In the "Book of Rites," it is said that the depth of the land is measured using a soil gauge, and the length of the sun's shadow is observed to determine the center of the earth. This point is referred to as the center of the earth, where heaven and earth converge, where the seasons change, where wind and rain gather, and where yin and yang harmonize. In this way, all things can prosper and be stable, and a strong country can be established.
The "Record of Crafts" also mentions that when founding a country, one should take hydrology and topography into account; a vertical marker should be made of wood to observe the sun's shadow. A compass should also be used to draw maps and record the shadows at sunrise and sunset. During the day, time should be corrected based on the shadow at noon, and at night, based on the position of the North Star.
However, the method of measuring shadows using a soil gauge described in the "Book of Rites" is relatively concise, and the ancient explanations are not clear enough. Zuxun explained in detail how to determine the center of the earth. His method is as follows: first observe the times of sunrise and sunset, determine the scale of the sundial, and divide the time periods. Then, erect a marker on level ground, called the Southern Marker. When the sun reaches noon, place another marker at the tip of the Southern Marker’s shadow, called the Central Marker. In the evening, based on the position of the Central Marker, observe the North Star, then erect another marker in the direction of the North Star's projection, called the Northern Marker, ensuring that all three markers align perfectly. All three markers must be corrected for verticality using plumb bobs. If the three markers are in a straight line, then that location is the meridian line of true north and south. If the three markers are not in a straight line, this indicates that the terrain is uneven. By observing the Central Marker each time, one can determine how much deviation there is. If the Central Marker is to the west, it means the point of measurement is west of the meridian line, so one must search to the east; if the Central Marker is to the east, it means the point of measurement is east of the meridian line, so one must search to the west. Locating a spot where all three markers align perfectly marks the true center of the meridian.
During the spring and autumn equinoxes, when the sun rises halfway above the eastern horizon in the morning, a stake is erected to the east of the central marker, called the East Marker, to ensure that the East Marker, the sun, and the central marker are aligned in a straight line. By the time the sun sets halfway in the evening, a stake is erected to the west of the central marker, called the West Marker, to ensure that the West Marker, the sun, and the central marker are also aligned in a straight line. By observing these three markers, if they are all in a straight line, it indicates that the location is at the true north-south center. If the central marker is slightly south, it means that the measured location is slightly south of the true east-west line; if the central marker is slightly north, it means that the measured location is slightly north of the true east-west line. By adjusting the north-south position to find a location where all three markers are in a straight line, the center of the east-west direction is found.
It is said that the Duke of Zhou used a shadow stick to measure the shadow of the sun in Yangcheng to calculate the calendar. This is recorded in "The Book of Rites - Grand Master of Ceremonies": "Using the method of the shadow stick to measure the depth of the earth, adjust the length of the sun's shadow to find the center of the earth. The shadow of the sun on the summer solstice is one foot five inches long, which marks the conjunction of heaven and earth, the alternation of the four seasons, the prosperity and stability of all things, which is essential for establishing a powerful kingdom." Therefore, the sun is the essence of yang energy, clearly visible in celestial phenomena. All things in the world depend on it for growth and decline, and the seasonal changes also depend on its alternation. By observing the rise and fall of yin and yang, speculating on the height of heaven and earth, determining directions, calculating time and leap months, there’s no more straightforward way to do this.
In ancient times, the methods were quite rudimentary, and the subtleties were difficult to thoroughly investigate. Later generations of scholars conducted research and calculations, but the results varied. The ancient scholars used to say, "On the day of the summer solstice, erect a gnomon eight feet high in Yangcheng, and its shadow length will be the same as the measurement taken with a gnomon." However, the "Shang Shu Kao Ling Yao" records that "On the summer solstice, the shadow is one foot five inches long, and on the winter solstice, it is one foot three inches long." "Yi Tong Gua Yan" also states, "On the day of the winter solstice, erect a gnomon eight feet high, observe the length of the shadow at noon, and use it to predict the abundance or scarcity of the coming year. The shadow on the summer solstice is one foot four inches and eight minutes long, and on the winter solstice, it is one zhang three feet long." In "Zhou Bi Suan Jing," it is written, "In the Chengzhou area, the shadow on the summer solstice is one foot six inches long, and on the winter solstice, it is one zhang three feet five inches long." Liu Xiang's "Hong Fan Zhuan" notes that "On the summer solstice, the shadow is one foot five inches and eight minutes long, and on the winter solstice, it is one zhang three feet one inch and four minutes long. In the spring and autumn equinox, the shadow is seven feet three inches and six minutes long." The "Four Divisions Calendar" of the Later Han Dynasty, the "Jingchu Calendar" of the Wei Kingdom, the "Yuanjia Calendar" of the Song Dynasty, and Zu Chongzhi's Daming Calendar all correspond to the records in "Kao Ling Yao." Although the capital cities of the Han, Wei, and Song dynasties were in different locations, the results of measuring the shadow length in these four calendars were consistent. However, the information in those astronomical and meteorological texts may not serve as a reliable basis. Liu Xiang's record of the length of the shadow during the spring and autumn equinox was directly calculated by proportion and not based on actual observations to determine its length. You see, although the measurements of the shadow length are generally similar, there may be differences in measurements due to unchanged regions, or the lengths might be identical across different northern and southern regions. This is likely due to the ancient scholars' measurements lacking precision, resulting in discrepancies in the calculated results. I have now simplified these complex records and included them here. During the Tianjian era of the Liang Dynasty, Zu Xing made a copper gnomon eight feet long, with its base connected to a gnomon. A groove was carved into the gnomon, filled with water to ensure it was level, which was then used to measure the shadow's length and observe its variations.
In the tenth year of the Northern Wei Dynasty, Grand Historian Yu Guang used a nine-foot long sundial to measure the sun shadows in the Jiangzuo region. He found that the shadow on the summer solstice was one foot, three inches, and two minutes long, on the winter solstice it was one zhang, three feet, and seven minutes long, at the beginning of summer and autumn it was two feet, four inches, and five minutes long, and on the spring and autumn equinoxes it was five feet, three inches, and nine minutes long. During the Chen Dynasty, the Liang Dynasty's measurement methods continued to be used. Emperor Wenxuan of Northern Qi relocated the astronomical instruments from Luoyang to Ye City, and until his death, no additional measurements were conducted. It wasn't until the seventh year of the Wuping era of the Northern Zhou Dynasty that Gan Jingli recommended Liu Xiaosun, Zhang Mengbin, and others to Emperor Hou. Liu Xiaosun and Zhang Mengbin reconstructed the sundial to verify the accuracy of the solar terms system. However, they did not complete their work before the fall of Northern Zhou. Starting from the Tianhe era of Northern Zhou, many scholars began researching the calendar and measuring the sun's shadows to test the accuracy of the calendar. After Emperor Yang Jian of the Sui Dynasty ascended the throne, the court engaged in extensive discussions about revising the calendar. Zhang Zhouxuan was well-versed in astronomical calculations and believed that the lengthening shadows were an auspicious omen. The emperor ordered the relevant departments to conduct an investigation, but they did not reach any conclusions.
By the nineteenth year of the Kaihuang reign, Yuan Chong served as the Grand Historian Official. He wanted to complete the work that Zhang Zhouxuan had left unfinished, so he submitted a report stating: "After the establishment of the Sui Dynasty, the sun's shadow gradually shortened. On the winter solstice of the first year of Kaihuang, the sun's shadow was 12 zhang, 7 cun, and 2 fen long, and it continued to shorten thereafter. By the winter solstice of the seventeenth year of Kaihuang, the sun's shadow was 12 zhang, 6 cun, and 3 fen long. The winter solstice shadow measured in Luoyang in the fourth year of Kaihuang was 12 zhang, 8 cun, and 8 fen long. The sun's shadow on the summer solstice of the second year of Kaihuang was 1 zhang, 4 cun, and 8 fen long, and it also continued to shorten thereafter. By the summer solstice of the sixteenth year of Kaihuang, the sun's shadow was 1 zhang, 4 cun, and 5 fen long. On the winter solstice of the eighteenth year of Kaihuang, measurements were not possible due to cloudy weather. The summer solstices of the first, seventeenth, and eighteenth years of Kaihuang also could not be measured due to cloudy weather. The 'Zhou Li' states that a soil gnomon is used to measure the sun's shadow, and on the summer solstice, the shadow is 15 cun long. Zheng Xuan said: 'The sun's shadow on the winter solstice is 1 zhang, 3 chi long.' Now, the sun's shadow on the summer solstice of the sixteenth year of Kaihuang is now 5 fen shorter than before, and the sun's shadow on the winter solstice of the seventeenth year of Kaihuang is 3 cun and 7 fen shorter than before. When the sun is closer to the North Pole, the shadow is shorter, and the daytime is longer; when the sun is farther from the North Pole, the shadow is longer, and the daytime is shorter. Now the sun's path is closer to the North Pole. The 'Yao Dian' states: 'The days are short, and the stars are in the Orion constellation, marking the midwinter.' Based on the time that the Orion stars appear at dusk, it can be inferred that during the reign of Emperor Yao in midwinter, the sun was located ten degrees from the Xiunu constellation. According to calculations based on the calendar, during the winter solstice of the Kaihuang era, the sun was positioned eleven degrees from the Dou constellation, which, like during Emperor Yao's time, is also relatively close to the North Pole. The 'Yuan Ming Bao' states: 'The sun and moon rise within the path, and the celestial spheres maintain their regularity; the Heavenly Emperor reveres the spirit, and the sage kings achieve their initial accomplishments.' Jing Fang's 'Bie Dui' states: 'In peaceful times, the sun follows the upper path; in prosperous times, it follows the middle path; and in hegemonic times, it follows the lower path.' Now that the great Sui Dynasty has been founded, Heaven feels gratitude, the sun's shadow has become shorter, and the daytime has become longer, which is a rare occurrence in history."
At that time, the commoner Yong was stripped of his title, and King Guang of Jin had just been established as the crown prince. Yuan Chong reported this matter, which was quite appropriate. When the emperor held court, he said to the officials, "The shortening of the sun's shadow is a heavenly blessing. Now that the crown prince has just ascended the throne, we should change the era's name to reflect the meaning of the shortening shadow." Thus, the 21st year of the Kaihuang era was renamed the first year of Renshou. After that, all projects and taxes were increased, justified by the belief in the shortening shadow. The crown prince led the officials to the palace gates to offer their congratulations. In reality, the length of the sun's shadow varies unpredictably, yet Yuan Chong and others regarded it as an auspicious sign, which drew heavy criticism from many.
It is said that in "Kao Ling Yao," "Zhou Bi Suan Jing," Zhang Heng's "Ling Xian," and Zheng Xuan's commentary on "Zhou Guan," there is a saying: "The sun's shadow on the ground, separated by a thousand miles, differs by only one inch." Is this statement accurate? Let's take a closer look. In the 19th year of the Yuanjia era of the Southern Song Dynasty (442 AD), the court sent people to Jiaozhou to measure the sun's shadow. On the summer solstice, the measured length of the sun's shadow was three and two-tenths inches. Meanwhile, He Chengtian measured the length of the sun's shadow on the summer solstice in the distant Yangcheng to be one foot and five inches. The distance from Yangcheng to Jiaozhou is approximately ten thousand miles, yet the sun's shadow differed by one foot, eight inches, and two-tenths, which means it differed by one inch for every six hundred miles.
Looking at the measurement results from the Liang Dynasty during the Daitong period (AD 535-546), the shadow length on the summer solstice measured approximately one foot, one inch, and seven tenths of an inch using an eight-foot-high gnomon. Northern Wei scholar Xindu Fang mentioned in his commentary on the "Zhoubi Sishu" that in the first year of Yongping (AD 68, equivalent to the seventh year of Liang Tianjian), Luoyang also conducted shadow measurements. Gongsun Chong gathered court officials to observe the shadow, and on that summer solstice, the measured shadow length was one foot, five inches, and eight tenths of an inch. From Luoyang to Jinling, the north-south distance is roughly one thousand kilometers, which means there is a one-inch difference for every two hundred fifty li. This does not account for the fact that the actual measurement route was winding with varied terrain, making the measurement path as difficult as a bird's flight, which certainly leads to greater errors. Therefore, the saying "a one-inch difference over a thousand miles" might not hold true. As you can see, these measurement results vary greatly, which is why it is necessary to discuss them carefully.
In ancient times, the Yellow Emperor invented the water clock for timekeeping and created a timer to divide day and night. Later, the court established a specific official position responsible for timekeeping, known as the Qiehu official as recorded in the "Zhouli." The timekeeping method divided the day into one hundred segments, with daytime and nighttime each taking up half the segments. On the winter solstice, there are forty segments of daylight and sixty segments of night; on the summer solstice, there are sixty segments of daylight and forty segments of night; during the spring and autumn equinoxes, both day and night have fifty segments each. The day begins to brighten two and a half segments before sunrise, and it only gets dark two and a half segments after sunset. The five nighttime segments added to the daytime are referred to as "hun dan (dusk and dawn)." The markings on the water clock vary with the seasons. Between the winter and summer solstices, the length of day and night differs by twenty segments, with each segment referred to as an "arrow." Starting from the winter solstice, there are a total of forty-one arrows. Daytime is divided into five segments: morning, noon, afternoon, evening, and dusk; nighttime is divided into five segments: Jia, Yi, Bing, Ding, and Wu (the five nighttime segments); and there are also star periods that fall between dusk and dawn. Each arrow corresponds to a specific number of segments, all designed to segment time and organize people's work and rest.
During the flourishing period of the Han Dynasty, Zhang Cang continued to use the previous system, but there were many oversights. Later, Emperor Wu of Han studied astronomy and calendars seriously, using a water clock to track celestial phenomena in an attempt to catch up with the patterns of celestial bodies, but he still could not fully understand them. Liu Xiang recorded in "Hongfan Zhuan" the timekeeping method used during the reign of Emperor Wu: "Between the winter solstice and the summer solstice, there are about one hundred and eighty days, with a difference of twenty ke between day and night." In general, after the winter and summer solstices, the duration of day and night changes by one ke every nine days.
By the time of Emperor Ai of Han, a new timekeeping method of one hundred and twenty ke for day and night was adopted, but it was soon discarded. After Wang Mang usurped the throne, this method was reinstated. In the early period of Emperor Guangwu, the method of increasing or decreasing by one ke every nine days was also used and was compiled into "Jia Ling," called "Changfu Loupin."
It wasn't until the fourteenth year of Yongyuan in the reign of Emperor He that Huo Rong reported: "The official calendar stipulates an increase or decrease of one ke every nine days, which does not match the actual celestial phenomena. Sometimes the error even reaches two and a half ke, and it is not as good as the traditional method of using a water clock, which can automatically adjust the length of day and night based on the sun's position in the north-south direction." Therefore, the emperor ordered the adoption of the traditional method of using a water clock. This method is based on the sun's daily position on the ecliptic and its distance from the celestial pole; for every two degrees and four minutes of difference, one ke is added or subtracted. A total of forty-eight arrows were used for timekeeping, which remained in use unchanged until the Wei and Jin periods.
He Chengtian of the Song Dynasty discovered through observing the positions of lunar eclipses and the sun's trajectory that there were errors in the degrees of the sun's movement in the old calendar, and that the date of the winter solstice was four days earlier than in the old calendar. He also discovered that the earlier water clock method had an error exceeding half a ke in the lengths of day and night during the spring and autumn equinoxes. These issues were caused by the inaccuracy of the calendar in understanding the sun's movement patterns. Thus, He Chengtian began improving the design of the water clock and established a new timekeeping standard: during the spring and autumn equinoxes, daytime and nighttime were each measured with the water clock for 55 ke.
During the early periods of the Qi and Liang dynasties, the timekeeping method established by He Chengtian remained in use and had not been modified. In the sixth year of the Tianjian era under Emperor Wu of Liang, it was felt that dividing a day into one hundred ke (units), distributed evenly across twelve time periods, resulted in each time period being exactly eight ke with some remaining, which was not precise enough. Therefore, a day was changed to ninety-six ke, resulting in each time period being exactly eight ke. In the tenth year of the Datong era, it was revised again to one hundred eighty ke, drawing from the record in the "Shangshu Kaolingyao" that states "thirty-six qing in a day and night," taking three times that amount. The new system specified: forty-eight ke during the day and sixty ke at night during the winter solstice; seventy ke during the day and thirty-eight ke at night during the summer solstice; sixty ke each for day and night during the spring and autumn equinoxes; and three ke each for the early morning and evening. The Liang dynasty commissioned scholar Zu Cen to author the "Loukeng," a book based on the theory of the celestial sphere and the sun's trajectory along the ecliptic, as well as the sun's daily speed of movement. During the Tianjia period of Emperor Wen of Chen, he ordered the scholar Zhu Shi to craft a water clock, which followed the traditional one hundred ke system. The Zhou dynasty's water clock, created by Yin Gongzheng and Ma Xian, was utilized in the early Sui dynasty. By the fourteenth year of the Kaihuang era under Emperor Wen of Sui, Sima Yuan Chong from Fuzhou presented a new type of water clock—the gnomon shadow water clock. This water clock used the length of the sun's shadow to measure time, evenly distributing the twelve time periods and showing time based on the position of the sun's shadow, which was also used to calibrate the accuracy of the water clock's timing. However, since the sun's speed of movement is not uniform, the lengths of the twelve time periods are not entirely equal, and the timing scales at different times of the day vary slightly. Yuan Chong's gnomon shadow water clock used the arrow time method for the solstices and equinoxes, with specific data as follows:
Winter Solstice: the sun rises at the Chen hour, sets at the Shen hour, with forty ke during the day and sixty ke at night; Zi, Chou, and Hai each have two ke, Yin and Xu each have six ke, Mao and You each have thirteen ke, Chen and Shen each have fourteen ke, Si and Wei each have ten ke, and Wu has eight ke. The adjustment of the arrows and ke is based on the changes in the sun's shadow over fourteen days.
Spring and Autumn Equinox: the sun rises at the Mao hour and sets at the You hour, with fifty ke each for day and night.
Let's talk about how the day is divided: four ke for Zi, seven ke each for Chou and Hai, nine ke each for Yin and Xu, fourteen ke each for Mao and You, nine ke each for Chen and Shen, and four ke for Wu. This adjustment of the arrows occurs every five days.
On the day of Summer Solstice, the sun rises at the Yin hour and sets at the Xu hour, with sixty ke during the day and forty ke at night.
After nineteen days, based on observations, one ke may be added or subtracted, and the arrows are adjusted again. At this point, the division of the day changes once more: eight ke for Zi, ten ke each for Chou and Hai, fourteen ke each for Yin and Xu, thirteen ke each for Mao and You, six ke each for Chen and Shen, two ke each for Si and Wei, and two ke for Wu.
Yuan Chong does not understand astronomical concepts such as the celestial sphere, ecliptic, and equator at all. He relies solely on his own cleverness to indiscriminately alter the established rules, but in practice, it is not accurate at all.
In the seventeenth year of the Kaihuang era, Zhang Zhaoxuan used the celestial sphere from the late Wei period to calculate and found that during the Spring and Autumn Equinox, the sun does not rise and set exactly in the east and west, but to the north of Mao and You. This result is similar to what He Chengtian calculated, with the sun rising at Mao three ke and fifty-five minutes, and setting at You four ke and twenty-five minutes. The daylight measurement shows fifty ke and eleven minutes, and forty-nine ke and forty minutes at night, resulting in a difference of one-sixtieth of forty ke between day and night.
By the fourth year of the Ren Shou era, Liu Zhao submitted the "Huang Ji Calendar," which took into account the variations in the speed of the sun's movement and accurately calculated the dates of the twenty-four solar terms. The days of the spring and autumn equinoxes are roughly eighty-eight days away from the winter solstice and about ninety-three days away from the summer solstice. On the day of the spring and autumn equinoxes, day and night each last for fifty kè. He also calculated that on the night of the winter solstice, there are fifty-nine kè plus one eighty-sixth of a kè, and during the day, there are forty kè plus fourteen minutes; on the summer solstice, during the day there are fifty-nine kè plus one eighty-sixth of a kè, and at night, there are forty kè plus fourteen minutes. Between the winter and summer solstices, the difference in the duration of day and night is nineteen kè and one seventy-second of a kè.
The times calculated by Zhang Zhouxuan and Liu Zhao were not actually adopted. However, their methods and results were recorded in the calendar, and the calculated times were quite precise and meticulous.
At the beginning of the Daye era, Geng Xun created an ancient-style water clock, using a dripping method to fill it, and presented it to Emperor Yang of Sui. The emperor was very pleased and ordered Geng Xun and Yuwen Kai to manufacture a timekeeping device known as a "leak" using the superior methods employed by the Daoist Li Lan of the Northern Wei during his cultivation, for portable use.
He also created a water clock that could determine time based on the length of the sun's shadow, placed in front of the Drum Tower at the Qianyang Palace in the Eastern Capital city, where the timekeeping official, known as the "Sicheng," was based. Geng Xun also made a portable water clock that could be used while riding a horse, making it easy to tell time while on the go. Both sundials for measuring the sun's shadow and water clocks for tracking dripping water are fundamental methods for accurately gauging celestial phenomena.
The methods of making sundials and water clocks have changed significantly from ancient times to the present, so outlining their differences helps address previous shortcomings.
Oh, the North Star, and the Hook and Chen Six Stars, all reside in the Purple Palace. The North Star is the North Star. The brightest star is the axis of the heavens. The stars in the sky are constantly in motion; the sun and moon appear alternately, but the North Star remains motionless. Thus, it is said: "It stays in its own position, while all the other stars revolve around it." Jia Kui, Zhang Heng, Cai Yong, Wang Fan, and Lu Ji all believed that the North Star is the pivot of the heavens, a place that does not move. Zu Chen used instruments to observe and found that the unmoving point is more than one degree away from the North Star.
The North Star is the seat of the Supreme One. The brightest star governs the moon, representing the Crown Prince; the second brightest governs the sun, representing the Emperor; the third brightest governs the other stars, representing the illegitimate sons. This second star, which is the reddest and brightest, is the Emperor's star. Among the five stars of the North Star, the position is the most noble. The dimness of the middle star suggests the Emperor's lack of diligence; the dim star on the right indicates trouble for the Crown Prince. The Hook and Chen Stars symbolize the harem, the residence of the Heavenly Emperor's legitimate wife, and also the seat of the Heavenly Emperor. The four northern stars are known as the Female Palace, representing the eighty-one concubines. The middle star in the Hook and Chen Stars is called the Heavenly Emperor, and its deity is called the Radiant Soul Treasure, which governs all immortals and holds the chart of all deities.
The four stars surrounding the North Star pivot are called the Four Assists, which aid the North Star in issuing decrees. The nine stars above the Supreme Emperor Star are called the Flower Canopy, which covers the seat of the Supreme Emperor. There are also nine stars arranged in a straight line called the Beam. The five stars beneath the Flower Canopy are referred to as the Five Emperors' Inner Seats, which is the residence of the Emperor, arranged in an orderly manner. If a guest star were to appear in the Purple Palace, it would spell trouble for the ministers. The six stars next to the Flower Canopy and Beam are called the Six Jia, which help distinguish yin from yang and calculate the solar terms, so they are next to the Emperor to issue decrees and inform people of the time.
On the east side of the North Star, there is a star called Zhu Xiashi, responsible for recording wrongdoings. In ancient times, there were left and right historians, and this is their symbol. North of Zhu Xiashi, there is a star called Nushi, a lower-ranking female court official responsible for delivering messages. The Han Dynasty also had attendants. The nine stars of Chuan She are above Huagai, close to the Milky Way, serving as the residence of guests, symbolizing the arrival of the Hu people into the Central Plains. When the Guest Star is nearby, it indicates the rebellion of treacherous officials and the invasion of the Hu people. In the southern part of Chuan She, within the Milky Way, there are five stars called Zaofu, representing charioteers, also known as sima or Bole. If this star is dim, horses will be quite costly. In the western part of the Milky Way, there are nine stars shaped like hooks, called Gou Xing. If they stretch out, earthquakes will occur.
The Tianyi star, south of the star on the right of the Purple Palace gate, is a deity of the Heavenly Emperor, in charge of war, and knows the fortunes and misfortunes of people. The Taiyi star, south of the Tianyi star and very close to it, is also a deity of the Heavenly Emperor, overseeing sixteen deities, foreseeing where disasters like wind, rain, drought, floods, wars, famines, and epidemics will strike.
Ziwei Yuan has fifteen stars, seven in the west and eight in the east, all north of the Big Dipper. The largest star in the center is called Ziwei Star, the throne of the Heavenly Emperor and the dwelling of the Son of Heaven, overseeing various commands and measurements. Other stars, such as Changyuan Star, Tianying Star, and Qixing, are responsible for defense, similar to the imperial guards of the Son of Heaven. If a mutiny occurs in the palace, the Qixing will point directly toward the Son of Heaven's location, indicating that the Son of Heaven must personally lead the troops to quell the rebellion.
Beneath the Eastern Gate, there are five stars called the Tianzhu Star, which oversees the country's political and religious affairs and is the place where laws are promulgated. On the first and fifteenth day of each month, prohibition orders are displayed on the Tianzhu Star to inform the officials. This is akin to the rule in the "Zhou Li" that mandates laws to be displayed at the start of the year. The two stars west of the Shangshu Star are known as Yinde and Yangde, in charge of relief for the poor and disaster relief. The two stars on the inner left side of the palace gate are known as the Dali Star, responsible for judging cases. The six stars outside the palace gate are referred to as the Tianchu Star, symbolizing the emperor's sleeping quarters and place of rest. The two stars in the southwest corner are known as the Neichu Star, responsible for the food and drink of the six palaces, as well as the banquets of the queen and the crown prince. The six stars in the northeast corner are referred to as the Tianchu Star, in charge of abundant food and drink.
Next to the Big Dipper, there is an auxiliary star located north of the Taiwei Yuan. The Big Dipper is the hub of the seven policies and the essence of yin and yang. Thus, it traverses the sky, commanding the four directions, ruling the alternation of the four seasons and the balance of the five elements. The first four stars of the Big Dipper are known as Xuanti, while the last three are referred to as Yuheng. The Big Dipper also symbolizes the command center and embodies the imperial chariot, representing the concept of movement and change. From left to right, the seven stars of the Big Dipper are named Tianshu, Xuan, Ji, Quan, Yuheng, Kaiyang, and Yaoguang. The first four stars are known as Kui, while the last three are called Shao. Tianshu symbolizes heaven, Xuan symbolizes earth, Ji symbolizes humanity, Quan symbolizes time, Yuheng symbolizes sound, Kaiyang symbolizes law, and Yaoguang symbolizes stars.
The ancient scholar Shi said: The first star of the Big Dipper is the True Star, representing virtuousness and symbolizing the emperor; the second star is the Law Star, symbolizing punishment and representing the empress; the third star is the Ling star, representing calamity; the fourth star is the Punishment Star, representing heavenly principles that punish the immoral; the fifth star is the Sha star, representing the center, supporting the four cardinal directions, and will kill those who are guilty; the sixth star is the Wei star, representing the grain stored in the heavenly granary; the seventh star is the Bu star, also known as the Ying star, representing the military. There is another interpretation: the seven stars of the Big Dipper correspond to the seven elements of heaven, earth, fire, water, earth, wood, and metal; and another interpretation is that the seven stars correspond to the seven states of Qin, Chu, Liang, Wu, Zhao, Yan, and Qi.
When it comes to the stars in the sky, they hold great significance, representing affairs on earth. You see, the Kui star of the Big Dipper, with four stars gathered together, represents the noble's prison, known as heavenly justice! The auxiliary star, right next to the Kaiyang star, assists the Big Dipper star in accomplishing great matters, and is said to correct improper practices and quell chaos, symbolizing the role of a prime minister! If the seven political stars shine brightly, the country will prosper; if they do not shine, then misfortune will befall the country. If there are many stars surrounding the Big Dipper, the country will be peaceful; if there are few stars in the Big Dipper, the common people will fear those in power and find themselves embroiled in lawsuits everywhere. If there are no stars for twenty days, that would be even worse. If the auxiliary star shines while the Big Dipper does not, it means the ministers are in a position of strength while the emperor is weak; if the Big Dipper shines while the auxiliary star does not, it means the emperor is strong and the ministers are weak. The three stars located south of the Spoon Star, along with the first star of the Kui star, are collectively called the Three Officials, tasked with promoting education, coordinating the seven political matters, balancing yin and yang, and overseeing the country's major affairs.
Wenchang Star, six stars aligned in a row, in front of the Big Dipper's Kui Xing, are the six heavenly treasuries, in charge of the operation and governance of the heavenly realm. These six stars represent: the first star is the General, leading the army, imposing and majestic; the second star is the Lieutenant General, akin to the Minister, handling political affairs; the third star is the Grand Minister, equivalent to the Grand Preceptor, in charge of ritual music and culture; the fourth star is the Official of Rewards and the Official of Promotions, responsible for rewarding achievements and promoting officials; the fifth star is the Official of Fate and the Official of Omens, equivalent to the Grand Historian, responsible for divination of good and bad luck, dispelling disasters; the sixth star is the Official of Justice, equivalent to the Minister of Justice, assisting the emperor in handling judicial affairs. This first Wenchang Star, right in front of the Big Dipper's Kui Xing, near the inner steps, if it shines brightly and evenly, it signifies good fortune.
To the north of Wenchang Star are six stars called Neijie, which serves as the palace of the Heavenly Emperor. There is also a star called the Xiang Star, to the south of the Big Dipper; the Xiang Star commands all officials, manages education, assists the emperor, stabilizes the country, and handles various affairs; if it shines, it is a good omen. The Sun Guard Star is to the west of the Xiang Star, representing generals and ministers, responsible for vigilance, preparing for war; if it behaves unusually, war may be imminent. To the northwest are four stars called the Shi Star, representing those subjected to corporal punishment. The Heavenly Prison Star, located beneath the six stars of the Big Dipper's Kui Xing, is the prison for nobles, in charge of faults and crimes, employed to restrain violent and immoral behavior.
Taiwei is the emperor's palace, the seat of the Five Emperors, and the residence of the Twelve Princes. The stars outside represent the Nine Ministers. Some say that Taiwei is like a scale, responsible for balancing everything. It also represents the heavenly court, responsible for handling various matters, overseeing rewards and punishments, the stars receiving heavenly mandates, the gods assessing their duties, and resolving various matters and doubts. Between the two stars located in the southern center is called Duomen. The star on the east side is called Left Enforcer, equivalent to the ancient Minister of Justice; the star on the west side is called Right Enforcer, equivalent to the ancient Grand Inspector. Enforcement involves exposing wrongdoers and their misdeeds. East of the Left Enforcer is the Left Side Gate, and west of the Right Enforcer is the Right Side Gate. The four stars on the east side, the southernmost star is called Upper Minister, with the Sun Gate to the north and east; the second one is called Second Minister, with the Central Hua Eastern Gate to the north; the third one is called Second General, with the East Taiyin Gate to the north; the fourth one is called Upper General. These four stars are collectively known as the Four Assistants. The four stars on the west side are the same, with the southernmost star called Upper General, with the Sun Gate to the north and west; the second one is called Second General, with the Central Hua Western Gate to the north; the third one is called Second Minister, with the West Taiyin Gate to the north; the fourth one is called Upper Minister. Also known as the Four Assistants. Flickering or moving stars on the east and west sides indicate that the princes may be plotting against the emperor. If the position of the Enforcer stars moves, it means that punishments will become more severe. If the moon and five planets disturb the Central Palace, disasters will occur; if they enter the orbit of Taiwei, it is a good omen. The three stars in the southwest corner are known as Mingtang, the palace where the emperor issues decrees. The three stars on the west side of Mingtang are called Lingtai, a platform for observing celestial events and auspicious signs. A star northeast of the Left Enforcer is called the Envoy, responsible for receiving guests. The three stars northeast of the Envoy are known as the Inner Seat of the Three Officials, the place for court meetings. The three stars north of the Three Officials are called the Nine Ministers' Inner Seat, responsible for handling various affairs. The five stars west of the Nine Ministers are called the Five Inner Princes, serving the emperor in the palace, not returning to their fiefdoms. If the ritual system of Biyong is perfect, then the princes' stars in Taiwei Palace will shine brightly.
In the Taiwei Palace, there is a star called Huangdi's Seat, which contains the divine power of the axis. If the Son of Heaven acts in accordance with the heavenly will and stops in accordance with the will of the people, remaining impartial, then the Five Emperors' seats in the Taiwei Palace will shine brightly. If Huangdi's Seat does not shine brightly, it indicates that the ruler should seek wise talents to assist in governance; otherwise, he will lose power. There is also a saying that if the Five Emperors' seats in the Taiwei Palace are dim and dark, it foretells the demise of the Son of Heaven. Additionally, there are four stars called the Four Emperors' Seats, which surround Huangdi's Seat. The star in the east is the deity of Cangdi Lingwei; the star in the south is the deity of Chidi Xuanru; the star in the west is the deity of Baidi Zhaoju; and the star in the north is the deity of Heidi Yeguangji.
It is said that in the sky, the star near the North Star called "Taizi" represents the heir apparent, meaning the future emperor. The star next to Taizi is called "Congguan," who serve the emperor. There is also a star in the northeast called "Xingchen," the emperor's favored minister. Looking at the four stars called "Ping," they are found within the "Duanmen," close to the right side, representing law enforcement officials. "Ping" means to shield the royal palace. The law enforcement officials are mainly responsible for impeachment; if the ministers honor the emperor, these stars will shine brightly and thrive.
Now we turn to the "Langguan" constellation, consisting of fifteen stars, located in the northeast direction of the emperor's seat, also known as "Yi Wu," representing the position of a Langguan. During the Zhou Dynasty, they were referred to as "Yuanshi," meaning "original scholars," and during the Han Dynasty, they were known as Guanglu, Zhongsan, Jianyi, Yilang, and San Shu Langzhong, all of which were positions held by Langguan. Some say that this is similar to the current position of a Shangshu, which is a high-ranking official position in the current government. The primary responsibility of Langguan is defense. A bright star indicates a minister's ambition to usurp the throne, or that there are guests planning to cause chaos. If the star is not intact, it suggests that there will be deaths in the future, and favored courtiers will be executed. If a guest star invades, it means that the ministers are planning a rebellion. Lang Jiang is located north of Lang Wei and is responsible for inspecting the army and overseeing military affairs. The Wu Ben Star represents the official in charge of cavalry and is located to the north of the Taiwei Yuan, to the west of the northern frontier, and to the south of the Xia Tai. The Chang Chen Seven Stars, resembling a winnowing basket, are located to the north of the emperor's seat, serving as the residence of the emperor's guard, Wu Ben, symbolizing a powerful army. If these seven stars are shaking, it indicates that the emperor will personally lead the troops. Bright stars indicate a strong army, while dim stars suggest a weak army. The San Tai Six Stars are arranged in pairs from west to east, starting from Wen Chang and extending all the way to Zhao Yao and Tai Wei. Some interpret these as celestial pillars symbolizing the positions of the Three Dukes. In the sky, they are known as the San Tai, in charge of propagating good governance. These two stars to the west near Wen Chang are called Shang Tai, representing the star of destiny, in charge of lifespan; the two stars in the middle are called Zhong Tai, representing the star of the center, in charge of ancestral temples; the two stars to the east are called Xia Tai, representing the star of prosperity, in charge of the army, used to proclaim good governance and suppress rebellion. Another interpretation is that the San Tai represents the heavenly steps, where the Tai Yi god walks up and down. Some say it represents the Tai Jie, with the upper star representing the emperor and the lower star representing the empress; the middle star representing the Three Dukes of the nobility, and the lower star representing the officials. It is used to harmonize yin and yang and regulate the universe. If these stars show anomalies, fortune-telling should follow the aspects they govern. When harmony exists between rulers and subjects, these stars will function in accordance with the natural order.
The four stars in the south are called Nei Ping, responsible for law enforcement and judicial matters. The star to the north of Zhongtai is called Dazun, representing the royal family. The star to the south of Xiatai is called Wuben, a military official.
These stars in the sky are remarkable, each representing various earthly affairs. Take a look at the "Six Stars of Sheti," located south of the Big Dipper's ladle, governing the changing of seasons and foretelling fortunes. The Sheti Star is like a shield, guarding the emperor's seat and representing the nine ministers in the court. If the Sheti Star is bright, the three high ministers can operate freely; but if any guest star approaches the Sheti Star, the emperor will be subject to others.
Further to the west, there are three stars called "Zhou Ding," relating to the rise and fall of the country. In the middle is a prominent star known as Da Jiao, situated between the Sheti Star, representing the king's seat and the pillar of heaven, overseeing the country's economic lifeline. To the north are three stars called "Di Xi," symbolizing court feasts and various ceremonies. To the north of it are three stars called "Genghe," the celestial spear, also described as a sharp weapon in the heavens, representing the army of the Hu people. If the Genghe star shifts, it indicates either war or a funeral. If this star disappears, the country will face the threat of war.
To the north of the Genghe star is a star known as "Zhaoyao," also said to be a spear and shield, representing the Hu soldiers. Its divinatory significance is akin to that of the Genghe star. Between the Zhaoyao star and the ladle of the Big Dipper is a place called "Tianku." If this star departs from its original position, it foreshadows a favorable sign of a full treasury. If the Zhaoyao star, Tian Dong star, Genghe star, and the Big Dipper all shine in harmony, the Hu people will come to pay tribute and heed the commands of the Central Plains. However, if the Zhaoyao star is bright yet out of alignment, the Hu people will not come to pay tribute.
To the north of the Zhaoyao Star, there are two stars called "Xuan Ge," which oversee matters similar to those of the Zhaoyao Star. Some people also say that it represents the northern tribes. If a guest star appears near Xuan Ge, the tribes will be defeated. To the east of the Big Dipper's ladle, there are three stars called "Tian Qiang," also known as "Tian Yue," which are heavenly weapons used to repel invaders, so they are specifically designed to fend off foreign threats. To the north of them, there are three stars called "Nv Chuang," symbolizing the imperial harem and its affairs. Further north are five stars called "Tian Pao," serving as the vanguard when the emperor goes to battle, representing conflict, punishment, and the storage of weapons, also used to defend against external enemies. Tian Qiang and Tian Pao exist to respond to crises. If any of these stars disappear, the country will be in turmoil.
In terms of the heavens, to the east there are seven stars called "Fu Kuang," resembling a basket of mulberry leaves, symbolizing the practice of sericulture. Looking further east, there are seven stars called "Qi Gong," representing the heavens, akin to the ancient Three Dukes, in charge of the seven planets. In front of "Qi Gong" is the "Guan Suo," composed of nine stars, resembling a prisoner's cage, also representing the law, designed to restrain the overbearing and tyrannical. Within this "Guan Suo," one star is the prison door; if it opens, it signifies a turning point. If all nine stars shine brightly, chaos will ensue, and the prisons will be overcrowded. If seven stars shine, it indicates a minor amnesty; if five stars shine, it indicates a major amnesty. If the "Guan Suo" starts moving, it signifies that the law is being enforced; if there is a gap in the middle, it foreshadows a change of dynasty. The text states that there are a total of fifteen stars in this section.
Continuing eastward, there is the "Heavenly Chronicle" made up of nine stars, representing the nine ministers. It governs the laws of all things and resolves various disputes. If these nine stars are bright, there will be many legal disputes; if they are dim, political affairs will descend into chaos, national discipline will be disrupted, and earthquakes and landslides may occur. Further east, there are three stars forming the "Weaver Girl," representing the heavenly weaver who oversees precious items such as silk and jewelry. If the emperor is filial and the gods are pleased, the "Weaver Girl" stars will shine brightly, and the world will be peaceful. If the prominent star "Angry Corner" shines, it signifies that fabrics will be costly.
Moving eastward, there is the "Gradual Platform" made up of four stars, like a platform by the water, overseeing timekeeping and musical rhythms. To the west are five stars called the "Imperial Road," the route taken by emperors during their outings, with the Han Dynasty's "Imperial Road" connecting the northern and southern palaces. Between the "Left Corner" and the "Right Corner" are two stars known as the "Official of the Flat Road." To the west of the "Flat Road" is a star called "Promoting Talent," overseeing the promotion of talented individuals. North of the "Corner" star are two stars called the "Heavenly Fields," and north of the "Horn" star are six stars called the "Horned Pool." The "Horn" resembles a boat, and the "Pool" resembles water, overseeing the processes of receiving and sending. North of the "Neck" star is a star called the "Heavenly Milk," symbolizing sweet dew. In the middle of the "Room" star is a star called "Year," protecting it to maintain the balance of yin and yang. To the west of the "Room" star are two stars arranged north to south, known as "Heavenly Blessings," overseeing the royal carriages and horses, akin to ancient ceremonial chariots and public transport, as well as managing sacrificial rites.
To the north of the "Fang" star, there are four stars each to the east and west, called "Dong Xian" and "Xi Xian" respectively, representing the orbits of the sun, moon, and five stars. The gateway of the "Fang" star is used to prevent promiscuity. If these stars are bright, it is auspicious; if they are dark, it is dangerous. If the moon and five stars are in conflict with these stars, there may be a conspiracy. Between "Dong Xian" and "Xi Xian," there are three stars arranged north to south, called "Stars of Punishment," responsible for atonement. In the northeast of the "Fang" star, near the "Hook" star, there is a star called "Key Closure," responsible for barriers.
The celestial officials of the Tian Shi Yuan constellation are composed of twenty-two stars, located in the northeast of the Fang and Heart constellations. They are responsible for balancing and gathering crowds, also known as the Heavenly Flag Court, overseeing matters of execution. The bright and prosperous stars of Tian Shi Yuan signify a good harvest; sparse and dim stars signify a poor harvest. If Mars stops at Tian Shi Yuan, it foretells that disloyal subjects may face execution. Another belief holds that if the Angry Star (Jiao Xiu) resides in Tian Shi Yuan, it indicates that subjects will kill the monarch. If a comet sweeps through Tian Shi Yuan, it indicates a change of capital or market location. If a guest star enters Tian Shi Yuan, it indicates that a large-scale war is about to happen; if the guest star leaves Tian Shi Yuan, it indicates the death of a noble person. The six stars at the center of Tian Shi Yuan, near the Dipper constellation, are called Market Tower and Market Office, responsible for market prices and measurements. Among them, positive stars represent money, and negative stars represent jewels. The movements of these stars can be interpreted based on the matters they govern. The four stars to the north of Tian Shi Yuan are known as the Heavenly Dipper, responsible for measurements; the two stars in the northwest of the Heavenly Dipper are called Market Stalls, responsible for treasures and jade artifacts; the two stars on the inner left side of the market gate are called Car Stalls, the area where numerous merchants congregate.
In the Celestial City, there is a star called the Throne Star, located in the center of the Celestial City, to the west of the Observing Star, symbolizing the Heavenly Court. If the light of the Throne Star is bright, it indicates auspicious signs for the emperor and that policies can be enacted smoothly; if the light of the Throne Star is dim and weak, it indicates misfortune, an unusual occurrence that suggests troubles for the eunuchs. There is also a star called the Observing Star, located to the northeast of the Throne Star, responsible for observing the changes of yin and yang. If the Observing Star is bright and large, it indicates strong ministers and that the various tribes are submissive; if the Observing Star is small and weak, it indicates stability in the country; if the Observing Star disappears, it indicates that the ruler will lose power; if the Observing Star moves, it indicates that the ruler is unstable. In the Celestial City, there are also four stars known as the Eunuchs, located to the southwest of the Throne Star, symbolizing those who serve the monarch. If the Eunuch stars are weak, it indicates good fortune; if the Eunuch stars are bright, it indicates misfortune, an unusual occurrence that suggests troubles for the eunuchs. There are also five stars known as the Measuring Stars, located to the south of the Eunuchs, responsible for measurements. If the Measuring Star points upward, it indicates that the measurements in the world are not unified; if the Measuring Star points downward, it indicates a bountiful harvest. In the Celestial City, there are also two stars known as the Clan Officials, located to the southeast of the Throne Star, symbolizing the ministers of the royal family. If a comet lingers near the Clan Official star, or if the Clan Official star loses its brightness, it indicates that an event will occur involving the Clan Officials. If a guest star lingers near the Clan Official star and moves, it indicates that there will be changes among the emperor's relatives; if a guest star lingers near the Clan Official star, it indicates that a noble figure will pass away. There are also two stars known as the Clan Stars, located to the east of the Observing Star, symbolizing the royal family and their bloodline officials supporting the emperor. If a guest star lingers near the Clan Stars, it indicates discord within the royal family. The two stars located northeast of the Celestial City are called the Cloth Measure and the Butcher, responsible for textiles and butchery, respectively.
The Four Stars of Tianjiang are located to the north of the Weixiu constellation and govern the lunar phases. If the Tianjiang star is incomplete, it signifies that the rivers and passes of the world are obstructed; if the Tianjiang star is bright and shakes, it indicates that there will be great floods and the outbreak of war; if the Tianjiang star appears uneven, it suggests that the price of horses will rise. If Mars stays near the Tianjiang star, it indicates that a new ruler will ascend to the throne; if a guest star enters the Tianjiang star, it signifies that the waterways will be cut off. The eight Tianlao stars in the sky, located to the west of the Southern Dipper's handle, govern closure. The six Jian stars, to the north of the Southern Dipper, also known as Tianqi, are the checkpoints of the celestial capital. They represent planning matters, as well as the heavenly drum and heavenly horse. The two stars to the south are the warehouses in the sky. The two stars in the middle are the marketplace and also the site of law enforcement. The two stars above are ornaments on the flagpole. Between the Dousu and Jiansu constellations is the Avenue of Three Lights. When the stars move, people will grow weary. If the moon's halo envelops it, a flood dragon may appear, and cattle and horses will become ill. If the moon and five planets align with it, ministers will slander each other, and subjects will plot treason; it may also lead to blocked passes and great floods. The four stars in the southeast are called the Dog Kingdom, representing the Xianbei, Wuwan, and Woju nations. If Mars stays there, foreign tribes will experience turmoil. If Venus retrogrades and stays there, that country will experience internal strife. If a guest star invades and stays there, notorious bandits will emerge, and the king may be deposed. The two stars north of the Dog Kingdom are called Tianji, which govern the passage of time.
The Nine Heavenly Stars, located north of Jianxing, are in charge of the market officials. They are responsible for managing the shops, walls, market registration, and other matters in the market, and can be used to understand the treasures in the market. The stars are bright and auspicious. If a comet invades and stays there, food prices will increase, and prisoners will rebel. The River Drum Stars and the Flag Stars, located to the north of the Oxherd Star, are the war drums in the sky, in charge of military drums and law enforcement. Some also say they represent the three generals of the emperor. The largest star in the middle is the Grand Marshal, the left star represents the Left General, while the right star represents the Right General. The left star, also the southernmost star, is tasked with guarding the passageways, repelling foreign invaders, formulating defense strategies, and understanding the movements of the enemy. The flag symbolizes the heavenly drum, used as a symbol of the banner. The Flag Stars on the left are to the left of the drum. The war drum should be upright and bright, yellow and shiny, signifying good fortune; if not, there will be concerns about war. If the stars shine brightly, horses will become costly; if the stars move, war will occur; if the stars bend, the generals will make mistakes and lose their advantage. The flag stars are dangerous, and riots will occur. The four stars at the end of the flag are arranged north and south, called the Tian Fu. Fu means drumstick. If the stars are dim, it can result in timing errors. They are close to the River Drum, and if the Fu Drum is upright, they are all used to beat the drum.
The Li Zhu Five Stars, located north of the Weaving Maiden, is the Weaving Maiden's inner palace, representing the constellation of women. If the stars are not in their proper positions, the harem will descend into chaos. If a guest star intrudes, disaster will strike the harem. If these stars are functioning normally, the harem will be peaceful; but if problems arise, such as the intrusion of a guest star, trouble will occur in the harem, resulting in significant turmoil.
The two stars in the northern part are called Si Ming; the next two to the north are Si Lu; the following two are Si Wei; and the last two are Si Fei. Si Ming governs rewards and punishments and can avert calamities. Si Lu increases lifespan and blessings, which is why it is located to the north of the Six Ancestors. If Si Wei is in trouble, it signifies that arrogance and indulgence will lead to downfall. Si Fei represents the law but often bends it for personal gain. Further north, there are two stars called Si Ming, which oversee rewards and punishments and can avert calamities; the two stars to the north are Si Lu, which can enhance longevity and virtue, hence their position north of the Six Ancestors; the next two stars are Si Wei, which, if they encounter issues, foretell that extravagance and indulgence will lead to ruin; the last two are Si Fei, representing the law but often bending it for personal gain.
The five stars of Hu Gua are located north of Li Zhu, associated with conspiracies, the harem, and food harvests. If bright, it indicates a good harvest; if dim, it suggests a poor harvest, leading to a loss of power for the harem. If it changes for no reason, it could spell disaster, as mountains will shake and valleys will flood. Next to it are five stars called Bai Gua, which oversee crop cultivation.
The Nine Stars of Tianjin serve as a bridge, linking the spirits of the four corners. If one star is unwell, the passage will be blocked. If the stars are bright and agitated, war will break out like quicksand, leading to countless deaths and chaos; if the stars are dim and uneven, horses will be as valuable as dead. If the Nine Stars of Tianjin disappear, it could mean floods, or that water bandits will rise to power.
On the eastern bank of the river, there are seven stars called Chafu, that govern the officials responsible for vehicles. To the southeast of Chafu, five stars known as Renxing stabilize the populace and draw in those from afar. It is also referred to as the Wo star, which oversees moral conduct. Further to the south, three stars called Neixi can be found, and to the southeast, four stars known as Chujiu that oversee the supply of military provisions. If the guest star enters these constellations, wars will break out and grain will be stockpiled across the land.
North of Tianjin, four stars are arranged like a balance, called Xizhong, the ancient official responsible for vehicles.
In the sky, there are twenty-two stars called Tengshe, situated north of the Ying Shi star. The Tengshe star oversees aquatic creatures. If this star shines brightly, it signals turmoil, and if a guest star is present, it foretells floods and poor harvests.
Next, let's discuss the Wangliang Five Stars, situated north of Kui Xiu, in the heart of the Yellow River, symbolizing the emperor's chariot officials. Four of the stars are called Tian Si, and the other one is called Wang Liang, also known as Tian Ma. If the Wang Liang star shifts, it signifies that horses will be galloping everywhere. Some believe the Wang Liang star represents the Tian Qiao, overseeing wind, rain, and waterways, and is used to predict the fate of bridges. If the Wang Liang star shifts, it foretells war or the illness of horses. If a guest star is present, the bridge will become impassable. The star at the front is called Ce, representing Wang Liang's whip, symbolizing the emperor's charioteer, positioned next to the Wang Liang star. If it shifts behind the horse, it is referred to as Cema, signaling that chariots and horses will be everywhere.
The Ge Dao Liu Xing, located in front of the Wang Liang Xing, is the celestial road. From the Zi Wei Palace all the way to the Yellow River, it is the path taken by immortals. Some say the Ge Dao Xing oversees the journey and is the route for the emperor to travel to other palaces. Others say the Ge Dao Xing can ward off disasters and absolve sins. Some also say it is the banner of Wang Liang, or the banner of the Zi Wei Palace, serving as a steadfast marker. The Flag Star is used by the military.
There is only one Fu Lu Xing, situated south of the Ge Dao Xing, which represents an alternate route. It serves as a backup for the Ge Dao Xing; if the Ge Dao Xing fails, it can still be used. Some say it is the Tai Pu, which governs wind and rain, and it also represents the meaning of followers. To the north of the Eastern Wall Star are ten stars called Tian Jiao, which are the agency that oversees horses, similar to today's relay stations, responsible for delivering orders, setting up relay stations, and running day and night, illustrating their swift and urgent pace, akin to a race against time.
In the sky, there are twelve general stars, located to the north of Lou Su, overseeing warfare and military affairs. The central star is the Grand General of the heavens; the smaller stars are his subordinate soldiers. If the Grand General Star shows signs of unrest, it means war is about to break out; if the smaller stars are not in order, war is also imminent. To the south lies a star known as Jun Nan Men, which governs the entry and exit of troops.
There are eight Tai Ling Stars, located to the north of Wei Su, where "Ling" refers to a tomb. In the Tai Ling Stars, there is a star that looks like a curled tongue called Ji Jing, responsible for overseeing significant funerals. If the central star of Ji Jing vanishes, it means someone will die in the vassal states, the common folk will endure numerous illnesses, and wars will break out, resulting in grain stockpiling; if the Ji Jing Star becomes smaller, the grain will be lost. If this star functions properly, it indicates that there will be construction of civil engineering projects. In the middle of the Tai Ling Stars, there is another star called Ji Shi; if this star is very bright, it signifies that the number of deaths will be as high as mountains.
The Celestial Boat Star has nine stars, situated north of the Taoling Star, within the Yellow River. One of them is called the Boat Star, responsible for ferrying across rivers, addressing transportation issues, and also overseeing water and drought disasters. If the Boat Star is not in the Han River basin, the ferry crossings of the Yellow River will be obstructed. Among the four stars in the middle of the Celestial Boat Star, if their light shines evenly and brightly, there will be peace throughout the land; if not, wars or funerals will occur. When the guest star, a comet, passes through the Celestial Boat Star, major floods and wars will occur. There is also a star called Accumulated Water in the middle of the Celestial Boat Star, specifically foretelling water disasters.
The two stars west of the Pleiades are known as the Celestial Street, the pathway of the sun, moon, and stars, overseeing the conditions at checkpoints and bridges. To the west of the Celestial Street is a star called Moon. The Curled Tongue Star consists of six stars to the north, used to discern if anyone is speaking ill of others. If the Curled Tongue Star is bent, it signifies a good omen; if it is straight and moves swiftly, disputes will arise. The central star of the Curled Tongue Star is known as the Celestial Slander, overseeing wizards and healers.
The Big Dipper consists of five stars, and the Three Pillars have nine stars, all located north of the constellation Ursa Major. The Big Dipper is the residence of five emperors, where they sit and govern the five armies of the emperor, as well as oversee the harvest and yield of the five grains. The largest star in the northwest is called Tianku, governing the star Jupiter and the state of Qin. The star in the northeast is called Yu, governing the star Mars and the states of Yan and Zhao. The star in the east is called Tiancang, governing the star Saturn and the states of Lu and Wei. The star in the southeast is called Sikong, governing the star Mercury and the state of Chu. The star in the southwest is called Qingxing, governing the star Mars and the state of Wei. If any of these five stars change, predictions of good or bad fortune are made based on the states they govern. The Three Pillars consist of three stars named Sanquan, Xiu, and Qi, which are significant in celestial observations. If the Big Dipper shines brightly and uniformly, and the emperor performs rituals to honor the deities, then the Big Dipper and Three Pillars will also shine brightly. In the middle of the Big Dipper, there are five stars called Tianhuang. South of Tianhuang are three stars called Xianchi, meaning Fish Pond. If the moon and five planets enter Tianhuang, wars will occur, roads will be blocked, chaos will ensue, and power will shift. If Xianchi shines brightly, it forebodes the downfall of dragons and attacks from wild beasts, similar to the chaos of war. In the sky, there are many stars governing earthly matters. For example, the six stars south of the Big Dipper are known as "Kings," predicting the rise and fall of feudal states. The five stars in the west are referred to as "Li Shi," and if a guest star like Venus approaches them, it signals the approach of war. The eight stars in the north are known as "Ba Gu," overseeing crop yields. If one star is missing from Ba Gu, it forebodes a poor harvest.
There is also the star "Tian Guan," located south of the Five Vehicle Stars, also known as "Tian Men." The sun and moon both pass through here; it oversees border affairs and manages openings and closures. If the star "Mang Jiao" shows any abnormalities, it indicates signs of war; if all five major planets converge there to "watch over," it would be serious; many high-ranking officials would perish. The four stars in front of the Eastern Well are called "Si Guai," specifically responsible for monitoring the changes in the heavens and earth, as well as unusual phenomena among birds, beasts, and plants. Wise rulers who are aware of these disasters will cultivate personal virtue to ensure the country's peace. The nine stars northwest of "Si Guai" are called "Zuo Qi," representing the order of rulers and subjects. The four stars west of "Zuo Qi" are called "Tian Gao," symbolizing elevated platforms that allow distant weather observations. The star west of "Tian Gao" is called "Tian He," primarily tasked with observing the spirits and monsters of the mountains and forests.
The Southern River and Northern River each have three stars, situated next to the Eastern Well. "Tian Gao" is also referred to as the city gate in the sky, overseeing the passes and bridges. The Southern River is also known as Nan Shu, Nan Gong, Yang Men, Yue Men, and Quan Xing, overseeing fire; the Northern River is also known as Bei Shu, Bei Gong, Yin Men, Hu Men, and Heng Xing, overseeing water. The paths of the sun, moon, and five major stars traverse between these two rivers. If these two rivers show abnormalities, it foreshadows impending war in China. The three stars of the Southern River are known as "Que Qiu," representing the scene outside the palace gate.
To the north of Dongjing, there are five stars called the "Five Lords," tasked with overseeing, guarding, and preventing mishaps. They are also responsible for regulating yin and yang, monitoring fortunes and misfortunes, and even symbolizing the emperor's will. These five stars respectively represent the Imperial Preceptor, Imperial Friends, Three Dukes, Scholars, and Historians, who often help the emperor deal with difficult problems. If these five stars shine brightly, the world will be peaceful; if they are dim and dull, disasters will come. To the south of the "Five Lords," three stars are known as the "Celestial Goblet," overseeing the food supply; the star "Accumulated Fire" lies east of "Accumulated Water," responsible for supplying the kitchen; the four stars of "Water Level" are to the east of Dongjing, in charge of water conservancy. If a guest star encroaches upon Mercury or Mars, floods will occur.
It is said that the seventeen Xuanyuan stars in the sky are located north of the Big Dipper. Xuanyuan, the spirit of the Yellow Emperor, transformed into a yellow dragon. It represents the supervisor of the harem, that is, the roles of the imperial concubines. One of the stars is called the Eastern Tomb, also known as the Power Star, in charge of thunderstorms. The largest star in the south symbolizes the empress. Counting north, the first star represents a concubine. The star to the north represents a general. The remaining stars are concubines and the like. The small star to the south of the empress symbolizes female officials. The small star on the left symbolizes the Shao clan, the empress's lineage. The large star on the right symbolizes the Da clan, the empress dowager's lineage. These stars are best yellow, small and bright.
To the right of the Xuanyuan star, the three stars nearest the corner are known as the Wine Banner, the flag of the wine official, in charge of the palace banquet. If all five stars run to the Wine Banner, there will be a grand banquet throughout the realm, with numerous rewards of wine, meat, and riches bestowed upon the lords and royal family. The two stars south of the Wine Banner are known as the Celestial Phenomenon, symbolizing the Prime Minister. The four stars west of the Xuanyuan star are known as the Fire Beacons, representing the border alarm.
The four stars to the north of the star are called Neiping. The four stars of Shaowei lie to the west of the Taiwei Enclosure, representing the ranks of scholars. Some say they represent recluses, or the emperor's aides, while others say they are officials or responsible for guarding the palace gates. Specifically, the southernmost star represents a recluse, the second star represents a counselor, the third star represents a doctor, and the fourth star represents a noble. If these stars appear large and yellow, it indicates that a virtuous man is likely to be recommended. If the moon and the five stars align here, the queen and the recluse may face misfortune, and the prime minister may also be replaced. The four stars to the south are known as Changyuan, responsible for borders and the nomadic tribes. If Mars appears here, the nomadic tribes will invade the Central Plains. If Venus appears here, the nine ministers will conspire.
