Wei Ding, style name Chaosheng, was from Duling, a place in Chang'an. His grandfather, Wei Xuan, lived in seclusion on Mount Shang and later pledged allegiance to the Song Dynasty. His grandfather, Wei Rui, was the Minister of Works and concurrently held the title of Supervisor of the Left during the Liang Dynasty (equivalent to a high-ranking official). His father, Wei Zheng, served as the Minister of the Yellow Gate (also a high-ranking official). Wei Ding had a cheerful personality from a young age, was knowledgeable and well-versed in classics, history, and literature, proficient in astronomy, calendars, divination, and particularly skilled in physiognomy. During his time in the Liang Dynasty, he initially served as a legal aide to the Prince of Xiangdong (equivalent to a staff officer). When his father passed away, he mourned excessively for five days without eating or drinking, nearly losing his life. After completing the mourning period, he became the registrar for the Shaoling Prince.
During the Hou Jing rebellion, Wei Ding's brother, Wei Ang, died in the capital city. Wei Ding carried his brother's body out and temporarily laid it in Zhongxing Temple. He searched everywhere for a coffin, but none could be found. Overcome with grief, Wei Ding cried out and suddenly saw something floating in the river, coming his way. Finding it strange, he walked over and found it was a brand-new coffin! He used this coffin to bury his brother. When Emperor Yuan of Liang learned of this, he believed that Wei Ding's devotion to filial piety had touched the heavens. After the rebellion was quelled, Wang Sengbian, the Minister of Works, summoned Wei Ding to serve as his deputy, and later promoted him to Master of Records, Major General's Aide, and Deputy Director of the Imperial Library (all high-ranking officials).
During the time of Emperor Wu of Chen in Southern Xuzhou, Wei Ding, by observing celestial phenomena, foretold his future kingship, so he brought his wife and children to join him. Wei Ding said to Emperor Wu of Chen, "Next year a great minister will be killed, and in four years, the Liang Dynasty will be destroyed, and the Mandate of Heaven will return to the descendants of Shun. When the Zhou destroyed the Shang, they granted fiefs to Gui Man in Wanqiu, and his descendants became the Chen family. I see that you are intelligent and brave, destined to inherit the broken imperial lineage—you are the one!" Emperor Wu of Chen was contemplating how to eliminate Wang Sengbian, but when he heard Wei Ding's words, he was greatly pleased, and he resolved to act. After Emperor Wu of Chen became emperor, he appointed Wei Ding as the Minister of the Yellow Gate, and soon promoted him to Minister of Agriculture, Right Chief Historian of the Ministry of Works, General of Zhenwei, and also concurrently as the Chief Historian of Prince An of Jin'an, overseeing state affairs. Later, he was promoted to Minister of Justice (all high-ranking officials). During the Taijian period, he was dispatched as an envoy to the Zhou and was promoted to Cavalry Attendant. He then served as the Supervisor of the Imperial Secretariat, General of Xuanyuan, and then transferred to the Chief Historian of Prince Linhai, serving as the acting administrator of Wuxing County, and finally promoted to Minister of the Imperial Household (all high-ranking officials).
During the Chen Dynasty in the Zhide period, Wei Ding liquidated all his family's assets and lands and lived in a temple. His friend, the Master Craftsman Mao Biao, asked him why, and Wei Ding replied, "The royal spirit of Jiangdong has faded, and both of us are destined to be buried in Chang'an. The Mandate of Heaven is imminent, so I have emptied my family fortune."
Initially, when Wei Ding was appointed to serve in the Zhou Dynasty, he had met the founding emperor Liu Bang. Wei Ding said to Liu Bang, "Your appearance suggests you are no ordinary man, and your vision is profound, not comparable to ordinary talents. In the near future, you will surely become rich and honored. Once you become the emperor, the world will be like a family, with a cycle of one year, and by then I will entrust all my wealth and life to you. I won’t elaborate on your current endeavors; I just hope you take care of yourself."
Later, Chen Ping recommended Wei Ding to Liu Bang, and Liu Bang immediately sent someone to summon him, granting him the official position of Grand Sima with generous benefits. Wei Ding was always invited to join Liu Bang and the princes for their feasts and festivities. One time, Liu Bang casually asked Wei Ding, "How close are your family ties with the Wei family?" Wei Ding replied, "My family branches are scattered in various places, with very little contact between them. From birth until now, I have never seen my relatives." Liu Bang said, "But you come from a noble family; how can this be?" So, Liu Bang ordered officials to prepare food and wine, allowing Wei Shikang and Wei Ding to return to Duling and celebrate with drinks for over ten days. Wei Ding took this opportunity to carefully study the family lineage, tracing back over twenty generations to the Meng family, who served as Prime Minister in the State of Chu, and compiled a seven-volume "Wei Family Genealogy."
At that time, Princess Lanling became a widow, and Liu Bang wanted to find a husband for her, selecting Liu Shu and Xiao Jiao for Wei Ding to evaluate. Wei Ding said, "Xiao Jiao may be able to become a marquis in the future, but he doesn't have the demeanor of a nobleman; although Liu Shu may also hold a high position, he cannot maintain it consistently." Liu Bang said, "It is I who decide the official positions!" In the end, the princess was married to Liu Shu. Liu Bang then asked Wei Ding, "Among my sons, who will inherit the throne?" Wei Ding replied, "The one who Your Majesty and the Empress love the most will be the future heir. I wouldn't dare to speculate beyond that." Liu Bang laughed and said, "You are unwilling to speak clearly, aren't you?"
In the twelfth year of Kaihuang, he was appointed as the Inspector of Guangzhou, teaching the people with benevolence and righteousness, and working hard to foster a peaceful community spirit.
In Gwangju, there was a local tyrant who appeared to be well-dressed and respectable on the surface, but was actually engaged in criminal activities, often organizing robberies. When the magistrate questioned him, he bluntly asked, "You usually look quite honest, why did you turn to thievery?" He then named the wealthy man's accomplices and exposed their criminal plans, frightening the wealthy man who quickly confessed.
There was another incident where a guest from out of town had an affair with a local family's maid, and after the guest left, the maid stole treasures from the house, fled in the middle of the night, and was later found murdered in the bushes. The homeowner, aware of the affair, accused the guest of killing her. After investigation by the county magistrate, the evidence of adultery was established, and the guest was sentenced to death.
After the case was closed, it was reported to the magistrate. After reviewing the case files, the magistrate said, "This guest did indeed commit adultery, but he did not commit murder. It was a monk from a certain temple who incited the maid to steal, then had the household servants kill her and hide the stolen goods." Therefore, the guest was released, the monk was apprehended, and the stolen goods were retrieved.
Since then, peace reigned in Gwangju, and everyone said the magistrate had divine foresight, not even the smallest item would go missing. Later, due to old age and illness, he was summoned back to the capital by the court, and he was honored multiple times. He soon passed away at the age of seventy-nine.
Lai He, with the courtesy name Hongshun, was a native of Chang'an. When he was young, he enjoyed fortune-telling and was exceptionally accurate. The Grand Chancellor Yu Wenhu took him under his wing, so he frequently visited the residences of officials and nobles. He began his career as a minor official in the Ministry of Summer, gradually rose through the ranks, and was eventually granted the title of gentleman of Anding Township. He was promoted to the position of Lower Grand Master of the Capital Region and was titled as a gentleman of Huanshui County.
When the founding emperor was still an unknown figure, he sought Lai He for fortune-telling. After the emperor left, Lai He told others, "This person will one day rule over the entire world." Later, when the emperor became prime minister, he appointed Lai He as a Companion, and after the emperor ascended the throne, he further elevated Lai He's title. During the final years of the Kaihuang era, Lai He submitted a petition stating:
I have been serving the Emperor since the third year of the Tianhe era during the Zhou Dynasty. I have had many inquiries from His Majesty. At that time, I said that Your Majesty received the throne by divine mandate and was destined to bring glory to your ancestors. This is all ordained by heaven and beyond human endeavor. I have no merit, but I have enjoyed a fifth-rank official position for more than twenty years. What kind of person do I think I am? How can I not feel fearful and uneasy! I truly feel unworthy, which is why I have recorded some of the words I spoke to Your Majesty during your time in seclusion, hidden in a secret room, without regrets after death.
When Your Majesty was still a prince in the Zhou Dynasty, you and Duke Rong of Yongfu once told me, "I have heard about your character, and I know what kind of person you are." At that time, I remarked that Your vision is as bright as the morning star, insightful of everything. When you become the Emperor in the future, I hope you will be more merciful and avoid unnecessary bloodshed. In the fourth year of Jiande, in May, Emperor Wu of Zhou asked me at Yunyang Palace, "You know those ministers, what do you think of Duke Xianglu?" I replied to Emperor Wu, "Duke Xianglu is just a rule-abiding person, suitable for guarding a region. If he becomes a general, there would be no city he can't conquer." I reported this from the southeast corner of the palace at that time. Your Majesty, do you remember me saying this? The following year, Wuman Gui informed Emperor Wu, "Duke Xianglu does not look like a loyal subject." Emperor Wu asked me, and I sensed his doubts, so I intentionally said, "He is a loyal subject, nothing special." At that time, Wang Yi, Liang Yanguang, and others knew that I had said this.
In the second year of Daxiang, in May, Your Majesty entered from the east gate of Yongxiang, and I stood to the east of the gate, facing north. You asked me, "Do I have any disasters?" I reported to Your Majesty, "Your bone structure and complexion match, and divine mandate has destined you to achieve something." Not long after, you gained control of the government. After reading this, the Emperor was very pleased, promoted my official position, gave me five hundred pieces of cloth, three hundred measures of rice, and ten acres of land.
Han Ze and I once went to visit He Xiang, and He Xiang said to him, "In another four or five years, you will be able to get a high official position." At the time, nobody understood what he was talking about. Han Ze died in May of the fifteenth year of the Kaihuang era. When people asked why he said that, He Xiang explained, "Fifteen years is three sets of five years, and adding May makes it four sets of five years. 'High official' refers to a coffin." That was typical of what He Xiang said. He wrote a forty-volume work called "Xiangjing."
The three individuals: Daoist Zhang Bin, Jiao Zishun, and Dong Zihua, during your reign, Emperor Gaozu Longqian, privately told you, "You will become emperor in the future, so you should take care of yourself." After you ascended the throne, Zhang Bin was appointed as the Governor of Huazhou, Jiao Zishun as the Grand Marshal, and Dong Zihua as the Senior Yitong.
Xiao Ji, whose courtesy name was Wenxiu, was the grandson of the brother of Liang Emperor Wu, Xiangwu King Xiao Yi. He was knowledgeable and skilled in many subjects, especially in Yin and Yang, the Five Elements, and arithmetic. After Jiangling City fell, he sought refuge in Northern Zhou and was appointed as a Yitong. During the reign of Emperor Xuan of Northern Zhou, Xiao Ji felt the court was getting more chaotic, so he submitted memorials advising the emperor, but the emperor ignored him. Later, when the Sui Dynasty was established, Xiao Ji was promoted and remained as a Yitong, also responsible for reviewing books on ancient and modern Yin and Yang. Xiao Ji was a proud man who did not associate with corrupt officials and didn't get along with Yang Su, so he was often marginalized, feeling frustrated and unfulfilled.
He realized that Emperor Wen of Sui had a great fondness for auspicious prophecies, so he seized this opportunity to ingratiate himself with the emperor by fabricating some auspicious signs. In the fourteenth year of Kaihuang, he wrote: "This year is the year of Jia Yin, the first day of November (the first day of the month) is Xin You day, which falls on the winter solstice. Next year is the year of Yi Mao, the first day of the first month is Geng Shen day, New Year's Day. The winter solstice falls on this first day. The 'Music and Image Chart' states: 'On the first day of November, the winter solstice, the sage king enjoys blessings.' Now, Your Majesty, as you reign, you are at the very beginning of the Tianyuan, and the winter solstice happens to be the first day; this marks the first auspicious sign. Xin You day is your birthday, and Xin's virtue is associated with Bing; November is the Bing Zi month; You's virtue is associated with Yin, and January is the Yin month, which aligns with your birthday and coincides with New Year's Day; this constitutes the second auspicious sign. Geng Shen day is your life year; Yi's virtue is associated with Geng, and Mao's virtue is associated with Shen. Next year is the year of Yi Mao, and your life year corresponds to the annual operation; it is also New Year's Day; this constitutes the third auspicious sign. The 'Book of Yin and Yang' states: 'Those who match the virtues of the year and the month will have blessings.' The 'Hongfan Biography' states: 'The morning of the year, the morning of the month, the morning of the day, the king.' The scriptures state that when these three align, one can expect longevity and good fortune. Moreover, in the year of Jia Yin, November marks the onset of yang energy, and the first day signifies the start of the year, the month, and the day, making it a day of good fortune. And your birthday represents the first of the nine elements; your life year corresponds to the first of the three long elements, and it matches the annual operation. Thus, the 'Lingbao Sutra' states: 'The dragon spirit of the corner sound brings forth a strong day of blessings.' Next year, your year's destiny and sound are all corners; the calendar and the scriptures mutually validate each other. In the years of Jia Yin and Yi Mao, heaven and earth are in harmony! In the year of Jia Yin, the winter solstice is the day of Xin You; next year in the year of Yi Mao, the summer solstice is the day of Jia Zi. The winter solstice marks the beginning of yang energy, a day dedicated to offering sacrifices to heaven, coinciding with your birthday; this constitutes the fourth auspicious sign. The summer solstice marks the beginning of yin energy, a day dedicated to offering sacrifices to the earth, coinciding with the empress's birthday; this constitutes the fifth auspicious sign. Your virtues encompass all like the Qian hexagram, while the empress's benevolence nurtures all like the Kun hexagram, so the original energy of heaven and earth gathers on your birthday.
" "
After the emperor finished reading it, he was very happy and rewarded him with five hundred rolls of fabric. It is said that when Prince Fangling was the crown prince, he always said that there was strong yin energy in the East Palace, haunted by spirits, and often saw rat spirits. The emperor sent Mr. Ji to the East Palace to perform rituals and drive away evil spirits.
After setting up the shrine in Xuanzi Hall, a strange wind blew from the Gen direction (northeast, the Ghost Gate in the Bagua) and headed straight for the crown prince's seat. Mr. Ji quickly used water from peach branches and mugwort fire to drive it away, and the wind finally blew out of the palace gate and stopped. After that, Mr. Ji performed a thanksgiving ceremony, set up an altar in the Wei direction (due south), built four gates, and placed the shrines of the Five Emperors.
At that time, it was the middle of winter, and suddenly a large toad jumped from the southwest, leaped into the palace gate, climbed onto the shrine of the Vermilion Emperor, and then jumped out of the gate. It had only taken a few steps before disappearing.
The emperor was taken aback by this and rewarded Mr. Ji with many gifts. Mr. Ji also told the emperor that the crown prince might not be able to keep his position. At that time, the emperor was contemplating replacing the crown prince and establishing a new ruler. When he heard Mr. Ji say this, he felt that he was right. Since then, the emperor has often consulted Mr. Ji.
After the emperor and empress dowager passed away, an order was given to use divination to select the location of the tomb. The fortune tellers went to various places to divine, and finally selected a location, reporting, "The divination result is that this place can protect the descendants for two thousand years and continue the prosperity of the country for two hundred years." They also presented a drawing to the emperor.
The emperor said, "Good and bad luck, blessings and misfortunes, all depend on people, not on feng shui. Wasn't my father's tomb also carefully selected back then? But didn't the country still perish? Just like my family's ancestral grave, if it is considered unlucky, then I should not be the emperor; if it is considered lucky, then my brother should not have died in battle." Despite thinking this way, the emperor ultimately accepted the favorable divination result.
The memorial stated: "On the 16th of last month, to the northwest of the Empress's tomb, before the rooster crowed, a black cloud covering an area of five to six hundred steps appeared, rising straight up into the sky from the ground. In the southeast direction, there were also flags, carriages, horses, and tents stretching for seven to eight li, with many people patrolling in an orderly fashion, only disappearing after sunrise. There were over ten eyewitnesses. According to the 'Book of Burial,' it states: 'When the royal aura corresponds with the surname, it is a sign of great fortune.' Now, this black aura corresponds to the winter imperial aura, harmonizing with the royal surname, signifying great fortune and prosperity for generations to come!" The Emperor was very pleased to hear this.
Later, the Emperor planned to personally accompany the Empress on her final journey; however, the fortune-teller Ji once again advised: "Your birth year is Xin-You; this year the Dou Kui Star and Tian Gang Star are positioned in Mao and You. According to the records of the 'Book of Yin and Yang,' it is not a good time to participate in funerals." The Emperor did not listen to him.
After Ji left the court, he told his family member Xiao Pingzhong: "The Crown Prince sent Yuwen Zuo to deeply thank me, saying: 'You previously predicted that I would become the Crown Prince, and it has come true. I will never forget your kindness. Now, in choosing the burial site, make sure I ascend the throne soon. Once I ascend, I will definitely repay you generously.' At that time, I noted down: 'In another four years, the Crown Prince will take over the world.' Now, the Feng Shui of the burial site has also proven accurate, and the Emperor insisting on personally attending the funeral makes the omen even clearer. Moreover, once the Crown Prince seizes power, how could the Sui Dynasty possibly survive? At that time, a true Son of Heaven will emerge to govern the world. When I previously mentioned a divination result of two thousand years, it referred to the meaning of thirty characters; and when I said two hundred years for the kingdom, it referred to the meaning of thirty-two fortunes. My words are true; keep them in mind!"
After Emperor Yang of Sui ascended to the throne, he promoted Yuan Ji to the position of Junior Minister of the Imperial Household Department and granted him the title of 'Minister of the Imperial Household' as well. One day, as Yuan Ji passed by Huayin, he saw a white mist rising from Yang Su's tomb straight into the sky. He quietly reported this to the emperor. When asked about the meaning, Yuan Ji said, "This foretells disaster is imminent for Yang Su's family! Quickly change the burial site; maybe you can avoid this calamity!" Later, the emperor took the opportunity to tell Yang Xuangan, "Your family should quickly change the ancestral tomb." Yang Xuangan vaguely sensed something and thought it was a good omen, so he excused himself, claiming he had no time to attend to family matters due to unrest in Liaodong. Not long after, Yang Xuangan rebelled, and his entire family was wiped out, which further convinced the emperor of Yuan Ji's foresight. Over a year later, Yuan Ji passed away, leaving behind 30 volumes of "Jin Hai," one volume of "Essential Record of Physiognomy," eight volumes of "Zhai Jing," six volumes of "Burial Classics," 20 volumes of music scores, two volumes of "Imperial Health Prescriptions," one volume of "Essential Techniques of Physiognomy," and one volume of "Taiyi Establishing Perfection," which became widely circulated among the populace.
During that time, there was also a man named Yang Bochou, who served as a teacher to Emperor Xiaogong and Liu You, both renowned for their expertise in Yin and Yang arts and numerology. Yang Bochou, a native of Wuxiang in Fengyi, had a deep passion for the "Book of Changes" and lived in seclusion on Mount Hua. During the reign of Emperor Wen of Sui, the court summoned him to the capital. Upon meeting the high-ranking officials, he was utterly unrefined, addressing them directly by their names without regard for their status. This left people bewildered about his true nature. When Emperor Wen summoned him and engaged in brief conversation, Yang Bochou did not respond at all. The emperor rewarded him with a set of clothes, but he carelessly tossed them aside in the court before walking out. Thereafter, he wandered the streets with disheveled hair, looking wild and disheveled, never bothering to clean or groom himself.
At that time, there was a fortune teller named Zhang Yongle in the capital city, and Yang Bochou often accompanied him. If Zhang Yongle encountered a hexagram that he couldn't interpret correctly, Yang Bochou would help him analyze the hexagram in great detail. Zhang Yongle held Yang Bochou in high regard and felt that his own skills were no match for Yang Bochou's. Later, Yang Bochou also began his own fortune-telling practice.
Once, someone lost their child and went to Yang Bochou for a divination. After the divination, Yang Bochou said, "Your child is on the wall at the northeast corner of the south gate of Huaiyuan Lane, being held by a woman in a green skirt. Go there and you will find him." The person followed his instructions and indeed found the child.
Another time, a couple hid a few taels of gold, but the gold had gone missing. The husband suspected his wife of wrongdoing and wanted to drive her away. The wife sought help from Yang Bochou for a divination. Yang Bochou said, "The gold is still here." He called the whole family out, pointed to a person, and said, "The gold is with him!" The person blushed and quickly brought out the gold.
Taoist Wei Zhichang also went to Yang Bochou to inquire about good and bad luck. Yang Bochou said, "Don't go to the northeast direction, but if you must, make sure to come back early. Otherwise, Yang Su will chop off your head!" Not long after, the emperor sent Wei Zhichang on a mission to assist Prince Liang. Soon after, the emperor passed away, Prince Liang rebelled, and Wei Zhichang fled back to the capital. Wei Zhichang had a grudge with Yang Su in the past. After Yang Su pacified Bingzhou, he sought out Wei Zhichang first with the intent to kill him, but thanks to Yang Bochou's prediction, he managed to save his life.
Once, someone lost their horse and came to Yang Bochou for a divination. At that time, Yang Bochou was summoned by the crown prince. On the way, he met this person and gave him a divination. After the divination, Yang Bochou said, "I don't have time to explain in detail. Go to the third shop on the south side of the east wall of the West Market, buy a fish and make fish slices. Your horse will be found." The person followed Yang Bochou's instructions, and before long, someone came leading his horse, and he even caught the horse thief.
Yazhou offered a thumb-sized pearl as tribute. The person who offered the pearl secretly replaced it with a smaller one. The emperor suspected this and summoned Yang Bochou to consult the oracle. Yang Bochou remarked, "There is something that emerged from the water, with a smooth texture and bright color; that is the large pearl. It has now been hidden by someone." He also detailed the name and appearance of the person who was hiding the pearl. The emperor followed his advice and indeed found the pearl. The emperor was astonished and rewarded him with twenty bolts of cloth.
The Grand Scholar He Tu once visited Yang Bochou to discuss the Book of Changes. After hearing He Tu's insights, Yang Bochou suddenly smiled and said, "Why be confined by the interpretations of Zheng Xuan and Wang Bi!" It took him a while to offer a brief explanation. The principles he spoke of were different from those of earlier Confucian scholars, but his ideas were very profound, so people considered him to be gifted and beyond the reach of ordinary people. In the end, Yang Bochou passed away quietly.
Lin Xiaogong was from Jingzhao, a region in China. He was well-versed in astronomy and arithmetic, and Emperor Gaozu held him in high regard. Every time he predicted calamities or fortunes, he was particularly accurate, so the emperor appointed him to oversee the study of the lunar calendar. Later, he became an official in the Upper Yitong position. He also wrote many books, such as *Yiqi Tu* in three volumes, *Didong Tong Yi Jing* in one volume, *Nine Palaces and Five Tombs* in one volume, *Dun Jia Month* in ten volumes, *Yuanchen Jing* in ten volumes, *Yuanchen E* in one hundred and nine volumes, *Bai Guai Shu* in eighteen volumes, *Lumingshu* in twenty volumes, *Jiugong Gui Jing* in one hundred and ten volumes, *Taiyi Shi Jing* in thirty volumes, and *Confucius Mahead Yiboshu* in one volume. These works have been passed down through generations.
Liu You is from Xingyang. During the Kaihuang period of the Sui Dynasty, he became the Grand General and was granted the title of Duke of Suolu County. His predictions were consistently accurate, and the Emperor valued him greatly. Initially, he worked with Zhang Bin, Liu Hui, and Ma Xian to formulate calendars. Later, he was ordered to write a military book called "Jin Tao," consisting of ten volumes, which was well-received by the Emperor. He also wrote "Yin Ce" in twenty volumes, "Guan Tai Fei Hou" in six volumes, "Xuan Xiang Yao Ji" in five volumes, "Lu Li Shu Wen" in one volume, "Hun Yin Zhi" in three volumes, "Chan Ru Zhi" in two volumes, "Shi Jing" in four volumes, "Si Shi Li Cheng Fa" in one volume, "An Li Zhi" in twelve volumes, and "Gui Zheng Yi" in ten volumes, all of which have been passed down.
Zhang Zhou Xuan hails from Bohai, is well-versed, and particularly adept in astronomy and mathematics. The Inspector of Jizhou, Zhao Jie, recommended him, and the Emperor summoned him to serve as a Cloud Cavalry Officer at the Imperial Astronomical Bureau and participate in calendar formulation. Many people at the time were not as good as him, so the Chief Astronomer Liu Hui and others were jealous of him. Liu Hui was unable to answer a single question, whereas Zhang Zhou Xuan clearly explained 54 questions. As a result, Zhang Zhou Xuan was promoted to the position of a Gentleman of the Household and Chief Astronomer, and was granted a reward of one thousand bolts of cloth, while Liu Hui and his eight associates were all dismissed. Zhang Zhou Xuan reestablished the calendar, stating that the previous calendar was consistently off by one day. The Internal Affairs Officer Yan Minchu submitted a report saying, "During the Han Dynasty, Emperor Wu revised the 'Zhuanxu Calendar' and established the 'Taichu Calendar,' predicting that it would be off by one day in the future. Eight hundred years later, a sage will come to correct it. It has now been seven hundred and ten years, and the astrologers have accurately calculated this, referring to the sage. Could it be now?" The Emperor was very pleased and increasingly trusted and valued Zhang Zhou Xuan.
The calendar established by Zhang Zhou Xuan differs from ancient calendars in three key aspects.
Zu Chongzhi of the Song Dynasty invented a new calculation method called "difference method" towards the end of the year. He found that the movement of the winter solstice is not fixed every year, but that it only shifts by one degree every 46 years. Later, Yu Xi of the Liang Dynasty formulated a calendar and found that Zu Chongzhi's calculation contained significant errors, so he changed it to one degree of movement of the winter solstice every 186 years. Zhou Xuan studied the two methods of Zu Chongzhi and Yu Xi and found that the time intervals between the two methods were quite significant. After tracing ancient records, he discovered a substantial error. Therefore, he synthesized the strengths of both methods to create a new measurement approach. He calculated that the winter solstice moves about one degree every 83 years, which aligns with the records of the length of the day and constellations during the reign of Emperor Yao, and also matches the records of the positions of constellations in the Han Dynasty calendar. This method is highly accurate in both historical and contemporary contexts.
Ma Xian of the Zhou Dynasty created the "Bingyin Yuan Calendar," which includes techniques for converting between lunar and solar calendars, as well as calculations for adding and subtracting time and for predicting the remainder of solar eclipses. This method was used for predicting solar eclipses, which can be considered as pioneering this calculation method. At that time, many people found his method difficult to grasp. Although Zhang Bin used his method, he could not verify its accuracy. Zhou Xuan believed that Ma Xian's method contained theoretical flaws in terms of adding and subtracting time, the sequence of seasons, and the inconsistencies in solar terms. Therefore, based on the changes in the surplus and deficiency of the twenty-four solar terms, he studied the occurrence of solar eclipses. He found that when the sun moves slowly, the moon catches up with the sun quickly, leading to an earlier time for the conjunction (new moon); when the sun moves fast, the moon catches up with the sun slowly, resulting in a delayed time for the conjunction. Based on the early or late times of conjunction in previous calendar systems, he developed a set of rules for adding and subtracting time. He found that from the autumn equinox to the spring equinox, the sun moves fast, covering 180 degrees in 182 days; from the spring equinox to the autumn equinox, the sun moves slowly, covering 176 degrees in 182 days. Each solar term adheres to this pattern.
In ancient times, when calculating the timing of new moons and solar eclipses in the calendar, regardless of whether they were internal or external limits, as long as it fell within the eclipse limits, it was considered that a solar eclipse would occur. Although the calendar formulated by Zhang Bin introduced the concept of "external limits," there were instances when a solar eclipse was expected but did not occur, and the reasoning behind this was not sufficiently clear. Zhaou Xuan posited that the sun moves along the ecliptic, completing just over one revolution in about 27 days; the moon travels along the lunar orbit, completing just over one revolution in about 27 days. When the lunar orbit crosses the ecliptic, the moon will move from inside to outside the ecliptic after about 13 days of travel, and then move back inside, repeating this cycle. When the moon passes through the ecliptic, this is referred to as an "eclipse." If the new moon occurs within 15 degrees before and after the intersection point, a solar eclipse will occur. If the moon is traveling on the inside of the ecliptic, that is, on the north side of the ecliptic, a solar eclipse is easier to observe. If the moon is traveling on the outside of the ecliptic, that is, on the south side of the ecliptic, even if it coincides with the intersection point, a solar eclipse is difficult to observe because the moon does not obstruct the sun. Therefore, building on previous methods, Zhaou Xuan redefined the eclipse limits, calculated the discrepancies based on the distance to the intersection points, adjusted the degree of solar eclipses, resulting in more accurate predictions.
There are seven remarkable discoveries that surpass ancient practices: The first point is that in ancient calendars, the speeds of the five major planets (metal, wood, water, fire, earth) were thought to be constant, noting that they occasionally moved faster or slower, but no regularity was found. Through long-term observations, Zu Chongzhi found the true speeds at which they moved, which differed from the results of ancient algorithms, with some discrepancies of over thirty days! For example, if Mars appears during the Rain Water solar term (around February 18), it is 29 days faster than the average speed; if it appears around the Minor Snow solar term (around November 22), it is 25 days slower than the average speed. Although the timing was calculated after adjusting for the average, the speeds of the various planets varied significantly, and ancient astronomers had no understanding of the reasons behind these variations.
The second paragraph discusses the topic of Mercury (also known as the Morning Star). Previous calendars all believed that after Mercury orbits the sun once, it would only reappear. However, Zu Chongzhi found through long-term observations that during Mercury's orbit around the sun, it can sometimes be seen multiple times. Furthermore, the appearance of Mercury is also related to other planets, as they can influence one another and appear simultaneously. For example, if Mercury appears in the morning during the Rain Water solar term, it might not be visible; but if it appears in the morning around the Awakening of Insects solar term (around March 5th), as long as it is between 18 to 36 degrees from the sun and at the same time Jupiter, Mars, Saturn, or Venus appear, then Mercury can be observed.
The third paragraph discusses how ancient calendars calculated the movements of planets using fixed speeds and ranges. Once a planet appeared, its future position and time were calculated based on this speed, without accounting for the actual variations in speed. Zu Chongzhi found through long-term observations that the speeds, pauses, and retrograde motions of the five major planets were different from the results of ancient algorithms, with some discrepancies exceeding eighty days and eighty degrees in their orbits. For example, if Mars appears in early winter (around November 7th), it will travel 177 degrees in 250 days; but if it appears in early summer solstice (around June 21st), it will only travel 92 degrees in 170 days. He revised these data based on his observations, and the comparison between ancient and modern times is very accurate.
The fourth paragraph discusses how ancient calendars calculated the magnitude of solar eclipses based on average values, which rarely matched actual observation results. Zu Chongzhi found through long-term observations that the moon's speed is affected by Jupiter, Mars, Saturn, and Venus. When the moon is close to these four planets, it moves faster, but moves slower when it's farther away. Only when the distance is over 15 degrees does the moon's movement speed match the average value. Therefore, he corrected the magnitude of solar eclipses based on the moon's distance from the other planets.
Paragraph five, the ancient calendar calculated the timing of the new moon and full moon (the first and fifteenth day of the lunar month) in the same way. Zu Chongzhi discovered through long-term observations that the position, time, and size of a solar eclipse would change due to different observation locations. The height, depth, and speed of solar eclipses vary, so he adjusted the time of the solar eclipse based on actual celestial observations to make it more accurate.
Paragraph six, in ancient calendars, the size of a solar eclipse is related to the degree of conjunction between the sun and moon. When the sun and moon are fourteen degrees apart, only a partial solar eclipse occurs; when they are thirteen degrees apart, a two-point solar eclipse occurs; when they are ten degrees apart, a three-point solar eclipse occurs. As the degrees decrease, the solar eclipse increases by one point, and when they are completely aligned, the solar eclipse reaches its maximum. The size of a solar eclipse may not align with expectations, with results sometimes larger or smaller than anticipated, and ancient calendars could not explain the reasons for this. Zhou Xuan formulated a principle through long-term observations: when the sun and moon are perfectly aligned, the moon does not completely cover the sun, so the solar eclipse is smaller; when the sun and moon are five to six degrees apart, the moon is completely within the sun, resulting in the largest solar eclipse; as they move further apart, the solar eclipse becomes smaller. This is the case before and after the winter solstice, but the situation may be different approaching the summer solstice. His classification standard for solar eclipses was very detailed and precise.
Paragraph seven, ancient calendars held that day and night were equal in length during the spring equinox and autumn equinox. Zhou Xuan discovered through long-term observations that there was actually a difference, with daytime lasting a quarter-hour longer than nighttime during the spring equinox and autumn equinox, due to the variation in the speed of the sun's movement.
These were Zhou Xuan's unique insights, and everyone admired the accuracy of his calendar. He passed away during the reign of the Sui Dynasty.
Xu Zhicang, from Gaoyang. His ancestor Xu Daoyou had once learned medicine due to his mother's illness and became a renowned physician. He advised his sons: "If you don't understand your parents' diet and medication, how can you claim to be filial?" Thus, his medical skills were passed down through generations. Xu Zhicang served as a court official in the Liang Dynasty and was appointed as a cavalry attendant. His father, Xu Jing, was a military advisor to Prince Wang Jun of Wuling. Xu Zhicang gained fame for his medical skills at a young age and served as a cavalry attendant in the Chen Dynasty. After the fall of the Chen Dynasty, Emperor Wen of Sui sent for Xu Zhicang and appointed him as a cavalry attendant, sending him to Yangzhou. When Prince Xiao of Qin, Jun, fell ill, the Emperor summoned him back. Prince Xiao of Qin, Jun, dreamed that his deceased wife, Cui, cried out to him, saying: "I was coming to welcome you, but I heard Xu Zhicang is coming, and he will surely bring you suffering. What should I do?" After Xu Zhicang examined him, he diagnosed that the illness had penetrated to the bone and that death was imminent. The Emperor was astonished by his miraculous medical skills and rewarded him with a hundred bolts of silk. After Xu Zhicang retired, he was frequently consulted by the Emperor whenever the Emperor fell ill. His prescriptions were always effective. He passed away peacefully at home at the age of eighty.
Xu Cheng, his family had a long lineage of skilled physicians, and their medical skills were quite impressive. His father, Xu Shi, served as the Tai Chang Cheng and Chief of the Central Army in the Liang Dynasty, holding a significant official title. Later, he followed Liu Zhongli to Chang'an, achieving a reputation on par with Yao Sengyuan, eventually reaching the esteemed position of the Supervisor of the Left Three Departments. Xu Cheng himself was also very knowledgeable, inheriting his father's expertise in medicine and mastering the art of medicine. He later became the Imperial Physician-in-Chief and a Grand Councillor, and was even granted the title of Count of Hechuan. Both father and son were renowned for their superb medical skills during the Zhou and Sui Dynasties. The historical records are somewhat lacking in detail, so I will briefly mention it here.
In short, the father and son of the Xu family were both skilled doctors. Xu Shi held a high official position, and his son Xu Cheng inherited the family business, excelling in medicine and also holding a respectable official position, gaining considerable fame at the time. Unfortunately, the historical records are not detailed, so we can only have a general understanding.
Wan Baochang, his origins are unclear. His father, Da Tong, surrendered to the Qi Dynasty with the Liang Dynasty general Wang Lin. Later, he tried to secretly return to Jiangnan, but his plan was exposed, and he was executed. Therefore, Wan Baochang was relegated to the role of a musician, and he was well-versed in music theory, skilled in playing various musical instruments. He crafted jade chimes as an offering to the Emperor of the Qi Dynasty.
Once, he was dining with others and the conversation turned to musical tones. As there were no musical instruments at hand, Wan Baochang picked up utensils and some miscellaneous items, using chopsticks to strike and simulate various pitches, reproducing the five tones of the ancient Chinese musical scale, resonating as harmoniously as authentic silk and bamboo instruments. People at that time highly regarded his talent. However, from the Zhou Dynasty to the Sui Dynasty, he never achieved substantial recognition.
During the Kaihuang period of the Sui Dynasty, the Duke of Pei State, Zheng Yi, and others were responsible for establishing new musical rules, initially set as the Huangzhong tuning. Although Wanbao Chang was just a musician, Zheng Yi and others often consulted him for discussions, but most of his suggestions went unheeded. Later, Zheng Yi and others completed the establishment of the musical rules and performed them for the emperor. The emperor summoned Wanbao Chang and inquired about his opinion. Wanbao Chang said, "This is music fit for a fallen kingdom; how can it be suitable for Your Majesty to hear!" The emperor was very unhappy. Wanbao Chang explained in detail that the music was mournful and inappropriate, not the proper court music, and requested to tune the instruments using a standard pitch. The emperor agreed.
Wanbao Chang was ordered to make various musical instruments, and his music was tuned two octaves lower than Zheng Yi's. He also wrote a 64-volume "Music Score," detailing the method for transforming the eight tones into the palace mode, as well as the method for adjusting the bridge position of string instruments. He created 84 modes, 144 pitches, ultimately achieving 1,800 distinct sound effects through various combinations. At that time, people thought that the theory of the cycle of palace modes was already in the "Rites of Zhou," but no one since the Han and Wei dynasties had been able to grasp it. When they saw Wanbao Chang inventing this method, they all found him ridiculous.
When it came time to perform, he could play the music flawlessly and without hesitation, astonishing everyone who saw it. So he improved and added musical instruments, the number of which was countless. His music was refined and understated, yet it was not appreciated by the musicians of the Ministry of Ceremonies. The prince's equerry, Su Kui, prided himself on his musical knowledge and was particularly envious of Wanbao Chang. Su Kui's father, Su Wei, was very powerful at the time, and all those who discussed music were beholden to Su Wei, belittling Wanbao Chang. Wanbao Chang repeatedly voiced his grievances to the court ministers, and Su Wei interrogated Wanbao Chang about his musical training and the identity of his teacher.
There was a monk who frequently advised Wan Baochang, "The emperor likes auspicious signs. Whenever someone speaks of auspicious signs, the emperor is very pleased. You should say that you learned it from a foreign monk, and that it is a musical tradition passed down by the Bodhisattvas. The emperor will definitely be pleased. Your endeavors will surely succeed." Wan Baochang followed his advice and replied to Su Wei as the monk had suggested. Su Wei angrily responded, "The music passed down by foreign monks is from the barbarians, not what China should adopt!" This issue ultimately remained unresolved.
Wan Baochang once listened to music being played at the imperial temple and found himself shedding tears. When asked why, he replied, "The music is both indulgent and mournful. The world is on the verge of mutual slaughter and impending ruin." At the time, the world was in a time of peace and prosperity, so those who heard him believed he was surely mistaken. However, his words eventually came true during the Sui Dynasty.
Baochang was very poor and had no children. When his wife saw him fall ill, she secretly took his money and belongings and ran away. Baochang was left hungry and cold, with no one to look after him, and eventually succumbed to starvation. Before his death, he burned all the books he had written, exclaiming, "What good are these things?" A few of his books were salvaged from the flames and later circulated, and people felt great pity for him.
During the reign of Emperor Kaihuang, Zheng Yi, He Tuo, Lu Ben, Su Kui, and Xiao Ji studied classical texts together and composed musical treatises that were widely used at the time. However, in terms of innate musical talent, none could rival Baochang. An Maju, Cao Miaoda, Wang Changtong, and Guo Lingyue were skilled composers of music at the time, excelling in playing Zheng music, but Baochang's works belonged to a more refined style. Although these figures did not openly commend Baochang, they all held him in high regard and considered him a near-divine figure.
There was a musician named Wang Lingyan at the time, who was also well-versed in music theory. During the reign of Emperor Yang of the Sui Dynasty, he was preparing to go to Jiangdu, and Wang Lingyan's son followed him. One day, Wang Lingyan's son was playing the Hu pipa outside the palace gates, performing a variation of a piece titled "An Gongzi." Wang Lingyan was in his bedroom at the time, and when he heard this piece, he was taken aback and suddenly stood up, exclaiming, "This is bad! This is bad!" He quickly called out to his son and asked, "When did this tune become popular?" His son replied, "It only became popular recently." Wang Lingyan started to cry and said to his son, "You must not go with him anymore; the emperor will surely not return!" His son asked why, and Wang Lingyan said, "The palace sound of this tune means that once you leave, you won't return, and the palace represents the monarch; that's why I said that." Later, Emperor Yang of Sui was indeed killed in Jiangdu.
Historical records state that the art of divination, Yin and Yang, and similar matters are subjects on which even sages have teachings. Although they cannot be entirely trusted, nor can they be fully dismissed. If people can uphold the right path, they can benefit society. If their actions do not align with morality, they will reap what they sow. That's why ancient scholars advised against reckless actions. Nowadays, Wei and Lai's physiognomy can predict fortunes and misfortunes, though not as skilled as Luo Xia, Gao Tang, Xu Fu, and Zhu Jian, but they are still notable experts of their time. Bo Chou's tortoise divination can interpret the will of spirits; Geng Xun's instrument can accurately measure the stars; Bao Chang's musical theory can accurately grasp the harmony of the modes. Although they are not as great as the masters of ancient times, they are also skilled individuals of their time. The acupuncture skills of the Xu family are worth mentioning in historical records; while Xiao Ji's theories on Yin and Yang are a bit overstated.
