《岱史》Vol. 2

The second volume of Dai Shi (Records of Mount Tai) documents investigations into the celestial correspondences between Mount Tai and the starry constellations. Why did ancient scholars study these astrological divisions? To explore the heavenly regions and stellar phenomena associated with the mountain, demonstrating its resonant connection with the cosmos.

The Yin-Yang essence (Qi) between heaven and earth originates in the land but manifests in the sky. The heavens were divided into twenty-eight lunar mansions (ancient celestial sectors), while the earth corresponded to twelve provinces, each governed by specific constellations. Even a small hill had its celestial counterpart—how much more so for Mount Tai, the foremost of the Five Sacred Peaks? Its corresponding celestial phenomena were naturally magnificent.

After the Zhou dynasty's official post of Baozhangshi (astrologer) was lost, administrative boundaries shifted frequently over the centuries, leading to diverse theories about Mount Tai’s astrological associations. Some linked it to the Xin, Fang, and Di mansions, others to Lou and Wei, and still others to Xu and Wei. Though many records exist, the most reliable ancient texts confirm that the Jiao and Kang mansions corresponded to the province of Yanzhou, and Yu Gong (Tribute of Yu) places Mount Tai within Yanzhou’s territory. Thus, its association with Jiao and Kang is indisputable.

The Tang dynasty monk-astronomer Yixing proposed a crucial theory: the celestial distribution of earthly mountains and rivers could be observed through two major boundaries—the Yellow River and the Milky Way. By studying their alignments, one could deduce astrological correspondences. Tong Zhi (Comprehensive Records) further notes that Shandong lies at the convergence of mountains and rivers, with Mount Tai at the pivotal point of ascending and descending cosmic energies (Qi)—a conclusion widely accepted for millennia. These historical records are compiled here for scholarly reference.

Detailed astrological divisions are as follows:

• Shi Ji·Tian Guan Shu (Records of the Grand Historian: Treatise on the Celestial Offices) states: Jiao, Kang, and Di mansions correspond to Yanzhou; Fang and Xin to Yuzhou; Xu and Wei to Qingzhou. The territories of Yan and Qi align with Mercury (Chenxing), observed primarily through Xu and Wei, while Song and Zheng align with Jupiter (Suixing), observed through Fang and Xin.
• Shi Ji Zheng Yi (Correct Meanings of the Records) elaborates: Among the seven eastern mansions, Jiao and Kang correspond to Zheng (Yanzhou), Di, Fang, and Xin to Song (Yuzhou), and Ji and Wei to Yan (Youzhou). Among the seven northern mansions, Dou, Niu, and Nü correspond to Wu-Yue (Yangzhou), Nü and Xu to Qi (Qingzhou), and Wei, Shi, and Bi to Wei (Bingzhou).
• Han Shu·Tian Wen Zhi (Book of Han: Treatise on Astronomy) and Di Li Zhi (Treatise on Geography) add: Qi’s territory corresponds to Xu and Wei, with Zichuan in the east. These records collectively affirm that Mount Tai, located in the Qi-Lu region, primarily aligns with Jiao and Kang of the eastern Azure Dragon constellations, while also sharing a close connection with Xu and Wei of the northern Black Tortoise constellations.

This passage primarily discusses Mount Tai's (Dai Zong) astrological correlations in ancient Chinese astronomy and geography, along with discrepancies in its stellar correspondences across different dynasties. Here's the modern interpretation:

The geographical positioning of Mount Tai and its corresponding celestial constellations have been interpreted differently by astronomers throughout history. Regions like Donglai, Langya, Gaomi, and Jiaodong lie south of Mount Tai, while Chengyang lies to its north. South of Qiansheng and Qinghe, areas such as Gaocheng, Chonghe, and Yangxin in Bohai surround Mount Tai. To the west are Jinan and Pingyuan—all territories belonging to the ancient Qi state.

Chen Zhuo, the Grand Historian of Wei, associated Mount Tai with the sixth degree of the Horn constellation (Jiao). The Jin Dynasty's Astronomical Records state Mount Tai extends into the twelfth degree of Horn. The Tang Dynasty's Astronomical Records indicate that the stellar regions of Jianglou (corresponding to the earthly branch Xu) and Xuanxiao (Zi) govern Mount Tai, where the Year Star (Jupiter) traverses. The constellations of Woman (Nü), Emptiness (Xu), and Rooftop (Wei)—collectively called Xuanxiao—correspond to Qi's territorial division, positioned north of Mount Tai's mountain range within the lower region of Zouzhi (one of the twelve celestial divisions). The star officials governing human affairs and ministers all correspond to the Xu-Wei constellations. The constellations of Legs (Kui) and Bond (Lou)—called Jianglou—mark Lu's territorial division, located south of Mount Tai's range in the lower Zouzhi region, adjacent to the Lou-Stomach (Wei) sector.

The Song Dynasty's Astronomical Records describe the Azure Dragon's seven eastern constellations (Horn, Neck, Root, Room, Heart, Tail, and Winnowing Basket) as governed by the Azure Emperor (one of the Five Directional Deities), presiding over spring and Wood Virtue (De), corresponding to Mount Tai. Wang Yi's account in the Song Zhongxing Astronomical Records aligns with the Jin Dynasty's view, placing Mount Tai at the twelfth degree of Horn—a position also upheld by Ma Duanlin's celestial-terrestrial correspondence system.

The Tian Yuan Fa Wei divides China's mountain ranges into four lines corresponding to the twenty-eight constellations. Among coastal regions abundant in resources, the area from the lower northern Yellow River southward to Mount Tai constitutes the "Three Qi" territory (three divisions of Qi), while from the lower southern Yellow River northward to Mount Tai lies the Zou-Lu region (ancient Lu lands)—both belonging to maritime states.

The Tong Zhi records: Shandong's alignment from due south to due west corresponds to the ascending Qi of the Milky Way, while from due north to due east aligns with its descending Qi. Thus, Shandong stands precisely at the pivotal intersection of mountain-river convergence and Yin-Yang circulation.

Wang Ziqing notes that the Shandong Tong Zhi cites the Jin Shu: the northern slopes of Mount Tai's range correspond to the Xu-Wei constellations, while the southern slopes align with Lou-Wei. It also references the Tang Shu's association of Jiyin, Qi, and Lu with the Room (Fang), Heart (Xin), and Root (Di) constellations. The Ming Dynasty's Qing Lei Fen Ye synthesized these two systems to establish stellar-territorial correspondences, which the Tong Zhi adopted. However, while associating Fang, Xin, and Di with Mount Tai remains reasonable, using the northern Xu-Wei and western Lou-Wei constellations to correspond with eastern Mount Tai appears forced. Further examination of ancient astrological texts confirms Jianglou corresponds to Lu's division and Xuanxiao to Qi's.

This passage examines the relationship between the celestial movements of the Year Star (Jupiter) and the sacrificial rituals at Mount Tai (Dai) in ancient Chinese astronomy. The text clarifies that according to traditional astronomical divisions, the Wu-Yue region belonged to the Yangzhou celestial sector. The Year Star completes its twelve-year orbital cycle without fixed positional correspondence. While Tang dynasty records like the Treatise on Astronomy mention these associations, their claims about Mount Tai deities governing celestial movements likely don't reflect actual stellar trajectories (known as chanci).

The author emphasizes that imperial governance must be fundamentally guided by astronomical systems (xuanji), yet this profound knowledge remains essential yet challenging to master. In compiling the History of Mount Tai, primary sources like Wang Yi and Ma Duanlin's authoritative theories were prioritized, while other disputed interpretations were preserved for future scholars specializing in astrological divination (zhanbu) to verify. The text reveals the ancient "cosmic-human resonance" worldview that perceived correlations between celestial phenomena and human affairs.