In ancient times, it is said that Duke Zhou measured the shadow of the sun with an earth gnomon in Yangcheng to calculate the calendar. This is recorded in the "Rites of Zhou · Grand Minister of Works": "Using the method of the earth gnomon, measure the depth of the soil, correct the length of the shadow, to find the center of the earth (geographical center). On the winter solstice, the shadow is thirteen feet and five inches long; on the summer solstice, it is one foot and five inches long. This is the sign of the union of heaven and earth, the transition of the four seasons. Only when all things flourish and stabilize can a powerful kingdom be established." Therefore, it is said that the sun is the essence of yang, the most obvious manifestation of celestial phenomena. All things in the world rely on the sun's movement for growth and decay, and the changes in temperature alternate with it. Observing the rise and fall of yin and yang, inferring the heights of heaven and earth, determining directions, setting times, and calculating leap months cannot be more direct than this.
The methods of ancient times were relatively simple, and their intricate nature is difficult to fully comprehend. Later scholars studying astronomy have various interpretations concerning these methods. Earlier scholars stated: On the summer solstice, an eight-foot gnomon should be erected in Yangcheng, and its shadow length was the same as that measured by the earth gnomon. The "Book of Documents: Examination of the Spirit of the Stars" records: "On the summer solstice, the shadow is one foot and five inches long; on the winter solstice, the shadow is one foot and three inches long." The "I Ching: Verification of the Hexagrams" states: "On the winter solstice, an eight-foot gnomon should be erected, and at noon, observe the length of the shadow to predict the harvest for the coming year. On the summer solstice, the shadow is one foot and four inches long; on the winter solstice, the shadow is thirteen feet long." The "Zhou Bi Suan Jing" records: "In the region of Chengzhou, on the summer solstice, the shadow is one foot and six inches long; on the winter solstice, the shadow is thirteen feet and five inches long." Liu Xiang's "Hong Fan Zhuan" states: "On the summer solstice, the shadow is one foot and five inches long; on the winter solstice, the shadow is thirteen feet, one inch, and four-tenths long. During the spring and autumn equinoxes, the shadow measures seven feet, three inches, and six tenths."
The "Four-Part Calendar" of the Later Han, the "Jingchu Calendar" of the Wei and Jin dynasties, the "Yuanjia Calendar" of the Song dynasty, and Zu Chongzhi's Daming Calendar all match the records in the "Shangshu Kaolingyao." The capital locations of the Han, Wei, and Song dynasties were different, yet the results of measuring the shadow of the sun using these four calendars were the same. Moreover, the information in those astronomical texts is probably not fully reliable. Liu Xiang's records of the shadow lengths during the vernal and autumnal equinoxes were directly calculated using proportions, rather than determined by actual observations.
Although there is a general range for measuring the shadow of the sun, even within the same region, the measurement results can vary slightly; and even between the northern and southern regions, the lengths of the shadows may not show significant differences. This is probably because the measurements by ancient astronomers were not precise enough, leading to discrepancies in the calculated results. Now I have organized these complex records and compiled them here.
During the Tianjian period of the Liang dynasty, Zu Leng made a copper sundial eight feet high, with a gnomon attached below. The gnomon had a groove on top, filled with water to ensure it was level. It was then used to measure the changes in the length of the shadow of the sun and study the sundial.
In the tenth year of the Datong era of the Northern Wei, the Grand Historian Yu Guang measured the shadows in the Jiangzuo region using a nine-foot-high sundial. He measured the summer solstice shadow to be one foot, three inches, and two tenths long, and the winter solstice shadow to be ten feet, three inches, and seven tenths; at the start of summer and autumn, the shadow was two feet, four inches, and five tenths long; during the spring and autumn equinoxes, it was five feet, three inches, and nine tenths long. During the Chen dynasty, the measurement methods of the Liang dynasty continued to be used. The Emperor Shunwu of the Northern Qi moved the old instruments from Luoyang to Ye City, and until the death of Emperor Wenxuan, no one carefully verified this data again.
It was not until the seventh year of the Wuping era of the Northern Zhou that Gan Jingli recommended Liu Xiaosun and Zhang Mengbin to the later monarch. Liu Xiaosun and Zhang Mengbin built a new gnomon to measure the sun's shadow, in an effort to verify the accuracy of the solar terms. They had just begun their work and were not able to complete it before the fall of the Northern Zhou dynasty.
The study of calendars by officials began during the Tianhe era of the Zhou Dynasty. They measured the sun's shadow during the solstices to test the accuracy of the calendar. After the founding of the Sui Dynasty, the court needed to reform the calendar. Zhang Ao was well-versed in astronomical measurements and claimed that a lengthening sun shadow was an omen of good fortune. The emperor ordered the relevant departments to investigate this issue, but they never reached a conclusion.
In the nineteenth year of the Kaihuang era, Yuan took on the role of Grand Historian. He wanted to complete what Zhang Zhouxuan had left unfinished, so he submitted a memorial stating: "Since the establishment of the Sui Dynasty, the length of the sun's shadow has gradually increased. On the winter solstice of the first year of Kaihuang, the sun's shadow was twelve feet, seven inches, and two-tenths long, and after that, it gradually shortened. By the winter solstice of the seventeenth year of Kaihuang, the sun's shadow was twelve feet, six inches, and three-tenths long. In the fourth year of Kaihuang, the sun's shadow measured on the winter solstice in Luoyang was twelve feet, eight inches, and eight-tenths long. The sun's shadow on the summer solstice of the second year of Kaihuang was one foot, four inches, and eight-tenths long, and it also gradually became shorter. By the summer solstice of the sixteenth year of Kaihuang, the sun's shadow was one foot, four inches, and five-tenths long. On the winter solstice of the eighteenth year of Kaihuang, it was cloudy, making measurements impossible. The summer solstices of the first, seventeenth, and eighteenth years of Kaihuang also could not be measured due to cloudy weather. The "Zhou Guan" used a soil gnomon to measure the sun's shadow, which was one foot, five inches long on the summer solstice. Zheng Xuan said: 'The sun's shadow on the winter solstice is thirteen feet long.' Now the sun's shadow on the summer solstice of the sixteenth year of Kaihuang is five-tenths shorter than before, and the sun's shadow on the winter solstice of the seventeenth year of Kaihuang is three inches and seven-tenths shorter than before. When the sun is close to the North Pole, the sun's shadow is short, and the day is long; when the sun is far from the North Pole, the sun's shadow is long, and the day is short. When running along the inner path, it is close to the North Pole, and when running along the outer path, it is far from the North Pole. The "Yao Dian" states: 'Short days and the stars of the Pleiades indicate the middle of winter.' Based on the position of the Pleiades in the evening, it can be inferred that during the middle of winter in the Yao era, the sun was ten degrees from the Xunü constellation. According to the calendar calculations, during the winter solstice in the Kaihuang era, the sun was eleven degrees from the Dou constellation, which, like in the Yao era, was also relatively close to the North Pole. The "Yuan Ming Bao" says: 'When the sun and moon rise along the inner path, the Xuánjī is at its norm, the Heavenly Emperor is revered, and the sage kings make their initial achievements.' Jing Fang's "Bie Dui" states: 'In peaceful times, the sun travels along the upper path; in prosperous times, it travels along the middle path; in times of hegemony, it travels along the lower path.' Our great Sui Dynasty was founded, and heaven was moved by Qianyuan, the sun's shadow became shorter, and the days became longer; this is truly a rare omen throughout history!" At that time, the commoner Yong was deposed, and Jin Wang Guang had just been established as the crown prince. Yuan's report on this matter was very timely.
When the emperor convened the court officials, he said, "The sign of the sun's shadow lengthening is a blessing from heaven! Now that the crown prince has just ascended the throne, we should change the era name to reflect the meaning of the lengthening sun shadow!" Thus, the 21st year of the Kaihuang era was changed to the first year of the Renshou era. After that, various projects and taxes were increased as a result of the lengthening sun shadow. The crown prince led the officials to the palace gate to offer congratulations. The length of the sun shadow changes unpredictably, yet Yuan Chong and others regarded it as an auspicious sign and received much criticism.
Many ancient texts state that "On the ground, for every thousand miles apart, the length will differ by one inch." But is this claim reliable? Let's look at an event from the 19th year of the Song Yuanjia era (442 AD). At that time, someone was sent to Jiaozhou to measure the sun shadow. On the day of the summer solstice, the shadow was measured at three inches and two-tenths. However, He Chengtian measured the summer solstice shadow length in Yangcheng and found it to be one foot and five inches. The distance from Yangcheng to Jiaozhou is about one thousand miles, yet the shadow length differed by one foot, eight inches, and two-tenths, meaning it differed by one inch for every six hundred miles.
Additionally, during the Liang Datong era (535-546 AD), the sun shadow was measured using an eight-foot gnomon, and the summer solstice shadow length was a little over one foot, one inch, and seven-tenths. Furthermore, in the records of the Northern Wei Xindu Fang's commentary on "Zhou Bi Si Shu," it is noted that in the first year of Yongping (67 AD), which is the seventh year of Liang Tianjian (508 AD), the summer solstice shadow length measured in Luoyang was one foot, five inches, and eight-tenths. Gongsun Chong also gathered a group of officials to observe, and the results were the same. The distance from Luoyang to Jinling is approximately one thousand miles north to south, yet the shadow length differed by four inches, meaning it differed by one inch for every two hundred and fifty miles.
Keep in mind that the actual distance is always longer than the straight-line distance, and one must also consider the ups and downs of mountains and rivers, as well as winding roads, which would certainly increase the error. Therefore, the claim that "for every thousand miles there is a difference of one inch" might not hold true. Given these measurement results, the discrepancies are significant enough to warrant a thorough discussion.
Let's talk again about the ancient timekeeping tool—the water clock. The use of water clocks for timekeeping began during the time of the Yellow Emperor; this was an impressive invention used to measure day and night. Later, a specific official position was established to manage this, referred to as "Keeper of the Water Clock" in the "Records of the Great Plan." Their method of timekeeping divided a day into one hundred units, with day and night each comprising half of the total. On the winter solstice, there were forty units of daylight and sixty units of nighttime; on the summer solstice, sixty units of daylight and forty units of nighttime; during the spring and autumn equinoxes, there were fifty units for both day and night. Daylight began two and a half units before sunrise, and it was dark only two and a half units after sunset. At night, five units were subtracted and added to the daytime, which is known as "dusk and dawn." The scales of the water clock adjusted with the changing seasons. Between the winter and summer solstices, the difference in the length of day and night was twenty units, with each unit representing one "arrow." Starting from the winter solstice, there were a total of forty-one arrows. The daytime was divided into five periods: "Zhao" (morning), "Yu" (noon), "Zhong" (afternoon), "Bu" (evening), and "Xi" (night), while the night was divided into five periods: Jia, Yi, Bing, Ding, Wu, with "dusk and dawn" determined by celestial phenomena. Each arrow corresponded to a specific number of units used to arrange people's work and rest.
After the establishment of the Han Dynasty, Zhang Cang continued the previous system, but there were still many flaws and gaps. By the time of Emperor Wu of Han, he carefully studied astronomy and calendars, adjusting the time units to align with celestial movements, but he still could not fully understand the principles involved. The "Records of the Great Plan" recorded that the method used during Emperor Wu's time was: "Between the winter and summer solstices, there are more than one hundred eighty days, with a difference of twenty units between day and night." This roughly means that after the solstices, the length of day and night increased or decreased by one unit every nine days.
By the time of Emperor Ai of Han, the method was changed to a calculation of one hundred twenty units for day and night, which was quickly discarded once more. After Wang Mang usurped the throne, this method was reinstated. In the early period of Emperor Guangwu, the practice of adjusting by one unit every nine days was also adopted, and it was compiled into the "Jia Order," referred to as "Changfu Water Clock Specifications."
Until the fourteenth year of the Yongyuan era, Huo Rong submitted a memorial saying, "The calendar used by the government increases or decreases by a quarter of an hour every nine days, which does not correspond with actual astronomical observations. Sometimes the discrepancy can be as much as two and a half quarters of an hour, which is not as accurate as the sundial used by the common people, which adjusts the length of day and night based on the sun's position in relation to the north and south." So the emperor ordered the use of the common sundial. This sundial is calibrated according to the sun's daily deviation from the North Pole along the ecliptic, with a quarter of an hour added or subtracted for every two degrees and four minutes of deviation. A total of forty-eight markers were used for timekeeping, and this method continued to be used during the Wei and Jin dynasties without any further modifications.
During the Song Dynasty, He Chengtian studied the changes in the lengths of shadows cast by the sun during the winter solstice by observing lunar eclipse positions and the lengths of the sun's shadows. He found that the shadow at the winter solstice was six degrees shorter than previously recorded. By measuring the length of the shadow on the winter solstice, he discovered that the winter solstice had advanced by four days compared to before. Previous timekeeping tools had discrepancies exceeding half an hour during the spring equinox and autumn equinox because they did not accurately reflect the laws of the sun's movement. Therefore, He Chengtian planned to improve the timekeeping method by using a sundial to measure fifty-five quarters of an hour for both day and night during the spring and autumn equinoxes. This method continued to be used during the Qi and early Liang dynasties without any modifications.
By the sixth year of the Tianjian era of Emperor Wu of the Liang Dynasty, Emperor Wu believed that a day should be divided into one hundred "ke," divided among twelve "shichen," so that each "shichen" had exactly eight "ke," leaving a remainder. Thus, he changed it to ninety-six "ke," with each "shichen" having exactly eight "ke." By the tenth year of the Datong era, it was changed again to one hundred eighty "ke," a figure derived from the saying in the "Shangshu Kaolingyao" that states "there are thirty-six 'qing' in a day and night," multiplied by three. Specifically, during the winter solstice, daytime lasts forty-eight "ke" while nighttime lasts sixty "ke"; during the summer solstice, daytime lasts seventy "ke" while nighttime lasts thirty-eight "ke"; during the spring and autumn equinoxes, both daytime and nighttime last sixty "ke"; and each of the early morning and evening consists of three "ke." Previously, he had also commissioned Zu Chen to compile the "Loukeng," which calculated the daily movement speed based on the trajectory of the sun and its distance from the poles according to the theory of the celestial sphere. During the Tianjia era of Emperor Wen of Chen, he ordered the attendant Zhu Shi to manufacture a water clock, still using the ancient method of one hundred "ke" for timekeeping. The Zhou and Qi dynasties continued to use the water clock of the Wei dynasty, and during the Datong era of the Jin, Song, and Liang dynasties, one hundred "ke" was also used to divide day and night.
In the early Sui dynasty, the "Loukeng" made by Yin Gongzheng and Ma Xian of the Zhou dynasty was used. By the fourteenth year of the Kaihuang era of Emperor Wen of Sui, Sima Yuan Chong from Fuzhou presented a new timekeeping device—the gnomon water clock. This device used short shadows and a balanced instrument to evenly distribute the twelve "shichen," and by observing the hour scale indicated by the shadow of the sun, it calibrated the water clock's timing. Since the lengths of the hour scales for the twelve "shichen" varied, the length of a "ke" differed at different times. Based on the length of the sun's shadow during the solstices and equinoxes, he formulated a new timekeeping method as follows:
Winter Solstice: The sun rises at the hour of Chen and sets at the hour of Shen, with forty "ke" of daytime and sixty "ke" of nighttime. The hours of Zi, Chou, and Hai each last two "ke," the hours of Yin and Xu each last six "ke," the hours of Mao and You each last thirteen "ke," the hours of Chen and Shen each last fourteen "ke," the hours of Si and Wei each last ten "ke," and the hour of Wu lasts eight "ke." The above is the calculation method for adjusting the length of the sun's shadow fourteen days later.
Spring and Autumn Equinox: The sun rises at the hour of Mao and sets at the hour of You, with each lasting fifty "ke" for both day and night.
Between 1 AM and 2 AM is four quarters (one quarter is equivalent to fifteen minutes), the hour of Chou (1 AM to 3 AM) and the hour of Hai (9 AM to 11 AM) are seven quarters, the hour of Yin (3 AM to 5 AM) and the hour of Xu (7 PM to 9 PM) are nine quarters, the hour of Mao (5 AM to 7 AM) and the hour of You (5 PM to 7 PM) are fourteen quarters, the hour of Chen (7 AM to 9 AM) and the hour of Shen (3 PM to 5 PM) are nine quarters, the hour of Si (9 AM to 11 AM) and the hour of Wei (1 AM to 3 AM) are seven quarters, the hour of Wu (11 AM to 1 PM) is four quarters.
The following are the adjustments made to the sundial scale five days later.
On the day of the summer solstice: the sun rises at the hour of Yin (3 AM) and sets at the hour of Xu (9 PM), there are sixty quarters during the day and forty quarters at night.
Nineteen days later, each quarter is adjusted by adding or subtracting one quarter, and the sundial scale is adjusted again. Specifically, the hour of Zi (11 PM to 1 AM) is eight quarters, the hour of Chou (1 AM to 3 AM) and the hour of Hai (9 AM to 11 AM) are ten quarters, the hour of Yin (3 AM to 5 AM) and the hour of Xu (7 PM to 9 PM) are fourteen quarters, the hour of Mao (5 AM to 7 AM) and the hour of You (5 PM to 7 PM) are thirteen quarters, the hour of Chen (7 AM to 9 AM) and the hour of Shen (3 PM to 5 PM) are six quarters, the hour of Si (9 AM to 11 AM) and the hour of Wei (1 AM to 3 AM) are two quarters, the hour of Wu (11 AM to 1 PM) is two quarters.
Yuan Chong simply did not understand the calculation methods of the celestial globe, ecliptic, equator, and celestial pole. He only relied on his own subjective conjecture to arbitrarily change the existing regulations; therefore, his methods lack accuracy in practical application.
In the 17th year of the Kaihuang era, Zhang Zhuoxuan used the celestial globe from the Northern Wei period for observations and discovered that during the spring and autumn equinoxes, the sun did not rise at noon, but slightly to the east or west. This was similar to the observations made by Mr. He Chengtian, as they both observed the sun rising at 3:55 AM and setting at 4:25 PM. Daytime was divided into 50 segments, while nighttime was divided into 49, resulting in a difference of one-sixtieth. In the fourth year of the Renshou era, Liu Chao submitted the "Huangji Calendar," which calculated the sun's movement speed and accurately determined the dates of the 24 solar terms, as well as the variations in daylight hours. The determination of the spring and autumn equinoxes was found to be 88 days after the winter solstice and 93 days after the summer solstice. Daytime during the equinoxes was divided into 50 segments. Using the celestial globe and the ecliptic, they verified that the night lasted 59 parts and 86 minutes during the winter solstice, with daytime lasting 41 parts and 14 minutes; during the summer solstice, daytime lasted 59 parts and 86 minutes, with the nighttime lasting 41 parts and 14 minutes; between winter and summer solstices, daytime and nighttime differed by 19 parts and 72 minutes. The calculations of day and night lengths by Zhang Zhuoxuan and Liu Chao were not adopted, but their methods and conclusions were recorded in historical texts, and over time proved to be detailed and accurate.
During the early days of the Daye era, Geng Xun made an ancient-style water clock using a dripping method and presented it to Emperor Yang of Sui. The emperor was very pleased and ordered Geng Xun and Yu Wenkai to create a water clock based on the superior method used by the Daoist Li Lan of the Northern Wei dynasty, for portable use. He also made a sundial that divided time based on the length of shadows, which was set up under the drum tower in front of Qianyang Hall in the eastern capital, specifically for timekeeping. Geng Xun also made a portable water clock that could be used while riding a horse, making it easy to check the time on the go. He measured time through the observation of sundials and the use of water clocks, both of which were fundamental tools for understanding the movements of heaven and earth.
The methods of making sundials and water clocks differ greatly between ancient and modern times, so I have listed these differences to supplement the previous shortcomings. "To measure the sun with a sundial and to use a water clock, these two are the foundation for measuring the natural phenomena of heaven and earth." This line of poetry succinctly summarizes the significance of sundials and water clocks.
Oh, Polaris, and the seven stars of the Big Dipper, are all in the Purple Palace. Polaris, the North Star, is the brightest star and the pivot of the heavens. The heavens are always in motion, the sun, moon, and stars all shine, yet it remains still. Therefore, it is said, "It stays in its position while the other stars revolve around it." Figures like Jia Kui, Zhang Heng, Cai Yong, Wang Fan, and Lu Ji all believed that Polaris is the pivot of the heavens, unmovable. However, Zu Cheng used instruments to observe and found that it actually has slight movements, approximately more than one degree. Polaris, that is the seat of the Supreme One. The brightest star governs the moon, representing the prince; the second brightest governs the sun, representing the emperor; the third brightest governs the five planets, representing the royal sons. This second star is the reddest and brightest. The Polaris and the five stars hold the highest status. The central star is dim, suggesting that the emperor is neglectful; the star on the right is also dim, suggesting that the prince is in peril.
The Big Dipper, that is the harem, the palace of the heavenly emperor's primary consort, and also the seat of the heavenly emperor. The four stars to the north are called the Female Officials' Palace, representing the eighty-one consorts. The central star of the Big Dipper is known as the Heavenly Emperor, and its deity is called the Radiant Soul Treasure, who oversees the gods and maintains the list of all deities. The four stars surrounding Polaris are known as the Four Assistants, assisting Polaris and tasked with issuing edicts. The nine stars above the heavenly emperor are called the Floral Canopy, which covers the seat of the heavenly emperor. Above them, nine stars are arranged in a straight line, called the Beam. The five stars beneath the Floral Canopy are called the Five Emperors' Inner Seats, where the emperor resides, emphasizing order. If a guest star appears in the Purple Palace, it endangers the ministers. The six stars beside the Floral Canopy and the Beam are called the Six Jia, used to differentiate yin and yang and calculate solar terms; thus, they are beside the emperor, tasked with issuing edicts to inform the people of time.
The star to the east of Polaris is called Zhuxiashi, responsible for recording mistakes. In ancient times, there were left and right historians, which is its symbol. The star to the north of Zhuxiashi is called Nushi, which holds a lower status and is responsible for conveying information. The Han Dynasty also had an official position known as Shishi. The nine stars of Chuan She are located above Huagai, near the Milky Way, representing guests' lodgings and symbolizing the arrival of the Hu people in the Central Plains. When the guest star lingers here, it signifies the arrival of malicious messengers and also indicates turmoil caused by the Hu people. The five stars known as Zhaofu located in the southern part of the Milky Way are the charioteers, also known as Sima or Bole. When this star dims, horses become quite costly. The nine stars in the western part of the Milky Way resemble a hook and are referred to as Hook Star; when this star moves, there will be earthquakes on the ground. The Tianyi star, located to the south of the star to the right of the gate of the Ziwei Palace, is the god of the Heavenly Emperor, overseeing war and able to foresee good and bad omens. The Taiyi star, located very close to the Tianyi star, is also a deity of the Heavenly Emperor, overseeing sixteen deities and able to predict where wind, rain, drought, famine, and epidemics will strike in different lands.
There are fifteen stars in the Ziwei Enclosure, seven in the west and eight in the east, all located north of the Big Dipper. The largest and brightest star at the center is known as Ziwei Star, which is the seat of the Heavenly Emperor and the dwelling of the Son of Heaven, overseeing commands and measurements. Other stars, such as Changyuan, Tianying, and Qixing, are the guards of the Ziwei Enclosure, akin to the Son of Heaven’s bodyguards. If a military coup occurs in the palace, the Qixing will indicate the direction, and the Son of Heaven will personally lead the troops into battle.
Below the Eastern Gate, there are five stars known as Tianzhu Star, responsible for establishing and promoting political and religious doctrines, and displaying decrees. Every first and fifteenth day of the month, the court will display prohibitions at the position of Tianzhu Star to ensure that all officials are informed. This is similar to the rule in the "Rites of Zhou" that decrees should be hung on the first day of the first month. The two stars west of the Shangshu Star are known as Yinde Star and Yangde Star, in charge of relief for the poor and disaster relief. The two stars on the inner left of the palace gate are known as Dali Star, responsible for judging cases. The six stars outside the palace gate are known as Tianchu Star, representing the emperor's bedroom, where the emperor rests. The two stars at the southwest corner are known as Neichu Star, overseeing the meals of the harem and the daily lives of the queen and the crown prince. The six stars at the northeast corner are known as Tianchu Star, in charge of grand banquets of the royal family.
The Big Dipper, with an auxiliary star to the north of the Taiwei Gate, is the central hub of the seven authorities and the essence of yin and yang. It traverses the sky, commanding the four cardinal directions and governing the changing of the seasons and the balance of the five elements. The first four stars of the Big Dipper are known as Xuánjī, and the last three stars are known as Yùhéng. The first star in the Big Dipper is Tiānshū, the second is Xuán, the third is Jī, the fourth is Quán, the fifth is Yùhéng, the sixth is Kāiyáng, and the seventh is Yáoguāng. The first four stars are Kui, and the last three stars are Shao. Ancient beliefs held that Tiānshū symbolizes heaven, Xuán represents earth, Jī signifies humanity, Quán denotes time, Yùhéng embodies music, Kāiyáng represents law, and Yáoguāng represents the stars.
The Stone family's interpretation is as follows: the first star is the True Star, representing positive virtues and symbolizing the emperor; the second star is the Fa star, representing punitive justice and the position of the empress; the third star is the Ling star, representing calamity; the fourth star is the Fa star, representing heavenly justice and punishing the unjust; the fifth star is the Sha star, representing the center, assisting the four directions, and punishing the guilty; the sixth star is the Wei star, overseeing the food supply in the celestial granary; the seventh star is the Bu star, also known as the Ying star, governing military matters. Another interpretation is: the first star symbolizes heaven, the second star symbolizes earth, the third star symbolizes fire, the fourth star symbolizes water, the fifth star symbolizes earth, the sixth star symbolizes wood, and the seventh star symbolizes metal. Yet another interpretation is: the first star represents the Qin state, the second star represents the Chu state, the third star represents the Liang state, the fourth star represents the Wu state, the fifth star represents the Zhao state, the sixth star represents the Yan state, and the seventh star represents the Qi state.
Speaking of the stars in the sky, they are truly mysterious! Look at the Kui star in the Big Dipper, four stars connected together, that is the prison for the nobles; this is heavenly justice! As for the Fu star, it assists the Kaiyang star, working together to make the Big Dipper function. Some say that the Fu star governs danger and righteousness, correcting corrupt practices, and it is not an exaggeration to say it symbolizes the prime minister. If the Seven Rulers (referring to the seven stars of Sun, Moon, Metal, Wood, Water, Fire, and Earth) are bright, the country will prosper; if they are not bright, the country will suffer. If there are many stars beside the Big Dipper, the country will be peaceful; if there are few stars in the Big Dipper, the common people will fear their superiors, and there will be many lawsuits in the world. If there are no stars for twenty days, that would be terrible. If the Fu star is bright but the Big Dipper is not, it indicates a strong minister and a weak ruler; if the Fu star is not bright but the Big Dipper is, it means a strong ruler and a weak minister. The three stars in the handle of the Big Dipper and the first star of the Kui star, collectively known as the Three Officials, are entrusted with promoting education, coordinating the Seven Rulers, and harmonizing yin and yang.
Let's talk about the Wenchang Star. The six stars are arranged before the Big Dipper's Kui Star; they represent six celestial storehouses that govern the operation of heavenly principles and various strategies. These six stars represent: the first is the general, commanding the army with great authority; the second is the deputy general, equivalent to the Chancellor, overseeing left and right; the third is the noble minister, akin to the Grand Minister of Ceremonies, overseeing rituals and cultural education; the fourth is the Minister of Rations and the Minister of the Center, managing rewards and merits; the fifth is the Minister of Fate and the Minister of Anomalies, equivalent to the Grand Historian, governing fortune and calamity; the sixth is the Minister of Justice, equivalent to the Court of Justice, overseeing legal matters. The first star, closest to the Kui Star of the Big Dipper, is positioned nearest to the Inner Court. If this star shines brightly and uniformly, it heralds a celestial blessing.
The six stars to the north of the Wenchang Star are called the Inner Court, which is the palace of the Heavenly Emperor. There is also a star of auspice located south of the Big Dipper. This star presides over all officials, guides education, aids the emperor, stabilizes the realm, and manages various affairs; if it is bright, it is an auspicious sign. The Sun Guardian Star is located to the west of the auspice star, representing great generals and ministers, overseeing defense and military matters. If it is not in its proper state, it may herald war. The four stars in the northwest are called the Force Stars, representing those facing severe penalties. The Heavenly Prison Star, consisting of six stars beneath the Kui Star of the Big Dipper, represents the dungeons of the nobility, overseeing faults and sins, employed to curtail tyranny and immorality.
Taiwei is the emperor's palace, the seat of the five emperors, and the residence of the twelve princes. The stars outside symbolize the nine ministers. Some say that Taiwei is like a scale that maintains balance. It also represents the heavenly court, responsible for handling legal provisions, supervising rewards and punishments, the stars receiving heavenly mandates, the gods evaluating the solar terms, and addressing various complex issues. Among the stars in the south, the two central ones are called Duān Mén. The eastern star is called Left Law Enforcement, akin to a magistrate; the western star is called Right Law Enforcement, like the Grand Secretary. Law enforcement refers to the impeachment of wrongdoers. East of Left Law Enforcement is Left Side Gate, and west of Right Law Enforcement is Right Side Gate. The four stars in the east are as follows: the southernmost is Upper Minister, with the Sun Gate located to its northeast; the second is Lower Minister, north of it is Middle Hua Gate; the third is Lower General, north of it is East Taiyin Gate; the fourth is Upper General. These four stars are collectively known as the Four Assisting Stars. The four stars in the west are the same: the southernmost is Upper General, north of it west is Sun Gate; the second is Lower General, north of it is Middle Hua Gate; the third is Lower Minister, north of it is West Taiyin Gate; the fourth is Upper Minister. They are also the Four Assisting Stars. If the stars on the eastern and western sides appear dim or flicker, it indicates that the princes are conspiring against the emperor. If the positions of the law enforcement stars shift, the punishments will become harsher. If the moon and the five stars disturb the central palace, penalties will ensue. If the moon and the five stars enter the orbit of Taiwei, it is an auspicious sign. The three stars in the southwest corner are known as Ming Tang, the palace where the emperor issues decrees. The three stars west of Ming Tang are called Ling Tai, the observatory primarily used for observing celestial phenomena, examining auspicious signs, and predicting disasters. The star northeast of Left Law Enforcement is known as the Envoy, tasked with receiving guests. The three stars northeast of the Envoy are referred to as the Three Officials Inside, where court meetings are held. The three stars north of the Three Officials are known as the Nine Ministers Inside, who manage various affairs. The five stars west of the Nine Ministers are known as the Five Princes Inside, who serve the emperor in the palace and do not return to their fiefdoms. If the sacrifices in Bi Yong are conducted successfully, the constellations representing the princes in Taiwei Palace will shine brightly.
In the Taiwei Palace, there is a star called the Yellow Emperor's Seat, which symbolizes a pivotal role. If the emperor's actions conform to the will of heaven and halt actions that go against the will of the earth, being impartial, then the seats of the Five Emperors in the Taiwei Palace will shine brightly. If the Yellow Emperor's Seat is not bright, the ruler must seek wise advisors for assistance; otherwise, they will lose power. Some say that if the seats of the Five Emperors in the Taiwei Palace are dim and shadowy, it indicates that the emperor is about to lose the country. There are also four stars representing the four emperors, revolving around the Yellow Emperor's Seat. The star in the east represents the deity of the Azure Emperor's spiritual authority; the star in the south represents the god of the Red Emperor's anger; the star in the west represents the god of the White Emperor's summoning; the star in the north represents the god of the Black Emperor's Ye Guangji.
Ancient scholars believed that near the North Star in the sky, there is a star called "Crown Prince" next to the seats of the Five Emperors, representing the heir apparent. Next to it is a star called "Official," referring to the emperor's attendants. In the northeast direction of the seats of the Five Emperors, there is a star called "Fortunate Minister." There are also four stars called "Screens" inside the palace gates, close to the right law enforcement; these "Screens" serve to shield the palace. The star "Law Enforcement" is in charge of impeachment; if the ministers are respectful to the monarch, this star will be bright and flourishing.
Then, in the northeast direction, there are fifteen stars called "Gentleman Positions," one of which is called "Yiwu," representing the rank of a gentleman officer. Officials of the Zhou Dynasty, the Guanglu, Zhongsan, Jianyi, Yilang, and San Shulang of the Han Dynasty all belonged to this position. Some suggest it is akin to the modern-day Shangshu. The Gentleman Positions are mainly responsible for defense; if this star is bright, it indicates that the ministers represent a potential threat to the emperor's authority; others say it is an external force that will cause trouble. If this star is not intact, it indicates that someone will die in the future, and the Fortunate Minister will be killed. If an unusual star appears in the Gentleman Positions, it signals potential rebellion among the ministers. To the north of the Gentleman Positions is a star called "General of Gentlemen," in charge of military equipment and responsible for military preparedness. There is also a star called "Warrior's Armor," located to the west of the Taiwei Palace, north of the stage, south of the exit, indicating the role of a cavalry commander.
Now, let's discuss the "Chang Chen" Seven Stars, arranged in a broom-like formation, north of the seats of the Five Emperors, symbolizing the emperor's personal guard and representing a strong army. If these seven stars tremble, the emperor must lead his troops into battle; if the stars shine brightly, it indicates a strong army; if the stars shine weakly, it indicates a weak army. The "Three Platforms" consisting of six stars are arranged in pairs, starting from the Wen Chang Star and extending all the way to the Zhao Yao Star and the Tai Wei Palace. Some people say that the "Three Platforms" represent three high platforms in the sky, responsible for promoting virtuous governance and disseminating orders. The two stars located to the west near the Wen Chang Star are known as the "Upper Platform," in charge of longevity; the two central stars are referred to as the "Middle Platform," responsible for ancestral temples; the two stars in the east are designated as the "Lower Platform," in charge of the army, used to demonstrate virtuous governance and ward off disasters. Others suggest that the "Three Platforms" represent stairways in the heavens, along which the Taiyi god walks up and down. There is also a saying that compares the "Three Platforms" to three tiers of steps: the upper tier, with one star representing the emperor above and one star representing the empress below; the middle tier, with one star representing the princes and three officials above and one star representing ministers below; the lower tier, with one star representing scholars above and one star representing commoners below. This symbolizes the harmony of yin and yang and the order of all things. If these stars appear abnormal, divination should be conducted based on their meanings. When the ruler and his subjects are harmonious, these stars will maintain a normal operating state.
To the south, there are four stars known as "Nei Ping," which represent the officials responsible for law enforcement and judicial matters; north of the "Middle Platform" is a star called "Da Zun," representing imperial relatives; south of the "Lower Platform" is a star called "Wu Ben," representing garrison officials.
In the sky, there exists a star known as "She Ti," with six stars forming a constellation, situated just south of the Big Dipper's ladle. This She Ti star governs the timing of state establishment and the omens of fortune and misfortune. It functions like a shield, protecting the emperor's throne, and also representing the Nine Ministers (the nine senior officials in the ancient court). If the She Ti star shines brightly, the three highest officials will feel elated; but if a guest star draws near to the She Ti star, the sage will find himself under the influence of others.
To the west, there are three stars called Zhou Ding stars, which are related to the rise and fall of the country. In the center of the She Ti star, there is a large star called the Great Horn Star, which is the throne of the Heavenly Emperor and the backbone of the heavens, overseeing national affairs. To the north, three stars called Di Xi can be found, which represent the Hu people's army and imperial banquets and drinking. Looking further north, there are three stars called Geng He, which are the spears in the sky, also known as the Heavenly Edge. If the Geng He star changes, it signals impending war or funerals. If the Geng He star disappears, that country will go to war.
To the north of the Geng He star, there is a star called Zhao Yao, also known as the Spear Shield, representing the Hu soldiers, similar to the Geng He star. Between the Zhao Yao Star and the ladle of the Big Dipper, there is a place called Tian Ku. If the Zhao Yao star moves from its original position, it indicates that the national treasury will be full, an auspicious sign. If the Zhao Yao star, the Great Horn Star, the Geng He star, and the Big Dipper star are all bright, the Hu people will come to China to pay tribute. However, if the Zhao Yao Star shines brightly but is misaligned, the Hu people will not come for tribute.
To the north of the Zhao Yao star, there are two stars known as Xuan Ge, with a similar meaning to the Zhao Yao star; some believe they represent the northern Yi people. If a guest star approaches the Xuan Ge Star, the Hu people will face a significant defeat. To the east of the Big Dipper's ladle, there are three stars called Tian Qiang, also known as Tian Yue, heavenly weapons located to the left of the Ziwei Palace, used to defend against disasters. To the north of the Tian Qiang star, there are three stars called Nu Chuang, symbolizing the harem and overseeing its affairs. To the north of the Nu Chuang star, there are five stars called Tian Pao, the vanguard for the emperor's military campaigns, representing conflict, punishment, hidden armies, and are also used to ward off disasters. Tian Qiang and Tian Pao are both for dealing with emergencies. If any star is missing from the Tian Qiang and Tian Pao stars, the country will experience turmoil.
It is said that in the sky, there is a constellation called the Big Dipper, which looks like a basket filled with mulberry leaves, responsible for silkworm cultivation. There are also the Seven Stars of the East, located east of the Wandering Star, symbolizing celestial authority, just like the ancient Three Lords, in charge of important national matters. In front of them is the Nine Stars of Guansuo, often referred to as a "prisoner's pen," in other words, a prison, also called Liansuo, Yungong, or Tianlao, responsible for the law, keeping violent offenders in check. At the prison’s entrance, there’s a star that resembles a prison door, and if it opens, it indicates good fortune. These nine stars shine brightly, indicating a high number of prisoners. If the Seven Stars shine, it indicates a minor pardon; if the Five Stars shine, it indicates a major pardon. If these stars begin to move, it signals brewing trouble; if there is a gap in between, it means a change of dynasty is imminent. The "Book of Han" states there are fifteen stars.
Next are the Nine Stars of Tianji, located east of the Guansuo Star, representing the Nine Ministers of the court. These nine stars govern the laws of the universe and are responsible for resolving disputes. If they shine, it means many lawsuits will arise; if they do not shine, political affairs will descend into chaos, the country's fortune will decline, and if they completely disappear, earthquakes and landslides may occur. Further east, we find the Three Stars of the Weaver Girl, celestial beings responsible for precious items like silk and jewelry. If the emperor is filial and the spirits are pleased, the Weaver Girl stars will shine brightly, ushering in peace. If a celestial phenomenon known as the "Angry Star" appears, the price of textiles will increase.
In the east, there are four stars called Jiantai, resembling a platform by the water, which governs timekeeping and music. In the west, five stars are called Niandao, representing the royal leisure path, which connects the southern and northern palaces of the Han Dynasty. Between the left and right corner stars, there are two stars known as the officials of Pingdao. To the west of Pingdao, there is another star called Jinxian, which oversees the recommendation of talents by court ministers. To the north of the corner stars, there are two stars called Tiantian, and to the north of the Kang star, there are six stars called Kangchi. Kang symbolizes boats, while Chi symbolizes water, governing activities of welcoming and sending off. To the north of the Zhi star, there is a star called Tianru, which oversees the descent of sweet dew. In the middle of the Fang star, there is a star called Suixing, which safeguards it, ensuring a balance of yin and yang. To the west of the Fang star, there are two stars arranged north and south, called Tianfu, which governs royal carriages, as mentioned in the "Book of Rites," overseeing sacrificial activities. There are four stars for both the East Xian and West Xian stars, located to the north of the Fang star and the Xin star, forming the orbits of the sun, moon, and five stars. The portal of the Fang star serves to prevent promiscuity. Brightly shining stars indicate good fortune; dim stars signify danger. If the moon and five stars offend it, it will lead to schemes and intrigues. Between the East Xian star and the West Xian star, there are three stars arranged north and south, called the Fa star, which oversees atonement and monetary compensation. There is also a star called Jianbi, situated northeast of the Fang star, close to the Gouqian star, which governs the passes.
The celestial star cluster known as Tian Shiyuan, composed of twenty-two stars, is situated northeast of the Fang Su and Xin Su constellations. It governs matters of measurement and the gathering of people, and is also known as Tian Qiting, overseeing the power of execution. If the stars of Tian Shiyuan are bright and vibrant, then the year will yield a fruitful harvest; if the stars are sparse and dim, then the year will yield a poor harvest. If Mars remains in Tian Shiyuan, it will condemn disloyal ministers. There is also a saying that if Mars and Jiao Su linger together in Tian Shiyuan, a minister will kill the monarch. If a comet sweeps across Tian Shiyuan, it signals the need to relocate the capital or change the market's location. If a guest star enters Tian Shiyuan, a major war will break out; if a guest star leaves Tian Shiyuan, an important official will pass away. The six stars at the center of Tian Shiyuan, near Ji Su, are called Shi Lou and Shi Fu, overseeing market prices and weights and measures. Among them, the positive stars symbolize wealth, while the negative stars symbolize jewelry and jade. If these stars show unusual changes, divination will be conducted based on their respective domains. The four stars north of Tian Shiyuan are known as Tian Hu, which govern measurements. To the northwest of Tian Hu star, there are two stars known as Lie Si that oversee the trade of jewelry and jade. To the left of the city gate are two stars known as Che Si, which govern the merchant gathering area.
In the Heavenly Market, there is a star called the Emperor's Throne, located in the center of the Heavenly Market, to the west of the Waiting Star, symbolizing the heavenly court. If the Emperor's Throne star shines brightly and radiantly, it indicates good fortune for the emperor and smooth governance; if the Emperor's Throne star is dim and small, it is an ominous sign, and those in high positions will bear the consequences. There is also a star called the Waiting Star, located to the northeast of the Emperor's Throne, which oversees the observation of yin and yang changes. If the Waiting Star is bright and large, the ministers are strong, and the various tribes will submit; if the Waiting Star is small and weak, the country is stable; if the Waiting Star disappears, the ruler will lose their position; if the Waiting Star moves, the ruler will be unsettled. In the Heavenly Market, there are also four stars called the Eunuchs, located to the southwest of the Emperor's Throne, symbolizing those who serve the ruler and are of low status. If the Eunuch stars are dim, it is auspicious; if the Eunuch stars are bright, it is a dangerous sign, which is not normal and indicates that the eunuchs will face troubles. To the south of the Eunuch stars, there are five stars called the Dou, which oversee measurements. If the Dou star tilts upward, the measurements in the realm are inconsistent; if the Dou star tilts downward, there will be an abundant harvest. To the southeast of the Emperor's Throne, there are two stars called the Zongzheng, symbolizing the noble families. If a comet lingers near the Zongzheng stars, or if the Zongzheng stars lose their color, there will be developments concerning the Zongzheng. If a guest star moves near the Zongzheng stars, there will be changes among the ruler's relatives; if a guest star lingers on the Zongzheng stars, a noble figure will die. In the Heavenly Market, there are also two stars called the Zong stars, located to the east of the Waiting Star, symbolizing the royal family and the bloodline ministers who assist the emperor. If a guest star lingers near the Zong stars, there will be strife within the royal family. To the northeast of the Heavenly Market, there are two stars, one called the Bolu and the other called the Tusi, each overseeing their own affairs.
The four stars of the Tiangjiang are located to the north of the Tail Star and oversee the moon. If the Tiangjiang star is incomplete, the rivers and roads across the realm will be blocked; if the Tiangjiang star is bright and swaying, there will be major floods or large-scale conflicts; if the Tiangjiang star is uneven, the price of horses will rise. If Mars lingers on the Tiangjiang star, a new ruler will rise; if a guest star enters the Tiangjiang star, the waterways will be disrupted.
In the heavens, to the west of the ladle of the Southern Dipper, there are eight stars called Tianla, which oversee matters of closure. To the north of the Southern Dipper, there are six stars called Jianxing, also known as Tianqi, which act as the capital's checkpoints in the heavens. Jianxing also oversees strategic matters, similar to the war drums and horses of the heavens. The two stars to the south are celestial storages; the two stars in the middle are the marketplace, which also serves as an armory; the two stars above represent flagpoles. Between the Dipper and Jianxing lies the Three Light Avenue. If these stars are unsettled, people on Earth will suffer. If the moon appears with a halo around these stars, dragons will appear, and cattle and horses will fall ill. If the moon and the other five stars simultaneously encroach upon these stars, ministers will plot against each other, and subordinates will conspire; it will also lead to blocked passes and major floods. The four stars in the southeast are called Dog Kingdom, representing the Xianbei, Wuwan, and Woju ethnic minorities. If Mars lingers near Dog Kingdom, turmoil will arise among foreign tribes. If Venus retrogrades and stays near Dog Kingdom, internal strife will occur there. If a guest star encroaches on Dog Kingdom, great bandits will emerge, and even the king may be at risk. The two stars to the north of Dog Kingdom are called Tianji, which govern the passage of time.
The Tianbian Nine Stars are located north of Jianxing and are the constellation in charge of market officials, overseeing transactions and registrations in the market, and keeping track of rare items in the market. If these stars shine brightly, it is a good omen. If a comet invades the Tianbian, rice prices will rise, and prisoners may revolt. The River Drum Three Stars and the Left Flag Nine Stars are located north of the Cowherd Star, acting as the war drums of the heavens, in charge of the military drums and arsenal. Some say that these three stars represent the three generals of the emperor: the largest star in the center represents the Grand General, the star on the left is the Left General, and the star on the right is the Right General. The star on the left is a southern star responsible for guarding the passes, resisting foreign enemies, and foretelling war and conquest. The Flag Star is the flag of the Heavenly Drum, serving as a symbol. The Left Flag Nine Stars are positioned to the left of the drum. If the River Drum Star is upright, bright, yellow, and shiny, it signifies good fortune; if its position is askew, there will be worries about war. If this star bellows like a horse, horse prices will increase, and war will occur at the slightest disturbance; if it is curved, the generals will make mistakes and lose their advantage. If the Flag Star is ominous, chaos and mutual slaughter will ensue. There are four stars arranged north-south at each end of the Flag Star, meaning drumsticks. If these stars fail to shine brightly, it will lead to timing errors. The River Drum Star and the Tianfu Star are close to each other, both used for drumming. The Li Zhu Five Stars are located north of the Xunü Star, which is the palace of the Xunü Star and represents female stars. If the stars are not problematic themselves, the harem will descend into chaos; if a guest star invades, serious trouble will arise in the harem.
The two stars in the northern part of Xū are called Si Ming, the two stars further north are called Si Lu, the next two are called Si Wei, and the last two are called Si Fei. Si Ming governs rewards and punishments, able to eliminate misfortune. Si Lu increases lifespan and virtue, which is why it is located to the north of the Six Schools. Offending Si Wei results in arrogance and ultimately leads to decline. Si Fei often favors personal interests over the law. The five stars of the Gourd constellation are located north of the Li Zhu star, governing schemes, the imperial harem, and the harvest of fruits. When these stars shine brightly, the harvest is abundant; when they dim, the harvest suffers, and the harem may lose its influence. If everything seems normal but it suddenly behaves abnormally, mountains will shake, and rivers will swell. The five stars next to it are known as Bai Gua, which govern planting. The Nine Stars of Tianjin serve as a bridge, connecting the four directions. If one star is out of alignment, transportation routes will be disrupted. If these stars shine and are in motion, war will erupt like quicksand, causing countless deaths and chaos. If they are dim and uneven, horses will die in large numbers. If the Nine Stars of Tianjin disappear, there will be flooding, or it could mean that water bandits will seize power.
On the eastern bank of the river, there are seven stars called Che Fu, which governs chariots and their officials. Southeast of Che Fu, five stars known as Ren Xing pacify the people and bring distant subjects into submission. It is also referred to as Wo Xing, which oversees the prevention of debauchery. Further south, three stars known as Nei Xi can be found, and to the southeast lie four stars called Chu Jiu, which are tasked with supplying military provisions. If a guest star enters these constellations, it foretells war and a nationwide gathering of grain.
North of the Tianjin stars, four stars shaped like a balance can be found, called Xi Zhong, ancient officials responsible for chariots.
In the sky, there are twenty-two stars known as Teng She, situated north of the Ying Shi star. The Teng She star governs waterborne creatures. If this star shines brightly, it signals impending trouble; if a guest star approaches it, there will be flooding and poor harvests.
The five Wang Liang stars, situated north of Kui Xiu within the Milky Way, represent officials tasked with driving and managing the emperor's horses during travels. Four of these stars are called Tian Si, representing four heavenly horses, while one star is called Wang Liang, also known as a heavenly horse. If the Wang Liang star shifts, it signifies that horses will be galloping everywhere; some also consider it the Tian Qiao, which oversees storms and waterways and is used for predicting bridge fates. A shift in its position indicates potential war or illness among horses. If a guest star approaches, it indicates that the bridge may be impassable.
In front of the Wangliang Star, there is another star called Ce, which represents the whip of Wangliang, symbolizing the charioteer of the Son of Heaven, positioned adjacent to the Wangliang Star. If the star Ce moves behind Wangliang, it is called "Cema," signifying that carriages and horses are everywhere.
Next are the Six Stars of Ge Dao, which are in front of the Wangliang Star, resembling a flying road extending from the Ziweigong all the way to the Milky Way, the path of the immortals. Some say the Ge Dao Star governs the journey and is the route for the Son of Heaven to travel to other palaces; others say it can ward off disasters and eliminate sins; still others say it is Wangliang's banner or the banner of the Ziweigong, used to indicate direction and should not be moved, as the banner star is associated with the military.
To the south of the Ge Dao Star, there is another star called Fu Lu, which serves as a secondary route in case the Ge Dao is compromised. Some say it is the Taipu, governing wind and rain, and symbolizes accompanying the Son of Heaven on his journeys.
Finally, to the north of the Dongbi Star, there are ten stars called Tian Jiao, which are official offices responsible for managing horses, similar to our current post stations, tasked with delivering orders, establishing relay stations, and ensuring continuous operation, depicting their swift and urgent pace, as if racing against the clock.
In the sky, there are twelve stars called Tian Jiang Jun, located to the north of the Lou Su, overseeing military affairs. The largest star at the center is the Grand General of the heavens; the smaller surrounding stars represent his soldiers and officers. If the light of the Grand General star fluctuates, it indicates that war is imminent, and the Grand General will go to battle; if the small stars are dim and lack luster, it indicates that war is on the verge of breaking out. To the south, there is a star called Jun Nan Men, which oversees the army's movements in and out.
Tai Ling Star, a total of eight stars, located to the north of the Wei Constellation. The character 'Ling' means 'tomb.' Tai Ling Star resembles a mouth with a curled tongue, called Ji Jing, responsible for significant funerals. If the central star of Ji Jing disappears, it means that vassal states will conduct funerals, people will fall ill, wars will break out, and food will be hoarded; if the light of the central star of Ji Jing is weak, food will be lost. If the light of this star is stable, it signifies the construction of civil engineering projects. The central star of Tai Ling is called Ji Shi; if it shines brightly, it signifies that many will die.
Tian Chuan Star, nine stars, located north of Tai Ling Star, within the Milky Way galaxy. One of them is called Zhou Star, responsible for ferry crossings, addressing transportation issues, and managing water and drought disasters. If Zhou Star is not in the Han River region, the ferry crossings and rivers will be blocked. The four central stars of Tian Chuan, if their light is bright and uniform, the world will enjoy peace; if the light is uneven, wars or plagues will occur. When a comet appears in Tian Chuan, it predicts major floods and wars. The central star of Tian Chuan is called Ji Shui, specifically intended for predicting floods.
To the west of the Mausoleum Constellation are two stars called Tian Jie, the passage through which the sun, moon, and stars traverse, responsible for the conditions at passes and bridges. To the west of Tian Jie, there is a star named Yue. Juan She Star, six stars, located in the north, responsible for people's speech, used to determine if someone is slandering or harming others. If the shape of Juan She Star is curved, it is a favorable omen; if the shape is straight and the light is unstable, there will be disputes across the land. The central star of Juan She is called Tian Chan, responsible for witches and doctors.
Five Chariots, five stars; Three Pillars, nine stars, all located to the north of the Big Dipper. The Five Chariots is the chariot and residence of the Five Emperors, who sit on it, overseeing the emperor's five armies and also overseeing the abundance and scarcity of the five grains. The largest star in the northwest is called Tianku, overseeing the Tai Bai star and also overseeing the Qin state. The star in the northeast is called Yu, overseeing the Chen star and also overseeing the Yan and Zhao states. The southeast star is called Sikong, overseeing the Tian star and also overseeing the Chu state. The southwest star is called Qingxing, overseeing the Yinghui star and also overseeing the Wei state. If these five stars undergo changes, fortune-telling for good or bad luck should be based on the countries they oversee. The Three Pillars consists of three stars: Sanquan, Xiu, and Qi. If the Five Chariots shines evenly and brightly, with stable and unchanged size and shape, it indicates peace. If the emperor holds a ceremony to worship the heavens and the earth, then the Five Chariots and Three Pillars will shine evenly and brightly. In the center of the Five Chariots, there are five stars called Tianhuang. To the south of Tianhuang, there are three stars called Xianchi, meaning fish pond. If the sun, moon, and five stars enter the Tianhuang, war will break out, the roads will be blocked, chaos will ensue, and dynasties will change. If the Xianchi shines brightly, it will lead to the fall and death of dragons, fierce beasts and wolves will harm people, also indicating the outbreak of war.
They say that in the sky, there are many stars, all of which oversee earthly matters. Notice that the six stars south of the Five Chariots are called "Kings," able to discern the rise and fall of the vassal states. The five stars in the west are known as "Dangerous Stones," if guest stars like Venus appear here, it indicates that war is imminent. The eight stars in the north are known as "Eight Granaries," overseeing the abundance of the five grains; if one star is missing, it signifies an impending poor harvest.
Then, the Heavenly Gate Star is located to the south of the Wu Che Star, also known as the Heavenly Gate. The sun and moon traverse this point. It oversees border matters and controls openings and closings. If there are unusual signs at the Mang Jiao Star, it also indicates that war is imminent. If all five stars gather here to guard, it would spell disaster, leading to the deaths of many high-ranking officials.
The four stars in front of the Dong Jing Star are called "Si Guai," which specifically oversee the changes of heaven, earth, sun, moon, and stars, as well as anomalies in birds, beasts, and vegetation. If a wise ruler sees these unusual phenomena, the ruler will swiftly cultivate virtue and accumulate blessings to avert calamities. The nine stars northwest of the Si Guai Star are called "Zuo Qi," symbolizing the hierarchy of rulers and ministers. The four stars to the west of the Zuo Qi Star are called "Tian Gao," representing lofty terraces that overlook distant landscapes. The star to the west of Tian Gao is called "Tian He," tasked with observing occurrences of monsters and spirits in the mountains and forests.
The South River Trio and North River Trio are located adjacent to the Dong Jing Star. The "Tian Gao" star is also considered the celestial gate, overseeing passes and bridges. The South River Star, also known as Nan Shu, Nan Gong, Yang Men, Yue Men, and Quan Xing, governs fire; the North River Star, also known as Bei Shu, Bei Gong, Yin Men, Hu Men, and Heng Xing, governs water. The trajectories of the sun, moon, and five stars traverse between these two rivers. If these two rivers are turbulent, it foretells impending turmoil for China. The South River Trio is also called Que Qiu, symbolizing the view beyond the palace gates.
To the north of the Eastern Well Star, there are five stars called the "Five Lords," responsible for supervision, vigilance, and prevention of accidents. They are also in charge of balancing yin and yang, observing gains and losses, and even representing the emperor's thoughts. These five stars respectively represent the Imperial Preceptor, Imperial Friends, Three Dukes, Scholars, and Court Historians, who often help the emperor make decisions. If these five stars are bright and flourishing, the world will be peaceful; if they are dim and dull, disaster is imminent. To the south of the Five Lords stars, there are three stars called the "Heavenly Chalice," in charge of food supply. The Kindling Star, east of the Water Star, is responsible for the kitchen supply. The Water Level Star, east of the Eastern Well Star, is in charge of water conservancy. If a wandering star runs near the Water Level Star or the Fire Star, floods will occur.
Wow, this is about the Xuan Yuan Seventeen Stars, located to the north of the Big Dipper's seven stars. Xuan Yuan, that is the god of the Yellow Emperor, the incarnation of the Yellow Dragon! This constellation represents the main position of the harem and civil and military officials. Among them, one star called Dong Ling, also known as the Power Star, is in charge of thunderstorms; the southernmost star is the Empress; the star directly north of her represents the Imperial Concubine; the next star is the General; the other stars are concubines and the like. The smaller star to the south symbolizes the female officials; the star to the left symbolizes the minority, representing their lineage; the star to the right symbolizes the majority, representing their lineage. These stars are best when they are yellowish in color, small and bright.
To the south of the Xuan Yuan Star, there are three stars at the corner to the right, called the Wine Banner, the banner of the wine official, in charge of banquets and food. If all five stars guard the Wine Banner, there will be a grand feast throughout the land, with food and rewards given to the princes and royal family. To the south of the Wine Banner, there are two more stars called the Heavenly Mandate, representing the Prime Minister. To the west of the Xuan Yuan Star, there are four stars called Zhao, representing the beacon fires that signify border alerts.
To the north of Shaowei, there are four stars called Neiping. The four stars in Shaowei are to the west of Taiwei, representing the ranks of officials, also called Chushi, who are the assistants to the emperor or can be referred to as doctoral officials. Others say they oversee the palace gates and guards. Specifically, the first star is Chushi, the second is Yishi, the third is Doctor, and the fourth is Dafu. If these four stars appear large and yellow, it indicates the emergence of virtuous scholars! If the moon and the five stars simultaneously clash with or guard Shaowei, then the queen and Chushi will face misfortune, and the chancellor may also need to be replaced. To the south, you'll find four stars known as Changyuan, that govern territories and the Hu tribes. If Mars enters Changyuan, the Hu tribes will invade the Central Plains; if Venus enters Changyuan, the nine ministers will engage in plotting conspiracies.
