully made, if it is broken and has fallen into a ditch, its ugliness is far removed from that of an intact xizun. Yet whether finely made or ruined, the nature of the wood from which they are made is the same.

Those whose spirit is scattered tend to speak in ornate but impractical ways; those whose De is unrestrained likewise behave falsely and inappropriately. When the mind has lost its Jing and Qi, yet busies itself outwardly with polished speech and conduct, it is inevitably driven by external things. Chasing after choices and rejections and engaging in all sorts of outward behavior expends the spirit on external things. Our energy is limited, but our desires for action have no end; this disturbs the mind and obscures our nature. When the mind lacks a settled anchor and is also swayed by worldly fashions, judgment easily goes astray. The clarity of the heart-mind becomes clouded, and in the end one is always wavering and hesitant, unable to remain at peace and free of desire even for a moment.

Therefore, the sage gives priority to cultivating the Dao within the mind and does not let worldly fashions lead them astray.

Thus, the sage cultivates the Dao inwardly and does not adorn himself outwardly with benevolence and righteousness. He does not cling to the particular functions of the senses of hearing and sight, but roams freely in a realm of spiritual harmony. Such a person can measure the Three Springs below, seek out the Nine Heavens above, range across the Six Directions, and connect with the myriad things. This is the sage’s wandering.

As for the Perfected Person, one who has attained the Dao, every movement of his is infused with utter emptiness and stillness, and he roams in a realm beyond birth and death. He rides Feilian, a strange beast with long hair and wings, with Dunyü, a small tiger-like beast—or, according to another account, an immortal—following in his train. He races beyond the bounds of the world and rests within Heaven and Earth. He illuminates the ten suns and sets wind and rain in motion; the Thunder Lord obeys his commands, and he has Kuafu, a legendary immortal, at his service. He takes Fufei as his concubine and Shinv as his wife. What in Heaven and Earth could hold back his aspirations?

Thus, emptiness is where the Dao dwells, and simplicity is its nature. What is called “the unadorned” here is simply one’s nature.

End of Chapter Three of the Huainan Honglie Jie.

When people overexert their spirit, disturbing their Jing and Qi, and devote themselves single-mindedly to chasing fame and gain, they lose their inner Shen and leave the place where their spirit is at rest. Here, “attend to” means to manage and expend, “disturb” means to unsettle, and “seek advantage” refers to pursuing fame and gain. “Leave the dwelling” means that the spirit departs from the body and mind in which it had been at rest.

Thus, someone who has suffered from the cold may still wear several layers of clothing when spring comes, while someone who has suffered heatstroke may still long for a cool breeze in autumn. This is because the body is out of balance within and cannot adapt to the season at hand.

When a person is ill within, signs of it will show on the outside. The qingli tree, a kind of tree, has a greenish color with a cloudy film. It grows in the mountains. If its bark is stripped and soaked in water, the water turns green. Used to wash the eyes, it can treat a cloudy film over the eye; hence the phrase “green and clouded.” The green color is a sign. Luomeng and wowan are also remedies for eye ailments. If someone goes looking for these things without any apparent reason, their eyes must be obscured and their vision impaired.

The actions by which a sage shakes the world are things a True Person has never done. “Shaking” means stirring people up. The methods a worthy person uses to correct worldly conventions have never even caught a sage’s attention. “Correcting” means going against something or setting it right.

Water gathered in a hoofprint cannot sustain a carp a foot long; “puddle” here means accumulated water. A hill no bigger than a mound of earth cannot grow timber a fathom tall. Why? These places are too confined to contain anything large. How much less could they contain all things when they have no form to hold them? “Without a container” means without form. This shows how far apart a small hill and a deep pool are in their scale. How can we speak of the vastness of what has neither form nor substance?

Once people are constrained by worldly conventions, their bodies are held back and their spirits are drained; inevitably, they fall into emptiness. “Bound in form” means that the body is burdened by illness and the spirit continually depleted, unable to remain true to its proper nature, and so inevitably weakened. If anything can bind me, it must be because my life depends on something and is controlled by things outside myself.

In the ancient age of supreme De, people dwelt peacefully in the boundless realm of emptiness and wandered at ease through the vast expanse between Heaven and Earth. All things between Heaven and Earth were brought forth by the original spirit of primordial Qi, and their forms arose from it as well. As Lu Ao said when he met Ruoshi: “I arranged to meet Hanman beyond the nine heavens.”

The sages governed Heaven and Earth and let the myriad things grow naturally, without allowing themselves to be ruled by external things. They took Hongmeng, the land of sunrise in the east, as a marker for observation, and roamed freely through the boundless expanse between Heaven and Earth. The sages breathed the Qi of Yin-Yang; all beings looked up to their De, and harmony arose of its own accord. In those times, no one deliberately governed or made arrangements. The myriad things emerged from their hidden places and came into being naturally.

Between Heaven and Earth, all was vast, undifferentiated, and united. Innate simplicity had not yet scattered; the myriad things were fused together, flourishing and at ease. Thus, even the wisdom of Yi would have been of no use. This passage speaks of ancient times, when people lived in peace and ease, and instruction and governance unfolded naturally, so Yi’s skill was unnecessary. The Yi referred to here is Yi of the time of Yao, who, according to legend, shot down ten suns and killed Dafeng, Yayu, and Jiuying, and wounded the River Earl. He is not Hou Yi of the state of Youqiong.

As the age began to decline, in the time of Fuxi, the legendary ruler of high antiquity, the Dao remained in a dim and boundless state. Fuxi chanted of De and held harmony in his heart. He ruled the realm through the virtue of Wood and was known as Taihao. Here, “dim” means simple and substantial, while “boundless” means vast and without limit. He praised De and embraced harmony, but this vital energy had not yet spread widely. His beneficence had already reached the people far and wide, and human understanding began to emerge. People were still uncomprehending, yet eager to learn; they wanted to leave their ignorance behind and began observing things between Heaven and Earth. As a result, the forms of De gradually multiplied and became difficult to bring into unity.

In the time of Shennong and the Yellow Emperor, they analyzed the foundations of Heaven, Earth, and the myriad things, understood and governed them, and modeled their way of governing on the patterns and laws of the nine heavens and nine earths. They took Yin and Yang in hand, harmonized the firm and yielding, and sorted out the branches and veins of the myriad things, giving each its own order and place. At that time, the people opened their eyes wide and strained their ears, respectfully watching and listening to the commands of the government. Governance was orderly, but harmony had not yet been achieved.

Later, in the age of Kunwu and the Xia rulers, people’s desires and appetites were drawn by external things, while their keen senses of sight and hearing were lured by the world around them. As a result, they lost the root of nature and life. Here, “nature and life” means the foundation of life.

As the Zhou royal house declined, the customs of honesty and simplicity gradually faded. People began to mix moral principles with hypocrisy, and to dress up their conduct in the name of frugality. In this way, all kinds of contrivance and deceit slowly took root.

After the Zhou royal house had fallen into decline and the kingly way had been abandoned, the Confucians and Mohists began to set out their respective doctrines, forming separate schools and arguing over right and wrong. They studied the teachings of many schools at length in order to challenge the sages; they also fabricated ornate, baseless arguments to deceive and intimidate the people. They sang and played music, using the Odes and Documents to lend respectability to their outward appearance and win fame throughout the realm. Rituals grew ever more elaborate, and clothing was made deliberately refined. Even gathering everyone together would not suffice to exhaust all these demands; even amassing great wealth could not cover the expense.

As a result, people turned away from the right path. Each relied on cleverness and artifice, trying every means to cater to worldly tastes and pursue fame and profit. So people strayed ever farther down the road of indulgence and excess, losing the fundamental Dao. The loss of their original nature and life came about through a gradual decline; this state of affairs had its origins long ago.

Therefore, the sage pursues learning in order to return his nature to its original state and let his mind and spirit roam in emptiness and stillness. People are born having received the balanced Qi of Heaven and Earth. Mencius said that human nature is originally not without goodness; it is emotions and desires that harm it. The sage can therefore restore his nature to its original state. To say that “the mind roams in emptiness” means having no desires.

The accomplished person pursues learning in order to open his nature to a vast realm and awaken amid stillness and simplicity. The way worldly people pursue learning is different: they pluck away at Virtue and injure their nature, fill their inner organs with worry, and wear out their ears and eyes through external distractions. Here, “pluck” means to take and use; “injure” means to cause harm. They do not follow the natural order of things, so they become troubled by worry. Their ears listen indiscriminately and their eyes look indiscriminately; they become absorbed in sights and sounds, and so grow weary.

They then set about searching out and manipulating the minute details of things, shaking off and discarding benevolence, righteousness, ritual, and music, and suddenly displaying their cleverness and knowledge to the world in order to win fame. “Display” means to make something known; “suddenly” means abruptly. They parade cunning schemes and clever stratagems solely to seek a reputation. This is precisely what I am ashamed of and would never do.

Therefore, it is better to have joy within than to possess the world; better still to understand joy than merely to have it. Better yet is to observe freely the changes of all things from beginning to end, and to understand the boundary between being and nonbeing. Thus, even if the whole world praises him, he does not strive harder because of it; even if the whole world condemns him, he does not become downcast. He is at peace with the boundary between life and death, and understands the principles of honor and disgrace. Even if fire and flood engulfed the world, his spirit within would remain unharmed. Such a person regards everything in the world as no more than falling feathers and floating grass. Who, then, would keep dwelling on things and let external objects become a source of concern?

Water is clear by nature, yet soil stirs it into murkiness. A person’s nature is originally calm, yet habits and desires disturb it. All people receive the same innate capacities from Heaven: the ears and eyes sense sounds and colors, the mouth and nose sense fragrances and odors, and the skin senses cold and warmth. Yet some can penetrate the workings of the spirit, while others cannot help being foolish and confused. Why is this? Because they differ in how they discipline and govern themselves.

The spirit is the deep source of wisdom: when this source is clear, wisdom shines. Wisdom is the storehouse of the heart: when wisdom is impartial, the heart is at peace. People do not look at their reflection in flowing foam, but in still water, because still water is clear and settled. The “foam” spoken of here means the froth raised when rainwater is disturbed; turbid and restless, it cannot reflect a person’s form. People do not examine their appearance in raw iron, but look in a bright mirror, because its surface is smooth and luminous. Only smoothness and brightness, calmness and stillness, provide the conditions needed to reveal the forms of things.

From this we can see that to act effectively, one must rely on a state that seems to be doing nothing. When the heart is empty and still, clarity arises and good fortune takes up residence. “The empty room” here means that body and mind are empty and still; “white” refers to the Dao. When one can make the heart empty and still, the Dao becomes manifest. The Dao’s nature is free of desire, and so good fortune comes and remains.

A bright mirror is not obscured by dust, and a clear spirit is not disturbed by cravings and desires. A clear spirit means that the spirit remains within the heart, undisturbed by passion and desire. If the spirit has already scattered outward, and one then tries to bring it back by managing external affairs, this is like losing sight of the root and chasing after the branches. Without a corresponding foundation between the inner heart and external things, one still tries to engage with those things, exhausting inner awareness and then seeking knowledge through the ears and eyes. This means abandoning clear inner insight to pursue what is obscure and difficult to understand. This is called losing the Dao.

Where the mind’s thoughts go, the spirit becomes focused there. If the spirit is brought back to a state of quiet emptiness and Wuwei (non-action), desires and emotions will gradually fade and settle. This is the realm in which the sage wanders. “Wandering” means moving about.

When the sages of antiquity governed the world, they necessarily understood human nature and the true conditions of life. Though their methods were not always the same, as long as they accorded with the Dao (the Way), they were fundamentally in agreement.

In summer, one does not wear a fur garment—not because one is reluctant to wear it, but because the body feels warm enough. In winter, one does not use a fan—not because one disdains it, but because the weather is cool and already comfortable. Here, “shà” means a fan, and “jiǎn” means to disdain or look down on something.

The sage eats according to appetite and chooses clothing to suit the body, seeking only to meet personal needs. Where, then, could greedy and impure thoughts arise?

Therefore, one who is capable of possessing all under Heaven will never treat all under Heaven as something to pursue. One who is capable of gaining renown will never achieve it by deliberately seeking renown. “Taking” means “using.”

Once the sage has gained insight and truly understood the Way, the heart driven by cravings and desires is cast aside. The disciples of Confucius and Mozi taught the world the Way of benevolence and righteousness, yet they could not escape having their aspirations go unheeded; they could not even put their teachings into practice. How much less, then, could those who received their instruction do so? “A self left unused” means that one is not appointed to serve. The character for “unused” is pronounced like “thunder.”

Why is this so? Because the principles they pursued lay outside themselves. To seek the root through its lesser branches was beyond even Xu You, let alone ordinary people. “The common people” means the people in general.

If one truly understands the original condition of nature and life, benevolence and righteousness will arise naturally. How could choices of what to accept or reject, when to advance or withdraw, disturb the heart? In such a person, the spirit is unobstructed and the heart bears no burdens. Clear and open, calm and detached, free of affairs and impediments, this person waits for things with an empty, still mind. Power and profit cannot tempt them; skilled debaters cannot persuade them; sights and sounds cannot make them lose themselves; beauty cannot lead them into indulgence; the wise cannot sway them, and the brave cannot frighten them. This is the state of the “True Person,” the Daoist term for one who has attained the Dao.

Such a person can cultivate and harmonize the myriad things, governing them in concert with the transformations of nature. Between Heaven and Earth, throughout the cosmos, no force can obstruct or destroy them.

Heaven is what brings all things into being; De (Virtue/Power) is what enables all things to change—the workings of the Dao (the Way) within them. The divine spirit passes through Mount Li, in the area of present-day Lintong, Shaanxi, and the Taihang Mountains, near the present-day border of Henan and Shanxi, yet cannot be obstructed. It enters the four seas and nine rivers without being wetted by water. It occupies cramped, confined places without being hindered, and spans the space between Heaven and Earth without seeming empty.

If one does not understand this principle, then even if one’s eyes can count thousands upon thousands of sheep, one’s ears can distinguish the harmonious tones of the winds from the eight directions, one’s feet can perform the steps of the ancient Yang’e dance, and one’s hands can keep time with the ancient dance “Green Waters”; even if one’s wisdom reaches the limits of Heaven and Earth, one’s understanding shines through the sun and moon, one can untangle knotty puzzles, and one’s kindness nourishes even jade and stone, one still gains nothing in governing the world.

Stillness and detachment can nurture one’s nature; peace, joy, and an open, clear mind can cultivate De. When the external world does not disturb the heart, nature can remain in its proper state. When nature does not unsettle inner calm, De can abide in its rightful place. To govern worldly affairs through the way of nourishing life, and to pass one’s life holding fast to De, may be called understanding and practicing the Dao.

Such a person’s blood and Qi do not stagnate, and illness does not accumulate in the five organs. Misfortune and good fortune cannot unsettle them, and praise and blame cannot touch them. Thus they can reach the utmost limit of life. Without a fitting age, who could accomplish such a task? Even if such a person existed, if they were born at the wrong time, they could not escape hardship. How much less could those without the Dao? They could certainly not bring the Dao into practice.

Human nature is such that the ears and eyes respond to what they encounter in the outside world; the heart knows sorrow and joy; and the hands gather dust and grime and labor diligently. In this way, people can carry things through to their utmost. The word “utmost” means reaching the end. Without a fitting age, who can accomplish anything? Even a person capable of great achievement may be unable to free themselves if the right moment never comes. How much less can they act when there is no Dao to follow? In that case, the Dao cannot be put into practice.

People’s ears and eyes are stirred by external things, sorrow and joy arise in their hearts, and their hands and feet are moved to act. They must also withstand cold and heat in order to engage with the world around them. If a bee, scorpion, or other venomous creature stings a finger, the spirit can scarcely remain at ease; even a mosquito bite can unsettle the mind. The disturbance caused when worry and trouble press upon the heart is no less than that caused by a venomous sting or mosquito bite. In such circumstances, how can one remain tranquil and detached, empty and practicing Wuwei (non-action)?

The eyes can discern the tip of an autumn hair—a fine new hair that grows in autumn—yet cannot hear the thunder’s mighty roar. The ears can distinguish the sound of jade striking jade, yet the eyes cannot see the towering height of Mount Tai. Why is this? When the spirit concentrates on small things, it overlooks what is vast. Now things of every kind come crowding in, stirring people’s awareness and seizing their feelings like a spring that pours forth without pause. Even if we wish to remain unaffected by them, how could we manage it? Here, “receiving” means being affected and stirred into response.

Trees need ample water and fertile soil in order to grow. If one person tends a tree while ten others pull it up, it surely cannot survive. How much less could it survive if everyone in the whole country joined in cutting it down? Even if one wished it to live for a long time, how could that be possible?

Water in a courtyard basin may remain clear all day without making the eyebrows and eyelashes visible. Stir it just once, and when it turns cloudy, you can no longer make out round or square shapes. The human spirit is easily muddied and difficult to clear, just like the water in a basin. How much less can it find even a moment of calm when the whole age is stirring it up?

In ancient times, when moral character was at its purest, merchants were content to run their own shops, farmers took pleasure in working the fields, officials devoted themselves to their duties, and scholars who lived in seclusion rather than serving in office focused on cultivating the Way of the former kings. In those days, storms did not ruin the crops, and plants and trees did not wither before their time. The food offered on the Nine Tripods—said to have been cast from metal presented by the nine regions, and also understood as symbols of the nine virtues—was abundant and substantial; pearls and jade were lustrous and smooth. A cinnabar script appeared in the Luo River, and a green chart appeared in the Yellow River, both auspicious signs.

Thus the recluses Xu You, Fang Hui, Shanjuan, and Piyi could each understand and take pleasure in practicing their own Way. Xu You was from Yangcheng. Yao once summoned him to serve in office, but he declined. Fang Hui, Shanjuan, and Piyi were also recluses of Yao’s time, though their real names are no longer known. A commentary says that Fang Hui got his name because he was upright in character and impeccable in conduct, while Piyi was named because people saw him walking with his clothes draped over him. All four declined Yao’s summons and were therefore able to devote themselves undisturbed to cultivating the Way of the former kings.

Why was this so? The rulers of that time were intent on bringing benefit to all under Heaven, so people could live freely and happily between Heaven and Earth, and remain content with their own Way. Some versions say that they took pleasure in civil virtue and lived at ease in the world. The abilities and virtue of the four may not have been perfect, nor necessarily outstanding by the standards of their own age. It was simply because they lived in the time of Tang Yao and Yu Shun that they could stand apart and become renowned. Here, “radiance” refers to reputation.

When Xia Jie and the Yin king Zhou ruled, they burned people alive and dismembered those who offered remonstrance. They also devised the torture of the heated bronze pillar: they would heat a bronze column until it was scorching and make people stand on it. When they fell into the fire, the rulers would laugh nearby. They cut open the hearts of worthy men—here, this refers to Bi Gan—and cut open the legs of talented people to see whether anything unusual lay inside. “Shin” means the lower leg.

King Zhou had the daughter of the Marquis of Gui chopped into a meat paste and had the bones of Mei Bo smashed to pieces. The Marquis of Gui and Mei Bo were feudal lords in King Zhou’s time. According to one account, Mei Bo praised the Marquis of Gui’s daughter for her beauty and urged King Zhou to marry her. After she entered the palace, however, King Zhou decided she was unattractive, so he had her chopped into a meat paste and Mei Bo’s bones smashed to pieces. Another account says that King Zhou was tyrannical and immoral, and that Mei Bo repeatedly remonstrated with him; the king therefore had Mei Bo’s bones smashed.

At that time, Mount Yao collapsed and the Three Rivers ran dry. Mount Yao was probably in the Nanyang region; the Three Rivers were the Jing, Wei, and Qian rivers. Ancient texts regarded collapsing mountains and dried-up rivers as signs that a state was about to fall. Birds broke their wings and wild animals injured their feet: this means that King Zhou hunted obsessively and without restraint, harming birds and beasts in the process.

In such an age, were there no sages? The sages simply could not put their teachings into practice because they had not encountered the right time. Birds could fly a thousand ren into the sky, and wild animals could hide in forests and thick grass, yet disaster would still reach them—how much more so the common people? This shows that whether those who understand and follow the Dao—the fundamental principle as understood in Daoism—can put it into practice depends not only on themselves, but also on the circumstances of their age.

Liyang was a county in the Huainan kingdom, in what is now Jiangdu. Legend has it that one night the city of Liyang suddenly turned into a lake. The brave and the timid, the wise and the foolish—all met the same fate. No one escaped.

Long ago, there was an elderly woman who regularly practiced benevolence and righteousness. Two scholars passing by her home told her, “This kingdom is about to sink and become a lake. Watch for blood on the threshold of the East Gate. As soon as you see it, hurry to North Mountain and do not look back.” From then on, the woman often went to inspect the threshold. When the gatekeeper asked why, she told him the truth. That evening, the gatekeeper deliberately killed a chicken and smeared its blood on the threshold. Early the next morning, the woman saw the blood and immediately climbed North Mountain. After just one night, Liyang sank and became a lake. By the time she told the gatekeeper what had happened, disaster had already struck the city. Everyone in it, brave or timid, perished together.

If a fire is set on Mount Wu and carried by the wind, the gaoxia trees, purple mushrooms, and mugwort will all burn to death together. Mount Wu is in Nan Commandery. Gaoxia is a kind of large tree with dense, white wood like solidified fat, which is how it got its name. Here, the purple mushrooms and gaoxia represent the worthy and wise, while mugwort, a lowly weed, represents the unworthy. Fish in a river cannot see clearly, and seedlings cannot live until the season when they would naturally mature. This is because of the conditions they face: the river is murky, so the fish cannot see; the seedlings are withered by frost, so they cannot reach their natural maturity.

Thus, when the age is peaceful, foolish people cannot disrupt the realm on their own; when the age is in chaos, even the wise and worthy cannot bring it under control by their own efforts. A person living in a polluted and chaotic age who blames the Dao for being impossible to put into practice is like hobbling a fine horse with two ropes and then expecting it to travel a thousand li in a day.

Keep an ape in a cage and it will be no more agile than a pig; this is not because it lacks ability, but because it has no room to use it. When Shun farmed and made pottery, he could bring no benefit to the people of his village. Once he faced south as king, his benevolence extended to the Four Seas—that is, to the whole realm. Shun’s benevolence had not increased; he had simply come to occupy a position that gave him the means and authority to put it into practice.

The ancient sages’ calm delight and peaceful composure were part of their nature. Their aspirations being fulfilled and the Dao being put into practice, however, were bestowed by their fate. Nature can express itself only when it meets the right conditions of fate; fate can show its effects only when joined with the right nature. By preserving one’s inherent, tranquil nature, one can bring one’s inborn endowment to light.

The Niaohao bow and the Xizi crossbow—ancient bows and crossbows made from mulberry wood, or perhaps a crossbow made in the land of Xizi—cannot shoot arrows without a bowstring. The covered boats of Yue, with their windows, and the skiffs of Shu likewise cannot do without…

No matter how broad the water, a boat can still float upon it. A ling is a small boat. In Shu there is a kind of boat made from a single plank, like the boats found today around Yuzhang. Although the Yue people are skilled swimmers and expert boatmen, without water a boat cannot float by itself. Likewise, with a zengjiao—a short arrow with a cord, used to shoot birds—and its launching device above, and a net spread below, how could a bird fly away even if it wanted to? A zeng is a short arrow used for shooting birds; a ji is the launching device. Aoxiang means a bird flying high: beating its wings up and down is called ao, while flying straight forward without moving its wings is called xiang.

Thus the Book of Songs, “Zhou Nan: Juan’er,” says: “Gathering, gathering the juan’er plant, the slant-mouthed basket is still not full. Ah, I long for that person, far away on the road.” Here, longing for someone far away expresses admiration for worthy people of antiquity. Juan’er is an easy plant to gather, and a slant-mouthed basket is easy to fill. Gathering an easy-to-pick plant yet failing to fill an easy-to-fill basket serves as a metaphor for a gentleman whose attention is divided while governing the state, and who therefore cannot accomplish the Way of government. “I long for that person, thinking of him far away on the road” means that I long for the gentlemen and worthy ministers of antiquity, and hope to place them in official positions at court. The worthy people of antiquity each held the position suited to them; hence this is called admiration for the distant past.

This concludes juan four of the Huainan Honglie Jie.

Huainan Honglie Jie, juan five

Recorded by Xu Shen, Libationer to the Grand Commandant

“Treatise on Celestial Patterns,” Part One

“Pattern” refers to markings and signs. Celestial phenomena were understood as portents by which Heaven warned the human world: the sun, moon, five planets, comets, and other bodies appear in the sky, and are therefore called “celestial patterns.” The chapter takes its title from this.

Before Heaven and Earth had taken shape, Qi surged and spread in a vast, dark chaos. This state was called “Great Radiance” (Taizhao).

Before Heaven and Earth took shape, the world was a turbulent, surging expanse, deep and dark. This state was called “Taizhao.” “Fengyi” and “Dongzhu” both describe what things were like before they had form.

The Dao arose within vast emptiness. Vast emptiness gave rise to the cosmos, and the cosmos gave rise to Qi. Here, “yu” refers to the six directions—above, below, and the four quarters—while “zhou” refers to time from antiquity to the present. As Heaven and Earth were about to take shape, Qi appeared in layers, settling and condensing into a stable state.

Clear, light Yang Qi drifted upward and formed Heaven; heavy, turbid Yin Qi condensed and came to rest, forming Earth. The clear, subtle Qi gathered and became unified, while turbid Qi was harder to condense. Thus Heaven took shape first, and Earth became stable afterward. The Jing Qi produced when Heaven and Earth joined was Yin-Yang. When this Yin-Yang Jing Qi gathered and became unified, it formed the four seasons; the Jing Qi that dispersed and transformed from the seasons formed the myriad things.

The accumulation of Yang Qi produced heat; heat produced fire, and the purest part of the fire Qi formed the sun. The accumulation of Yin Qi produced cold; cold condensed into water, and the purest part of the water Qi formed the moon. The Jing Qi emitted by the sun and moon formed the stars. Heaven bears the sun, moon, and stars; Earth bears accumulated water and dust.

Long ago, Gonggong fought Zhuanxu for the imperial throne. In his anger, Gonggong struck Mount Buzhou, which lies in the northwest. The blow broke the pillar of Heaven and snapped the cords of Earth, causing Heaven to tilt northwestward and the sun, moon, and stars to shift with it. The claim that Heaven tilted northwestward refers to the northwest being higher in elevation. Another account says that Earth tilted southeastward, meaning the southeast was lower. Because the southeast of Earth was sunken, accumulated water and dust flowed and gathered there.

The Dao of Heaven appears as a circle, while the Dao of Earth appears as a square. The square belongs to darkness, and the circle to brightness. The bright side can release Qi outward, which is why the flames of fire shine outward. The dark side can store Qi within, which is why water’s form remains concealed inside. The side that releases Qi gives, while the side that stores Qi nurtures and transforms. Thus Yang Qi gives, and Yin Qi nurtures and transforms.

When the Qi of Heaven becomes unbalanced, wind forms. When the latent Qi between Heaven and Earth comes into harmony, rain forms. Water, too, belongs to the hidden and latent kind. The side that releases Qi gives, while the side that stores Qi nurtures and transforms. Thus Yang Qi gives, and Yin Qi nurtures and transforms.

The unbalanced qi in the heavens, when stirred by anger, forms wind. Qi gathered between Heaven and Earth, when brought into harmony, forms rain. When Yin and Yang qi press against and stir one another, they form thunder; when their force surges, they form violent lightning; when qi becomes disordered, it forms mist. When Yang qi prevails, the mist disperses and turns into rain and dew. When Yin qi prevails, water vapor condenses into frost and snow.

Animals with feathers that can fly belong to Yang; animals with shells or scales that lie dormant belong to Yin. The sun governs Yang qi, so in spring and summer the beasts shed some of their winter coats. At the winter solstice, the elk sheds its antlers; the elk sheds its antlers at the winter solstice, and the deer sheds its antlers at the summer solstice. The moon is the root of Yin qi, so when the moon wanes, the brains of fish diminish; when the moon is dark, the flesh inside snails also grows thin. These examples show how changes in animals correspond to the waxing and waning of Yin and Yang.

Flames rise, while water flows downward, so birds fly high and fish swim deep. Things of the same kind respond to one another, and roots and tips also correspond. A yangsui, a device for kindling fire with sunlight, concentrates the sun’s rays to make fire; a fangzhu, a device for collecting water from moonlight, condenses water when turned toward the moon. When a tiger roars, wind rises in the valleys; when a dragon rises, clouds gather. The tiger belongs to Earth and wind to Wood; Wood grows from Earth. The dragon belongs to Water, and clouds form from water vapor.

When qilin fight, the sun and moon are eclipsed. When a whale dies, a comet appears. When silkworms spin their silk, the Shang string breaks. As a silkworm matures and spins, its silk shines through from within, like golden essence. Another account says that the silkworm works the thread in its mouth, while the Shang tone is clear and its string thin and taut, so the instrument’s string is the first to break. When the star called the Ben falls, the Bohai Sea floods.

A ruler’s feelings and intentions can reach up to Heaven. Thus, when a ruler executes violent oppressors, fierce whirlwinds often arise; when he distorts the laws, grain-eating insects often appear; when he kills the innocent, the state suffers drought and the land dries out. If his decrees are misguided and he fails to restrain activity when it is time to draw things in, excessive rain brings floods.

The four seasons are Heaven’s officials; the sun and moon are Heaven’s messengers; the stars are signs by which Heaven sets dates and arranges encounters. The rainbow, the secondary rainbow, and comets are ominous signs that Heaven uses to warn of prohibitions. The rainbow is male, and the secondary rainbow is female; the rainbow has many mixed colors.

The heavens are divided into nine regions, with 9,999 corners in all, and lie 500 million li from the earth. The “Nine Fields” are the regions of the nine layers of heaven, each with 1,111 corners.

In the heavens are the Five Planets, the Eight Winds, the Twenty-Eight Lunar Mansions, the Five Offices, and the Six Storehouses. The Five Planets are Suìxīng, Yínghuò, Zhènxīng, Tàibái, and Chénxīng—that is, Jupiter, Mars, Saturn, Venus, and Mercury. The Eight Winds are eight kinds of wind corresponding to the Eight Trigrams (Bagua). The Twenty-Eight Lunar Mansions are divided by direction: the seven eastern mansions are Jiǎo, Kàng, Dǐ, Fáng, Xīn, Wěi, and Jī; the seven northern mansions are Dǒu, Niú, Nǚ, Xū, Wēi, Shì, and Bì; the seven western mansions are Kuí, Lóu, Wèi, Mǎo, Bì, Zī, and Shēn; and the seven southern mansions are Jǐng, Guǐ, Liǔ, Xīng, Zhāng, Yì, and Zhěn. The Five Offices are the functions associated with each of the Five Phases (Wood, Fire, Earth, Metal, Water); the Six Storehouses add grain to these. Zǐgōng, Tàiwēi, Xuānyuán, Xiánchí, Sìshǒu, and Tiān’ē are all star names, which will be explained one by one later.

What are the Nine Fields? The central region is called “Jūntiān,” and corresponds to the mansions Jiǎo, Kàng, and Dǐ. It is the celestial division assigned to the states of Han and Zheng. “Celestial division” refers to the ancient practice of matching regions of the sky with regions on earth. The east is called “Cāngtiān,” and corresponds to the mansions Fáng, Xīn, and Wěi. The northeast is called “Biàntiān.” Here Yang energy begins to stir and all things begin to sprout; the associated star names will be explained later.

What are the “Nine Fields,” the division of the sky into nine regions? The center is called Jun Tian, or Balanced Heaven. Its corresponding lunar mansions are Jiao, Kang, and Di, which form the celestial region assigned to Han and Zheng. (In ancient times, people matched regions of the sky with the feudal states on earth; these pairings were called celestial divisions.)

The east is called Cang Tian, or Azure Heaven, and corresponds to the three mansions Fang, Xin, and Wei. The northeast is called Bian Tian, or Changing Heaven: Yang Qi begins to stir there, and all things start to sprout, hence the name. This region corresponds to the mansions Ji, Dou, and Qian Niu. Wei and Ji are also called Xi Mu, or “Wood’s Division,” and belong to the celestial region assigned to Yan. Dou belongs to Wu, while Qian Niu is also called Xing Ji, or “Star Record,” and belongs to Yue.

The north is called Xuan Tian, or Mysterious Heaven, and corresponds to the four mansions Xu Nü, Xu, Wei, and Ying Shi. Xu and Wei are also called Xuan Xiao and belong to the celestial region assigned to Qi.

The northwest is called You Tian, or Hidden Heaven. You means dark or shadowy. In the west, autumn is drawing to a close and Yin Qi is about to arrive, hence the name. This region corresponds to the three mansions Dong Bi, Kui, and Lou. Ying Shi and Dong Bi are also called Ju Zi and belong to Wei; Kui and Lou are also called Jiang Lou and belong to Lu.

The west is called Hao Tian, or White Heaven. Hao means white. The west belongs to Metal, whose color is white, hence the name Hao Tian. Some versions instead give the name Wu. This region corresponds to the three mansions Wei, Mao, and Bi. Mao and Bi are also called Da Liang and belong to the celestial region assigned to Zhao. The original text then repeats that Ying Shi and Dong Bi belong to Wei, and Kui and Lou belong to Lu.

The southwest is called Zhu Tian, or Vermilion Heaven. Zhu refers to Yang Qi; the southwest belongs to Lesser Yang, hence the name. This region corresponds to the three mansions Zui Xi, Shen, and Dong Jing. Zui Xi and Shen are also called Shi Shen and belong to the celestial region assigned to Jin.

The south is called Yan Tian, or Fiery Heaven, and corresponds to the three mansions Yu Gui, Liu, and Qi Xing. Liu, Qi Xing, and Zhang belong to the celestial region assigned to Zhou and are collectively called Chun Huo.

The southeast is called Yang Tian, or Yang Heaven, because pure Yang Qi holds sway there. This region corresponds to the three mansions Zhang, Yi, and Zhen. Yi and Zhen are also called Chun Wei and belong to the celestial region assigned to Chu.

What are the “Five Planets”? The east belongs to Wood, and its emperor is Tai Hao, a legendary ancient ruler also known as Fu Xi. Tai Hao once ruled all under Heaven; after his death, he was honored as the emperor of the east. His attendant deity is Gou Mang, who holds a jade tablet and oversees spring. The star deity of the east is Sui Xing, or Jupiter, and its corresponding divine beast is the Azure Dragon.

What are the Five Stars—that is, the star deities associated with the Five Phases of Wood, Fire, Earth, Metal, and Water?

The East corresponds to Wood. Its presiding deity is Taihao, a title used by Fuxi when he ruled the realm. After Taihao’s death, he was worshiped as the Emperor of the East. His attendant deity is Goumang, who holds a gui, a jade ritual object, and governs spring. The corresponding celestial body is Suixing (Jupiter), the divine beast is the Azure Dragon, the musical tone is jiao, and the heavenly stems are Jia and Yi. Wood’s color is blue-green, so the Azure Dragon corresponds to its color. The jiao tone belongs to Wood, as do Jia and Yi.

The South corresponds to Fire. Its presiding deity is the Flame Emperor, son of Shaodian. Ruling the realm through the virtue of Fire, the Flame Emperor was known as Shennong. After his death, he was worshiped as the Emperor of the South. His attendant deity is Zhuming, whom older accounts identify with Zhurong. Zhuming holds a balance and governs summer. The corresponding celestial body is Yinghuo (Mars), the divine beast is the Vermilion Bird (also called the Vermilion Phoenix), the musical tone is zhi, and the heavenly stems are Bing and Ding. The zhi tone belongs to Fire, as do Bing and Ding.

The Center corresponds to Earth. Its presiding deity is the Yellow Emperor, son of Shaodian. Ruling the realm through the virtue of Earth, the Yellow Emperor was known as Xuanyuan. After his death, he was worshiped as the Emperor of the Center. His attendant deity is Houtu, who holds a cord and an ink line, tools used to lay out the four directions. The corresponding celestial body is Zhenxing (Saturn), the divine beast is the Yellow Dragon, the musical tone is gong, and the heavenly stems are Wu and Ji. The gong tone belongs to Earth, as do Wu and Ji.

The West corresponds to Metal. Its presiding deity is Shaohao, also known as Qingyang, son of the Yellow Emperor. Ruling the realm through the virtue of Metal, Shaohao was known as Jintian. After his death, he was worshiped as the Emperor of the West. His attendant deity is Rishou, who holds a carpenter’s square and governs autumn. The corresponding celestial body is Taibai (Venus), the divine beast is the White Tiger, the musical tone is shang, and the heavenly stems are Geng and Xin. The shang tone belongs to Metal, as do Geng and Xin.

The North corresponds to Water. Its presiding deity is Zhuanxu, grandson of the Yellow Emperor. Ruling the realm through the virtue of Water, Zhuanxu was known as Gaoyang. After his death, he was worshiped as the Emperor of the North. His attendant deity is Xuanming, who holds the counterweight of a balance and governs winter. The corresponding celestial body is Chenxing (Mercury), the divine beast is the Black Tortoise, the musical tone is yu, and the heavenly stems are Ren and Gui. The yu tone belongs to Water, as do Ren and Gui.

When Taiyin (an ancient celestial marker used to calculate Jupiter’s position) lies at the four “central positions,” Jupiter moves through three lunar mansions each year. “Central” means the middle. The “four central positions” are the middle points of the four directions associated with Mao, You, Zi, and Wu.

When Taiyin lies at the four “hook positions,” Jupiter moves through two lunar mansions each year. Chou hooks together with Chen, Shen with Si, Yin with Hai, and Wei with Xu; this refers to Taiyin’s position at the four corners. Two times eight is sixteen, and three times four is twelve, so Jupiter completes a circuit of the twenty-eight lunar mansions in twelve years. The Sun and Moon each move one twelfth of a degree per day. Jupiter moves thirty and seven sixteenths of a degree each year, completing one circuit in twelve years. “Circuit” means traversing a full circle.

Yinghuo (Mars) usually enters Taiwei (the name of a stellar lodge) in the tenth month, where it submits to the constraint of the Heavenly Emperor, then emerges and moves among the lunar mansions. It is responsible for inspecting states that lack the Way, and portends unrest, banditry, illness, death, famine, and war. Its appearances and disappearances follow no fixed pattern, and its color can change; sometimes it is visible, sometimes hidden. These are all omens intended to warn the ruler.

Zhenxing (Saturn) is calculated from the jia-yin year as its starting point and begins its course from the Dipper lunar mansion, passing through one mansion each year. If it should stop but does not, that state will lose territory; if it stops before it is due to, that state will expand its territory and enjoy a bountiful harvest. Saturn moves one twenty-eighth of a degree per day and thirteen and five one-hundred-twelfth degrees per year, completing one circuit in eighteen years. The time Saturn takes to complete a circuit is subject to variation.

Taibai (Venus) takes the jia-yin day in the first month as its starting point, appearing in the east at dawn together with Yinghuo. After 240 days it disappears; 120 days after disappearing, it appears in the west at dusk. After another 240 days it disappears, and 35 days later it appears again in the east. It appears at the times of Chen and Xu, and disappears at the times of Chou and Wei. According to the text’s method of interpreting omens, if it fails to appear when it should, or disappears when it should, warfare will cease throughout the realm. If it fails to disappear when it should, or fails to appear when it should, warfare will break out throughout the realm.

Chenxing (Mercury) is used to correct the seasons. Usually, at the spring equinox in the second month, it corresponds with the Kui and Lou lunar mansions; at the summer solstice in the fifth month, with the Dongjing and Yuguai lunar mansions; and at the autumn equinox in the eighth month, with the Jiao lunar mansion. According to the text’s method of interpreting omens, if it fails to disappear when it should, or fails to appear when it should, warfare will break out throughout the realm.

Mercury can be used to verify the seasonal calendar. Usually, the asterisms Kui and Lou are observed around the spring equinox in the second lunar month; Dongjing and Yugui around the summer solstice in the fifth month; Jiao and Kang around the autumn equinox in the eighth month; and Dou and Qianniu around the winter solstice in the eleventh month. Here, “verify” means to observe and confirm.

Mercury rises from the Chen or Xu position and sets at the Chou or Wei position. It sets twenty days after rising. In the morning, it should be observed in the east; in the evening, in the west. If it fails to appear during a particular season, this indicates that the climate is out of balance. If it cannot be seen in any of the four seasons, a great famine will occur throughout the land. Here, “famine” means a poor grain harvest.

What are the Eight Winds? Forty-five days after the winter solstice, the Tiaofeng, or “Strip Wind,” arrives. This spring wind blows from the east, belongs to the Gen trigram, and is also called the Rongfeng, or “Melting Wind.” It corresponds to the sheng, a type of mouth organ. Forty-five days later, the Ming Shufeng, or “Bright and Gentle Wind,” arrives. It belongs to the Zhen trigram and corresponds to wind instruments. After another forty-five days, the Qingmingfeng, or “Clear and Bright Wind,” arrives. It belongs to the Xun trigram and corresponds to the zhu, an ancient percussion instrument. Forty-five days after the Qingmingfeng comes the Jingfeng, or “Scenic Wind.” It belongs to the Li trigram and corresponds to string instruments. Forty-five days after the Jingfeng comes the Liangfeng, or “Cool Wind.” It belongs to the Kun trigram and corresponds to the xun, a type of wind instrument. Forty-five days after the Liangfeng comes the Changhe Feng, or “Gate-Covering Wind.” It belongs to the Dui trigram and corresponds to bells. Forty-five days after the Changhe Feng comes the Buzhou Feng, or “Unfinished Wind.” It belongs to the Qian trigram and corresponds to stone chimes. Forty-five days after the Buzhou Feng comes the Guangmo Feng, or “Vast and Distant Wind.” It belongs to the Kan trigram and corresponds to drums.

When the Tiaofeng arrives, people held in custody for minor offenses should be released, and cases that have been left unresolved should be dismissed. Carrying this out around the start of spring accords with the season’s Qi of growth. When the Ming Shufeng arrives, boundaries should be marked and put in order, and the fields tended. Seeds are sown at the spring equinox, so field boundaries should be made clear and farmland properly managed. When the Qingmingfeng arrives, gifts and silk should be brought out, and envoys sent to visit the feudal lords. After the start of summer, all things grow, making it an apt time to extend generosity widely; therefore, gifts and silk are used to make formal visits to the lords.

When the Jingfeng arrives, official ranks should be bestowed and those who have rendered service rewarded. At the summer solstice, Yin Qi begins to settle below while Yang Qi flourishes above, symbolizing the spreading of Yang Qi. Thus those who have rendered service should be rewarded and the feudal lords enfeoffed. When the Liangfeng arrives, the land’s beneficence should be repaid by making sacrifices to the spirits in the outskirts in all four directions. At the start of autumn, crops are harvested and sacrifices are held at the proper time; therefore, thanks should be offered for the virtue of the earth and to the spirits of the four directions. When the Changhe Feng arrives, hanging musical instruments should be taken down, and the zithers and lutes should no longer be played. At the autumn equinox, the force of desolation grows stronger, and the ruler is moved by compassion; therefore, hanging instruments such as bells and stone chimes are removed. When the Buzhou Feng arrives, palaces, houses, and border towns should be repaired. At the start of winter, construction work begins; buildings should be put in order and border towns reinforced to guard against external threats. When the Guangmo Feng arrives, passes and bridges should be closed, and criminal sentences determined. Winter represents withdrawal and storage, so passes should be shut and travel halted. Criminal cases whose judgments remain in doubt should also be decided at this time, in accordance with the season.

What are the Five Offices? The office in the east is called “Field,” the one in the south “Marshal,” the one in the west “Judge,” the one in the north “Works,” and the one in the center “Chief.” The Field Office oversees farming, the Marshal oversees military affairs, the Judge oversees criminal law, and the Works Office oversees land. The Chief Office ranks above the offices of the four directions.

What are the Six Storehouses? They are the six pairs of directional positions: Zi-Wu, Chou-Wei, Yin-Shen, Mao-You, Chen-Xu, and Si-Hai.

Taiwei is the courtyard of Taiyi, the supreme deity in heaven; “Taiwei” is also the name of a star. The Purple Palace is where Taiyi resides. Xuanyuan is the dwelling of the Emperor’s consort. Xianchi is the garden where the Water Fish, celestial spirits, roam; Xianchi is also the name of a star. Tian’e is the gateway through which the assembled gods enter and leave; “que” means a gate. The Four Palaces oversee rewards and punishments. The four offices referred to are the Purple Palace, Xuanyuan, Xianchi, and Tian’e.

Taiwei governs the Vermilion Bird, the stellar image of the seven mansions in the south; here, “governs” means “is in charge of.” The Purple Palace directs the Northern Dipper, making it revolve to the left. The sun travels one degree each day, completing its circuit through the heavens. At the winter solstice, the sun reaches Mount Junlang, that is, the Southern Pole Mountain. The sun moves one degree each day, while the moon travels 182 and five-eighths degrees. At the summer solstice, the sun reaches Mount Niushou, that is, the Northern Pole Mountain. The sun and moon travel back and forth through 365 and one-quarter degrees, making up a year.

The starting point of the First Celestial Era is the first month, when Yin is established as the year’s first branch. At that time, the sun and moon are both at the fifth degree of the lunar mansion Ying Shi. From then on, the First Celestial Era begins its count. After seventy-six years, the sun and moon return in the first month to the fifth degree of Ying Shi, with no remainder; this is called “one cycle.” Twenty cycles, totaling 1,520 years, are called the “Great Completion.” After this, the sun, moon, and stars begin their courses anew, returning to the Jia-Yin origin. The sun moves one degree each day, while a year exceeds this by one-quarter degree. Thus, every four years the accumulated total reaches 1,461 days, and the sun and moon return to their original stellar positions. After eighty years, they return to those positions again.

The four directions zi, wu, mao, and you are like two intersecting straight lines and are called the “Two Cords.” The eight directions chou, yin, chen, si, wei, shen, xu, and hai resemble four hooked shapes and are called the “Four Hooks.” The northeast is the “Dimension of Returning De”: “returning” means coming back or being reborn. Yin Qi reaches its extreme in the north, while Yang Qi arises in the east. As Yang Qi turns from Yin and is reborn, the northeast is called the “Dimension of Returning De.” The four corner directions are called the “Dimensions.” The southwest is the “Dimension that Turns Its Back on Yang”: when Yang Qi reaches the southwest, it is about to turn into Yin Qi, hence the name. The southeast is the “Dimension of Lingering.” “Lingering” describes neither advancing nor retreating. At this time, pure Yang Qi governs the southeast, neither increasing nor decreasing, so it is called the “Dimension of Lingering.” The northwest is the “Dimension of □ Passage.” The northwest is pure Yin, with Yang Qi sealed away. When Yang Qi is about to emerge, it gradually begins to pass through; hence the name “Dimension of □ Passage.”

At the winter solstice, the Northern Dipper points north, directly along the north–south axis. Yin Qi reaches its extreme, and Yang Qi begins to sprout, so the winter solstice is called “De.” “De” refers to the beginning of growth in all things. At the summer solstice, the Northern Dipper points south, directly along the north–south axis. Yang Qi reaches its extreme, and Yin Qi begins to sprout, so the summer solstice is called “Punishment.” “Punishment” refers to the beginning of contraction and decline among all things.

When Yin Qi reaches its height, it extends down to the Yellow Springs and north to the North Pole; for this reason, one should not dig the earth or sink wells. All things lie dormant, and hibernating insects hide in their burrows, so it is said that at the winter solstice “De is indoors.” When Yang Qi reaches its height, it extends south to the South Pole and upward to Vermilion Heaven, the high southern sky of ancient cosmology; for this reason, one should not level mounds or climb onto rooftops. All things flourish and grow, and the grains begin to sprout, so it is said that at the summer solstice “De is in the open country.”

At the winter solstice, Water Qi grows strong; at the summer solstice, Fire Qi grows strong. Thus in the fifth month, Fire Qi governs and Water Qi declines, so water readily seeps away. “Fire in its proper place” has another explanation: it means that Mars is at its central position, when the ground is damp. In the eleventh month, Water Qi governs and Yin Qi prevails. “Water in its proper place” is also explained as the star Ying Shi being centered in the south. Yang Qi belongs to Fire, and Yin Qi belongs to Water. According to this account, Water Qi prevails at the summer solstice, bringing dampness, while Fire Qi prevails at the winter solstice, bringing dryness. In dry conditions charcoal becomes lighter; in damp conditions it becomes heavier.

Around the summer solstice, well water rises, water in basins fills to the brim, sheep begin to shed their coats, and the antlers of the milu deer fall off. Magpies change their winter habits and begin building nests. At midday, the shadow cast by an eight-foot gnomon measures one foot and three inches.

At the summer solstice, flowing yellow marshes appear. “Flowing yellow” refers to the vital essence in the earth: Yin Qi moves below ground, causing the essence to flow and emerge at the surface. “Stone essence” refers to essences of the five colors. At this time cicadas begin to chirp, and pinellia begins to grow. In the fifth month, Yin Qi is already stirring underground, while young foals, calves, and birds are still weak. Thus mosquitoes do not bite young foals or calves, and birds of prey do not hunt fledglings. The shadow cast by an eight-foot gnomon measures one foot and five inches. A longer shadow indicates that Yin Qi is relatively strong; a shorter shadow indicates that Yang Qi is relatively strong. When Yin Qi is strong, floods may follow; when Yang Qi is strong, drought is more likely.

The punitive Qi and the beneficent Qi of Yin-Yang (Yin Qi and Yang Qi) each move through seven positions. What are these seven positions? They are the chamber, hall, courtyard, gate, lane, street, and wilderness. Each month, the beneficent Qi remains in one position for thirty days, from fifteen days before a solar term to fifteen days after it, then moves on to the next position. It stays for thirty days at each place.

When the beneficent Qi is in the chamber, the punitive Qi is in the wilderness; when the beneficent Qi is in the hall, the punitive Qi is in the street; when the beneficent Qi is in the courtyard, the punitive Qi is in the lane. When Yin and Yang Qi come together, the punitive and beneficent Qi occupy the same gate. In the second and eighth months, Yin and Yang Qi reach equilibrium, and day and night are equal in length. That is why these two months are said to be when punitive and beneficent Qi meet at the gate. When the beneficent Qi is in the south, all things grow; when the punitive Qi is in the south, all things are struck down. Thus, in the second month, Yin and Yang meet and all things grow; in the eighth month, Yin and Yang meet and plants and trees wither.

The celestial sphere is divided into four cardinal directions and four intermediate directions, the four diagonal points. From northeast to southeast are two of these intermediate directions. The full circuit of the four intermediate directions measures 365 degrees, each degree corresponding to about 2,932 li. The Sun travels one degree and five-sixteenths each day, passing through one seasonal node roughly every fifteen days; in this way, the twenty-four solar terms are formed.

When the handle of the Big Dipper points to the Zi position, it is the Winter Solstice, and the musical pitch is matched with Huangzhong. Huangzhong corresponds to the eleventh month. “Zhong” means gathering, signifying that Yang Qi gathers beneath the Yellow Springs. Fifteen days later, the handle points to the Gui position: this is Minor Cold, matched with the pitch Yingzhong. Yingzhong corresponds to the tenth month. Its name means that Yin Qi responds to Yang Qi, allowing all things to gather and lie dormant in season. Another fifteen days later, the handle points to the Chou position: this is Major Cold, matched with the pitch Wushe. Wushe corresponds to the ninth month. It signifies Yin Qi rising and Yang Qi descending, with all things following Yang Qi into concealment and no longer appearing above ground.

After another fifteen days, the handle points to the “Virtue-Returning Pivot,” when Yin Qi retreats beneath the earth. Forty-six days after the Winter Solstice comes the Beginning of Spring. Yang Qi melts the ice, and the musical pitch is matched with Nanlü. Nanlü corresponds to the eighth month. “Nan” means to receive and take responsibility; it refers to Yang Qi stored within, while Yin Qi assists Yang Qi in completing its work. Hence the name Nanlü. Fifteen days later, the handle points to the Yin position: this is Rain Water, matched with the pitch Yize. Yize corresponds to the seventh month. “Yi” means injury or damage, and “ze” means law or order. The name signifies that Yang Qi declines and Yin Qi emerges, so that all things wither and suffer damage, each taking its form in accordance with the changes of the seasons.

Another fifteen days later, the handle points to the Jia position: this is Thunder Awakens the Insects, matched with the pitch Linzhong. Linzhong corresponds to the sixth month. “Lin” means numerous, and “zhong” means to gather. The name signifies that, after Yang Qi reaches its peak, Yin Qi begins to arise, and all things flourish and gather. Fifteen days later, the handle points to the Mao position, at the midpoint of the celestial sphere: this is the Spring Equinox, when thunder begins to stir, matched with the pitch Ruibin. Ruibin corresponds to the fifth month. Yin Qi dwells weakly below, like a host, while Yang Qi is above, like a guest; hence the name Ruibin. Fifteen days later, the handle points to the Yi position, when the Clear and Bright wind arrives, matched with the pitch Zhonglü. Zhonglü corresponds to the fourth month. Yang Qi is outside and Yin Qi within; Yin Qi assists Yang Qi, enabling the growth of things to be completed. Another fifteen days later, the handle points to the Chen position: this is Grain Rain, matched with the pitch Guxi. Guxi corresponds to the third month. “Gu” means old, and “xi” means renewal. The name signifies that Yang Qi nourishes and promotes growth, allowing all things to leave the old behind and renew themselves.

After another fifteen days, the handle points to the “Constant Wandering Pivot,” and spring ends. Forty-six days later comes the Beginning of Summer. The strong winds die down, and the musical pitch is matched with Jiazhong. Jiazhong corresponds to the second month, signifying that all things cast off Yin Qi, attach themselves to Yang Qi, and grow. Fifteen days later, the handle points to the Si position: this is Grain Full, matched with the pitch Taicu. Taicu is the name of the pitch for the first month. “Cu” means to gather, signifying that Yin Qi declines and Yang Qi emerges, and all things gather at the earth’s surface to grow. Another fifteen days later, the handle points to the Bing position: this is Grain in Ear, matched with the pitch Dalu. Dalu is the name of the pitch for the twelfth month. “Lü” means to accompany. The name signifies that all things stir underground but have not yet appeared; Dalu pairs with Huangzhong to assist Yang Qi in its activity.

Another fifteen days later, the handle points to the Wu position, where Yang Qi reaches its peak. Forty-six days later comes the Summer Solstice, matched with the pitch Huangzhong. Fifteen days later, the handle points to the Ding position: this is Minor Heat, matched with Dalu. Fifteen days after that, it points to the Wei position: this is Major Heat, matched with Taicu. Another fifteen days later, it points to the “Yang-Back Pivot,” and summer ends. Forty-six days later comes the Beginning of Autumn. Cool winds arrive, and the musical pitch is matched with Jiazhong. Fifteen days later, the handle points to the Shen position: this is Limit of Heat, matched with Guxi. Fifteen days later, it points to the Geng position, when White Dew descends, matched with Zhonglü. Another fifteen days later, it points to the You position, at the midpoint of the celestial sphere: this is the Autumn Equinox. Thunder ceases, and hibernating insects migrate north and hide; the musical pitch is matched with Ruibin. Fifteen days later, the handle points to the Xin position: this is Cold Dew, matched with Linzhong. Fifteen days later, it points to the Xu position: this is Frost’s Descent, matched with Yize. Another fifteen days later, it points to the “□-Connecting Pivot,” and autumn ends. Forty-six days later comes the Beginning of Winter. Plants and trees have withered away, and the musical pitch is matched with Nanlü. Fifteen days later, the handle points to the Hai position: this is Minor Snow, matched with Wushe. Fifteen days after that, it points to the Ren position: this is Major Snow, matched with Yingzhong. Another fifteen days later, the handle points once again to the Zi position.

Yang Qi is born at the Zi position, and Yin Qi is born at the Wu position. Since Yang Qi is born at Zi, magpies begin building their nests at the Winter Solstice in the eleventh month, and Qi in the human body also begins to arise then. Since Yin Qi is born at Wu, the fifth month is when Yin Qi first emerges and the force of punishment and death gradually rises. Shepherd’s purse, wheat, and the tingli herb wither; plants and trees that grew in winter also die back.

The handle of the Big Dipper is called the “Little Year.” The first through fourth stars form the Dipper’s Bowl, and the fifth through seventh form its Handle. In the first month, Yin is the month’s branch, and the twelve months correspond in sequence to the twelve earthly branches. Xianchi is the direction occupied by the Grand Year. In the second month, Mao is the month’s branch. The monthly branch moves to the right as time passes, completing a circuit through the twelve earthly branches and beginning again. Facing the direction occupied by the Grand Year brings defeat, while turning one’s back to it brings strength; being to its left brings decline, while being to its right brings prosperity. The “Little Year” favors growth when it is in the southeast and governs the killing force when it is in the northwest. Therefore, one should not face it but turn one’s back to it, and should not be to its left but to its right. This is the meaning of the saying.

The “Greater Time” refers to Xianchi, and the “Lesser Time” to the monthly branch. The celestial intermediate directions are reckoned from the Yin position and move steadily to the right, shifting once each year. In twelve years they complete one circuit of the heavens, then begin again.

This concludes Volume Five of Huainan Honglie Jie.

The Moon’s course usually begins at the Yin position and moves clockwise. After one year, its position advances by one place. In twelve years, it completes one circuit of the heavens, then returns to its starting point and repeats the cycle.

Huainan Honglie Jie, Volume Six

Recorded by Xu Shen, Libationer to the Grand Commandant

Upper Section

Treatise on Astronomy, Lower Section

In the first year when the Prince of Huainan compiled the Huainanzi, the calendar recorded the year as “Taiyi in Bingzi”: the winter solstice fell on the Jiawu day, and the Beginning of Spring on the Bingzi day.

Another account holds that this refers to the first year of Liu Chang, the Prince of Huainan. Liu Chang was a half brother of Emperor Wen of Han, sharing the same father. He once proclaimed himself emperor without authorization and took the title “Eastern Emperor.” Later, he was sent under guard to Yandao in Shu, and died on the way, in Yong. All four of his sons were enfeoffed as marquises. At the time, someone sang: “One chi of silk, narrow and small; one sheng of millet, too little to fill the belly; two brothers, yet they cannot live in harmony.” When Emperor Wen heard this, he said, “Do they think I covet Liu Chang’s fief?” He then summoned Liu Chang’s four sons and enfeoffed them all as kings. Thus, this may also refer to the first year of Liu An’s accession as Prince of Huainan, marking the date.

When Yin Qi is abundant and Yang Qi scarce, Yin and Yang combine to form two parts of Qi. When Yang Qi is abundant and Yin Qi scarce, they form three parts. Yin Qi is coarse and dense in substance, so it yields less Qi; Yang Qi is fine and subtle, so it yields more.

Another account says: take two from above and three from below, making five in all. Thus Yin and Yang Qi combine to produce sound, and the number of sounds is five. Qi combines to produce the Five Tones, while Yin and Yang combine to produce the pitch standards; hence the term “Five Tones and Six Pitch Standards.” Doubling the number of the Five Tones gives the ten Heavenly Stems, used to mark the days; doubling the six pitch standards gives the twelve Earthly Branches, used to mark the hours. Thus, a ten-day period has ten days, and each day is divided into twelve two-hour periods.

The moon travels 13 and 76/26 degrees each day (some editions read “76/28”). After 29 and 499/940 days, one lunar month is completed; twelve months make a year. A year also has an excess of 10 and 827/940 days, so seven intercalary months are inserted over nineteen years.

The winter solstice usually falls on a Zi or Wu day, while the summer solstice falls on a Mao or You day. Three days after the winter solstice comes the day corresponding to the summer solstice; three more days later comes the summer solstice of the following year. Each year, the dates of the seasonal nodes shift forward by six days, repeating in a cycle. By this method of calculation, if the winter solstice falls on a Zi day this year, then two years later it will fall on a Wu day.

After the winter solstice on a Ren-Wu day, the seasonal influences begin to govern on the Jia-Zi day, when Wood Qi is in command. At this time, the smoke from a fire appears blue-green. Wood’s color is blue-green, and it corresponds to the east. Seventy-two days later, the seasonal influences begin to govern on the Bing-Zi day, when Fire Qi is in command. The smoke appears red; Fire is red and corresponds to the south. After another seventy-two days, the seasonal influences begin to govern on the Wu-Zi day, when Earth Qi is in command. The smoke appears yellow; Earth occupies the center and its color is yellow. Fire Qi then takes command, and the smoke appears red, corresponding to the south. Seventy-two days later, the seasonal influences begin to govern on the Wu-Zi day, when Earth Qi is in command. The smoke appears yellow; Earth occupies the center and its color is yellow. After another seventy-two days, the seasonal influences begin to govern on the Geng-Zi day, when Metal Qi is in command. The smoke appears white; Metal corresponds to the west and its color is white. After another seventy-two days, the seasonal influences begin to govern on the Ren-Zi day, when Water Qi is in command. The smoke appears black; Water corresponds to the north and its color is black. Seventy-two more days bring the year to its end. The seasonal influences begin to govern on the Geng-Zi day, and the years shift forward by six days in succession. By this calculation, after seventy years the cycle returns to the Jia-Zi day.

On a Jiazi day under restraint, gentle and benevolent policies should be enacted, various prohibitions relaxed, roads opened and blockages cleared, and the felling of trees forbidden. Jia belongs to Wood, which flourishes in the east. In spring, all things begin to sprout and creatures emerge from their burrows, so roads should be opened and blockages cleared, while the cutting of trees should be avoided.

On a Bingzi day under restraint, worthy people should be selected, those who have rendered meritorious service rewarded, noble titles and fiefs bestowed, and wealth distributed. Bing belongs to Fire. Fire represents bright sunlight and the public recognition of merit, so titles and material rewards should be granted.

On a Wuzi day under restraint, support should be provided for the elderly, widowers, and widows; gruel should be distributed as relief; and generosity should be extended widely. Wu belongs to Earth, which nourishes and gives life to all things, so its beneficence should be bestowed.

On a Gengzi day under restraint, walls and ramparts should be repaired, the city’s defenses put in order, regulations reviewed, weapons and armor prepared, officials placed on alert, and those who break the law punished. Geng belongs to Metal, which is associated with judgment and discipline, so those who violate the rules and laws should be punished.

On a Renzi day under restraint, city gates and neighborhood gates should be closed, and visitors searched extensively, while newly arrived guests should not be searched. Punishments should be carried out, those whose crimes warrant it executed, passage through checkpoints and over bridges halted, and migration to other regions forbidden. Ren belongs to Water, which symbolizes winter’s withdrawal and concealment, so migration away should be prohibited.

The Qi of Jiazi is dry and turbid; the Qi of Bingzi is dry and strongly Yang; the Qi of Wuzi is damp and turbid; the Qi of Gengzi is dry and cold; and the Qi of Renzi is clear and cold.

When Bingzi disrupts Jiazi, hibernating insects emerge from the earth early. The warmth of Wood Qi causes them to come out ahead of time, and thunder also sounds early. When Wuzi disrupts Jiazi, fetuses may die and bird eggs may be damaged; birds, beasts, and insects are easily harmed. When Gengzi disrupts Jiazi, war may break out. When Renzi disrupts Jiazi, a clear, cold Qi appears in spring.

When Bingzi corresponds to Jiazi, hibernating insects emerge early because the Wood Qi is warm. The insects come out ahead of time, and thunder also arrives early.

When Wuzi corresponds to Jiazi, embryos are prone to die before birth, bird eggs are easily damaged, and many birds and insects perish. When Gengzi corresponds to Jiazi, war will break out. When Renzi corresponds to Jiazi, frost will fall in spring.

When Wuzi corresponds to Bingzi, there will be thunder and lightning. When Gengzi corresponds to Bingzi, there will be injury. “Yi” means to be injured; some versions instead read “lightning.” When Renzi corresponds to Bingzi, hail will fall. When Jiazi corresponds to Bingzi, an earthquake will occur.

When Gengzi corresponds to Wuzi, the crops will suffer disaster. When Renzi corresponds to Wuzi, summer will be cold, and frost may even fall. When Jiazi corresponds to Wuzi, shelled creatures will fail to develop—that is, they will not grow to maturity. When Bingzi corresponds to Wuzi, there will be a severe drought, and plants such as melons, fruits, and vines will dry up. “Luo” refers to creeping plants that grow on the ground, with interconnected vines and fruit that is flat and thin; “feng” is the name of such a plant. The weather is dry and hot, so the plants will wither and scorch.

When Renzi corresponds to Gengzi, the weather will become bitterly cold, and fish will fail to develop—that is, they will not grow to maturity. When Jiazi corresponds to Gengzi, trees and grasses will wither and revive twice in succession. When Bingzi corresponds to Gengzi, trees and grasses will flourish again. Even today, when plum and nai trees—a fruit tree known in ancient times—blossom and bear fruit again in the eighth or ninth lunar month, this is the same phenomenon. When Wuzi corresponds to Gengzi, the year’s harvest may be plentiful, or there may be no harvest.

When Jiazi corresponds to Renzi, all things will fail to lie dormant in winter because the Earth Qi is moving outward. When Bingzi corresponds to Renzi, stars will fall—that is, meteors will appear. When Wuzi corresponds to Renzi, hibernating insects will leave their usual hiding places in winter. When Gengzi corresponds to Renzi, thunder will sound locally in winter.

In the third month of spring, the final month of the season—the third lunar month—Fenglong, the thunder god of ancient legend, appears and brings rain. “Feng” refers to the movement of Earth Qi. When Bingzi corresponds to Renzi, stars will fall—that is, meteors will appear. When Wuzi corresponds to Renzi, hibernating insects will leave their usual hiding places in winter. When Gengzi corresponds to Renzi, thunder will sound locally in winter.

In the third month of spring, the Thunder God Fenglong appears and brings rain. By the third month of autumn, the final month of the season, the earth’s Qi no longer lies hidden. All things begin to draw inward, and insects settle into hibernation, living quietly with their entrances shut as they hide from the killing force of autumn. The Celestial Maiden Qingnü, who governs frost and snow, appears and sends down frost and snow.

The cycles of climate through the four seasons and twelve periods continue to turn. By the nights of the second month of spring, all things have drawn inward, and the cold Qi is likewise stored away. Nüyi, the goddess who oversees growth in spring and summer, beats a drum and sings, harmonizing the seasons so that grain, birds, grasses, and trees may grow. In early summer, the grain ripens, and the male turtledove—probably the cuckoo—calls out at length to announce the year’s harvest to the Celestial Emperor. Thus, if Heaven does not spread Yin Qi, nothing can sprout; if Earth does not spread Yang Qi, grasses, trees, and all other things cannot mature.

Heaven is round and Earth is square; the Dao moves between them. The sun represents the virtue of nurturing life, while the moon represents the force of punishment that brings things to an end. When the moon’s course returns to concealment, all things decline and die; when the sun arrives, all things grow. Move away from the mountains, and their Qi will sink into hiding; move away from water, and the creatures in it will go dormant; move away from trees, and their leaves will wither. If the sun fails to appear for five days, it has departed from its proper course. A sage would not accept this claim. Here, “yǔ” means “to say” or “to approve.”

The sun rises from Yang Valley, the legendary valley where it comes up, bathes in Xianchi, and passes by Fusang, the legendary divine tree. This is called “Morning Brightness.” “Fú” means “to pass by”; “one day’s journey brings it to” means that the sun reaches this point after traveling for a day. When the sun climbs onto Fusang and begins its forward course, this is called “Dawn’s First Light,” the time when the sky is just beginning to grow bright.

The sun rises from Yang Valley, bathes in Xian Pool, and then passes Fusang. This stage is called “Morning Brightness,” or early morning. Here, “pass” means to go by, marking the beginning of the sun’s daily course.

As the sun rises over Fusang and begins moving forward, the stage is called “Dawn Light,” meaning that the sky is about to grow bright. The character fei is pronounced like the first syllable of “fei nuo gao.” When the sun reaches Qu’a, the stage is called “Daybreak,” or the first light of morning. At Zengquan, it is called “Early Meal”; at Sangye, “Late Meal”; at Hengyang, “Midmorning”; and at Kunwu, “High Noon.” Kunwu Hill lies in the south.

When the sun reaches Niao Ci, the stage is called “Little Return.” Niao Ci is a mountain in the southwest, said to be a place where birds roost. When the sun reaches Bei Valley, the stage is called “Afternoon Meal.” Bei Valley is a deep ravine in the southwest. Because its terrain is steep and profound, standing at its edge can make people feel sorrow, which is why it is called Bei Valley. When the sun reaches Nüji, the stage is called “Great Return.” Nüji lies in the northwest, where Yin energy is especially strong.

When the sun reaches Yuanyu, the stage is called “High Pounding.” Yuanyu is a place name; “High Pounding” refers to the hour of the Dog, when people begin pounding rice with a mortar. When the sun reaches Lianshi, the stage is called “Low Pounding.” Lianshi is a mountain in the northwest. The sun’s passage there signals that it is about to return.

The sun continues on its course until it reaches Lianshi Mountain, the mountain in the northwest. The text says that the sun is about to sink below the horizon, as though the scenery descending with it were being pounded in a mortar; hence the name “Lower Mortar” (Xiachong). The character lian is read as lan and means “to decay.”

When the sun reaches the Spring of Sorrow, it stops its daughter and lets its horses rest. This is called “Suspending the Chariot,” meaning that the sun pauses for a time. When it reaches the Abyss of Yu, evening has come; when it reaches Meng Valley, the sky is completely dark. Meng Valley is a mountain in the north, and is also where Lu Ao saw the sun rise. The sun sets beside the waters of the Abyss of Yu and rises beside the waters of Meng Valley. “Dawn” means daybreak, and “bank” means the water’s edge.

In its course across the nine provinces, the sun passes through seven sections, like lodgings along a route, covering a total distance of five hundred million, seven thousand three hundred and nine li. From Yang Valley to the Abyss of Yu, it passes through sixteen places in all. Together, these places are called the nine provinces and seven lodgings. Yu the Great used this scheme to distinguish morning, daytime, evening, and night.

At the summer solstice, Yin Qi overcomes Yang Qi, so all things tend to wither. At the winter solstice, Yang Qi overcomes Yin Qi, so all things grow upward. Daytime belongs to Yang, and night to Yin. When Yang Qi is strong, the days are longer and the nights shorter; when Yin Qi is strong, the days are shorter and the nights longer.

Heaven established the four cardinal directions and four corners, setting the seasons in motion through the turning of the Northern Dipper. Here, “turning” means rotation. Each month, the moon shifts to the position of one of the twelve earthly branches, eventually returning to where it began. In the first month, it points to Yin; in the twelfth, to Chou. It completes one circuit in a year, then begins again.

When the moon points to Yin, all things begin to stir and sprout. The corresponding pitch is Taicu, meaning that plants are stirring but have not yet emerged from the ground. When it points to Mao, plants grow lush; the corresponding pitch is Jiazhong, meaning that seeds begin to produce pods and shoots. When it points to Chen, all things bestir themselves and grow; the corresponding pitch is Guxian, meaning that the old recedes and the new arrives. When it points to Si, growth has become steady; the corresponding pitch is Zhonglü, meaning that things fill out at their center and continue to flourish.

When it points to Wu, all things reach their height and meet Yin energy. The corresponding pitch is Ruibin, meaning to settle and find an attachment. When it points to Wei, all things gradually grow dim; the corresponding pitch is Linzhong, meaning to guide growth and bring it to a halt. When it points to Shen, all things give out sounds like groans; the corresponding pitch is Yize, meaning that the old order is altered and the De of growth recedes with it. When it points to You, all things ripen and fill out; the corresponding pitch is Nanlü, meaning to bear, contain, and strengthen things.

When it points to Xu, all things decay and perish; the corresponding pitch is Wushe, meaning to enter a state that knows no limit of weariness. When it points to Hai, all things are shut away and obstructed; the corresponding pitch is Yingzhong, meaning to respond to the pitch that marks the seasons. When it points to Zi, new vitality begins to grow; the corresponding pitch is Huangzhong, meaning that Yang energy begins to stir. When it points to Chou, all things draw together and congeal; the corresponding pitch is Dalü, meaning that things gradually shift and withdraw into concealment.

When the moon reaches the positions of Mao and You, Yin and Yang stand at their boundary, and day and night are equal in length. Thus the compass symbolizes generation, and the carpenter’s square symbolizes the force that brings things to an end. The balance beam symbolizes growth, and its weight symbolizes storage. The level lies at the center and is the foundation of the four seasons’ movement. The compass, square, balance beam and weight, and level are used here as metaphors: Yin-Yang and the four seasons each have their own roles and work together to maintain order.

The Dao is embodied in the pattern of harmonious, circular movement, and all things begin with “One.” Yet One cannot generate all things directly, so it differentiates into Yin and Yang. When Yin and Yang unite and harmonize, all things come into being. Hence the saying: “One gives birth to two, two give birth to three, and three give birth to the myriad things.” Heaven and Earth take three months to make one season, so ritual offerings, too, use three as their measure.

The pattern followed by the Dao is called the “rule.” All things begin with the One. The One itself produces nothing further, and so differentiates into Yin and Yang. Yin and Yang unite and harmonize, and all things arise from them. Thus it is said: “The One gives rise to Two, Two gives rise to Three, and Three gives rise to the myriad things.”

The movements of Heaven and Earth form a season every three months. For this reason, offering food three times became a ritual observance, taking three steps in mourning became a measure of proper conduct, and “three” became an important principle in military systems as well. Taking three as a measure, three times three makes nine. The pitch length of Huangzhong, the standard tone among the twelve pitch pipes, is nine inches, and the gong tone is tuned from it. “Tuning” means bringing sounds into harmony. Nine times nine makes eighty-one, which establishes the numerical value of Huangzhong.

“Huang” refers to the color of Earth’s De, and “zhong” means a place where breath gathers and comes into being. At the winter solstice, the De energy belongs to Earth, whose color is yellow; hence the name “Huangzhong,” or “Yellow Bell.” The pitch system has six basic positions, each divided into Yin and Yang, making twelve pitches in all, corresponding to the twelve months. Each of the twelve pitches is derived through multiples of three. Starting from one and multiplying by three thirty-one times yields 707,147, the grand number of Huangzhong.

Among the twelve pitches, Huangzhong is gong, Taicu is shang, Guxian is jue, Linzhong is zhi, and Nanlü is yu. The myriad things take shape according to three, while the musical scale is established through five. Three and five combine to make eight; this is why the scripture says that creatures born from eggs have eight apertures. When the pitch system was first created, it was modeled on the calls of the phoenix, so sound takes eight as its foundation.

Huangzhong is the gong tone, and gong is the master of all tones. Huangzhong therefore occupies the Zi position, has the value eighty-one, corresponds to the eleventh month, and generates Linzhong downward. Linzhong has the value fifty-four, corresponds to the sixth month, and generates Taicu upward. Taicu has the value seventy-two, corresponds to the first month, and generates Nanlü downward. Nanlü has the value forty-eight, corresponds to the eighth month, and generates Guxian upward. Guxian has the value sixty-four, corresponds to the third month, and generates Yingzhong downward. Yingzhong has the value forty-two, corresponds to the tenth month, and generates Ruibin upward. Ruibin has the value fifty-seven, corresponds to the fifth month, and generates Dalü upward. Dalü has the value seventy-six, corresponds to the twelfth month, and generates Yize downward. Yize has the value fifty-one, corresponds to the seventh month, and generates Jiazhong upward. Jiazhong has the value sixty-eight, corresponds to the second month, and generates Wuyi downward. Wuyi has the value forty-five, corresponds to the ninth month, and generates Zhonglü upward. Zhonglü has the value sixty, corresponds to the fourth month; at this point, no further pitch is generated.

The order in which the pitches generate one another is: zhi generates gong, gong generates shang, shang generates yu, and yu generates jue. Then Guxian, which corresponds to the jue tone, generates Yingzhong. Yingzhong is close to the proper tone, so it is called “harmony.” Yingzhong corresponds to the tenth month and is close to the proper tone; “harmony” means that the tones accord with one another. Yingzhong then generates Ruibin, but Ruibin does not accord with the proper tone, so it is called “discord,” meaning a lack of harmony.

At the winter solstice, the pitch corresponds to Linzhong, and the sound gradually becomes fuller and lower. At the summer solstice, it corresponds to Huangzhong, and the sound gradually becomes clearer and brighter. The twelve pitches correspond to the changes of the twenty-four solar terms: the jiazi day is paired with the zhi tone of Zhonglü; the bingzi day with the yu tone of Jiazhong; the wuzi day with the gong tone of Huangzhong; the gengzi day with the shang tone of Wuyi; and the renzi day with the jue tone of Yize.

The standards for length and weight established by the ancients were derived from the Way of Heaven. The Yellow Bell pitch standard (Huangzhong, the reference pitch among the twelve pitch pipes) is nine cun long. All things take three as their number; three times nine is twenty-seven, so the standard width of a bolt of cloth is two chi and seven cun. In ancient times, cloth was woven to this standard width.

The pitch pipes generate one another according to a ratio of eight, so the human body was taken to be eight chi tall. Doubling that gives one xun, so eight chi make one xun. Where there is a body, there is sound; the number of tones is five, and five times eight is forty, so four zhang make one pi of cloth. The pi was established using the height of an average person as its measure.

At the autumn equinox, the awns of the grain ears—the fine bristles on the husks—reach their full form. Once the awns have formed, the grain is ripe. “Biao” refers to the awns on grain ears and millet husks; “ding” means fully formed and ripe. In the classic, “biao” is pronounced like “miao.”

There are twelve pitch pipes, so twelve awns correspond to one millet grain, and the length of twelve millet grains is one cun. The pitch pipes correspond to the twelve double hours, while tones correspond to the dates. There are ten dates in the cycle, from the day marked Jia to the day marked Gui, the ten Heavenly Stems; thus ten cun make one chi, and ten chi make one zhang.

When these standards are used to measure weight, twelve millet grains weigh one fen. “Fen” denotes the division of weights into units such as fen and zhu. Twelve fen make one zhu, and twelve zhu make half a liang. A balance has two sides, so doubling half a liang gives one liang, or twenty-four zhu. Heaven has four seasons, which together make a year. Multiplying four by four gives sixteen, so sixteen liang make one jin. Three months make one season, and thirty days make one month, so thirty jin make one jun. Four seasons make a year, so four jun make one shi.

In establishing the pitches, each pitch pipe generates five tones, and the twelve pitch pipes together make sixty tones. Taking six as the multiplier, six times six is thirty-six; thus three hundred and sixty tones correspond to the three hundred and sixty days of the year. This shows that the numbers of the pitch pipes and the calendar alike embody the patterns governing the movement of Heaven and Earth. When the pitch pipes generate one another downward or upward, downward generation doubles the number and then divides it by three; upward generation multiplies it by four and then divides it by three. These calculations describing how the pitches generate one another upward and downward were intended to help those with little sensitivity to music grasp the principles.

The Great Yin (Taiyin, the yin spirit that moves through the annual cycle or the direction of the Grand Duke of Jupiter) begins in Jia-Yin. With each cycle, it moves in turn to Jia-Xu and Jia-Wu, then returns to Jia-Yin after three cycles. It shifts by one Earthly Branch direction each year. After the Beginning of Spring, people arrange suitable activities according to the direction where it is located and act in favorable directions. The three directions ahead of the Great Yin’s position and the five behind it are considered suitable for carrying out various affairs.

Here, “ahead” and “behind” mean before and after the Great Yin’s direction. In the place where the Great Yin is found, hibernating insects dig their burrows and settle facing that direction, while magpies build their nests and open their entrances toward it. The ancients observed the Great Yin’s direction in this way, then combined it with the Twelve Branches and celestial phenomena to determine auspicious and inauspicious times.

When the Great Yin is in Yin, the Vermilion Bird is in Mao; the Hooked Array is in Zi, the Dark Warrior in Xu; the White Tiger in You, and the Azure Dragon in Chen. The Twelve Earthly Branches also correspond to distinct names and qualities: Yin is called “Establishment,” Mao “Removal,” Chen “Fulfillment,” and Si “Balance”; these govern growth and emergence. Wu is called “Stability” and Wei “Holding”; these govern stagnation. Shen is called “Destruction” and governs equilibrium; You is called “Danger” and governs the ladle; Xu is called “Completion” and governs lesser De; Hai is called “Harvest” and governs great De; Zi is called “Opening” and governs the Grand Duke of Jupiter; and Chou is called “Closing” and governs the Great Yin.

When the Great Yin is in Yin, the year is called “Sheti Ge.” The year star (Jupiter) moves through the Dipper and Ox mansions. In the eleventh month, it appears in the east at dawn, opposite the Eastern Well and Ghost mansions. When the Great Yin is in Mao, the year is called “Dan’e.” The year star moves through the Girl, Emptiness, and Rooftop mansions. In the twelfth month, it appears in the east at dawn, opposite the Willow, Seven Stars, and Net mansions.

When the Great Yin is in Chen, the year is called “Zhixu”; the year star is around the Encampment and Eastern Wall mansions, appearing in the east at dawn in the first month, opposite the Wings and Chariot mansions. When the Great Yin is in Si, the year is called “Dahuangluo”; the year star is around the Legs and Bond mansions, appearing in the second month at dawn, opposite the Horn and Neck mansions. When the Great Yin is in Wu, the year is called “Dunxiang”; the year star is around the Stomach, Hairy Head, and Net mansions, appearing in the third month at dawn, opposite the Root, Room, and Heart mansions. When the Great Yin is in Wei, the year is called “Xieqia”; the year star is around the Turtle Beak and Three Stars mansions, appearing in the fourth month at dawn, opposite the Tail and Winnowing Basket mansions.

When the Great Yin is in Shen, the year is called “Tuntan”; the year star is around the Eastern Well and Ghost mansions, appearing in the fifth month at dawn, opposite the Dipper and Ox mansions. When the Great Yin is in You, the year is called “Zuoe”; the year star is around the Willow, Seven Stars, and Net mansions, appearing in the sixth month at dawn, opposite the Girl, Emptiness, and Rooftop mansions. When the Great Yin is in Xu, the year is called “Yanmao”; the year star is around the Wings and Chariot mansions, appearing in the seventh month at dawn, opposite the Encampment and Eastern Wall mansions. When the Great Yin is in Hai, the year is called “Dayuanxian”; the year star is around the Horn and Neck mansions, appearing in the eighth month at dawn, opposite the Legs and Bond mansions.

When the Great Yin is in Zi, the year is called “Kundun”; the year star is around the Root, Room, and Heart mansions, appearing in the ninth month at dawn, opposite the Stomach, Hairy Head, and Net mansions. When the Great Yin is in Chou, the year is called “Chifenruo”; the year star is around the Tail and Winnowing Basket mansions, appearing in the tenth month at dawn, opposite the Turtle Beak and Three Stars mansions.

When the Great Yin (here, the Yin spirit that moves according to the sequence of time) reaches the jiazi hour, Punishment and Virtue meet in the eastern palace and often move to a direction they cannot overcome. After four years they separate; sixteen years after separating, they meet again. They separate because Punishment cannot enter the central palace, so it shifts to the Wood position. The place where the Great Yin is located is called “Virtue,” while the Earthly Branch corresponding to it is called “Punishment.” The general rule for Virtue’s movement is this: on yang days it advances by doubling, while on yin days it moves to a direction it cannot overcome. The Five Phases assigned to Punishment are as follows: Water’s branch is paired with Wood, and Wood’s branch with Water; Metal and Fire each remain in their original positions.

As the divine positions shift, the Vermilion Bird (the southern deity) is one position ahead of the Great Yin, Gouchen (the central deity) three positions behind it, the Black Tortoise (the northern deity) five positions ahead, and the White Tiger (the western deity) six positions behind. When the Void Star and Gouchen overlap, Heaven and Earth unite. “Overlap” means to come together in harmony.

Among the Heavenly Stems, Jia is yang and Yi is yin; Bing is yang and Ding is yin, and so on through Gui. Wood is born at Hai, flourishes at Mao, and dies at Wei; these three branches all belong to Wood. Fire is born at Yin, flourishes at Wu, and dies at Xu; all three branches belong to Fire. Earth is born at Wu, flourishes at Xu, and dies at Yin; all three branches belong to Earth. Metal is born at Si, flourishes at You, and dies at Chou; all three branches belong to Metal. Water is born at Shen, flourishes at Zi, and dies at Chen; all three branches belong to Water. Thus the Five Phases overcome one another in sequence: birth counts as one, flourishing as five, and completion as nine. Five multiplied by nine gives forty-five. The divine positions therefore shift once every forty-five days. Taking three as corresponding to five, they shift eight times to complete a year.

When applying the method of the Great Yin, place Punishment to the left and in front, and Virtue to the right and behind; attack the Earthly Branch that Gouchen opposes. In this way, one will prevail in battle and overcome the enemy in an assault. To discern the Way of Heaven, take the dates of the Sun’s movement as the basis. The sixth month corresponds to the Heart Lodge. Proceeding in a leftward rotation, divide the year into twelve months and align the months with the days. Once Heaven and Earth coincide, no calamity will follow.

The sequence of the lunar mansions is as follows: the first month is established in Ying Shi, the second in Kui and Lou, and the third in Wei. When discussing the lunar mansions, one should state the corresponding dates. The Monthly Ordinances of the Bright Hall says: “In the month of Mengchun, the first month of spring, the Sun is in Ying Shi; in the month of Zhongchun, the second month of spring, the Sun is in Kui.”

In the first month of the year, the handle of the Big Dipper points toward Ying Shi (the Room lunar mansion); in the second month, toward Kui and Lou; and in the third month, toward the Wei lunar mansion. Here, the word “star” should, according to the context, be “sun”—that is, the position of the Sun. The Monthly Ordinances of the Bright Hall records that in Mengchun, the first month of spring, the Sun is in Ying Shi; in Zhongchun, the second month, it is in Kui and Lou; and in Jichun, the third month, it is in Wei. Thus, “star” here is a scribal error for “sun.” In the fourth month, the Dipper points to Bi; in the fifth, to Dongjing; in the sixth, to Zhang; in the seventh, to Yi; in the eighth, to Kang; in the ninth, to Fang; in the tenth, to Wei; in the eleventh, to Qianniu; and in the twelfth, to Xu.

The twenty-eight lunar mansions occupy the following spans in degrees: Jiao, twelve degrees; Kang, nine; Di, fifteen; Fang, five; Xin, five; Wei, eighteen; Ji, eleven and one quarter; Dou, twenty-six; Qianniu, eight; Xunu, twelve; Xu, ten; Wei, seventeen; Ying Shi, sixteen; Dongbi, nine; Kui, sixteen; Lou, twelve; Wei, fourteen; Mao, eleven; Bi, sixteen; Zuihui, two; Shen, nine; Dongjing, thirty; Yugui, four; Liu, fifteen; Qixing, six; Zhang, eighteen; Yi, eighteen; and Zhen, seventeen. Together these are the twenty-eight lunar mansions, the twenty-eight regions into which the ancient Chinese divided the sky.

Each mansion also corresponds to a different region: Jiao and Kang correspond to Zheng; Di, Fang, and Xin to Song; Wei and Ji to Yan; Dou and Qianniu to Yue; Xunu to Wu; Xu and Wei to Qi; Ying Shi and Dongbi to Wei; Kui and Lou to Lu; Wei, Mao, and Bi to Wei; Zuihui and Shen to Zhao; Dongjing and Yugui to Qin; Liu, Qixing, and Zhang to Zhou; and Yi and Zhen to Chu.

When the Year Star (Jupiter) moves into the lunar mansion associated with a region, that region will have a bountiful harvest. The position opposite the Year Star is called the “opposition”; if the Year Star is in that position, the region will suffer calamity. If the Year Star should remain in a particular place but does not, instead passing it and moving elsewhere, this portends that the ruler of the corresponding state may die and that the state itself may fall.

Taiyin, the force that governs seasonal changes according to Yin-Yang and the Five Phases, presides over spring. Those who govern should issue gentle and generous policies, allowing the climate to remain mild and moist, neither excessively cold nor hot. Wood is associated with benevolence, so the spring season should be gentle, cool, and moist. Taiyin presides over summer, when favors should be widely bestowed and policies made clear and enlightened. Fire belongs to Yang, so the summer season calls for generosity and clear discernment. Taiyin presides over autumn, when defenses should be strengthened and weapons repaired. Metal has the qualities of judgment and cutting, so military preparations should be put in order in autumn. Taiyin presides over winter, when one should act with severity, resolve, and firmness. In winter, Yin energy condenses and closes in, and waters freeze; therefore, firmness is called for.

The seasonal patterns change every three years, and the prevailing conditions change every six. Thus, famine occurs once every three years, decline once every six years, and prosperity once every twelve years. “Kang” means prosperity.

The year stems correspond as follows: Jia to Qi, Yi to the Eastern Yi, Bing to Chu, Ding to the Southern Yi, Wu to Wei, Ji to Han, Geng to Qin, Xin to the Western Yi, Ren to Wei, and Gui to Yue. The year branches correspond as follows: Zi to Zhou, Chou to Di, Yin to Chu, Mao to Zheng, Chen to Jin, Si to Wei, Wu to Qin, Wei to Song, Shen to Qi, You to Lu, Xu to Zhao, and Hai to Yan. These correspondences are arranged according to the Heavenly Stems and Earthly Branches and are used to infer the connections between each year and particular regions and states.

Jia, Yi, Yin, and Mao belong to Wood; Bing, Ding, Si, and Wu belong to Fire; Wu and Ji, together with the final months of the four seasons, belong to Earth; Geng, Xin, Shen, and You belong to Metal; Ren, Gui, Hai, and Zi belong to Water. The order in which the Five Phases generate one another is: Water generates Wood, Wood generates Fire, Fire generates Earth, Earth generates Metal, and Metal generates Water.

When a child generates its mother, this is called “righteousness”; when a mother generates her child, it is called “protection”; and when mother and child are in harmony, it is called “unity.” When the mother overcomes the child, this is called “control”; when the child overcomes the mother, it is called “distress.” Acting through the force of mutual overcoming is like attacking and killing from a position of superiority: one may win, but receives no recompense. Acting in accord with harmony brings achievement. Conducting affairs according to “righteousness” establishes a lasting reputation; nurturing the myriad things through “protection” allows them to flourish. But undertaking action under the condition of “distress” leads to ruin and loss, and even to death.

The spirit of the Northern Dipper is divided into male and female aspects. Beginning in the eleventh month, with a Zi day as the starting point, the position advances by one of the Twelve Earthly Branches each month. The male spirit moves to the left and the female spirit to the right. In the fifth month, the two spirits meet at the Wu position, where they make plans for investitures and appointments. In the eleventh month, they meet at the Zi position to plan the implementation of virtuous government.

The Earthly Branch occupied by Taiyin, the Yin spirit, is called an “unfavorable day.” No affairs should be undertaken on such a day. Kanyu, the art of observing the directions of Heaven and Earth and calculating fortune and misfortune, moves slowly. The male spirit identifies the female spirit by sound, giving rise to what is called a “rare alignment.” The count begins with Jiazi and is calculated according to the rule by which parent and child seek one another. The point where the two spirits meet is called a “conjunction.”

The Ten Heavenly Stems are matched with the Twelve Earthly Branches in a cycle of sixty days, producing eight kinds of conjunction. If a conjunction occurs before the year, it foretells death; if it occurs after the year, it brings no calamity. Jiaxu corresponds to Yan, Yiyou to Qi, Bingwu to Yue, Dingsi to Chu, Gengshen to Qin, Xinmao to the Rong, Renzi to Dai, and Guihai to the Hu. Wuxu and Jihai correspond to Han; Jiyou and Jimao to Wei; while Wuwu and Wuzi mark the eight conjunctions spreading throughout the world.

When the five spirits Taiyin, Xiaosui (a spirit associated with the movement of the Year Star), the stars, the sun, and the Earthly Branches all meet, clouds, wind, and rain appear that day, and the ruler is affected. Among the heavenly spirits, the most honored is the Azure Dragon. Some call it Tianyi, while others call it Taiyin. One should not turn one’s back to the direction occupied by Taiyin; it is auspicious to face it. One should not face a direction that conflicts with the direction indicated by the Northern Dipper.

After Heaven and Earth were established, Yin and Yang separated. Yang arose from Yin, and Yin also arose from Yang. Through the interweaving of Yin and Yang, the energies of the four directions and four corners could flow freely, and all things came to have life and death. All creatures that crawl or breathe through the mouth, along with their openings and limbs, are connected to Heaven.

Heaven and Earth have nine layers and nine openings. Heaven has four seasons, which regulate the twelve months; the human limbs correspond to them. Among all things, humans are the most honored because they can make use of the twelve joints. Heaven has twelve months and 360 days; humans likewise have twelve limbs and ten joints.

Thus, if one acts without following the timing of Heaven, there will be corresponding consequences. Starting from the winter solstice and counting to the first day of the first month of the following year: if the people have enough grain, calculate one dou per person per day. If the supply lasts fewer than fifty days, still calculate one dou per person per day. If there are days left over, increase the grain by one sheng for each additional day. These, too, each have their corresponding Sui Si, spirits who oversee the year’s seasons.

In a year called Shetige, “ge” means to rise. It refers to all things receiving Yang Qi and growing. That year, spring flooding came early, followed by drought. Rice grew quickly, the silkworm cocoon harvest was poor, and beans and wheat flourished. Each person ate four sheng of grain a day. When the Yin year is paired with the Heavenly Stem Jia, it is called Yanpeng. This means that the tips of all things are about to emerge, but are held back and cannot yet grow freely.

In a year called Dan’e, “dan” means to reach an end, and “e” means to stop. Here, Yang Qi drives all things to grow, while Yin Qi withdraws and comes to rest. That year, the climate was balanced; rice, beans, wheat, and silkworms all thrived, and each person ate five sheng of grain a day. When the Mao year is paired with the Heavenly Stem Yi, it is called Zhanmeng (written elsewhere in the original as Qimeng). This means that all things break through their covering, as though emerging from a shell.

In a year called Zhixu, “zhi” refers to hibernation and “xu” to unfolding. It means that hibernating creatures unfold and emerge from the earth. That year, spring drought came early, followed by abundant rain, and the harvest was somewhat poor. The silkworm cocoon harvest was poor, wheat ripened, and each person ate three sheng of grain a day. When the Chen year is paired with the Heavenly Stem Bing, it is called Rouzhao, because all things grow and their branches and leaves extend outward.

In a year called Dahuangluo, “huang” means vast. It refers to all things growing vigorously and spreading widely, as if suddenly opening out. That year, a small-scale conflict broke out. The silkworm cocoon harvest was somewhat good, wheat flourished, beans grew quickly, and each person ate two sheng of grain a day. When the Si year is paired with the Heavenly Stem Ding, it is called Qiangyu, meaning that all things are strong and flourishing.

A year called Dunqiang refers to all things growing luxuriantly and becoming robust. “Dun” means luxuriant, and “qiang” means strong. That year, there was a severe drought. The silkworm cocoon harvest was good, rice grew quickly, and beans and wheat flourished, but there was no harvest of grain crops. Each person ate two sheng of grain a day. When the Wu year is paired with the Heavenly Stem Wu, it is called Zhuyong, because Wu occupies the center, from which all things flourish and nourish the four directions.

In a year called Xieqia, “xie” means harmonious and “qia” means to accord. That year, rice grew quickly, beans and wheat flourished, but there was no harvest of grain crops. Each person ate two sheng of grain a day. The original then goes on to call the Wu year, when paired with the Heavenly Stem Wu, Zhuyong, explaining that Wu occupies the center, from which all things flourish and nourish the four directions.

In the year called “Xieqia” (corresponding to the Year of the Goat), Yin energy moves all things toward harmony and union. There may be small-scale conflicts that year. The silkworm harvest is abundant, and rice grows well, but beans and wheat yield poorly. Each person eats three sheng of grain per day. The Goat year is paired with the heavenly stem ji and called “Tuwei.” “Tu” means to distinguish, while “wei” means to separate; the name signifies that all things each take on their own character.

In the year called “Tuntan” (corresponding to the Year of the Monkey), “tun” means vast, and “tan” means to stretch out. Together, they describe all things filling out and extending their vital energy. The year brings favorable conditions and frequent light rain. The silkworm harvest is abundant, and beans and wheat grow well. Each person eats three sheng of grain per day. The Monkey year is paired with the heavenly stem geng and called “Shangzhang.” “Shangzhang” means that Yin energy is rising and all things have grown.

In the year called “Zuoe” (corresponding to the Year of the Rooster), “zuoe” refers to withering, as all things gradually decline. There may be large-scale warfare that year, and illness is widespread. The silkworm harvest is poor, beans and wheat yield poorly, and grain crops suffer insect damage. Each person eats five sheng of grain per day. The Rooster year is paired with the heavenly stem xin and called “Chongguang.” “Chongguang” means that all things are about to ripen and their brilliance is becoming conspicuous.

In the year called “Yanmao” (corresponding to the Year of the Dog), “yan” means to obscure, while “mao” means to cover or veil. The name describes all things being obscured and enveloped. The year brings some famine and may also bring warfare. The silkworm harvest is poor, and wheat grows badly. Each person eats seven sheng of grain per day. The Dog year is paired with the heavenly stem ren and called “Xuan’yi.” “Xuan’yi” means that, at the end of the year, all things are hidden away and nurtured.

In the year called “Dayuanxian” (corresponding to the Year of the Pig), “yuan” means to conceal deeply, and “xian” means to welcome. The name means that in the Pig year all things come to an end and growth ceases; things great and small are hidden deep away, awaiting the arrival of Yang energy. There may be large-scale warfare and severe famine that year. Silkworm raising begins, but beans and wheat yield poorly, and grain crops suffer insect damage. Each person eats three sheng of grain per day.

In the year called “Kundun” (corresponding to the Year of the Rat), “kun” means mixed together, and “dun” means formless chaos. The name means that Yang energy remains in a chaotic state as all things begin to sprout. Heavy fog arises that year, and floods occur. Silkworms, rice, beans, and wheat all grow well. Each person eats three dou of grain per day. The Rat year is paired with the heavenly stem gui and called “Zhaoyang.” “Zhaoyang” means that Yang energy has just begun to stir and all things begin to converge and grow.

In the year called Chifenruo, “fen” means to rise and flourish, while “ruo” means to follow. The name describes Yang energy rising to promote the growth of all things and their unfolding in accordance with their own natures. “Chi,” or red, is the color of Yang. In this year there will be minor warfare and spring drought. Silkworm eggs will fail to hatch, rice will grow poorly, and beans will not set; wheat will yield a good harvest. The people will have only one sheng of grain to eat each day.

To determine the east, set up a marker in the east at dawn, then step back ten paces and set up a second marker. Use the two markers to observe where the sun first rises. At sunset, observe in the same way. If, viewed from the western marker, the sun sets along its northern edge, use this to establish the east. The midpoint between the two eastern markers, aligned with the western marker, gives the true east–west line. At the winter solstice, the sun rises in the southeast and sets in the southwest. At the spring and autumn equinoxes, it rises due east and sets due west. At the summer solstice, it rises in the northeast and sets in the northwest. At noon on the winter solstice, the equinoxes, and the summer solstice, the sun is due south.

To measure distances in the four cardinal directions, set up four markers to form a square with sides one li long. For more than ten days around the spring or autumn equinox, first observe the sun’s first appearance from the northern marker. When the sun rises to the corresponding position relative to the marker, the line of observation is aligned with the sun. Then observe the sunset from the southern marker. Use the point where the sun enters the marker ahead to calculate the east–west distance, subtracting the length of the marker itself.

For example, if at sunrise the sun enters the space of the marker by one cun, take one cun to represent one li. Since one li equals eighteen thousand cun, this gives an eastward distance of eighteen thousand li. If at sunset the sun enters the marker by half a cun, take half a cun to represent one li. Using the conversion of one li to eighteen thousand cun, this gives a westward distance of thirty-six thousand li. Add the distances to the east and west to find the total span in the east–west direction.

Before the spring equinox, the shadow points due south; after the autumn equinox, it no longer points due south. This shows that the observation site lies in the south. Before the autumn equinox, the shadow points due south; after the spring equinox, it no longer points due south. This shows that the observation site lies in the north. If the shadow points due south at the spring and autumn equinoxes and at the summer and winter solstices, the observation site lies at the midpoint between north and south.

Starting from this midpoint, one can determine whether one is farther north or south by continuing to observe the shadow. If, before the autumn equinox, it does not point due south, then points due south at the autumn equinox, and no longer points due south after the spring equinox, the observation site lies in the north. If the shadow points due south at the spring and autumn equinoxes and at both solstices—the summer and winter solstices—the site lies at the midpoint between north and south.

From the midpoint, one can also estimate one’s distance from the North and South Poles. Set up a gnomon (a post used to measure the shadow) in the southwest and observe it in relation to the Sun’s position. At the summer solstice, compare the Sun’s position at sunrise with the gnomon to the north. This shows that the gnomons to the east and northeast are equally distant from the midpoint. The due-east direction is eighteen thousand li, so the distance north of the midpoint is also eighteen thousand li. Adding the two gives the north–south distance. If the observation site is not at the midpoint, adjust the distance according to where the Sun rises and sets relative to the gnomon in front: for each cun that the shadow falls inward, subtract one li; for each cun that it falls outward, add one li.

To measure how high the sky is, erect a gnomon one zhang high and measure its shadow on the same day at points one thousand li apart to the north and south. The shadow at the northern point is two chi long, while at the southern point it is one chi and nine cun. This shows that traveling one thousand li south shortens the shadow by one cun. Traveling twenty thousand li south would leave no shadow, meaning one had reached the point directly beneath the Sun. A two-chi shadow cast by a gnomon one zhang high indicates that for each li traveled south, the sky’s height corresponds to five li. Multiplying the distance from the current position to the point directly beneath the Sun by five gives one hundred thousand li, which is the height of the sky. If the shadow is exactly as long as the gnomon is high, then the height of the sky equals the distance from the observation site to the point directly beneath the Sun.

The Sixth Scroll of Jie to the Grand Illustrious Explanations of Huainan is complete.

1. The character “wei” was omitted and has been supplied on the basis of the Jiji edition.

2. The Jiji edition has “shang” where this text has “tu.”

3. The character “biao” was omitted and has been supplied on the basis of the Jiji edition.

4. The Wu edition and the Mingjia ping edition have “er” where this text has “san.”

5. The two characters “taiyin” were omitted and have been supplied on the basis of the Wu and Mingjia ping editions.

6. “Qixing” should read “xingqi,” as corrected on the basis of the Wu and Mingjia ping editions.

7. “Shui” should read “bing,” as corrected on the basis of the Jiji edition.

8. “Wu” should read “huo,” as corrected on the basis of the Wu and Mingjia ping editions.

9. For “heaven and earth have nine layers,” the Wu and Mingjia ping editions read “heaven has nine layers.”

10. The character “bi” was omitted and has been supplied on the basis of the Jiji edition.

11. “Wan” should read “fang,” as corrected on the basis of the Jiji edition.

12. “Then, from the center northward, it is also eighteen thousand li” is extraneous text and has been deleted on the basis of the Jiji edition.

The Seventh Scroll of Jie to the Grand Illustrious Explanations of Huainan

Recorded above by Xu Shen, Libationer of the Grand Commandant’s Office

“Treatise on the Forms of the Earth, Part One”

This chapter describes the terrain of mountains, rivers, lakes, and marshes in the east, west, south, and north. It also describes how the earth bears all things and gives rise to their many forms. Hence the chapter is titled “The Forms of the Earth.”

The area borne by the earth includes the space within the six directions of heaven and earth—above and below, and the four cardinal directions—as well as the four extremities, meaning the boundaries in the four directions. There is no area beyond these, which is why the chapter is called “The Forms of the Earth.”

The earth bears all things. Its scope includes the space between Heaven and Earth in the six directions, as well as the regions within the boundaries at the four ends. “The Six Directions” means above, below, and the four cardinal directions, as explained earlier in “The Original Way.” “The Four Extremities” are the boundaries in the four directions. Since there is no further realm beyond these boundaries, the region is called “within.” The sun and moon illuminate Heaven and Earth; the stars mark the celestial patterns; the four seasons divide the course of the year; and the position of the Grand Duke Jupiter is used to correct the celestial calendar. The position of the Grand Duke Jupiter can be used to determine the seasons and dates of the year.

Between Heaven and Earth are the nine provinces and the boundaries of the eight directions. On the land are nine famous mountains, among the mountains are nine dangerous passes, and in the waters are nine great marshes. Winds are divided into eight kinds, and waters into six grades.

What are the nine provinces? The Divine Province in the southeast is called “Agricultural Soil.” The morning star in the southeast corresponds to farming; this was the place where Hou Ji, the legendary god of agriculture, laid out farming practices, so it is called Agricultural Soil. The Secondary Province in the south is called “Fertile Soil”; “fertile” means abundant. In the fifth month, the Dipper’s handle points toward the position of Wu, and crops grow vigorously, so it is called Fertile Soil. The Rong Province in the southwest is called “Abundant Soil”; “abundant” means flourishing. In the seventh month, the Dipper’s handle points toward the position of Shen, and the grains gradually ripen, so it is called Abundant Soil. The Yan Province in the west is called “Mature Soil”; “mature” means accomplished and ripe. In the eighth month, the Dipper’s handle points toward the position of You, and the grains are ripe, so it is called Mature Soil. The Ji Province at the center is called “Central Soil.” “Ji” means vast; as it lies at the center of the four directions, it is called Central Soil. The Tai Province in the northwest is called “Fertile Soil,” and the Ji Province in the north is called “Mature Soil”; the origins of these names are unclear. The Bo Province in the northeast is called “Hidden Soil.” “Bo” means level, and because Yin energy lies concealed there, it is called Hidden Soil. The Yang Province in the east is called “Renewed Soil”; “renewed” means repeated or beginning again. Yin energy is exhausted in the north, while Yang energy rises again from the northeast, so it is called Renewed Soil.

What are the nine mountains? They are Kuaiji, Taishan, Wangwu, Shoushan, Taihua, Qishan, Taihang, Yangchang, and Mengmen. Mount Kuaiji is in Kuaiji Commandery. Mount Taishan, now in Taishan Commandery, is the Eastern Peak. Mount Wangwu is in what is now the Hedong region.

The source of the Shen River lies northeast of Heng County. Shou Mountain stands in a bend of the Yellow River south of Puban County and was where Boyi lived in seclusion. Taihua Mountain is the Yin Mountain of today’s Hongnong Commandery, namely the Western Peak, Mount Hua. Qi Mountain lies north of Hanyang County in today’s Fufeng Commandery and was where the Zhou people established their capital. The Taihang Mountains lie around Taihang Pass in today’s Shangdang Commandery and extend south to Yewang County in Henei Commandery. Yangchang is also a mountain. The Garden of Persuasions says that the Yellow River and the Ji River lay to the left of Jie, the last ruler of the Xia dynasty; Taihua Mountain lay to his right, Yique to the south, and Yangchang Mountain to the north. Today, ninety li northwest of Jinyang in Taiyuan, a road leads toward Hexi and Shang Commandery. There stands Yangchang Slope Pass, also called Mengmen, a strategic pass in the Taihang Mountains.

What are the “Nine Passes,” the nine strategic mountain passes? They are Dafeng, Mian’e, Jingruan, Fangcheng, Xiaoban, Jingxing, Lingci, Gouzhu, and Juyong. Dafeng is in Jin; Mian’e is today’s Mianchi in Hongnong Commandery. Jingruan and Fangcheng are both in Chu. Xiaoban is in the area of Mianchi in Hongnong Commandery. Jingxing lies in Changshan and is the pass leading to Taiyuan. Lingci is in Liaoxi. Gouzhu is in Yin’guan County in Yanmen Commandery. Juyong lies east of Zuyang County in Shanggu Commandery and is the pass leading to Yundu.

What are the “Nine Marshes”? A sou is a lake or marsh. The Yue marsh of Jùqū lies between Wu and Yue. The Chu marsh of Yunmeng is in Huayang, Nanjun. The Qin marsh of Yangyu was probably in Chiyang County, Fengyi Commandery, and was also called Jupu. The Jin marsh of Dalu was a hunting ground where Wei Xianzi once hunted; he burned his game there and eventually died there. The Zheng marsh of Putian lies in the area of today’s Zhongmou, Henan. The Zuo Tradition says: “Zheng has Yuanpu, just as Qin has Jupu. If you hunt the elk there, you can ease our country’s plight.” The Song marsh of Mengzhu lies in the area northeast of today’s Liangyuan and Suiyang. The Qi marsh of Haiyu is the coastal region. The Zhao marsh of Julu is today’s Guang’a Marsh in Julu. The Yan marsh of Zhaoyu lies in the area of today’s Taiyuan Commandery, which in ancient times belonged to Yan.

What are the “Eight Winds”? The northeast wind is called the Yan Wind. It arises from the Qi of the Gen direction and is also called the Rong Wind. The east wind is called the Tiao Wind. It arises from the Qi of the Zhen direction and is also called the Ming Shu Wind. The southeast wind is called the Jing Wind. It arises from the Qi of the Xun direction and is also called the Qingming Wind. The south wind is called the Ju Wind. It arises from mixed Qi and is also called the Kai Wind. The southwest wind is called the Liang Wind. It arises from the Qi of the Kun direction. The west wind is called the Liu Wind. It arises from the Qi of the Dui direction. The northwest wind is called the Li Wind. It arises from the Qi of the Qian direction and is also called the Lühe Wind. The north wind is called the Han Wind. It arises from the Qi of the Kan direction and is also called the Guangmo Wind. Gen, Zhen, Xun, Kun, Dui, Qian, and Kan are directions in the Bagua (Eight Trigrams), each representing a particular Qi.

What are the “Six Rivers”? They are the Yellow River, the Red River, the Liao River, the Black River, the Yangtze River, and the Huai River. The Yellow River rises at the northeastern corner of the Kunlun Mountains, and the Red River at their southeastern corner. The Liao River rises at Mount Jieshi, flows eastward from beyond the northern frontier, then runs south along the western side of Liaodong before finally emptying into the sea. The Black River is in Yongzhou. The Yangtze River rises in the Min Mountains, beyond the western border of Shu. The Huai River rises at Pingyang, south of Mount Tongbai.

Within the Four Seas, the distance from east to west is 28,000 li, and from north to south, 26,000 li. The Zi and Wu directions mark the north–south “warp,” while the Mao and You directions mark the east–west “weft.” In other words, the north–south span here is shorter, and the east–west span longer. The waterways extend for 8,000 li; there are 600 famous rivers that run through valleys, and the land routes extend for 3,000 li. “Land paths” means roads on land.

Yu sent Taizhang to walk from the easternmost point to the westernmost point. He covered 203,500 li and 75 paces. Yu then sent Shuhai to walk from the northernmost point to the southernmost point, and he covered the same distance: 203,500 li and 75 paces. Taizhang and Shuhai were both skilled walkers and served as Yu’s ministers. Within the seas, the east–west span is shorter and the north–south span longer, yet the distance from one boundary to the opposite boundary is equal in either direction. The deep pools and lakes where floodwaters converge extend all the way to the southernmost point, a distance of 203,500 li and 75 paces as well.

There are nine flood chasms deeper than 300 ren. Yu filled them with “self-growing soil,” earth that continually replenishes itself and never diminishes, and used it to build great mountains. When dug up, this soil does not decrease; the more one digs, the more there is, so it can be used to fill the flood chasms. “Famous mountains” means great mountains. In the phrase “excavate the land below Kunlun Xu,” “excavate” means to level and manage the land.