Xiao Ji, with the courtesy name Wenxiu, was the grandson of Emperor Wu of Liang's older brother, Xiangwu King Xiao Yi. He was well-versed and skilled in many areas, particularly adept at calculations involving the Yin and Yang calendars. After the fall of Jiangling City, he fled to Northern Zhou and was appointed as a Yitong official. During the reign of Emperor Xuan of Northern Zhou, Xiao Ji noticed the government descending into greater chaos and submitted memorials urging the emperor, but unfortunately, his suggestions were ignored. Later, during the establishment of the Sui Dynasty, Xiao Ji was promoted to Yitong and appointed as the Minister of Rites, tasked with reviewing texts on both ancient and modern Yin and Yang calendar methods. Xiao Ji was a proud and principled individual who refused to associate with corrupt officials, and he also had a strained relationship with Yang Su, which led to his marginalization and ongoing frustration.
He found that Emperor Wen of Sui liked to listen to auspicious prophecies, so he wanted to seize the opportunity to ingratiate himself with the Emperor, and he fabricated some auspicious signs to flatter him. In the fourteenth year of Kaihuang, he wrote a memorial saying: "This year is the year of Jia Yin, and on the first day of the eleventh month (New Moon) is the winter solstice of Xin You. Next year is the year of Yi Mao, and on the first day of the first month (the first day) is the New Year of Geng Shen, and the winter solstice coincides with the New Moon. The 'Le Zhi Tu Zhen' says: 'The winter solstice on the New Moon of the eleventh month is when the sage king receives blessings.' Now, Your Majesty is in power, and it is the beginning of the winter solstice; this is the first auspicious omen. Xin You is your birthday, Xin's virtue is in Bing, November is Bing Zi month; You's virtue is in Yin, January is Yin, which is also your birthday, it aligns with the virtue of the month, and it is also the beginning of the New Year; this is the second auspicious omen. Geng Shen is your age (in terms of the Chinese calendar), Yi's virtue is in Geng, Mao's virtue is in Shen, next year is the year of Yi Mao, your age aligns with the virtues of the year, and it is also the New Year; this is the third auspicious omen. The 'Yin Yang Book' says: 'Those whose age aligns with the virtues of the year and month will surely receive blessings.' The 'Hong Fan Zhuan' says: 'The beginning of the year, the beginning of the month, the beginning of the day, is the ruler.' These scriptures all believe that the harmony of these three elements can lead to longevity and good fortune. Moreover, the year of Jia Yin, November is the beginning of Yang energy, the winter solstice is the first day of the sage king; January is the month of positive Yang, the beginning of the year, and also the beginning of the month; the first day is the beginning of the year, the beginning of the month, and the beginning of the day; it is a gathering of good fortune. And your birthday is the first of the nine celestial elements, your age is the first of the three longevity signs, and it matches the virtue of the year and month. So the 'Lingbao Jing' says: 'The dragon spirit of the corners, its blessings are abundant.' Next year, your age and virtue are all corners, the calendar and scriptures mutually affirm each other, perfectly aligning. Furthermore, Jia Yin and Yi Mao are the harmony of heaven and earth; in the year of Jia Yin, the winter solstice is Xin You day; next year, in the year of Yi Mao, the summer solstice is Jia Zi day. The winter solstice is the beginning of Yang energy, the day dedicated to worshiping heaven, which is your birthday; this is the fourth auspicious omen; the summer solstice is the beginning of Yin energy, the day dedicated to worshiping the earth, which is the Empress's birthday; this is the fifth auspicious omen. Your virtue envelops and nurtures all things like the Qian hexagram, the Empress's benevolence sustains all things like the Kun hexagram, so the primordial energies of heaven and earth converge upon your birthday.
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After Emperor Wen of Sui finished reading it, he was very happy and rewarded him with five hundred bolts of cloth. It is said that when Prince Fangling was the crown prince, he always said that the East Palace was filled with heavy yin energy, was haunted, and he frequently saw rat spirits. The emperor asked Mr. Ji to go to the East Palace to perform rituals and exorcise evil spirits. In the Xuan Ci Hall, the ancestral tablets were arranged, and suddenly a strange wind blew from the direction of the gate of the dead in the northeast, heading straight for the crown prince's seat. Mr. Ji quickly used water from peach branches and fire from mugwort to drive it away, causing the wind to stop at the palace gate. Afterwards, Mr. Ji performed a thanksgiving ceremony, set up an altar in the south, built four gates, and set up the shrines of the Five Emperors.
As the harsh winter set in, suddenly a toad jumped in from the southwest, came in through the main gate, climbed onto the shrine of the Red Emperor, and then exited through the same gate. It took a few steps and then suddenly disappeared. The emperor was very surprised by this and rewarded Mr. Ji with many things. Mr. Ji also told the emperor that the crown prince might not be stable in his position. At that time, the emperor was considering deposing the crown prince and appointing a new heir. When he heard what Mr. Ji said, he felt that he was right. So from then on, the emperor often consulted Mr. Ji.
After the emperor and empress dowager passed away, it was ordered to use divination to choose the location of the tomb. The fortune-tellers surveyed everywhere and finally selected a feng shui treasure land, reporting that "the divination revealed that this place could protect descendants for two thousand years and sustain them for two hundred generations." They also presented a drawing to the emperor. The emperor said, "Good and bad fortune depend on people, not on the so-called feng shui treasures. Hasn't my father's grave, located in a high-altitude area, been divined before? But didn't the country still perish? Just like my family's ancestral tomb, if its feng shui is said to be bad, then I shouldn't be the emperor; if its feng shui is said to be good, then my brother shouldn't have died in battle." Despite thinking this way, the emperor ultimately accepted the advice of the fortune-tellers and decided to bury the empress there.
Mr. Ji submitted a report, which read: "On the evening of the sixteenth day, northwest of the Empress's tomb, before the rooster crowed, a black qi with a diameter of five to six hundred paces appeared, rising straight up into the sky from the ground. At the same time, southeast, flags, chariots, and tents stretched out for seven to eight li, with many people patrolling in an orderly fashion, only disappearing after sunrise. There were more than ten eyewitnesses. According to the Book of Burial: 'The birth of anger aligns with one's surname, which is an auspicious sign.' Now this black qi corresponds to the imperial qi of winter and matches the imperial surname, which is a sign of great auspiciousness, indicating that future generations will prosper without end!" The Emperor was very pleased to hear this. Later, the Emperor planned to personally attend the funeral, but Mr. Ji advised: "Your birth year is Xin-You; this year the Dou Kui Star and Tian Gang Star are in the positions of Mao and You. According to the Book of Yin and Yang, it is not suitable to participate in funerals at this time." The Emperor did not listen to him. After Mr. Ji returned, he told his family member Xiao Pingzhong: "The Crown Prince sent Yuwen Zuo to express his gratitude, saying: 'You predicted that I would become the Crown Prince, and it has come true. I will never forget your kindness. Now, in selecting the tomb, you must ensure that I ascend to the throne early. Once I am on the throne, I'll make sure to repay you well.' I remembered in my heart: 'In four years, the Crown Prince will take control of the world.' Now, the feng shui of the tomb has also come true, and the Emperor's attendance at the funeral makes the omen even more obvious. Once the Crown Prince ascends to power, the Sui Dynasty may very well fall! At that time, a true Son of Heaven will rise to rule the world. The thirty characters I mentioned earlier, 'Divining the year two thousand,' and the thirty-two characters of 'Divining the world two hundred,' all have deep meanings. What I've said is true; keep that in mind!"
After Emperor Yang of Sui ascended the throne, he promoted Yuan Ji to the position of Minister of the Imperial Treasury and also conferred upon him the title of 'Kai Fu.' One day, Yuan Ji passed by Huayin and saw white vapor rising straight into the sky from Yang Su's tomb. He secretly informed the emperor about it. When the emperor asked him what was going on, Yuan Ji said, "This indicates that there will be a disaster in Yang Su's family, a sign of impending doom for his family! If the burial site is changed, it might be possible to avert this disaster." Later, the emperor took the opportunity to tell Yang Xuangan, "It would be best to change your family's ancestral tomb." Yang Xuangan had a vague inkling of Yuan Ji's prophecy and thought it might be a favorable omen, but he used the excuse that Liaodong had not yet been pacified and he had no time to deal with family matters. Not long after, Yang Xuangan rebelled and his whole family was wiped out, which made the emperor become even more convinced of Yuan Ji's abilities. Over a year later, Yuan Ji passed away. He left behind thirty volumes of "Jin Hai (金海)," one volume of "Xiang Jing Yao Lu," eight volumes of "Zhai Jing," six volumes of "Zang Jing," twenty volumes of "Le Pu," two volumes of "Di Wang Yang Sheng Fang," one volume of "Xiang Shou Ban Yao Jue," and one volume of "Tai Yi Li Cheng," all of which were circulated among the people.
At that time, there was also a man named Yang Bochou, who, like Xiaogong and Liu You, was famous for fortune-telling and feng shui.
Yang Bochou was from Fengyi Wuxiang and particularly liked reading the "Book of Changes," so he chose to live in seclusion on Mount Hua. During the reign of Emperor Wen of Sui, the court summoned him to the capital. When he saw those high-ranking officials and nobles, he was utterly unapologetic, and no one seemed to take him seriously. He treated everyone the same way, with a dismissive air, leaving people wondering what he was up to.
The emperor summoned him and chatted with him for a long time, but he didn't say a single serious word. The emperor rewarded him with a new set of clothes, but when he arrived at the court, he threw the clothes and left. After that, he wandered around the streets unkempt, filthy, and reeking, never combing his hair or bathing. There was a fortune teller named Zhang Yongle who set up shop in the capital, and Yang Bochou often followed him. If Zhang Yongle encountered a difficult reading to interpret, Yang Bochou could help analyze the signs in detail. Zhang Yongle admired him greatly and felt that his own skills were no match for him. Later, Yang Bochou also started fortune telling.
Once, someone lost their child and went to Yang Bochou for a fortune reading. After casting the fortune, Yang Bochou said, "Your child is on the wall at the northeast corner of Huaiyuan Alley’s south gate, being held by a woman in a green dress. Go and get him quickly!" The person took his advice and indeed found the child.
Another time, a couple hid some gold, but later the gold had gone missing. The husband suspected his wife of infidelity and wanted to divorce her. The wife sought Yang Bochou for a fortune reading to clear her name. Yang Bochou said, "The gold is still there!" He called the whole family out, pointed at a person, and said, "The gold is with him!" The person blushed and quickly produced the gold.
Taoist Wei Zhichang often sought Yang Bochou's advice on his fortune, and Yang Bochou warned him, "Don't head northeast. If you must go, come back quickly. Otherwise, Yang Su will cut off your head!" Not long after, the emperor sent Wei Zhichang to help Prince Liang. Soon after, the emperor passed away, and Prince Liang rebelled. Wei Zhichang escaped back to the capital. Yang Su, who had a grudge against Wei Zhichang, went to find him after pacifying Bingzhou, intending to kill him. Thanks to Yang Bochou's prediction, Wei Zhichang narrowly avoided death.
Someone lost a horse and went to Yang Bochou to get a fortune telling. At that time, Yang Bochou was summoned by the prince, and he met this person on the way, so he gave him a reading. After the reading, Yang Bochou said, "I don't have time to tell you in detail; hurry to the third shop south of the east wall of the west market, buy a fish to prepare fish sashimi, and your horse will be found!" The man did as he was told, and after a while, someone returned his horse, and he even caught the horse thief.
Yazhou offered a thumb-sized pearl as tribute, and the envoy secretly swapped it for a counterfeit. The emperor suspected this, so he summoned Yang Bochou for a reading. Yang Bochou said, "There is something that came out of the water, round and shining; that is the big pearl. It is now hidden by someone." He even provided the name and description of the person who hid the pearl. The emperor investigated as Yang Bochou had said and indeed found the real pearl. The emperor was astonished and rewarded him with twenty bolts of cloth.
He Tuozeng, the Grand Scholar of the National University, once visited Yang Bochou to discuss the Book of Changes. After hearing He Tuozeng's insights, Yang Bochou suddenly smiled and said, "Why stick to the explanations of Zheng Xuan and Wang Bi!" After a long time, he briefly explained; his reasoning diverged from traditional Confucian interpretations, but his thoughts were very profound, so people considered him exceptionally gifted and beyond the reach of ordinary scholars. In the end, Yang Bochou passed away quietly.
Lin Xiaogong was from Jingzhao. He was well-versed in astronomy and mathematics, and Emperor Gaozu valued him highly. Every time he predicted disasters or auspicious events, he was particularly accurate, so the emperor appointed him to study the yin and yang calendar. He later rose to the rank of Shang Yitong. He also authored numerous works, such as *Yiqi Tu* in three volumes, *Dongtong Bronze Instrument Classic* in one volume, *Nine Palaces and Five Tombs* in one volume, *Dun Jia Calendar* in ten volumes, *Yuanchen Classic* in ten volumes, *Yuanchen Disaster* in one hundred and nine volumes, *Hundred Strange Book* in eighteen volumes, *Destiny Book* in twenty volumes, *Nine Palaces Turtle Classic* in one hundred and ten volumes, *Taiyi Classic* in thirty volumes, and *Confucius Horse Head Yi Bo Book* in one volume; these books were very popular at that time.
Liu You was from Xingyang. During the reign of Emperor Kaihuang of the Sui Dynasty, he became the Grand Commander and was given the title Duke of Suolu County. His predictions were always spot-on, earning him high regard from the Emperor. He initially worked with Zhang Bin, Liu Hui, and Ma Xian to formulate the calendar. Later, he was ordered to write a military book, consisting of ten volumes, called "Golden Tactics," which the Emperor greatly appreciated. He also wrote "Yin Ce" in twenty volumes, "Observation of Celestial Phenomena" in six volumes, "Essential Records of Mysterious Signs" in five volumes, "Laws and Calendars" in one volume, "Records of Marriage" in three volumes, "Records of Milk Production" in two volumes, "Shi Jing" in four volumes, "Laws for Establishing the Four Seasons" in one volume, "Records of Peaceful Calendars" in twelve volumes, and "The Return to Correctness" in ten volumes, all of which became very popular.
Zhang Zhaoyuan was from Bohai. He was knowledgeable and particularly skilled in astronomy and arithmetic. Zhao Ji, the Governor of Jizhou, recommended him, and the Emperor summoned him to serve as a Cloud Rider Officer at the Bureau of Astronomy, where he helped develop the calendar. 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's predictions were often inaccurate, while Zhang Zhaoyuan's calculations were very precise, which earned him the Emperor's admiration. The Emperor had Yang Su and other astronomy experts discuss sixty-one topics, which were traditional methods that were hard to explain. He then had Liu Hui and Zhang Zhaoyuan debate. Liu Hui couldn't say a word, while Zhang Zhaoyuan explained fifty-four of them clearly. As a result, the Emperor promoted him to Assistant Cavalry Officer and rewarded him with a thousand bolts of cloth, while Liu Hui and his associates were all dismissed. Zhang Zhaoyuan reformed the calendar, saying that the old calendar was slightly inaccurate every day. The Internal Historian Yan Minchu submitted a memorial stating, "During the Han Dynasty, Emperor Wen of Han amended the 'Zhuang Xu Calendar' and established the 'Tai Chu Calendar,' predicting that there would be an error in the future. Eight hundred years later, a sage would come to correct it. Now, seven hundred and ten years have passed, and someone has done it. This sage is here now!" The Emperor was very pleased and began to trust him more and more.
Zhang Zhaoyuan's calendar had three key differences from the ancient versions:
At the end of the Song Dynasty, Zu Chongzhi invented a calculation method called the method of differences. He found that the position of the winter solstice does not move consistently each year, but only moves one degree every 46 years. Later, during the Liang Dynasty, Yu Xi created a calendar and believed that Zu Chongzhi's calculations were too inaccurate, so he changed it to the winter solstice moving one degree every 186 years. Zhou Xuan studied these two methods and found that the time span between them varied significantly; comparing them with ancient records, he found that the errors were also substantial. He combined the strengths of both methods to develop a new measurement technique: the position of the winter solstice moves one degree every 83 years. This method aligned with records of day length and star positions from the time of Emperor Yao, as well as with the records of star positions in the Han Dynasty calendar, being very accurate throughout.
During the Zhou Dynasty, Ma Xian created the "Bingyin Yuanli," which included algorithms for converting yin and yang, and methods for adding and subtracting chapters, as well as calculating advances and retreats to calculate solar eclipses. This was a very innovative calculation method at the time, but many people found it difficult to understand. Zhang Bin later used this method but could not completely grasp it either. Zhou Xuan believed that Ma Xian's method had theoretical issues regarding timing and the progression of qi. He explained this difference using the changes in the twenty-four solar terms: when the sun's speed is slow, the moon catches up to the sun quickly, and the new moon occurs earlier; when the sun's speed is fast, the moon catches up to the sun slowly, and the time of the new moon is delayed. He analyzed the timing of the new moon in earlier calendars and formulated a rule of gain and loss. The sun moves quickly from the autumn equinox to the spring equinox, covering 180 degrees in 182 days; from the spring equinox to the autumn equinox, it moves more slowly, covering 176 degrees in 182 days. Each solar term adheres to this rule.
In ancient calendars, when calculating the time of the new moon and the lunar nodes, as long as it fell within the eclipse limit, a solar eclipse was considered to occur. Zhang Bin's calendar introduced the concept of an outer limit, but there are still situations where a solar eclipse should occur but does not, which still lacks explanation. Zhou Xuan believed that the sun travels along the ecliptic, completing one orbit per year; the moon travels along the lunar orbit, completing a little over one orbit in 27 days. When the lunar orbit intersects the ecliptic, the moon passes through the ecliptic roughly every 13 days, then returns to the inner side of the ecliptic after another 13 days, repeating this cycle. When the moon passes through the ecliptic, it is called a "node," and if the new moon occurs within 15 degrees before or after a node, a solar eclipse will occur. If the moon is traveling on the inner side of the ecliptic, that is, on the northern side, solar eclipses are easier to observe; if the moon is traveling on the outer side of the ecliptic, that is, on the southern side, even if it encounters a node, it is challenging to observe a solar eclipse because the moon does not block the sun. Therefore, based on the methods of his predecessors, he redefined the eclipse limit, calculated errors based on the proximity of nodes, adjusted the degree of solar eclipses, resulting in more accurate calculations.
There are seven unique aspects that surpass ancient practices:
The first point states that in ancient calendars, the speeds at which the five stars, known as the five elements (metal, wood, water, fire, earth), move were considered constant, only known to appear and disappear at times, without precise rules to follow. Through long-term observations, Zu Chongzhi found the true speeds at which they move, which did not align with ancient calendars, with errors sometimes exceeding thirty days! For example, if Mars appears during the Rain Water solar term, it needs to add twenty-nine days; if it appears during the Minor Snow solar term, it needs to subtract twenty-five days. Although adding or subtracting results in its average appearance time, in practice, the timing of its appearances is not fixed. Other stars have similar situations, with varying degrees of error. Although ancient people accumulated a lot of experience, it is difficult for modern people to understand the meanings within.
In the second paragraph, the text states that ancient calendars believed that Mercury appeared only once in its orbit around the sun, but this was not necessarily true. The appearance of Mercury could not be accurately predicted by ancient people. Through long-term observations, Zu Chongzhi discovered that Mercury could appear more than once in a single cycle and could also appear alongside other planets due to their influence. For example, if Mercury appeared during the Rain Water solar term in the morning, it might not be visible; but if it appeared in the morning during the Awakening of Insects solar term, and was between 18 to 36 degrees from the sun, and if Jupiter, Mars, Saturn, or Venus also appeared at the same time, then Mercury would also appear.
In the third paragraph, it is further explained that ancient calendars employed fixed ranges for calculating the distances traveled by planets, and once they appeared, their future positions were calculated at a fixed speed. However, ancient astronomers could not accurately determine the speeds of planetary movements or when they moved forward or backward. Through long-term observations, Zu Chongzhi discovered that the actual values of the speeds, stops, and retrograde movements of the five planets were different from the ancient algorithms, with errors sometimes exceeding 80 days and positions differing by over 80 degrees. For example, if Mars appeared rapidly in early winter, it would travel 177 degrees in 250 days; but if it appeared in early summer, it would only travel 92 degrees in 170 days. He corrected these data based on actual observations, resulting in precise calculations in both ancient and modern times.
In the fourth paragraph, the text explains that ancient calendars calculated the size of solar eclipses using average values, which often did not align with actual observations. Zu Chongzhi observed that the moon's speed was affected by the gravitational pull of Jupiter, Mars, Saturn, and Venus. When the moon moved towards these four planets, its speed increased, and when it moved away from them, its speed decreased. Only when it was more than 15 degrees away did the moon's speed follow the original pattern. Therefore, he adjusted the predicted sizes of solar eclipses based on these observations.
Paragraph 5, it is finally stated, in ancient calendars, the calculation of the new moon and full moon times all used the same method. Zu Chongzhi discovered through long-term observations that the location and timing of solar eclipses varied depending on the observation site, and the height, depth, and duration of solar eclipses would also vary. Based on these observations, he made corrections to the calculation method of solar eclipse times to make the results more in line with actual celestial phenomena.
Paragraph 6, in ancient calendars, the size of a solar eclipse depends on how closely the sun and moon overlap. When the sun and moon are 14 degrees apart, there is only a partial solar eclipse; when they are 13 degrees apart, it results in a two-part eclipse; when they are 10 degrees apart, it becomes a three-part eclipse. With each degree closer, the eclipse increases by one part, and when the sun and moon are completely aligned, the eclipse reaches its maximum. The size of a solar eclipse sometimes differs from expectations, which was not understood in ancient calendars. Zu Chongzhi summarized the rule through long-term observations: when the sun and moon overlap, the moon does not completely block the sun, so the eclipse is smaller; when they are 5-6 degrees apart, the moon is completely within the sun, resulting in the largest eclipse; further apart, the eclipse becomes smaller. This pattern holds true around the winter solstice. However, near the summer solstice, the situation is a bit different. His detailed classification of solar eclipses was very meticulous.
Paragraph 7, in ancient calendars, it was believed that day and night were perfectly equal at the spring and autumn equinoxes. Zu Chongzhi discovered through observation that they were not completely equal; at the spring and autumn equinoxes, the daytime is fifteen minutes longer than the nighttime, due to the varying speed of the sun's movement.
These were all insights that Zu Chongzhi came up with on his own, and everyone greatly admired the precision of his calendar calculations. He passed away during the reign of the Sui Dynasty.
Xu Zhicang is from Gaoyang. His ancestor Xu Daoyou studied medicine when his mother fell ill. Later, he became renowned for his exceptional medical skills, and people all called him a famous doctor. He warned his sons, "As sons, if you can't even understand food and medicine, how can you claim to be filial?" As a result, the practice of medicine has been passed down through the generations in their family. Xu Zhicang served as an official in the Liang Dynasty, eventually becoming a member of the Ministry of Ceremonies. His father, Xu Jing, was a counselor to the Prince of Wuling. Xu Zhicang gained fame for his medical skills at a young age and also served in the Ministry of Ceremonies during the Chen Dynasty. After the fall of the Chen Dynasty, Emperor Gaozu of Sui appointed him as a member of the Ministry of Ceremonies and sent him to Yangzhou. Just as Prince Jun of Qin fell ill, the emperor quickly summoned him. Prince Jun of Qin dreamed one night that his deceased wife, Cui, was crying and saying, "I was meant to welcome you, but upon hearing that Xu Zhicang was coming, I feared he would bring you great suffering. What should we do?" The next night, Prince Jun of Qin dreamed again, and Cui said, "I've come up with a plan: I'll hide in the underworld to escape him." After Xu Zhicang arrived, he examined Prince Jun of Qin's pulse and said, "The illness has penetrated deep into the bone marrow; there’s no hope for a cure." As predicted, Prince Jun of Qin passed away a few days later. The emperor was astonished by his miraculous medical abilities and rewarded him with a hundred rolls of cloth. After Emperor Yang of Sui ascended the throne, Xu Zhicang had already retired at home. Whenever the emperor fell ill, he would send envoys to consult him, sometimes even sending people to bring him into the palace and assist him to the royal bed. Xu Zhicang's prescriptions were consistently effective. He passed away peacefully at home at the age of eighty.
Xu Cheng came from a family with a long history in medicine, renowned for their exceptional skills. His father, Xu Shi, served as the Grand Minister of State and Chief Military Officer in the Liang Dynasty, holding high-ranking official positions. Later, he followed Liu Zhongli to Chang'an and earned a reputation that rivaled that of Yao Sengyuan. Eventually, he reached a prestigious official rank as Minister of the Right of the Three Excellencies. Xu Cheng was highly knowledgeable, inheriting his father’s medical expertise and mastering the craft. He later served as the Imperial Pharmacist and Grand Censor, and was bestowed the title of Count of Hechuan. Both father and son were famed for their exceptional medical skills in both the Zhou and Sui Dynasties. Unfortunately, their achievements remain largely unrecorded in official history, so I thought it important to share this information.
In summary, both Xu Cheng and his father were esteemed doctors well-known in their time. His father held a high official position, and his son continued the family legacy, surpassing his father in skill and achieving a respectable rank. Overall, both father and son were prominent figures in that era, yet it's unfortunate that their stories remain largely unrecorded in official history.
As for Wan Baochang, I’m not sure where he hailed from. His father, Da Tong, surrendered to the Qi Dynasty with the Liang Dynasty general Wang Lin. Later, Da Tong conspired to return to Jiangnan, but his plan was exposed, and he was killed. Consequently, Wan Baochang was relegated to a commoner, and he became exceptionally skilled in music theory, excelling in various musical instruments. He presented a jade chime to the Emperor of the Qi Dynasty. On another occasion, he was dining with others and the conversation turned to musical tones. Without any instruments present, Wan Baochang picked up utensils and random objects from the table, using chopsticks to tap them and discern their pitches. He skillfully produced the notes of the seven-tone scale, resonating with the harmony of traditional silk and bamboo instruments, and everyone present was thoroughly impressed.
However, from the Zhou Dynasty to the Sui Dynasty, he was never given much importance. During the reign of Emperor Wen of Sui in the Kaihuang era, Duke Zheng Yi of Pei and others formulated a new musical system, initially defined as the Huangzhong tuning. Although Wan Baochang was a musician, Zheng Yi and others often consulted him, but many of his suggestions went unheeded. Later, Zheng Yi completed the music system and presented it to the emperor. The emperor summoned Wan Baochang and asked him how it was. Wan Baochang said, "This is the music of a doomed country; how can I let Your Majesty hear it!" The emperor was not pleased. Wan Baochang then explained in detail that the music was sorrowful and dissolute, not the orthodox and elegant music, and requested that a water ruler be used as a standard for tuning the musical instruments. The emperor agreed.
Wan Baochang was ordered to make various musical instruments, with their tuning two pitches lower than Zheng Yi's. He also authored a 64-volume work titled "Music Scores," detailing how the eight sounds cycle into the palace tones, as well as the changes in string and pillar shifts. He established 84 modes, 144 notes, and a total of 1,800 combinations of tones. People at that time believed that there was a meaning of "rotating palace" in the "Zhou Li." Since the Han Dynasty and Wei Dynasty, those familiar with music theory struggled to understand it. When they witnessed Wan Baochang's creation, they all ridiculed him. However, when it was time to perform, he could play the music instantly, without hesitation, astonishing everyone who saw him.
So he improved and added instruments, countless in number. His music was elegant and understated, not appreciated by his contemporaries, and those skilled in music at the Taichang Temple all rejected him. There was also Su Kui, the prince's groom, who boasted of his proficiency in the art of bell music and was particularly jealous of Wan Baochang. Su Kui's father, Su Wei, was in power at the time, and all those who discussed music aligned themselves with Su Wei and disparaged Wan Baochang. Wan Baochang visited the officials and ministers many times to plead his case, and Su Wei questioned him, asking where he had learned these things. One monk advised Wan Baochang, "The Emperor likes auspicious signs, and people who talk about omens make the Emperor very happy. You should say you learned it from the Hu monks, and that it is the musical rhythm passed down by the Buddhas and Bodhisattvas. The Emperor will definitely be pleased. What you have done can be implemented." Wan Baochang followed his advice and answered Su Wei as the monk had instructed. Su Wei angrily said, "The music passed down by the Hu monks is barbaric music, not what should be promoted in China!" This matter eventually came to nothing.
Wan Baochang once heard music being played at the Taichang Temple and was moved to tears. When asked why, Wan Baochang said, "The music is both lascivious and mournful. The world will soon be killing each other and on the verge of destruction." At that time, the world was in a period of peace and prosperity, and those who heard him dismissed his words as impossible. By the end of the Daye period of the Sui Dynasty, his words were finally fulfilled.
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 cold and starving, with no one to look after him, and he eventually starved to death. Before he died, he burned the books he had written, saying, "What good are these anymore?" Some books were rescued from the fire and circulated, and people mourned his fate.
During the reign of Emperor Kaihuang of the Sui Dynasty, Zheng Yi, He Tuo, Lu Ben, Su Kui, and Xiao Ji studied classical texts and collaborated on music compositions. Their works were widely used at that time. However, in terms of innate musical talent, none could compare to Bao Chang. An Maju, Cao Miaoda, Wang Changtong, Guo Lingle, and others were skilled composers and top musicians of the time. They also studied the Zheng style of music, but Bao Chang's compositions were considered part of the refined music genre. Although they did not publicly support Bao Chang, they all secretly admired him, viewing him as a near-divine figure.
At that time, a musician named Wang Lingyan emerged, who was also very knowledgeable in music theory. During the reign of Emperor Yang of the Sui Dynasty, when he was about to go to Jiangdu, Wang Lingyan's son followed him. He played the Hu Pipa outside the palace gate, performing a piece titled "An Gongzi Qu," a variation. Wang Lingyan was in his bedroom at the time, and when he heard this piece, he was taken aback and jumped to his feet, exclaiming, "This is bad! This is really bad!" He quickly turned to his son and asked, "When did this piece come out?" His son replied, "It just recently appeared." Wang Lingyan began to weep and warned his son, "You must not follow him any longer; the emperor will surely not return." When his son asked why, Wang Lingyan explained, "The palace sound in this piece signifies a point of no return; the palace represents the monarch, that's why I said this." Later, Emperor Yang of the Sui Dynasty was indeed killed in Jiangdu.
In historical records, it is said that the sages have teachings on yin-yang and divination, although they cannot be entirely trusted, they should not be entirely dismissed either. If people can uphold the right path, they can benefit society, but if their actions are not in line with morality, they will face the consequences. Therefore, ancient gentlemen were very prudent and dared not act recklessly. Currently, the physiognomy and aura readings of Wei and Lai, along with the calculations of surplus and deficiency by Yu and Zhang, even figures like Luo Xia, Gaotang, Xu Fu, and Zhu Jian cannot compare to them. Bo Chou's tortoise shell divination can predict the thoughts of spirits; Geng Xun's instrument can precisely measure the positions of the stars; Bao Chang's musical pitch can accurately grasp the harmony of the musical scales. While they may not measure up to the great masters of antiquity, they were among the best of their era. The medical practices of the Xu family, as noted in historical records, are commendable; however, Xiao Ji's discourse on Yin and Yang tends to be somewhat exaggerated.
