Yang Bochou hailed from Fengyi Wu Township and had a particular fondness for the "I Ching," living in seclusion on Mount Hua. During the reign of Emperor Wen of the Sui Dynasty, the court summoned him to the capital. He was completely unreserved when meeting high-ranking officials and nobles; regardless of their status, he addressed them informally. No one could quite grasp what kind of person he was.
When Emperor Wen summoned him for a conversation, Yang Bochou remained utterly silent. The emperor gifted him clothes, but upon arriving at the court, he tossed the clothes aside and walked out. Afterwards, he roamed the streets with unkempt hair, appearing wild, dirty, and foul-smelling, never grooming himself. At that time, a man named Zhang Yongle was peddling divination and fortune-telling in the capital, and Yang Bochou often played with him. Whenever Zhang Yongle struggled with a divination, Yang Bochou would step in to analyze the hexagrams thoroughly. Zhang Yongle held him in high regard, feeling he could never measure up. Later, Yang Bochou also started fortune-telling.
Once, a person who had lost their child sought out Yang Bochou for a reading. After the reading, Yang Bochou stated, "Your child is on the wall at the northeast corner of the south gate of Huaiyuan Fang, in the arms of a woman in a blue dress. You will find him there." Sure enough, following his directions, the child was located. Another couple had hidden a few taels of gold, but later it went missing. The husband suspected his wife of having ulterior motives and contemplated divorce. The wife turned to Yang Bochou for guidance. Yang Bochou said, "The gold is still there." He called the whole family over and pointed at someone, saying, "The gold is with him, go and get it!" The man blushed and quickly produced the gold.
Daoist Wei Zhichang went to find Yang Bocui to inquire about fortune and misfortune. Yang Bocui said, "Do not go to the northeast. If you must go, be sure to come back early. Otherwise, Yang Su will cut off your head!" Shortly thereafter, the emperor sent Wei Zhichang to assist Prince Han Liang. Soon after, the emperor died, and Prince Han Liang rebelled. Wei Zhichang fled back to the capital city. Wei Zhichang and Yang Su were enemies, and after Yang Su pacified Bingzhou, he went to find Wei Zhichang to take his life. Thanks to Yang Bocui's prediction, he escaped disaster.
Some people lost their horses and came to consult Yang Bocui for divination. At that time, Yang Bocui was summoned by the crown prince and met this person on the way, so he immediately gave him a divination. After the divination, he said, "I don't have time to explain in detail. Go to the third shop south of the east gate of the western market and buy a fish to prepare fish sashimi. Your horse will be found." The man did as he was told, and soon someone brought back the lost horse, catching the horse thief on the spot.
Yazhou presented a thumb-sized pearl as tribute, but the envoy secretly replaced it with a smaller one. The emperor suspected something was amiss and summoned Yang Bocui for divination. Yang Bocui said, "There is something that comes from the water, round and shiny in color. That is the genuine pearl. It has been hidden by someone." He even detailed the name and appearance of the person who had hidden the pearl. The emperor investigated based on his words and indeed found the genuine pearl. The emperor was amazed and rewarded him with twenty pieces of cloth.
He Tuo, the Grand Scholar of the National University, once visited Yang Bocui to discuss the I Ching. After listening to He Tuo's words, Yang Bocui suddenly smiled and said, "Why stick to the interpretations of Zheng Xuan and Wang Bi?" After a while, he briefly explained that his interpretations differed from those of earlier Confucian scholars, but his ideas were profound, causing people to regard him as exceptionally gifted and not an ordinary individual. In the end, Yang Bocui passed away quietly.
Lin Xiaogong, a native of Jingzhao, was knowledgeable in astronomy and arithmetic. Emperor Gaozu was particularly close to him because his predictions of disasters and blessings were always accurate. Therefore, the emperor entrusted him with the research of the Yin and Yang calendar. He later became an official with the title of Yitong (仪同). He also wrote many books, such as "Yiqi Tu" in three volumes, "Di Dong Tong Yi Jing" in one volume, "Nine Palaces and Five Tombs" in one volume, "Dun Jia Yue Ling" in ten volumes, "Yuanchen Jing" in ten volumes, "Yuanchen's Misfortunes" in one hundred and nine volumes, "Book of Strange Phenomena" in eighteen volumes, "Lu Ming Book" in twenty volumes, "Classic of the Nine Palaces and Tortoises" in one hundred and ten volumes, "Taiyi Shi Jing" in thirty volumes, and "Confucius's Horsehead Divination" in one volume, all of which have been passed down through generations.
Liu You, a native of Xingyang, became a grand general during the reign of Emperor Wen of the Sui Dynasty and was titled the Duke of Suolu County. His predictions always matched reality, and Emperor Gaozu held him in high regard. Initially, he collaborated with Zhang Bin, Liu Hui, and Ma Xian in formulating the calendar. Later, by imperial order, he wrote a military book in ten volumes called "The Art of War," which the emperor greatly appreciated. He also wrote "Yin Ce" in twenty volumes, "Observing the Flying Constellations" in six volumes, "Essential Records of Mysterious Signs" in five volumes, "Rituals and Calendar Texts" in one volume, "Marriage Records" in three volumes, "Childbirth Records" in two volumes, "Shi Jing" in four volumes, "Four Seasons Establishment Law" in one volume, "Peaceful Calendar Records" in twelve volumes, and "Returning to the Right Changes" in ten volumes, all of which have been passed down through generations.
Zhang Zhouxuan was a Bohai Xun person, with profound knowledge, especially skilled in astronomy and arithmetic. The Inspector of Jizhou, Zhao Ji, recommended him, and the Emperor summoned him, appointing him as a Cloud Cavalry Officer and letting him work at the Astrology Bureau to participate in the formulation of the calendar. At that time, many others were inferior to him, so Chief Astrologer Liu Hui and his colleagues were quite envious of him. Liu Hui's predictions were often inaccurate, while Zhang Zhouxuan's calculations were very precise, and the Emperor greatly admired him. The Emperor asked Yang Su and some astronomy experts to discuss 61 questions, all of which were old methods that were difficult to solve. The Emperor asked Liu Hui and Zhang Zhouxuan to debate these questions. Liu Hui was left speechless, while Zhang Zhouxuan solved 54 of them. Therefore, Zhang Zhouxuan was promoted to Assistant Cavalry Attendant, concurrently serving as the Chief Astrologer, and was also granted a thousand rolls of cloth. Liu Hui and his eight associates were dismissed. Zhang Zhouxuan established a new calendar, noting that the previous calendar was inaccurate by one day each year. The Internal Historian Yan Minchu reported, "During the Han Dynasty, Emperor Ling of Han revised the Zhuanxu calendar and established the Taichu calendar, saying that it would be off by one day in the future. Eight hundred years later, a sage would come to correct it. Now, it has been seven hundred and ten years, and the diviners have all calculated to this number, claiming that it referred to the sage. Could it be now?" The Emperor was very pleased and increasingly valued him. The calendar established by Zhang Zhouxuan differed from the ancient calendars in three key aspects:
At the end of the Song Dynasty, Zu Chongzhi invented a calculation method called the method of differences. He found that the winter solstice point was gradually shifting each year, unlike in the past when it remained fixed. The winter solstice point moves one degree every 46 years. Later, Yu Xi of the Liang Dynasty created a new calendar, believing that Zu Chongzhi's calculations contained significant errors, so he changed the time it took for the winter solstice point to move one degree to 186 years. Zhou Xuan examined both methods and found that due to the large time span, he encountered numerous errors while reviewing ancient texts. So he combined the strengths of both methods and developed his own measurement method. He calculated that the winter solstice point moved one degree every 83 years. This approach not only aligned with the records of day length and celestial positions from the era of Emperor Yao, but also the records of star positions in the Han Dynasty calendar, being very accurate overall. In the Zhou Dynasty, Ma Xian developed the "Bingyin Yuanli," which included methods for converting between lunar and solar calendars, as well as calculation methods for eclipses, which was a groundbreaking numerical method that many people at the time found difficult to understand. Zhang Bin later used this method but still could not fully understand it. Zhou Xuan identified theoretical issues with Ma Xian's method regarding time adjustments and the moon's progression. So he calculated the relationship between the sun's movement speed and the timing of the new moon based on the changes in the twenty-four solar terms: when the sun moves slowly, the moon catches up more quickly, resulting in an earlier new moon; when the sun moves quickly, the moon catches up more slowly, resulting in a delayed new moon. He adjusted the calculation ratios based on the timing of new moons in earlier calendars. He found that from the autumnal equinox to the vernal equinox, the sun moves rapidly, covering 180 degrees in 182 days; from the vernal equinox to the autumnal equinox, the sun moves more slowly, covering 176 degrees in 182 days. Each solar term was calculated based on this ratio.
From ancient times to the present, when calculating new moons and nodes, regardless of internal and external limits, as long as it falls within the eclipse criteria, a solar eclipse is deemed to occur. Zhang Bin created a new method, setting external limits. In some cases, although the eclipse conditions are met, no solar eclipse actually occurred, which is still not perfect. Zhou Xuan believed that the sun travels along the ecliptic, completing one orbit in a week; the moon travels along the lunar orbit, completing one orbit in about 27 days. When the lunar orbit intersects with the ecliptic, the moon will move from inside to outside the ecliptic every 13 days or so, then back inside, repeating this cycle. The point where the moon crosses the ecliptic is known as a node. If the new moon occurs within 15 degrees before and after the node, a solar eclipse will occur. If the moon is inside the ecliptic, on the northern side, the solar eclipse is more noticeable; if the moon is outside the ecliptic, on the southern side, even if it is exactly on the node, due to the position of the moon, a solar eclipse will not occur, so the solar eclipse is less noticeable. Therefore, based on the previous methods, Zhou Xuan established eclipse limits, calculated errors based on the proximity of the nodes, and adjusted the degree of solar eclipses, making the calculation results more accurate and clear.
There are seven things that are extremely different from ancient times: The first part is about the calculation of the speeds of the five elements of metal, wood, water, fire, and earth in ancient calendars, which were thought to have constant speeds. They were observed to move quickly at times and slowly at others, but no pattern was found. Zu Chongzhi, through long-term observations, found the true speeds at which they move, which differed from the results of ancient algorithms, sometimes by more than thirty days! For example, if Mars appears during the Rain Water solar period, it should be added 29 days based on ancient algorithms; if it appears during the Minor Snow solar period, it should subtract 25 days. Although the adjusted results provide the actual times of appearance, the ancients failed to grasp the underlying patterns, only knowing that there were differences in speed, but not understanding why.
The second paragraph discusses the ancient calendar's misunderstanding of Mercury's orbital pattern. It was previously believed, as various ancient calendars suggested, that Mercury would always be visible after completing one orbit around the sun. However, in reality, it can sometimes be seen and sometimes not, which was beyond the explanation of ancient astronomers. Zu Chongzhi discovered through long-term observations that Mercury, after completing one orbit around the sun, is sometimes visible and sometimes not, which is related to the mutual influences of other celestial bodies. For example, if Mercury appears in the morning during the Rain Water solar term, it should theoretically be visible, but often isn't; if it appears in the morning during the Awakening of Insects solar term and is between 18 to 36 degrees from the sun, and at the same time, in the morning, Jupiter, Mars, Saturn, or Venus appears, then Mercury can be seen.
The third paragraph discusses the method used by ancient calendars to calculate the trajectories of planetary orbits, which operated within a fixed range. Once a planet appeared, its future position and time were calculated at a fixed speed. However, the exact timing and positioning could not be accurately predicted. Zu Chongzhi discovered through long-term observations that the speeds, stops, and retrograde motions of the five planets were different from the results obtained using ancient algorithms, with some discrepancies reaching over eighty days and eighty degrees in orbital position. For example, when Mars first appeared rapidly at the Start of Winter, it moved 177 degrees in the next 250 days; whereas when it last appeared, it was at the beginning of the Start of Summer, and it only took 170 days to move 92 degrees. Zu Chongzhi found through repeated verification that his improved algorithm was more accurate than the ancient one.
The fourth paragraph discusses the calculation of the size of solar eclipses in ancient calendars, which relied on average values and often differed significantly from the actual situation. Zu Chongzhi discovered through long-term observations that the moon's speed was influenced by Jupiter, Mars, Saturn, and Venus. When the moon moves towards these four stars, its speed is faster, and when moving away, its speed decreases. Only when the moon is more than fifteen degrees away from these four stars does its speed comply with the original rule. Thus, he used this rule to make more precise calculations of solar eclipse sizes.
Paragraph five, the ancient calendar calculated the timing of the new moon and full moon (the first and fifteenth day of the lunar month) in the same way. Zu Chongzhi discovered through long-term observations that the position, time, and size of a solar eclipse would vary depending on the observation location. The relative positions and heights of the sun and moon during a solar eclipse also affect the eclipse's specifics. Therefore, based on these factors, he made more accurate predictions of the timing of solar eclipses, making the predictions more in line with the actual celestial phenomena.
Paragraph six discusses the calculation method of solar eclipses. In ancient times, the size of a solar eclipse was represented by "fen," a unit of measurement for solar eclipses. The closer the moon and sun are at the intersection point during a solar eclipse, the larger the "fen"; the farther apart, the smaller the "fen." For instance, if the distance from the intersection point is fourteen degrees, it is one "fen"; if it is thirteen degrees, it is two "fen"; if it is ten degrees, it is three "fen." Following this pattern, with each degree closer, the "fen" increases by one, and when the moon and sun completely overlap, the solar eclipse reaches its maximum extent. However, sometimes there may be discrepancies between the actual situation and theoretical calculations, with the calculated "fen" being less than or greater than the actual value. Previous calendars were unable to explain this discrepancy clearly. Zhoudong summarized through long-term observations that when the moon and sun are near the intersection point, the moon does not fully block the sun, leading to a smaller "fen"; however, when the moon is about five to six degrees from the intersection point, the moon completely blocks the sun, reaching the maximum "fen." Afterwards, as the distance from the intersection point increases, the "fen" gradually decreases. This pattern occurs around the winter solstice, but there are some differences near the summer solstice. In conclusion, the "fen" calculation method formulated by Zhoudong is very precise.
Paragraph seven discusses the issue of day and night being of equal length during the spring equinox and autumn equinox in ancient calendars. Previous calendars believed that day and night were equal during the spring equinox and autumn equinox. However, Zhoudong discovered through observations that in reality, the daytime during the spring equinox and autumn equinox is actually a quarter of an hour longer than nighttime. This is due to the sun's varying speed.
In conclusion, Zhou Xuan's achievements in astronomy and calendar were unparalleled; his research was highly precise and earned widespread recognition. Unfortunately, he passed away during the reign of Emperor Yang of Sui.
Xu Zhicang hailed from Gaoyang. His ancestor, Xu Daoyou, took up medicine due to his mother's illness and later became a highly respected physician known for his exceptional medical skills. He advised his sons, "As sons, if you don't inquire about your parents' diet, daily life, and medication, and don't understand medical principles, how can you claim to be filial?" Therefore, the Xu family's medical expertise was passed down through the generations. Xu Zhicang served as a government official in the Liang Dynasty, eventually rising to the position of attendant cavalier gentleman. His father, Xu Jing, served as an advisor to Prince Wuling. Xu Zhicang gained fame at a young age for his remarkable medical skills and served as an attendant cavalier gentleman in the Chen Dynasty. After the fall of the Chen Dynasty, Emperor Yang Jian of the Sui Dynasty appointed him as an attendant cavalier gentleman and summoned him to Yangzhou. Coincidentally, Prince Xiao of Qin, Yang Jun, fell seriously ill, and Emperor Yang Jian sent for Xu Zhicang. One night, Yang Jun dreamed that his deceased wife, Cui, was crying and saying, "I was meant to come to meet you, but I heard that Xu Zhicang is coming. If he comes, he will bring you pain. What can we do?" The next night, Cui said in a dream, "I've thought of a solution. I'll hide in the underworld." Upon Xu Zhicang's arrival at the palace, he examined Yang Jun's pulse and said, "The illness has already reached the bone marrow and will soon worsen, making it untreatable." Sure enough, Yang Jun passed away a few days later. Emperor Yang Jian was thoroughly impressed by Xu Zhicang's medical skills and rewarded him with a large amount of wealth. After Emperor Yang Guang ascended the throne, Xu Zhicang had already retired at home, but whenever Yang Guang fell sick, he sent eunuchs to consult him, sometimes even personally welcoming him into the palace and assisting him onto the imperial bed. Xu Zhicang's prescriptions proved consistently effective. He passed away at home at the age of eighty.
Xu Cheng, his ancestors were also renowned for their exceptional medical skills. His father, Xu Shi, served as the Minister of Rites and Chief of the Imperial Army in the Liang Dynasty, holding high-ranking positions. Later, he followed Liu Zhongli to Chang'an, at that time, he was nearly as renowned as Yao Sengyuan, eventually rising to the rank of Shang Yitong San Si. Xu Cheng himself was highly educated, inheriting his father's skills in medicine and excelling in his practice. He later served as the Chief of the Imperial Pharmacy and the Grand Counselor of Remonstrance, and was also given the title of Count of Hechuan. Both father and son were celebrated for their superb medical skills in both the Zhou and Sui Dynasties. Unfortunately, their stories are not well-documented in official records, so I'll mention them briefly here.
This father and son, each more skilled than the other! The father served in the Liang Dynasty, then followed Liu Zhongli to Chang'an, rising to a high official position. The son inherited his father's skills, excelling not only in medicine but also in knowledge. He served as the Chief of the Imperial Pharmacy and the Grand Counselor of Remonstrance, and was titled as a county count. This father and son were renowned in both the Zhou and Sui Dynasties; unfortunately, there are not many records in official history, otherwise it would surely be more fascinating.
Wan Baochang, his origins are unclear. His father, Da Tong, surrendered to the Qi Dynasty with the Liang Dynasty general Wang Lin. Later, he conspired to return to Jiangnan, but the plot was exposed and he was killed. Therefore, Wan Baochang became a musician, thus he was well-versed in music theory and skilled in various musical instruments. He crafted a jade chime as a tribute to the Emperor of the Qi Dynasty.
Once, he was dining with others and the conversation turned to musical tones. Since there were no musical instruments present, Wan Baochang picked up the tableware and some miscellaneous items in front of him, using chopsticks to strike them and distinguish their pitches, producing all five notes of the Chinese pentatonic scale, as harmonious as traditional silk and bamboo instruments. His contemporaries greatly appreciated his talent. Despite his talents, he never gained significant recognition from the Zhou to the Sui Dynasties.
During the Kaihuang period of the Sui Dynasty, Duke Zheng Yi of Pei and others established new musical standards, initially adopting the Huangzhong mode. Although Wan Baochang was a musician, Zheng Yi and others frequently consulted him, but most of his suggestions went unheeded. Later, Zheng Yi and others completed the musical standards and presented them to the emperor. The emperor summoned Wan Baochang and asked him how it was. Wan Baochang said, "This is the music of a fallen state; how can I let Your Majesty hear it!" The emperor was displeased. Wan Baochang then explained in detail that the music was mournful and licentious, not orthodox court music, and requested to use a standard measure to define the music and adjust the instruments. The emperor agreed.
By imperial decree, Wan Baochang then made various musical instruments, with pitches two degrees lower than those specified by Zheng Yi. He also wrote "Music Scores" in 64 volumes, detailing the method for transforming the eight sounds into palace music, as well as the changes in strings and moving the qin pegs. He created 84 modes, 144 pitches, and a total of 1,800 different sounds through various combinations. People at the time believed that the Zhou Li had records of cyclic palace modes, but since the Han and Wei dynasties, those who understood music could not comprehend it, and when they saw Wan Baochang's innovation, they all laughed at him.
At this point, people asked him to try, and he immediately composed music without any hesitation, astonishing everyone who saw it. He then improved and added countless musical instruments, but his music, elegant and indifferent, was not liked by the people of that time, and those skilled in music at the Ministry of Ceremonies ostracized him. The Prince's Equerry Su Kui boasted of his mastery of music, especially envying Wan Baochang. Su Kui's father, Su Wei, was in power at the time, and all those who discussed music aligned themselves with Su Wei, diminishing Wan Baochang's contributions. Wan Baochang repeatedly approached the officials to voice his grievances, and Su Wei questioned him, asking whom he had learned these skills from and what his lineage was?
There was a monk who often told Wan Baochang, "The emperor likes auspicious signs. People who speak of good omens make the emperor very happy. You should say that you learned from the Hu monk, and that the music you play is handed down from the Bodhisattvas. The emperor will definitely be pleased. What you have done can be promoted." Wan Baochang agreed and followed the monk's advice when answering Su Wei. Su Wei angrily said, "The music handed down by the Hu monk is music of the barbarian tribes, not what should be played in China!" This matter ultimately came to nothing.
Wan Baochang once heard music played at the Tai Temple and was moved to tears. When asked why, Wan Baochang said, "The music sounds lewd and sad; the world is on the brink of mutual slaughter and imminent destruction." At that time, the world was enjoying a period of peace and prosperity, and those who heard him thought it was impossible. In the end, his words were fulfilled during the Sui Dynasty.
Baochang was poor and childless. When his wife saw him fall ill, she secretly took his money and belongings and ran away. Baochang was left hungry and cold, with no one to care for him, and ultimately starved to death. Before his death, he burned his writings, saying, "What good are these things?" A few of his writings were salvaged from the flames and went on to circulate, and people felt great pity for him.
During the Kaihuang era, Zheng Yi, He Tuo, Lu Ben, Su Kui, and Xiao Ji studied classics together, wrote music books, and all received recognition at the time. However, in terms of innate musical perception, they could not compare to Baochang. An Maju, Cao Miaoda, Wang Changtong, and Guo Lingle, who were skilled composers and top musicians at the time, also studied Zheng's music, but Baochang's music compositions belonged to the category of elegant music. Even though these individuals did not openly endorse Baochang, they all respected him in their hearts and regarded him as a figure of divine stature.
At that time, there was a musician named Wang Lingyan, who was also proficient in music theory. During the Deyuan era of Emperor Yang of the Sui Dynasty, he was about to visit Jiangdu for leisure, and Wang Lingyan's son followed him. He was playing the Hu pipa outside the palace gate, playing a rearranged version of "An Gongzi." Wang Lingyan was in his bedroom at the time, and when he heard it, he was taken aback and stood up suddenly, saying, "This is not good, this is not good!" He quickly asked his son, "When did this tune become popular?" His son replied, "It only became popular recently." Wang Lingyan started to cry and told his son, "You must not go with him, the emperor is definitely not coming back!" When his son asked why, Wang Lingyan said, "The palace sound in this tune signifies an irreversible fate; the palace represents the monarch, that's how I know." Later, Emperor Yang of Sui was indeed assassinated in Jiangdu.
Historians say: Yin-yang divination and prophecy have teachings from the sages. Although they cannot be completely believed, they cannot be completely denied either. If people can promote the right path, society will benefit widely; if behavior does not conform to morality, disasters will come. That's why the ancient scholars warned people not to act recklessly. Now Wei and Lai's physiognomy and bone analysis, Yu and Zhang's calculations of abundance and emptiness, even figures like Luo Xia, Gaotang, Xu Fu, and Zhu Jian can't compare to them. Bo Chou's tortoise divination can get close to understanding the will of the spirits; Geng Xun's astrolabe can measure the stars' positions with pinpoint accuracy; Bao Chang's musical theory can accurately grasp the harmony of the palace and merchant, though they can't match the great masters of old, they were all top-notch at that time. The acupuncture skills of the Xu family are highly praised in historical records; Xiao Ji's take on yin and yang is somewhat exaggerated.
