Lu Taiyi, courtesy name Xiezha, was a native of Hejian, Hebei Province, originally from the Zhangqiu clan. He started school at the age of seven and could recite several thousand characters every day, earning him the reputation of a prodigy in his village. As he grew older, he lived a relaxed life, uninterested in fame or fortune. He was widely read and studied Buddhism and Daoism to a high level. He excelled in astronomy, calendar calculation, and divination.
He first lived in seclusion on Bailu Mountain, then moved to Zhuyu Gorge in Linyu Mountain a few years later. Initially, many people came to learn from him, and he accepted all visitors. However, he later found it troublesome and escaped to Wutai Mountain. Wutai Mountain was rich in medicinal herbs, and he and a few disciples built a simple dwelling under a cliff, living a secluded life, believing that becoming an immortal could be achieved.
Later, Prince Yang Yong heard of his reputation and summoned him to the palace. Lu Taiyi knew that Yang Yong would not become emperor, so he told his family and friends, "I've been forced into the palace, and I don't know what will happen in the future!" Indeed, Yang Yong was later deposed and sentenced to death, but the founding emperor, Yang Jian, admired his talent and let him live, only demoting him to a servant official. After some time, he was released. He later became blind, but could still feel the characters with his hands.
As the end of the Renshou era approached, Yang Jian planned to go to Renshou Palace to escape the summer heat. Lu Taiyi strongly advised against it, but Yang Jian was angry and imprisoned him in Chang'an, planning to deal with him when he returned. However, Yang Jian fell ill at Renshou Palace and, on his deathbed, told Crown Prince Yang Guang, "Zhangqiu Taiyi is no ordinary person. Everything he said before was accurate. I said he wouldn't return this time, and now it has happened. You need to let him go."
After Yang Guang became emperor, Prince Yang Liang staged a rebellion. Yang Guang asked Lu Taiyi what we could do about it. Lu Taiyi replied, "I observe celestial phenomena and human affairs; what can be done?" Not long after, Yang Liang was indeed defeated. Yang Guang often discussed the prominent families of the realm with Lu Taiyi, telling him, "Your surname is Zhangchou, which makes you a descendant of the Four Yues and related to the Lu family." So he granted him the surname Lu.
In the ninth year of Daye, Lu Taiyi accompanied Yang Guang to Liaodong. He told Yang Guang, "There are signs of a military uprising in Liyang." A few days later, news of Yang Xuangang's rebellion arrived, which greatly surprised Yang Guang, leading him to reward Lu Taiyi several times. Lu Taiyi made numerous predictions concerning celestial phenomena, many of which were state secrets unknown to outsiders. Several years later, he passed away in Luoyang.
Geng Xun, courtesy name Dunxin, was a native of Danyang. He spoke in a humorous and eloquent manner and was unmatched in his skills. During the reign of the last emperor of the Chen dynasty, he followed the Eastern Hengzhou Governor Wang Yong to Lingnan. After Wang Yong's death, Geng Xun did not return but instead befriended the local minority leaders, who all took a liking to him.
Later, the local indigenous people rebelled and chose Geng Xun as their leader. The Pillar of the State, Wang Shiji, led troops to suppress the rebellion, captured Geng Xun, and was set to execute him according to the law. Geng Xun claimed to have some clever ideas, so Shiji spared his life and made him a servant in his household. After a long time, Geng Xun encountered his old friend Gao Zhibao, who was working as an official in the Bureau of Astronomy at the time, in charge of astronomical observations. Geng Xun then began to study astronomy and mathematics under Gao Zhibao.
Geng Xun was very creative. He invented an armillary sphere that was powered by water instead of human effort. Placed in a dark room, Gao Zhibao observed the celestial phenomena outside, and the celestial phenomena they observed were completely consistent. When this was reported, Geng Xun's situation was brought to the attention of Emperor Wen of the Sui Dynasty, Yang Jian. Yang Jian treated Geng Xun as a subordinate official and had him work at the Bureau of Astrology. Later, Yang Jian bestowed Geng Xun upon Prince Yang Xiu of Shu, and Geng Xun followed Yang Xiu to Yizhou, where Yang Xiu trusted him greatly. When Yang Xiu was later deposed, Geng Xun faced the threat of execution. At that time, He Chou said to Emperor Wen of Sui, "Geng Xun's talent is extraordinary; his ideas seem to be divinely inspired. I truly lament for the court!" Emperor Wen of Sui therefore pardoned Geng Xun's death penalty. Geng Xun also made a sundial that could be used right away, and people at that time praised it as miraculous.
After Emperor Yang of Sui, Yang Guang, ascended the throne, Geng Xun presented an inclined vessel, which Yang Guang liked very much. He released Geng Xun and allowed him to become a free man. More than a year later, Yang Guang appointed Geng Xun as the Supervisor of the Right Imperial Household. Seven years later, when Emperor Yang of Sui launched a campaign against Goguryeo, Geng Xun wrote a memorial saying, "It is not easy to attack Liaodong; this war will surely fail." Yang Guang was very angry and ordered Geng Xun to be executed, but He Chou's intervention saved Geng Xun. After the disastrous defeat in the Goguryeo War, Yang Guang recognized that Geng Xun's prediction had been accurate and appointed Geng Xun as the Chief Astronomer.
After Yuwen Huaji's rebellion and regicide, Geng Xun followed Yuwen Huaji to Liyang. He said to his wife, "I have recently been observing human affairs and distant astronomical phenomena. Yuwen Huaji will surely fail, and the Li family will ascend to the throne. I know what I need to do." Geng Xun wanted to leave Yuwen Huaji, but he was ultimately killed by Yuwen Huaji. Geng Xun's work "Bird Divination" has been handed down through the ages.
Wei Ding, style name Chaosheng, was a native of Duling in Chang'an. His grandfather Wei Xuan lived in seclusion on Shang Mountain and later returned to the Song Dynasty. His ancestor Wei Rui held the title of Kaifu Yitong Sansi, a high-ranking official in the Liang Dynasty. His father Wei Zheng served as an Attendant of the Yellow Gate. Wei Ding had a carefree personality since childhood, was well-versed in history and literature, proficient in Yin-Yang, the Five Elements, and divination, with a particular skill in physiognomy. While serving as an official in the Liang Dynasty, he initially held the position of judicial officer under the Prince of Xiangdong. When his father passed away, he abstained from food and water for five days, overwhelmed by grief and nearly losing his sanity. After the mourning period ended, he became the registrar for the Prince of Shaoling. During the rebellion of Hou Jing, Wei Ding's brother Wei Ang died in the capital city. Wei Ding carried his brother's body out and temporarily placed it in the Zhongxing Temple. He searched everywhere for a coffin but could not find one, crying in despair. Suddenly, he noticed something floating in the river, drifting towards him, which he found odd. Upon closer inspection, it turned out to be a brand-new coffin! He used this coffin to bury his brother. When Emperor Yuan of Liang heard about this, he believed that Wei Ding's deep filial piety had moved the heavens. After the Hou Jing rebellion was quelled, Wang Sengbian, the Minister of Works, appointed him as a subordinate in the Household Department, and later, he was promoted to Grand Commandant, an official in the Grand Marshal's office, and deputy director of the Palace Secretariat.
During the time when Emperor Chen Wu was in Southern Xuzhou, Wei Ding, by observing the celestial phenomena, realized he would one day become emperor, so he took his wife and children to join him. Wei Ding said to Emperor Chen Wu, "Next year, a minister will be killed, and in four years, the Liang Dynasty will be destroyed, and the Mandate of Heaven will return to Shun's descendants. When the Zhou overthrew the Shang, they granted land to Gui Man at Wanqiu, and his descendants became the Chen clan. I see you possess exceptional talent, courage, and martial prowess; you are indeed the one to inherit the broken imperial line!" Emperor Chen Wu originally wanted to get rid of Wang Sengbian. Upon hearing Wei Ding's words, he was thrilled and resolved to raise an army. After Emperor Chen Wu ascended to the throne, he appointed Wei Ding as the Attendant of the Yellow Gate, soon promoted to Minister of Agriculture, Right Chief Historian, and General of Zhenwei, also serving as the Chief Historian of Prince An of Anzhong and overseeing the government affairs, and later promoted to Minister of Justice. During the Taijian era, he was sent to the Zhou Dynasty and appointed as a Cavalier Regular Attendant. He then served as the Supervisor of the Imperial Secretariat, General Who Spreads Afar, and then transferred to the position of Chief Historian of Prince Linhai, overseeing the affairs of Wuxing County. Later, he returned to the court and served as the Minister of the Imperial Household. During the time of Emperor Chen Zhide, Wei Ding liquidated all his family’s properties and moved into a temple. His friend, the Master Craftsman Mao Biao, asked him for the reason, and Wei Ding replied, "The royal aura of Jiangdong has faded, and both of us will eventually be buried in Chang'an. The time is drawing near, which is why I’ve liquidated all my family's wealth." In the beginning, when Wei Ding was hired to work in the Zhou Dynasty, he had once met Liu Bang, the founding emperor. Wei Ding said to Liu Bang, "Your appearance tells me you’re no ordinary person. Your profound demeanor is beyond what ordinary talents can achieve. Soon, you will undoubtedly become wealthy and powerful, rising to be emperor and unifying the realm. At that point, it will be like the yearly cycle repeating itself, and I, as an old man, would be honored to serve you. I won’t elaborate on your current endeavors, but I hope you take good care of yourself."
Later, Chen Ping recommended Wei Ding to Liu Bang, who immediately summoned him and granted him the position of Grand Commandant with very generous treatment. Wei Ding was always invited to join Liu Bang's feasts with the various kings. One time, Liu Bang casually asked Wei Ding, "How close are you to Wei Shikang?" Wei Ding replied, "My family branches are scattered across the north and south, completely isolated from one another. From birth until now, I have never met him." Liu Bang said, "You are a descendant of a prestigious family for generations; how could this be?" So, Liu Bang ordered officials to prepare food and drinks, allowing Wei Shikang and Wei Ding to return to Duling (杜陵) together and enjoy a drinking spree for over ten days. Wei Ding took this opportunity to carefully examine the genealogy of the family, tracing back more than twenty generations from the Meng family lineage, the Prime Minister of the Chu State, and compiled a seven-volume "Wei Family Genealogy."
At that time, Princess Lanling became a widow, and Liu Bang wanted to find her a husband, so he selected the imperial guards Liu Shu and Xiao Gao among others for Wei Ding to see. Wei Ding said, "Xiao Gao will be appointed as a marquis in the future, but he does not have the appearance to marry the princess; although Liu Shu can also hold high office, he cannot maintain a high position consistently." Liu Bang said, "I am the one who decides the official positions!" In the end, the princess was married to Liu Shu. Liu Bang then asked Wei Ding, "Which of my sons will inherit the throne?" Wei Ding replied, "The one Your Majesty and the Empress love the most will be the future successor; I wouldn't dare to speculate." Liu Bang laughed and said, "You're not willing to be straightforward, are you?"
In the twelfth year of Kaihuang, he was appointed as the Governor of Guangzhou, teaching the people with kindness and integrity, and working to foster a peaceful society.
There was a wealthy local tyrant in Guangzhou, who appeared respectable on the surface but was actually engaging in criminal activities, often organizing robberies. When Magistrate Ding encountered him at the county office, he asked him, "You are a good person; why did you suddenly turn to thievery?" Then, he thoroughly investigated the tyrant's accomplices and their plans, which intimidated the tyrant into confessing immediately.
There was another incident where a guest from out of town had an affair with the mistress of a local family, and after he left, the maid stole the family's treasures, fled in the middle of the night, and was killed in the bushes. The mistress, knowing about the affair between the guest and her maid, accused the guest of killing her maid. After the county office conducted an investigation, the adultery was confirmed, and the guest was sentenced to death for murder. The case was reported to Magistrate Ding, who, upon reviewing the case files, stated, "The guest did indeed commit adultery, but he did not commit the murder. It was a monk from a certain temple who instigated the maid to steal, then instructed the household servants to kill her and hide the stolen goods." As a result, the guest was released, the monk was arrested, and the stolen goods were recovered.
Since then, there has been peace in Guangzhou, and everyone says that Magistrate Ding has extraordinary abilities, with such excellent public order that nothing goes missing. Later, due to his advancing age and declining health, he was recalled to the capital by the court and received generous rewards multiple times. He died shortly afterward at the age of seventy-nine.
Lai He, also known as Zi Hongshun, was from Chang'an. He had a passion for fortune-telling since childhood and was remarkably accurate. The Grand Chancellor Yuwen Hu took him into his inner circle, and he often visited the mansions of officials and nobles. He started as a junior official in the Ministry of Summer, gradually rising to Senior Diviner and was granted the title of Lord of Anding Village. He was later promoted to Lower Grand Master of Jibo and titled the Lord of Huanshui County. When he was still a commoner, Emperor Gaozu visited Lai He for fortune-telling. After Lai He left, he told Emperor Gaozu, "You will become the emperor who rules the world in the future." Later, when Emperor Gaozu became prime minister, he appointed Lai He as his advisor. After Emperor Gaozu ascended the throne, he subsequently elevated Lai He's title to that of Viscount. In the final years of the Kaihuang era, Lai He submitted a memorial saying:
Your Majesty, I have been summoned by you multiple times since the third year of the Zhou Dynasty. At that time, I said that your ascension to the throne as emperor was a destiny ordained by heaven and not something that could be achieved by human efforts. I have no accomplishments to speak of, yet I've served as a fifth-rank official for over twenty years, which makes me feel ashamed! I have nothing much to say, but I just want to record some words that I said to you when you were still a prince, to be preserved in the palace, allowing me to die without regrets.
When you were still in the Zhou Dynasty, you once mentioned to me alongside Duke Rong of Yongfu, "I have heard that one's character can determine the kind of person they are." At that time, I remarked that your insight was as bright as the morning star, seeing everything clearly, and that when you become emperor, you must suppress the urge to kill. In the fourth year of Jiande, in May, Emperor Wu of Zhou asked me at Yunyang Palace, "Do you know all those ministers? What do you think of Duke Lu of Sui?" I replied, "Duke Lu is merely a rule-abiding person; he can guard a region, but if you make him a general, there would be no city he couldn't take." I said this at the southeast corner of the palace. Do you remember that? The next year, Wuman Gui told Emperor Wu of Zhou, "Duke Lu does not act like a loyal subject." When Emperor Wu questioned me again, sensing his doubts, I intentionally said, "He is a loyal subject, nothing special." Wang Yi and Liang Yanguang were aware of what I had said. In the second year of Daxiang, in May, when you entered the palace through the east gate of Yongxiang, I stood at the east side of the Yongxiang gate, facing north. You asked me, "Do I have any disasters?" I replied, "Your bone structure and complexion are excellent, and heaven has already ordained you to be the emperor." Not long after, you took control of the court affairs.
Your Majesty was greatly pleased with my memorial, promoting my official position and rewarding me with five hundred bolts of cloth, three hundred measures of rice, and ten acres of land.
My fellow countryman Han Ze and I once visited the Prime Minister at the time. I told him, "In another four or five years, you will be in a high position." At that time, no one understood my meaning. Han Ze passed away in the fifth month of the fifteenth year of Kaihuang. People asked me what happened, and I said, "Fifteen years equals three five-year periods, plus the fifth month makes it four five-year periods. 'High office' refers to a coffin." Many of the things I said had this meaning. I wrote a book called "The Book of Divination," consisting of forty volumes.
Taoist Zhang Bin, Jiao Zishun, and Dong Zihua from Yanmen privately told you when you were still a prince, "You will become emperor in the future, so you must take good care of yourself." After you became emperor, you appointed Zhang Bin as the Governor of Huazhou, Jiao Zishun as the Grand Marshal, and Dong Zihua as the Upper Yitong.
Xiao Ji, styled Wenxiu, was the grandson of the elder brother of Liang Wu Emperor, Xuanwu King Xiao Yi. He was knowledgeable and especially proficient in yin and yang calendar calculations. After the fall of Jiangling City, he sought refuge with Northern Zhou and became a Yitong official. During the reign of Emperor Xuan of Northern Zhou, Xiao Ji felt the court was growing increasingly chaotic, so he submitted memorials offering advice, but unfortunately, the emperor did not heed them. Later, when the Sui Dynasty was established, Xiao Ji's official position remained as Yitong, responsible for reviewing both ancient and modern yin and yang calendar texts. Xiao Ji was proud and principled, not associating with the nobility, and had a bad relationship with Yang Su, so he was consistently marginalized and left feeling frustrated.
He realized that Emperor Wen of Sui had a fondness for auspicious prophecies, so he sought to use this opportunity to advance his career, and he fabricated some auspicious signs to please the emperor. In the fourteenth year of the Kaihuang era, he submitted a memorial: "This year is the year of Jia Yin, the first day of the eleventh month is the day of Xin You, and this day coincides with the winter solstice. The coming year will be the year of Yi Mao, and the first day of the first month is the day of Geng Shen, New Year's Day. The winter solstice coincides with the first day, as stated in the 'Leizhi Tuzhen': 'On the first day of the eleventh month of the winter solstice, the saint king enjoys his blessings.' Now that Your Majesty is in power, you are at the head of the Tianyuan, and the winter solstice coincides with the first day. This constitutes the first auspicious sign. The day of Xin You is your birthday; Xin's virtue is in Bing, November is the month of Bing Zi; You's virtue is in Yin, January is the month of Yin, which is your birth month, matching the virtue of the month, and it is New Year's Day. This is the second auspicious sign. Geng Shen day is your age (virtual age); Yi's virtue is in Geng, Mao's virtue is in Shen, next year will be the year of Yi Mao, your age matches the virtue of the year, and it is New Year's Day. This is the third auspicious sign. The 'Book of Yin and Yang' says: 'Those whose year's fate matches the virtue of the year and month will have blessings.' The 'Hong Fan Zhuan' says: 'The morning of the year, the morning of the month, the morning of the day, the king's master.' These classics all believe that the combination of the three can extend life and bring good fortune. Moreover, the year of Jia Yin, November is the beginning of yang energy, and the first day is the winter solstice, which is the day of the saint king's upper element; January is the month of positive yang, the beginning of the year and month; the first day is the beginning of the year, the morning of the month, the morning of the day, a day of celebration. Your birthday is the first among the nine elements, and your age is the first of the three lengths, both matching the virtue of the year. The 'Lingbao Jing' says: 'The sound of the dragon's essence is powerful.' Next year, your year's fate and nayin are both Jiao, and the calendar and classics mutually confirm each other. Furthermore, Jia Yin, Yi Mao, heaven and earth are in harmony! In the year of Jia Yin, the winter solstice falls on the day of Xin You, and next year, in the year of Yi Mao, the summer solstice falls on the day of Jia Zi. The winter solstice marks the beginning of yang energy, the day of worshipping Heaven, which is your birthday; this is the fourth auspicious sign; the summer solstice marks the beginning of yin energy, the day of sacrificing to the earth, which happens to be the empress's birthday; this is the fifth auspicious sign. Your Majesty's virtues encompass all things like the Qian hexagram, and the empress's kindness nurtures all things like the Kun hexagram, so the qi of heaven and earth converges on your birthday.
Translation not applicable due to lack of source content. The source text provided was empty, therefore no translation could be made.
After Emperor Wen of Sui read it, he was very happy and rewarded him with five hundred bolts of cloth. It is said that when Prince Ling of Fangling was the crown prince, he always said that the East Palace was dark and eerie, and he often saw rat demons. The emperor ordered Master Ji to perform rituals in the East Palace to expel evil spirits. After setting up the shrine in Xuan Ci Hall, a strange wind suddenly blew in from the Gen position (representing mountains in the Bagua, also referring to the gate of ghosts), heading straight for the crown prince's seat. Master Ji quickly used water infused with peach branches and fire from mugwort to drive it away, and the wind finally left the palace and ceased. Then, Master Ji performed a thanksgiving ceremony, set up an altar in the Wei position (representing earth in the Bagua), built four gates, and placed the shrines of the Five Emperors. It was the dead of winter, and suddenly a large toad hopped in from the southwest, entered through the main gate, climbed onto the shrine of the Red Emperor, and then left through the main gate. After walking a few steps, it vanished into thin air. The emperor was quite astonished by this and rewarded Master Ji with many things. Master Ji also told the emperor that the crown prince was probably not stable in his position. At that time, the emperor was contemplating deposing the crown prince in favor of another, but when he heard what Master Ji said, he felt he was right. Since then, the emperor often consulted Master Ji on various matters. After the emperor and empress dowager passed away, they ordered the selection of a burial site using divination methods. The fortune tellers searched everywhere and finally selected a location, saying, "According to the divination, 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 depend on people, not on Feng Shui. Wasn't my father's grave also chosen through divination? In the end, the country still perished. Just like my family's ancestral tomb, if it is considered unlucky, then I should not have become emperor; if it is considered lucky, my brother would not have died in battle." Although the emperor thought this way, he ultimately heeded the fortune tellers' advice.
Mr. Jibu's report stated: "On the 16th, to the northwest of the Empress's tomb, before the rooster crowed, a black cloud with a diameter of five to six hundred steps appeared, rising straight up into the sky. To the southeast, there were also flags, carriages, and tents stretching for seven to eight miles, with many people patrolling in an orderly fashion, vanishing only after sunrise. Over ten witnesses confirmed this. According to the 'Burial Book,' 'Earthly qi is born from surnames, which signifies great fortune and prosperity.' This black qi now corresponds to the imperial qi of winter, associated with the royal surname, which is a symbol of great fortune and prosperity, indicating that future generations will thrive endlessly." The Emperor was very pleased to hear this.
Later, the Emperor planned to personally attend the Empress's funeral, but Mr. Jibu advised him once more: "Your Majesty, you were born in the Xin You year, and this year the Doukui Star and Tiangang Star are currently positioned in the Maoyou direction. According to the records of the 'Yin Yang Book,' it's not advisable to participate in funeral activities at this time." The Emperor did not listen to him.
After returning, Mr. Jibu informed his clansman, Xiao Pingzhong: "The Crown Prince sent Yuwen Zuo to convey his heartfelt thanks, who said, 'You predicted I would become Crown Prince, and it has indeed come true. I will never forget your kindness. Now, in choosing the location of the tomb, ensure I ascend the throne soon. Once I am on the throne, I will definitely reward you generously.' I silently noted in my heart: 'In four years, the Crown Prince will take control of the world.' The Feng Shui of the tomb has now also been fulfilled, and with the Emperor still planning to attend the funeral in person, these omens are even clearer. Once the Crown Prince seizes power, how can the Sui Dynasty not fall? At that time, a true Son of Heaven will rise to rule the world. I previously mentioned the divination results as 'two thousand years' and 'two hundred years'; 'two thousand years' corresponds to thirty characters, while 'two hundred years' corresponds to the thirty-second cycle. What I said is all true, remember it."
After Emperor Yang of Sui ascended to the throne, he appointed Yuan Ji as the Deputy Minister of the Imperial Treasury and granted him additional titles, allowing him to establish his own government office. One day, while passing through Huayin, Yuan Ji saw a plume of white vapor rising from Yang Su's tomb into the sky, so he quietly informed the emperor. The emperor asked him what this meant, and Yuan Ji said, "This foretells that a disaster will befall the Yang Su family, a sign of impending doom! Perhaps relocating the tomb could avert it." Later, the emperor seized the opportunity to advise Yang Xuange, "Your family should consider changing the ancestral tomb." Yang Xuange had an inkling and interpreted it as a good omen, so he excused himself by saying that Liaodong had not yet been pacified and he had no time to deal with family matters. Not long after, Yang Xuange rebelled, and his entire family was completely annihilated, further confirming the emperor's belief in Yuan Ji's prophecy. Over a year later, Yuan Ji passed away. He left behind 30 volumes of "Golden Sea," one volume of "Essentials of Physiognomy," eight volumes of "Feng Shui," six volumes of "Burial Rituals," twenty volumes of "Musical Scores," two volumes of "Imperial Health Preservation Methods," one volume of "Essentials of Physiognomy," and one volume of "Taiyi Establishment," which became widely circulated among the people. At that time, there was also a man named Yang Bochou, who served under Emperors Xiaogong and Liuyou and was also renowned for his skills in divination and numerology. Yang Bochou was from Fengyi Wuxiang and had a particular passion for the "Book of Changes," which led him to live in seclusion on Mount Hua. During the reign of Emperor Wen of Sui, the court summoned him to the capital. When he encountered those high-ranking officials, he was not at all polite, addressing them all as "you," regardless of their status, leaving people wondering what kind of person he truly was.
The emperor summoned him and spoke to him, but he remained silent. The emperor rewarded him with clothes, but when he arrived at the court, he tossed the clothes aside and walked away. After that, he wandered the streets wild-haired and deranged, filthy and foul-smelling, never grooming himself. At that time, there was a man named Zhang Yongle who sold divinations in the capital city, and Yang Bocui often hung out with him. When Zhang Yongle couldn't accurately predict fortunes, Yang Bocui would help him analyze the hexagrams, explaining them in detail. Zhang Yongle admired him greatly and felt inferior to him. Later, Yang Bocui also started a divination stall.
Once, someone lost their child and went to Yang Bocui for a divination. After casting the hexagram, Yang Bocui 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 dress. You can go there and find him." The person followed Yang Bocui's directions and indeed found their child.
Another time, a couple hid some gold, but later the gold had gone missing. The husband suspected his wife of being unfaithful and wanted to drive her away. The wife sought help from Yang Bocui for a divination, and he said, "The gold is still there." He asked the family to search together, pointing to a person and saying, "The gold is with him!" The man turned red and quickly handed over the gold.
The Taoist Wei Zhichang consulted Yang Bocui for a reading, and Yang Bocui said, "Don't go in the northeast direction. If you must go, make sure to return early. Otherwise, Yang Su will cut off your head!" Shortly after, the emperor sent Wei Zhichang on a mission to assist Prince Liang. Soon after, the emperor died, and Prince Liang rebelled. Wei Zhichang escaped back to the capital. Wei Zhichang had a feud with Yang Su before, and after Yang Su pacified Bingzhou, he went to find Wei Zhichang first to kill him. Because of Yang Bocui's prediction, Wei Zhichang was saved.
Another person lost their horse and came to seek Yang Bochou's divination. At that time, Yang Bochou was summoned by the Crown Prince, and on the way, he met this person and immediately offered a divination for him. After the divination, Yang Bochou said, "I don't have time to give you a detailed divination. Quickly go to the third shop on the south side of the east wall of the west market and buy a fish to make sashimi. Your horse will be found." The man did as he was told, and after a while, someone brought his horse back, and he caught the horse thief.
Yazhou presented a pearl about an inch in size to the emperor, and the envoy secretly replaced the pearl. The emperor grew suspicious, so he summoned Yang Bochou for a divination. Yang Bochou said, "There is something that comes out of the water, with a smooth texture and bright color; that is a real pearl. It has been hidden now." He even provided the name and description of the person who had hidden the pearl. The emperor followed Yang Bochou's advice and indeed found the pearl. The emperor was astonished and rewarded him with twenty bolts of fabric.
Grand Scholar He Tuozeng went to visit Yang Bochou and discuss the Book of Changes. After listening to He Tuozeng's words, Yang Bochou suddenly smiled and said, "Why stick to the interpretations of Zheng Xuan and Wang Bi!" After a long time, he eventually provided a brief explanation; his interpretations differed from traditional Confucian views, but his thoughts were profound and mysterious, so people believed he had extraordinary talent, reaching a realm that ordinary people could not attain. Ultimately, Yang Bochou passed away peacefully.
Lin Xiaogong was from Jingzhao Prefecture. He was proficient in astronomy and arithmetic, and Emperor Gaozu valued him greatly. Every time he predicted disasters and auspicious events, he was very accurate, so the emperor put him in charge of studying the Yin and Yang calendar. Later, he held the position of Shang Yitong. He authored numerous works: *Yi Qi Tu* in three volumes, *Di Dong Tong Yi Jing* in one volume, *Nine Palaces and Five Graves* in one volume, *Dun Jia Month Order* in ten volumes, *Yuan Chen Jing* in ten volumes, *Yuan Chen E* in one hundred and nine volumes, *One Hundred Strange Stories* in eighteen volumes, *Lu Ming Book* in twenty volumes, *Nine Palaces Turtle Classics* in one hundred and ten volumes, *Taiyi Formula Classics* in thirty volumes, and *Confucius Horse Head Yi Divination Book* in one volume; these works have been preserved throughout history.
Liu You, from Yingyang, became a General and was given the title of Duke of Suolu County during the early years of the Kaihuang era. His predictions were always accurate, and Emperor Gaozu was very fond of him. Initially, he worked with Zhang Bin, Liu Hui, and Ma Xian to develop a calendar. Later, he was commissioned to write a military treatise titled "Jin Tao," comprising ten volumes, which the Emperor was very fond of. 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 circulated among the people.
Zhang Zhaoxuan, hailing from Zou County in Bohai, was knowledgeable and especially skilled in astronomy and arithmetic. The Jizhou Governor, Zhao Jiong, recommended him, and Emperor Gaozu summoned him, entrusting him to the Bureau of Astronomy to participate in the development of the calendar. Many people at that time were not as good as him, so Chief Astronomer Liu Hui and others were jealous of him. However, Liu Hui's predictions were often inaccurate, while Zhang Zhaoxuan's astronomical calculations were very precise, which the Emperor admired. The Emperor asked Yang Su and some other astronomy experts to discuss sixty-one questions, all of which were difficult problems in previous calendars, for Liu Hui and Zhang Zhaoxuan to discuss. Liu Hui was unable to answer any questions, while Zhang Zhaoxuan clearly explained fifty-four of them. As a result, Zhang Zhaoxuan was promoted to Yuanwai Sanqi Shilang, concurrently serving as the Chief Astronomer, and was rewarded with a thousand bolts of cloth, while Liu Hui and his eight associates were all dismissed. Zhang Zhaoxuan then formulated a new calendar, stating that the previous calendar was consistently off by a day. The Internal Historian Yan Minchu submitted a memorial saying, "During the Han Dynasty, Lu Xiaohong revised the 'Zhuang Xu Calendar' and established the 'Tai Chu Calendar,' saying that it would be off by a day in the future. Eight hundred years later, a sage will come to correct it. Now it has been seven hundred and ten years; the astrologers have all calculated this, so the sage must be referring to the present!" The Emperor was very pleased and increasingly trusted and valued him.
The calendar established by Zhang Zhouxuan has three differences from ancient calendars:
At the end of the Song Dynasty, Zu Chongzhi created a new calculation method called "differential method." He found that the position of the winter solstice does not move as regularly as it used to; it moves one degree every forty-six years. Later, Yu Xi of the Liang Dynasty improved the calendar, believing that Zu Chongzhi's method was too inaccurate, so he changed it to one degree every one hundred and eighty-six years. Zhouxuan analyzed these two methods and noted a significant difference in their time spans. By combining the strengths of both, he established a new measurement system. He calculated the position of the winter solstice point, which moves slowly each year, shifting one degree every eighty-three years. This method aligns with the records of day length and constellations from the time of Emperor Yao and is also consistent with the records of constellation positions in the Han Dynasty calendar, being very accurate throughout.
During the Zhou Dynasty, Ma Xian created the "Bingyin Yuanli," which included calculations of yin and yang changes, as well as complex calculations of addition and subtraction chapters and advances and retreats to predict the time of solar eclipses. This was a very innovative calculation method at the time, which many found difficult to understand. Zhang Bin later used this method but could not fully understand it either. Zhouxuan believed Ma Xian's method had flaws in the timing of additions, subtractions, and seasonal changes. He judged based on the moon and found that this method was theoretically flawed. Therefore, Zhouxuan calculated solar eclipses by analyzing the changes in the waxing and waning of the twenty-four solar terms. He found that when the sun moves slowly, the moon catches up quickly, resulting in an earlier new moon; when the sun moves quickly, the moon lags behind, causing a delay in the new moon. He checked the early and late times of conjunctions in previous calendars to determine the rate of gain and loss. He found that from the autumn equinox to the spring equinox, the sun moves quickly, traveling one hundred eighty degrees in one hundred eighty-two days; from the spring equinox to the autumn equinox, the sun moves slowly, covering one hundred eighty-two days for one hundred seventy-six degrees. This ratio applies to each solar term.
In ancient times, when calculating the new moon and solar eclipses, whether it occurred inside or outside the ecliptic, as long as it met certain criteria, it was considered that a solar eclipse would occur. Zhang Bin created a new method, setting an outer limit for solar eclipses, so that in some cases, a solar eclipse did not occur even when the conditions were met, and he was unable to explain the reasons for this. Zhou Xuan believed that the sun travels along the ecliptic, completing one orbit per year; the moon travels along the lunar path, completing a little over one orbit every twenty-seven days. When the lunar path crosses the ecliptic, the moon will move from inside the ecliptic to outside every thirteen days or so, and then back inside every thirteen days or so, repeating this cycle. When the moon passes through the ecliptic, it is called an "alignment," and if the new moon occurs within fifteen degrees before or after the alignment, a solar eclipse will occur. If the moon is traveling inside the ecliptic, that is, to the north of the ecliptic, it's easier to observe a solar eclipse; if the moon is traveling outside the ecliptic, that is, to the south of the ecliptic, even if it coincides with the alignment point, because the moon is to the south of the ecliptic, the sun and moon will not overlap, which makes the phenomenon of a solar eclipse difficult to observe. Therefore, based on previous methods, Zhou Xuan established new standards, calculated errors based on the proximity of the alignment points, and adjusted the calculation of solar eclipses, making the calculation of solar eclipses more accurate and clear. He surpassed ancient calendars with seven unique achievements: ...
In ancient times, the calculation of the speeds of the five planets (metal, wood, water, fire, earth) was considered constant, only observing changes in brightness and darkness without accurate rules. Through extensive observation, Zu Chongzhi found their true movement patterns, which resulted in different calculations from ancient calendars. Some stars had errors that exceeded thirty days! For example, if Mars appears around the Rain Water solar term (around February 18), 29 days should be added; if it appears around the Minor Snow solar term (around November 22), 25 days should be subtracted. Although adding or subtracting a few days to correct observational results helped determine when they would appear, the changes in brightness and darkness of other stars are similar, but the magnitude of the errors varies. People have lost the understanding of the ancient wisdom.
In the second paragraph, the calculation of Mercury's orbital period was thought to be visible again only after completing one full cycle. This belief was common in ancient calendars, and sometimes it was visible according to this calculation, while other times it was not visible, which people could not explain. After long-term observations, Zu Chongzhi discovered that within one cycle, Mercury could sometimes be visible once, and other times it appeared together with other celestial bodies due to their influence. For example, if Mercury appeared in the morning during the Rain Water solar term, it should theoretically be visible, but in reality, it often wasn't; if it appeared in the morning around the Awakening of Insects solar term (around March 5th), then if it 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 together with them.
In the third paragraph, ancient calendars had fixed constraints on calculating planetary movements, and they could only be calculated using a fixed speed once the planets were observed. The speeds, stops, and retrogrades of the five planets differed from the results calculated by ancient methods, with errors exceeding eighty days in some cases, and the positions of stops and retrogrades differing by more than eighty degrees. For example, if Mars first appeared quickly around the Start of Winter (around November 7th), it would cover 177 degrees in 250 days; if it appeared around the beginning of Summer Solstice (around June 21st), it would only cover 92 degrees in 170 days. Through repeated observations, he found that both modern and ancient calculations were very accurate.
In the fourth paragraph, ancient calendars calculated the magnitude of solar eclipses using average values, and the results rarely matched the actual observations. Through long-term observations, Zu Chongzhi discovered that the Moon's speed during its movement was influenced by the four planets: Jupiter, Mars, Saturn, and Venus. The Moon's speed increased when it was closer to these four planets and decreased when it was farther away, only returning to its original speed once the distance exceeded 15 degrees. Therefore, he corrected the size of solar eclipses based on the Moon's relative positions to these four planets.
In the fifth paragraph, the ancient calendar calculated the timing of the new moon and full moon (first and fifteenth day of the lunar month) using the same method. Zu Chongzhi discovered through long-term observations that the position and time of solar eclipses changed with different observation locations, and the height and angle of solar eclipses varied by location. The magnitude of the solar eclipse and the speed of its occurrence were also different, so using a fixed method to calculate the time would result in errors; only by taking celestial phenomena into account could accurate predictions be made.
In the sixth point, the ancient calendar calculated the degree of solar eclipses based on the points of conjunction between the sun and moon. Fourteen degrees from the conjunction point was counted as one unit; thirteen degrees as two units; ten degrees as three units. With each degree closer, the units increased, and at the conjunction point, the solar eclipse reached its maximum extent. The actual situation of solar eclipses sometimes contradicted the calculated results, sometimes more and sometimes less, and the ancient calendars did not explain the reasons clearly. Zhuoxuan identified the pattern through long-term observations: near the conjunction point, the moon did not completely block the sun, so the degree of the solar eclipse was smaller; around five or six hours from the conjunction point, the moon was completely within the sun, causing the most thorough blockage, and the solar eclipse reached its maximum; afterwards, as the distance increased, the degree of the solar eclipse decreased. This pattern occurred before and after the winter solstice. However, if approaching the summer solstice, the calculation method would be different. His method of classifying solar eclipses was very detailed and accurate.
In the seventh point, the ancient calendar held that on the vernal and autumnal equinoxes, day and night were of equal length. Zhuoxuan found through observations that in reality, there was a difference, with the day being longer by about fifteen minutes on the vernal equinox and autumnal equinox, due to the varying speed of the sun's movement.
All of these were meticulously researched and compiled by Zhuoxuan, and everyone admired the precision of his calendar calculations. He passed away during the reign of Emperor Yang of the Sui Dynasty.
Xu Zhicang was from Gaoyang. His ancestor Xu Daoyou began studying medicine to care for his ailing mother. He later became renowned for his medical skills. He warned his sons, "If a son cannot take care of his parents' meals and medicine, and does not understand medicine, how can he claim to be filial?" Therefore, his medical knowledge was passed down through generations in the family. He served as an official in the Liang Dynasty, achieving the rank of Yuanwai Sanqi Shilang. His father, Xu Jing, was a military adviser to the Prince of Wuling. Xu Zhicang became famous at a young age for his exceptional medical skills and served as a Yuanwai Sanqi Shilang in the Chen Dynasty. After the fall of the Chen Dynasty, Emperor Gaozu of Sui appointed him as a Yuanwai Sanqi Shilang and sent him to Yangzhou. When Prince Xiao of Qin, Jun, fell ill, the Emperor quickly called him back. Prince Xiao of Qin, Jun dreamed of his deceased wife, Cui, who was crying and saying, "I was supposed to welcome you, but I heard Xu Zhicang is coming. If he comes, he will make you suffer. What should we do?" The next night, Cui said, "I've come up with a plan: I’ll hide in the underworld." After Xu Zhicang arrived, he diagnosed Prince Xiao of Qin, Jun, saying, "The disease has reached the bone marrow and will soon flare up. There is no cure." Sure enough, Prince Xiao of Qin, Jun passed away a few days later. The Emperor was astonished by his miraculous medical abilities and rewarded him with a hundred bolts of cloth. When Emperor Yang of Sui ascended the throne, Xu Zhicang had already retired. Whenever the Emperor felt unwell, he would send eunuchs to summon him for treatment, sometimes even escorting him to the palace and assisting him onto the imperial bed. Xu Zhicang's prescriptions were always effective. He passed away peacefully at home at the age of eighty.
The Xu family is also renowned for their ancestral medical skills. His father, Xu Shi, served as the Tai Chang Cheng and Chief Military Officer in the Liang Dynasty, holding significant official titles. Later, he followed Liu Zhongli to Chang'an and achieved a reputation on par with Yao Sengyuan. Eventually, he became the Upper Yitong San Si, a very high official position. Xu Cheng inherited his father's skills and became extremely proficient in medicine. He later served as the Imperial Physician and Grand Councillor, and was eventually titled the Count of Hechuan County. The father and son became renowned for their exceptional medical skills during the Zhou and Sui Dynasties. The historical records lack detail, so I have written down everything I know here.
Both the father and son were remarkable individuals! His father thrived in the Liang Dynasty and rose to prominence in Chang'an, alongside Yao Sengyuan. Their status was impressive! The son inherited his father's talents, excelling in medicine and attaining high official ranks, eventually receiving a noble title. Truly, both father and son have made their mark in the world! It's a shame that the historical records lack detail; otherwise, it would surely be even more fascinating!
Wan Baochang is a somewhat obscure figure. 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 killed. Wan Baochang was then made a music entertainer, so he became particularly skilled in music theory and excelled at various instruments. He presented a set of jade chimes to the Emperor of the Qi Dynasty.
Once, he was dining with others and the conversation turned to musical tones. Since there were no musical instruments present, Wan Baochang grabbed bowls, chopsticks, and some random items, using the chopsticks to produce different pitches, capturing all the tones of the traditional Chinese musical scale. It sounded harmonious as if played by proper instruments, impressing everyone present. Despite his talents, he never gained significant recognition from the Zhou to the Sui Dynasties.
During the Kaihuang period of the Sui Dynasty, Zheng Yi, Duke of Pei, and his colleagues were responsible for formulating new musical regulations, initially using the Huangzhong tuning. Although Wan Baochang was just a musician, Zheng Yi and his colleagues frequently sought his input, but many of his opinions were not adopted. Later, when Zheng Yi and the others played the new musical regulations for the emperor, the emperor called for Wan Baochang to ask his opinion. Wan Baochang said, "This is music of a doomed country; Your Majesty should not listen to it!" The emperor was displeased. Wan Baochang then explained in detail that the music was mournful and decadent, not orthodox court music, and requested to calibrate the instruments to standard measurements. The emperor agreed.
Wan Baochang was ordered to make instruments, and his instruments were tuned two notes lower than Zheng Yi's. He also wrote a 64-volume "Music Score," which detailed the rules of the eight-tone cycle in the palace, as well as methods for adjusting strings and repositioning the qin bridge. He established 84 modes and 144 notes, which, through various combinations, could produce 1,800 distinct sound effects. At that time, although the "Zhou Li" recorded "Xuangong," those knowledgeable in music theory struggled to comprehend it since the Han and Wei dynasties. Few expected Wan Baochang to achieve this, and everyone thought he was amazing. When it came to actual performances, he could effortlessly compose music on the spot, and onlookers were amazed.
He improved many musical instruments, too many to count, but the sound of his improved instruments was refined and understated, which people at the time did not particularly like. Those skilled in music at the Tai Chang Temple shunned him. The Prince's Chamberlain, Su Kui, prided himself on his musical knowledge, especially jealous of Wan Baochang. Su Kui's father, Su Wei, was very powerful at the time, and all those who talked about music relied on him, joining forces to belittle Wan Baochang. Wan Baochang frequently voiced his grievances to the court ministers, and Su Wei interrogated him about the source of his musical knowledge.
There was a monk from the Hu who often told Wan Baochang, "The emperor really likes auspicious signs and propitious omens. As long as someone mentions something that can predict good fortune, the emperor is very happy. You should say that you learned it from the monk from the Hu, and that it is a musical tradition passed down by the Bodhisattvas. The emperor will definitely be pleased. By doing what you do, you will be able to carry it out." Wan Baochang listened to his words and answered Su Wei according to the monk's instructions. Su Wei angrily said, "The music passed down by the Hu monk is all music of the barbarians, not what should be performed in China!" This matter eventually came to nothing. Wan Baochang once listened to music being played at the Tai Temple and couldn't help but shed tears. When asked why, Wan Baochang said, "This music is debauched and sorrowful; the world is on the brink of mutual slaughter, it is about to perish." At that time, the world was in a period of peace and prosperity, and those who heard his words thought he was being alarmist. During the reign of the Sui Dynasty, his words finally came true. Baochang was very poor and childless. When his wife saw him fall ill, she secretly took his money and belongings and ran away. Baochang was hungry and cold, with no one to care for him, and he eventually starved to death alone. Before he died, he burned the books he had written, exclaiming, "What good are these things?" Some of his books were rescued from the fire and circulated, and people felt very sorry for him. During the Kaihuang era, Zheng Yi, He Tuo, Lu Ben, Su Kui, and Xiao Ji studied classics together, wrote music books, and their works were widely used at the time. However, their innate musical sensibility was nowhere near Baochang's. An Maju, Cao Miaoda, Wang Changtong, and Guo Lingle, who were skilled composers and top musicians at the time, also learned from Zheng Sheng, but Baochang's compositions fell into the realm of refined music. Even though most people at the time did not see eye to eye with Baochang, they admired him in their hearts, thinking he was simply a divine figure.
At that time, there was a musician named Wang Lingyan, who was also very knowledgeable in music theory. During the reign of Emperor Yang of the Sui Dynasty, he wanted to go to Jiangdu to enjoy himself, and Wang Lingyan's son went with him. He played the huqin outside the door, performing a piece called "An Gongzi Qu" in a different key. Wang Lingyan was sleeping inside the house at that time, but when he heard the tune, he was startled and sat up abruptly, saying, "It's changed key, it's changed key!" He quickly asked his son, "When did this tune become popular?" His son replied, "It just became popular recently." Wang Lingyan started crying and said to his son, "You must not go with him; the emperor will definitely not come back." When his son asked why, Wang Lingyan said, "The tonic of this tune is gone and won't return; the tonic represents the monarch, that's why I'm so sure." Later, Emperor Yang of Sui was indeed killed in Jiangdu.
Historical records say: Divination of yin and yang and other similar matters were also taught by sages. Although they shouldn't be taken at face value or completely dismissed. If people can promote the right way, they can benefit society, but if their actions are not in accordance with morality, they will bring disaster upon themselves. Therefore, ancient scholars were very cautious and did not dare to act recklessly. Even now, the physiognomy and aura readings of Wei and Lai are deduced, and the calculations of Yu and Zhang are impressive; even people like Luo Xia, Gaotang, Xu Fu, and Zhu Jian cannot compare to them. Bo Chou's tortoise divination can speculate on the thoughts of ghosts and gods; Geng Xun's celestial globe can accurately measure the stars; Bao Chang's musical theory can skillfully use the sounds of the palace and commercial scales. Although they are not as great as the masters of ancient times, they are still outstanding figures of their time. The Xu family's acupuncture skills are well-documented and commendable; however, Xiao Ji's take on yin and yang is somewhat exaggerated.
