The central palace’s Tianji Star, one of the brightest, is the constant position of the celestial deity Taiyi; the three smaller stars next to it represent the Three Dukes, and some say they symbolize the children of the Taiyi deity. Behind the Tianji Star lies a group of four hook-shaped stars, with the last one being the primary empress and the remaining three representing the concubines and other women of the imperial harem. Surrounding this is a ring of twelve stars, acting as guardians and supporters of the central celestial deity, representing both civil and military officials. This entire area is known as the Purple Palace.
The front section of the Purple Palace faces three stars arranged in an elliptical shape, with the pointed end to the north. Their light is faint, appearing intermittently, and they are called Yin De or Tian Yi (Heavenly One). To the left of the Purple Palace is a trio of stars known as the Heavenly Spears, and to the right, there are five stars called the Heavenly Axles. Behind these, six stars stretch across the sky to the constellation known as the Camp, referred to as the Ge Dao (Pavilion Path).
The Big Dipper consists of seven stars, which are the “Seven Principles” mentioned in the Book of Documents as “Xuan, Ji, and Yuheng, aligning the seven stars.” The Dipper’s “bowl” aligns with the Eastern Palace’s Seven Lodgings, while its “balance” is opposite the Southern Dipper’s Yinyang Star. The Dipper’s “head” aligns with the Western Seven Lodgings, particularly the stars of the Shen (spirit). At dusk, the Dipper’s “spoon” directs the seasonal months; in the middle of the night, the “balance” directs the months of the middle region; at dawn, the “head” directs the months related to the Sea and Mount Tai areas. The Big Dipper is the Emperor’s chariot in the center of the heavens, governing and controlling all directions. It helps divide the Yin and Yang, organizes the seasons, averages the Five Elements, adjusts the zodiacal signs, and determines the positioning of the Twelve Branches.
Above the Dipper’s head, there are six stars shaped like a basket, known as the Wenchang Palace. These six stars are named: the Upper General, the Next General, the Noble Minister, the Master of Destiny, the Master of the Central Court, and the Master of Wealth. Between the four stars of the Dipper’s head, there is a star called the “Nobleman’s Prison.” Below the Dipper, six stars are arranged in three pairs, collectively called the Three Neng (Three Powers), symbolizing harmony between ruler and ministers when their brightness is equal, and discord when their brightness differs. When stars near the Big Dipper shine brightly, it means that high-ranking officials are trusted and have power; when they are small and distant, they symbolize mistrust and weakness.
At the end of the Dipper’s “spoon” is a pair of stars: the one closer to the Dipper is known as the Heavenly Spear, while the farther one is called the Shield Star or Tianfeng. Near the “spoon,” there are fifteen stars, arranged in a shape resembling a hook or ring, called the “Prison of the Lowly.” When there are more stars in the prison, it symbolizes many prisoners in the mortal world; fewer stars indicate fewer prisoners.
The Tian Yi, Heavenly Spears, Heavenly Axles, Heavenly Spear, and Shield Stars, when shaken or with bright, sharp light, are signs of chaos and war.
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The Eastern Palace is named Cang Long (Azure Dragon), which includes the following constellations: Fang and Xin. Xin is the Hall of Heavenly Decrees, where the Emperor issues his orders, with one bright star representing the Heavenly King, and two smaller stars in front and behind symbolizing his children. The three stars in Xin’s constellation must not align in a straight line, as a straight line would signify an improper decree. Fang is the Heavenly Treasury, also known as the Heavenly Horses. To the north of Fang is a star called Youji, with two stars beside it named Qin (heavenly chariot) and Xia (cloud). Northeast, there are twelve stars arranged in a curved shape, known as Qi (Banner). Four stars in this formation represent the Heavenly Market, while six stars represent Market Towers. The number of stars in the Heavenly Market indicates the wealth and prosperity of the world; fewer stars indicate poverty and weakness.
To the south of Fang, there are many stars collectively known as the Cavalry Officers.
The constellation Jiao contains two stars: the left is Li, and the right is Jiang. The major star, Da Jiao, represents the imperial court, with three stars on each side forming a tripod shape, called Sheti. These stars align with the direction of the Dipper’s spoon, and they are said to be raised by the Dipper, helping to establish the seasonal months, hence the name “Sheti Ge” (Sheti Formation). Kang is the divine outer court, associated with diseases. To the south of it are two major stars, named Nanmen (Southern Gate). The Di constellation represents the root of the heavens and governs epidemics.
The Wei constellation, with nine stars, represents the Emperor’s nine sons or, alternatively, symbolizes the ruler and his ministers. When the stars are far apart, it signifies discord between ruler and ministers. The Ji constellation represents the heavenly mouth.
Mars, when it threatens or stays near the Jiao constellation, foretells the outbreak of war. When near the Fang or Xin constellations, it is unfavorable for the emperor.
The Southern Palace is named Zhu Niao (Vermilion Bird), including the following constellations: Quan and Heng. Heng refers to the Taiwei, the palace of the Sun, Moon, and the Five Planets. Surrounding it are twelve stars acting as guards and supporters, representing feudal lords: to the west is the General, to the east is the Prime Minister, and four stars to the south represent officials, with two named Zhi Fa (Ruling Law), and between them lies the Duan Gate. On the sides of the Duan Gate are two auxiliary gates. Inside, there are six constellations, symbolizing feudal lords, with one consisting of five stars, representing the Five Emperors. Behind the Five Emperors, there are fifteen stars called Lang Wei (Ministerial Positions), with one large star beside them representing the position of generals.
The Moon and the Five Planets move from west to east within the Taiwei, following their orbits. By observing their paths, one can determine the fate of officials associated with the stars they pass by. If they do not follow their usual course, and especially if they violate the Five Emperors’ position, it predicts a disaster or rebellion.
In the western part of Taiwei, near the stars of the feudal lords, five vertically aligned stars are known as Shaowei, symbolizing the scholars and officials. Quan represents the seat of Xuanyuan, shaped like a yellow dragon. The prominent star in front symbolizes the female ruler, while the smaller stars represent the women of the harem. The Moon and the Five Planets, when violating the stars, should be interpreted similarly to the significance of Heng.
The Dongjing Constellation governs divination related to water matters. To its west, slightly curved, there is a star named Yue. North of Yue lies the Northern River, and south of it lies the Southern River; between these two rivers and the Tianque Star is the passage traversed by the Three Luminaries. The Yuhui Constellation governs the divination of ghosts, deities, and sacrificial rituals. Among its stars is one white star named Zhi. When Mars is stationed near the Southern or Northern Rivers, it signals military conflict and crop failure. Hence, it is said that observing morality through the Heng Star shows the Emperor’s guidance on divination in Huang; disasters are revealed through Yue, while executions are shown by Zhi.
The Liu Constellation represents the beak of the Vermilion Bird and governs matters related to plants and trees. The Qixing Constellation forms the neck of the Vermilion Bird, resembling a circular tube and governing urgent matters. The Zhang Constellation represents the Vermilion Bird’s crop, acting as the celestial kitchen, and governs matters related to hosting guests. The Yi Constellation represents the wings of the Vermilion Bird and governs matters related to distant guests.
The Zhen Constellation is the chariot of the celestial deities, responsible for the winds. Nearby, there is a small star called Changsha, which should not shine too brightly; if it becomes as bright as the four stars of the Zhen Constellation, it suggests an impending large-scale war. To the south of Zhen, there is a cluster of stars named Tianku Lou (Heavenly Storehouse Tower). Next to it, there are five chariot stars. When the chariot stars have sharp points and a fluctuating number of stars, it signals turmoil and unrest involving military chariots.
The Western Palace is named Xianchi and includes the Tianwu Huang (Five Emperors’ Chariots). When Mars enters this area, it signifies a drought; when Venus enters, it forewarns of military conflict; when Mercury enters, it signals flooding. This area also contains three pillar stars; the disappearance of one star indicates the onset of war.
The Kui Constellation, also known as Feng Shi, governs divination related to waterways. The Lou Constellation governs divination concerning the gathering of people. The Wei Constellation governs matters related to storage and granaries, with a southern cluster of stars named Kuai Ji (Rapid Accumulation).
The Maou Constellation, also known as Maotou, is associated with the nomadic tribes and governs funerary matters, known as the “White Robe Gathering.” The Bi Constellation, also called Han Che, symbolizes frontier soldiers and governs matters such as hunting. Next to the largest star in the Bi Constellation is a small star named Fuyue (Whispering Ear). When Fuyue shakes, it signifies that the Emperor is surrounded by treacherous ministers. Between the Maou and Bi Constellations, there are two stars known as Tianjie (Heavenly Street). The northern part symbolizes the lands of the barbarians, while the southern part represents the lands of the Chinese.
The Shen Constellation resembles the White Tiger. Its central three stars align east and west, symbolizing balance, and are known as Hengshi (Balance Stone). Beneath the Hengshi, there are three stars aligned in a cone shape, known as Fa, which governs matters related to executions. Surrounding the Hengshi, four stars represent the shoulders and thighs of the White Tiger. At the corners above the Shen Constellation, three small stars are arranged in a triangle, named Zizhi (Resourceful) and Xixi (Hopeful), symbolizing the White Tiger’s head and governing matters related to military affairs. To the south of Shen, four stars form Tian Ce (Heavenly Toilet). Beneath this, there is a star called Tian Shi (Heavenly Arrow). When the Arrow Star is yellow, it is auspicious; if it is blue, white, or black, it signifies disaster. To the west of Shen, nine stars are arranged in a curved shape, divided into three sections: Tianqi (Heavenly Banner), Tianyuan (Heavenly Garden), and Jiuyou (Nine Travels). To the east of Shen, there is a large star named Lang (Wolf). When the Wolf Star’s rays change color, it indicates an increase in banditry. Beneath it are four stars named Hu, facing the Wolf Star. Below the Wolf Star, at its connection with the earth, is a major star called Nanjin Lao Ren (Southern Elder). The appearance of this star indicates peace in the world; its absence suggests war. This star is typically observed at dawn on the autumn equinox in the southern suburbs of the city.
When the Fuyue Star enters the Bi Constellation, it signals the rise of military affairs.
The Northern Palace is called Xuanwu and includes the Xu and Wei Constellations. The Wei Constellation governs the celestial treasury and construction of markets; the Xu Constellation governs funerary matters.
To the south of the Xu and Wei Constellations lies a large cluster of stars collectively called the Yulin Tianjun (Feather Forest Heavenly Army). The stars to the west of this army are named Lei and can also be called Yue. Next to the Yue Star is a large star named Beiluo (North Falling). If the Beiluo Star is dim or hidden, or if it is violated by the Five Planets, it signals the onset of war. When Mars, Venus, or Mercury enters this area, the consequences are more severe: Mars brings misfortune to the army, Venus foretells military disaster, while Jupiter and Saturn favor military matters. To the east of Wei, there are six stars, paired in threes, known as Sikun (Ministerial Offices).
The Ying Shi Constellation is the celestial temple, with nearby palaces and corridors. To the north of Ying Shi, in the Tianhan (Heavenly River), there are four stars called Tian Si (Heavenly Horses). Beside these stars, there is another star named Wang Liang (Wang’s Good). Near it is a star called Ce (Plan). When Ce moves, it signals the rise of military affairs. Nearby, there are eight stars that span across the Tianhan and are known as Tianhuang (Heavenly Yellow). Next to this cluster is a star called Jiang Xing (River Star). When Jiang Xing shakes, it signals a great flood.
The Chujiu Constellation consists of four stars to the south of the Wei Constellation. There is also the Pao Gua Star. If a blue or black star lingers nearby, it signifies a rise in the price of fish and salt.
The Southern Dipper Constellation is the Heavenly Temple. To its north, there is the Jian Star, resembling the flag in front of the Heavenly Temple. The Qian Niu Constellation is the sacrificial offering in front of the temple. North of Qian Niu, there is the He Gu Constellation, where the largest star represents the general and the smaller stars represent the left and right commanders. Nearby is the Wu Nu Constellation, with the Zhi Nu (Weaving Maiden) Star to the north. The Weaving Maiden is the granddaughter of the Celestial Emperor.
By observing the movements of the Sun and Moon, one can assess whether the motion of the Sui Star (Annual Star) is normal. According to the Five Elements theory, the Sui Star rules the east, associated with wood, the spring season, and the Heavenly Stems of Jia and Yi. When the Sui Star moves wrongly, divine punishment is manifested through this star. When the Sui Star shifts its position too much (called “win”) or too little (“shrink”), one must check which country corresponds to the Sui Star’s location. If the Sui Star corresponds to a certain country, that country cannot be invaded, but it can invade others. If the Sui Star exceeds its expected position (win), military conflict arises, and the people are unsettled. If the Sui Star does not reach its expected position (shrink), it corresponds to a nation in distress, with generals dying and the country falling. When the Five Planets align with the Sui Star, the country below is in a position to conquer the world.
During the year of the Sheti Ge (Crested Year), the Sui Star moves from the Eastern to the Western position along the Yin (Tiger) alignment, while the Sui Star itself travels from the Western to the Eastern position along the Chou (Ox) alignment. In the first month, the Sui Star appears in the Eastern sky, aligned with the Dipper and Qian Niu Constellations just before dawn, known as Jian De (Observing Virtue). The star is bright and light blue. If the Sui Star deviates from its regular course, it may still be visible near the Liu (Willow) Constellation. An early appearance of the Sui Star signals flooding, while a late appearance points to drought.
After the Sui Star’s appearance, it first moves east to west for twelve degrees, which takes about one hundred days, after which it reverses direction and moves west to east for another eight degrees, also requiring one hundred days. Over the course of a year, the Sui Star moves a total of thirty degrees and sixteen minutes, covering approximately one twelfth of a degree each day, completing a full revolution of the heavens in twelve years. It generally rises in the East at dawn and sets in the West at dusk.
In a Dan E (Single-Idle) year, the Sui Star moves through the Mao (Rabbit) position, while the Sui Star itself traverses the Zi (Rat) position. In February, the Sui Star aligns with the Wu Nu, Xu, and Wei Constellations, appearing in the morning in the East, known as Jiang Ru (Descending). The star is large and bright. If it deviates, it may be seen near the Zhang (Chanterelle) Constellation. This year will experience major flooding.
In a Zhi Xu (Executing Emperor) year, the Sui Star moves through the Chen (Dragon) position, while the Sui Star itself traverses the Hai (Pig) position. In March, the Sui Star aligns with the Ying Shi and Dong Bi Constellations in the morning in the East, known as Qing Zhang (Blue Seal). The star shines in a clear, blue hue and is bright, earning its name. If the star deviates, it should be seen near the Zhen Constellation. An early appearance of the Sui Star signals drought, while a late appearance suggests flooding.
In a Da Huang Luo (Great Wilderness) year, the Sui Star moves through the Si (Snake) position, while the Sui Star itself moves through the Xu (Dog) position. In April, the Sui Star aligns with the Kui and Lou Constellations, appearing in the morning in the East, known as Pian Zhong (Stepping Foot). The star shines with a brilliant red hue. If the star deviates, it should be seen near the Kang Constellation.
In a Dun Tang (Turbulent River) year, the Sui Star moves through the Wu (Horse) position, while the Sui Star itself moves through the You (Rooster) position. In May, the Sui Star aligns with the Wei, Maou, and Bi Constellations, appearing in the morning in the East, known as Tian Ming (Heavenly Light). The star shines brightly with intense light. This year is suitable for halting military matters, favoring the emperor but not supporting military affairs. If the Sui Star deviates, it should be seen near the Fang (Fang Star) Constellation. An early appearance signals drought, while a late appearance points to flooding.
In a Ye Qia (Leaf Sway) year, the Sui Star moves through the Wei (Goat) position, while the Sui Star itself moves through the Shen (Monkey) position. In June, the Sui Star aligns with the Zi and Xi, and Shen Constellations, appearing in the morning in the East, known as Chang Lie (Long Array). The star shines clearly and brightly. This year is favorable for military operations. If the Sui Star deviates, it should be seen near the Ji (Rake) Constellation.
In a Tun Tan (Bitter River) year, the Sui Star moves through the Shen (Monkey) position, while the Sui Star itself moves through the Wei (Goat) position. In July, the Sui Star aligns with the Dongjing (Eastern Well) and Yuhui Constellations, appearing in the morning in the East, known as Da Yin (Great Sound). The star shines clearly, white in color. If the star deviates, it should be seen near the Qian Niu Constellation.
In a Zuo E (Northern Sojourn) year, the Sui Star moves through the You (Rooster) position, while the Sui Star itself moves through the Wu (Horse) position. In August, the Sui Star aligns with the Liu, Qixing, and Zhang Constellations, appearing in the morning in the East, known as Chang Wang (Long King). The star shines brightly with sharp rays. This year will see favorable conditions for countries to prosper and for bountiful harvests. If the star deviates, it should be seen near the Wei (Danger) Constellation. In this year, a drought would be considered fortunate, though it could also signal the death of a female ruler, or a widespread epidemic among the people.
In a Yan Mao (Withered Wood) year, the Sui Star moves through the Xu (Dog) position, while the Sui Star itself moves through the Si (Snake) position. In September, the Sui Star aligns with the Yi and Zhen Constellations, appearing in the morning in the East, known as Tian Sui (Heavenly Gaze). The star shines white, large, and bright. If the star deviates, it should be seen near the Dong Bi Constellation. This year will bring either flooding or the death of a female ruler.
In a Da Yuan Xian (Great Abyss) year, the Sui Star moves through the Hai (Pig) position, while the Sui Star itself moves through the Chen (Dragon) position. In October, the Sui Star aligns with the Jiao and Kang Constellations, appearing in the morning in the East, known as Da Zhang (Great Chapter). The star shines dimly, as if seeking to rise from the darkness just before dawn, signaling a serious approach. This year is ideal for military campaigns, and the commander will achieve great success. The country corresponding to the Sui Star will be virtuous and poised to unify the world, becoming the ruler for all. If the star deviates, it should be seen near the Lou Constellation.
In a Kun Dun (Stagnation) year, the Sui Star moves through the Zi (Rat) position, while the Sui Star itself moves through the Mao (Rabbit) position. In November, the Sui Star aligns with the Di, Fang, and Xin Constellations, appearing in the morning in the East, known as Tian Quan (Heavenly Spring). The star shines darkly and brightly. This year, prosperity will be found in the rivers and lakes, but military campaigns will not succeed. If the star deviates, it should be seen near the Maou Constellation.
In a Chi Fen Ruo (Crimson Striving) year, the Sui Star moves through the Chou (Ox) position, while the Sui Star itself moves through the Yin (Tiger) position. In December, the Sui Star aligns with the Wei and Ji Constellations, appearing in the morning in the East, known as Tian Hao (Heavenly Dawn). The star shines darkly with brilliance. If the Sui Star deviates, it should be seen near the Shen Constellation.
When a star should remain in a certain position but does not, or when it sways or moves back and forth, or when it leaves a position it should stay in and meets with other stars, it is unfavorable for the corresponding nation. Conversely, when a star stays longer than expected in one place, it brings good fortune to the corresponding nation, which will enjoy deep virtue and abundance. If the Sui Star’s light is erratic, sometimes bright, sometimes dim, or if its color shifts repeatedly, it signals troubles for the ruler, foretelling concerns and misfortunes.
When the Sui Star deviates from its regular course, the following scenarios can occur: if it moves toward the northeast, within three months, the Tianbang (Heavenly Staff) star will appear, measuring about four feet long, with a sharp tip. If it moves southeast, within three months, a comet will appear, about two feet long, resembling a broom. If it retreats toward the northwest, within three months, the Tianbang star will again appear. If it retreats southwest, within three months, the Tianqi (Heavenly Spear) star will appear, measuring several feet long, with sharp ends at both ends. The nation corresponding to these star events should avoid large undertakings or military actions. If the Sui Star rises or sinks, the corresponding nation will face earth-related affairs, and if it rises and sinks repeatedly, the neighboring nation may fall. When the Sui Star’s color is red and its rays sharp, the corresponding nation will flourish. If the nation fights against it, it will fail. If the Sui Star’s color is red and yellow, indicating an abundant harvest, the nation will experience prosperity. If the Sui Star appears pale or grayish, it signals troubles for the nation. If the Sui Star hides behind the Moon, it indicates the exile of the prime minister in a divided land. If the Sui Star alternates with the Taibai (Venus) star, military defeats are likely for the corresponding country.
The Sui Star, also known as Sheti, Chonghua, Yingxing, and Jixing, is referred to as the “Clear Temple” of the heavens, symbolizing its divine nature.
To observe the influence of Yang on the stars, one should make decisions based on the Xinghuo (Comet) Star. According to the Five Elements theory, Xinghuo aligns with the Southern region, associated with Fire, summer, and the Bing-Ding Heavenly Stems. When one’s actions are disrespectful, divine punishment is indicated by the appearance of the Xinghuo Star. If it appears, war will follow; if it disappears, the war will cease. Divining the nation that the Xinghuo Star resides in reveals the country’s fortune or misfortune. Xinghuo foreshadows chaos, harm by bandits, death, famine, disease, and other calamities. If the Xinghuo Star reverses its motion more than twice and remains stationary, the corresponding nation will face disaster within three months, invasion by foreign troops within five months, and the loss of half its territory within seven months. If it remains until September, the nation will fall. However, if the disaster comes slowly, the impact will be worse than expected. If the Xinghuo Star remains south of the Yuhui Constellation, it signals the death of a man; if it is north of Yuhui, it signals the death of a woman. If the Xinghuo Star wavers, shifts, or rotates in place, or moves erratically, the disaster will be even greater. If it aligns with other stars, and their brightness is comparable, it indicates danger; if their brightness differs greatly, it cannot cause harm. If the Xinghuo Star is joined by the Five Planets and they gather in the same house, the corresponding country may claim dominion over the world through its virtuous deeds.
The movement of the Xinghuo Star follows this pattern: It emerges from the west and moves eastward, passing through sixteen houses before stopping. It then reverses direction, moving westward for two houses, a journey that takes approximately sixty days, after which it resumes its eastward course, passing through many houses, and after about ten months, it disappears into the western sky. After five months underground, it will rise again from the east. If it emerges from the west, it is called “Fanming” (Reverse Light), which is unfavorable for the ruler. Moving eastward rapidly, or westward slowly, indicates gathering forces in the east or west, respectively, and in the north and south. The area where the Xinghuo Star gathers forces will be at risk of military conflict. Divining war, if the nation follows Xinghuo’s movements, victory is assured; if it goes against them, defeat is certain. When Xinghuo follows Taibai (Venus), military concerns arise; when it departs from Taibai, it signals a retreat in military action. If Xinghuo runs north of Taibai, military camps will be established; if it runs south, minor generals will lead troops into battle. If Xinghuo moves while Taibai follows, military defeats and the deaths of commanders are likely. If the Xinghuo Star lingers or crosses over important celestial bodies such as the Taiwei (Great Emperor’s Seat), Xuanyuan (Yellow Emperor’s Seat), or Ying Shi Constellation, it is unfavorable for the ruler. Previously, it was mentioned that the Xin Constellation is the Hall of Heavenly Decrees, which refers to the temple of the Xinghuo deity.
The positioning of the Tianxing (Star of Destiny) is determined by the intersection with the Southern Dipper in the annual calendar. According to the Five Elements theory, Tianxing resides in the center, associated with the Earth element, the end of summer, and the Wu-ji Heavenly Stems. As the counterpart to the Yellow Emperor, Tianxing represents virtue and the female ruler. The star moves through one house each year and completes a full circle in twenty-eight years. The nation corresponding to its current position will prosper. If the star should stay but moves away or returns after leaving, it signals territorial expansion for the country, otherwise indicating the loss of children or treasures. If the star should have moved away but stays, or moves back and forth between positions, the corresponding country faces territorial losses and should refrain from large-scale projects or military campaigns. If Tianxing remains for a long time, the nation will enjoy great fortune; if it stays for a short time, the nation’s fortune will be limited.
Tianxing, also known as Di Hou, governs the harvests and fortunes. It completes its cycle each year, moving through a specific degree each day, and after twenty-eight years, it completes a full revolution. When the Five Planets align with Tianxing in the same house, the corresponding country will achieve greatness through virtuous actions. If rituals, virtues, and justice become unbalanced, Tianxing will lose its stability and favor for that nation.
When Tianxing rises early, it signifies a lack of peace for the ruler. If it rises late, it signals ongoing warfare. If Tianxing is yellow and possesses nine rays, aligning with the Huangzhong (Yellow Bell) Palace, it portends significant changes. If it moves out of sequence and advances two or three houses ahead (known as “win”), it signifies that the ruler’s orders are not carried out, possibly leading to major floods. If it lingers or falls behind two or three houses (known as “shrink”), it portends sorrowful events, and when Yin and Yang are not in harmony, it may result in natural disasters such as earthquakes or floods.
The Dipper Constellation is the residence of Wen Tai Shi, the temple of the Tianxing (Star of Destiny). The Tianxing Star is a celestial body used to divine the fortune of the emperor.
When Jupiter aligns with Saturn, it signifies internal strife and famine. The ruler should refrain from initiating war, as it will lead to defeat. When Jupiter aligns with Mercury, it signals failed endeavors and projects that are abandoned halfway. With Mars, it symbolizes drought, and with Venus, it predicts death or flooding. When Venus is in the south and Jupiter (the Sui Star) is in the north, this is called “Female and Male,” a sign of a bountiful harvest; when Venus is in the north and Jupiter is in the south, the harvest will be partial and lacking. When Mars aligns with Mercury, it is known as Cui (Green), and with Venus, it is known as Shuo (Brilliance), both signs of death or mourning. In such years, major undertakings should be avoided, and warfare will result in great defeat. When Fire and Earth align as You (Grief), it signifies the suffering of ministers and officials, symbolizing famine, military defeat, and the downfall of armies. When Saturn aligns with Water, the harvests are blocked, and famine looms. The corresponding country should refrain from significant undertakings. The appearance of certain stars or their lack of appearance at critical times could signal the loss or recovery of land, depending on their movement or position.
The convergence of three stars among the Five Planets is a sign of both internal and external conflicts, suggesting military actions and mourning events. A four-star conjunction suggests military defeats and the rise of rebellion, with unrest among the people. When all five stars align, it foretells a dynastic change. A virtuous ruler will bring joy, and his heirs will thrive, while a ruler without virtue will face calamity, leading to the fall of the nation. The size of the five stars correlates with the scale of the events they predict; larger stars foretell larger events.
If the five stars rise early, it is called “Win,” meaning they are guest stars, and if they rise late, it is called “Shrink,” meaning they are the ruler’s stars. When the Five Planets deviate from their expected course, the heavens will respond, often seen in the deviation of the Dipper’s spoon star. The alignment of stars within the same house signifies a conjunction, while crossing each other, called a “斗” (Doubled), forewarns inevitable misfortune.
The Five Planets’ colors also indicate different types of disasters: white and round signifies mourning and drought; red and round, with uneven edges, symbolizes war; blue and round indicates distress and flooding; black and round symbolizes disease and death; yellow and round indicates good fortune. If the Five Planets have red rays, it signals an invasion of the city by enemies; yellow rays predict territorial disputes; white rays foretell death; blue rays indicate military distress; black rays suggest flooding. With red rays, it is best to stand firm and wait for the enemy to exhaust their strength, thus solving the military problem on its own. When the Five Planets share the same color, the world’s wars will cease, and the people will enjoy peace and prosperity. The annual seasons—spring winds, autumn rains, winter cold, and summer heat—are often reflected in the movement of these stars.
Once the Tianxing Star appears, it moves westward in retrograde motion after 120 days, continuing this motion for another 120 days before reversing and heading east. After 90 days, it moves underground for 30 days before reappearing from the east. In the first year of the Tai Chu (Great Beginning) calendar, the Tai Sui (Grand Duke) star is in the Jia Yin (Wood Tiger) position, and the Tianxing star resides in the Dongbi (East Wall) Constellation.
To observe the Sun’s movement to predict the position of the Taibai (Venus) Star, we refer to the Five Elements theory, where Taibai belongs to the west, corresponds to autumn, and is associated with the Heavenly Stems of Geng and Xin. It governs execution and punishment. When this star moves irregularly, it indicates the calamities related to the nation it passes. After Taibai’s appearance, it travels through eighteen houses, requiring 240 days to disappear underground. When it enters the underground from the east, it traverses 11 houses in 130 days, and from the west, it moves through 3 houses in 16 days before reappearing.
When Taibai appears early in the west, it moves quickly, covering about 1.5 degrees per day, and after 120 days, it slows down. When its position is highest, it enters its most intense phase; when it is closest to the Sun, it is the “Morning Star” and symbolizes flexibility. When it is farthest from the Sun, it is the “Great Noise” and symbolizes rigidity. The star’s speed and position also determine its meaning: early appearance signals unrest, late appearance indicates ongoing warfare. When Taibai is aligned with the eastern countries, its reemergence will correlate with the west, and vice versa.
If the star should appear and does not, or should remain hidden but does not, it predicts the cessation of warfare, bringing peace. If the star should remain underground but rises, or if it appears when it should not, it signals the coming of war, the destruction of a country, and the devastation caused by conflict.
In conclusion, Taibai’s regular movement, such as emerging from the East and reappearing, is a good omen, indicating the prosperity of the corresponding country. When the star lingers in one direction for a long time, it signals prosperity in that direction; a short stay signals misfortune.
The Taibai Star, when it emerges from the western sky and moves eastward, brings fortune to the countries located directly to the west. Conversely, when it appears from the east and moves westward, it brings blessings to the nations situated in the east. After the Taibai Star appears, if it does not traverse the entire sky (such as when it sets in the east and rises in the west), it signals the potential for a dynastic change across the world.
When the Taibai Star’s rays flicker slightly, it foretells the rise of war. If the star is large upon its first appearance and shrinks later, it suggests weak military strength. If the star is small when it first appears and grows larger, it predicts a strong military. When the Taibai Star is high in the sky, military incursions into enemy territories are favorable if they go deeper into enemy lands, while shallow incursions are more perilous. When the star is low, a shallow military incursion into enemy territory is beneficial, but deeper movements are fraught with danger.
If the Sun moves southward and Venus is to the south of it, or if the Sun moves northward with Venus to the north, this alignment is called “Win,” indicating instability for a ruler or a minister, but if war is waged, advancing is favorable and retreating is dangerous. If the Sun moves southward and Venus is to the north, or if it moves northward with Venus in the south, this is called “Shrink,” suggesting that the ruler faces worries, and retreating in battle is favorable, but advancing is ill-advised. Military actions should be modeled after the behavior of the Taibai Star: if the Taibai Star moves quickly, swift action in warfare is recommended; if it moves slowly, caution and deliberation are essential, with patience to await change.
If the Taibai Star’s rays are sharp, it indicates a sharp, confrontational military approach. When the star is in motion, it signifies restlessness, so the military should be equally active. When the star is calm and still, the military should be likewise. Following the direction indicated by the sharp rays of the Taibai Star in military operations brings success, while going against it leads to failure. When the Taibai Star emerges, it signifies the necessity to send out troops; when the star goes underground, it is time to recall the military.
The color of the Taibai Star’s rays is significant: red rays forecast war, white rays indicate mourning, black and blunt rays signal distress or flooding, blue rays (small and blunt) signify concern or issues related to the wood element, and yellow rays are auspicious, indicating prosperous years. When the Taibai Star has emerged for three days and slightly sinks or has sunk for three days and re-emerges, it is called “Xi,” and it foretells military defeats and the downfall of generals.
When the Taibai Star enters or exits the sky in a manner that deviates from its expected course, it suggests turmoil for the corresponding nation. When the star is in the western sky, it typically signifies the failure of foreign powers; when it rises in the eastern sky, it signals problems for the Chinese empire. If the Taibai Star is large and round, golden and polished, it is auspicious for peace treaties and alliances. If it is red and round, it signifies a strong military presence but no actual war.
The Taibai Star’s appearance is compared with other prominent stars: white, it is similar to the Tianlang Star; red, like the Xin Star; yellow, like the major star on the left shoulder of the Shen Constellation; blue, like the major star on the right shoulder of the Shen Constellation; and black, like the major star in the Kui Constellation. When the five planets align together in the same house, the corresponding country may dominate the world through military power. The place where the Taibai Star remains signifies prosperity for the corresponding country. If the star stays where it should not, the country will not gain any advantage, despite appearing favorable.
In divining the fortune of a nation based on the movement of the Taibai Star, the most important factors are the star’s movement (whether fast or slow) and whether it enters its expected position. The color of the star is secondary to its position. A favorable position is more important than a favorable color, and the beneficial effects of the star’s motion outweigh other factors. When the Taibai Star lingers in the treetops, it signals misfortune for the corresponding country. If the star moves quickly upwards and exceeds a third of the sky before its course is complete, it indicates danger for the enemy nation. When the star fluctuates up and down, it predicts military mutiny in the corresponding country. If the Taibai Star enters the moon’s shadow, it signals the death of a general.
When Venus aligns with Jupiter and shines, it suggests the beginning of a war, though the two sides will not engage directly; if their conjunction occurs without light, it predicts a major battle, with one side being defeated. When the Taibai Star emerges from the west at dusk, it represents the strength of the “Yin” (hidden) soldiers; in the morning, it signifies the strength of the “Yang” (visible) soldiers. The direction of the Taibai Star determines the strength of military forces—whether the forces are “Yin” or “Yang,” depending on the time of day.
The Taibai Star’s passage underground often signals military disaster, and if it is stationed south of the Mao position, the south will have the advantage over the north, while if it is north of Mao, the north will prevail. When it appears at Mao (due east), it benefits the eastern countries; when it emerges from You (west), it benefits the western nations.
If the Taibai Star aligns with other fixed stars, it indicates a small-scale conflict; if it aligns with planets, it signifies a large-scale battle. When it is in conjunction with another star, the Taibai Star’s position relative to the other star can predict the outcome of conflicts, with the southern position signaling defeat for southern countries and the northern position indicating the fall of northern nations.
The fast movement of the Taibai Star signifies military prowess, while a still star symbolizes a focus on culture and diplomacy. When Taibai shines with white rays and five sharp points, if it rises early, it will be obscured by the Moon; if it rises late, it may transform into a comet, signaling disaster for the country it corresponds to. If the Taibai Star rises from the east, it is a symbol of virtue; if it rises from the west, it symbolizes punishment, and positions relative to the star indicate favorable or unfavorable outcomes. The Taibai Star’s brilliance is a harbinger of victory in battle, while its appearance in the afternoon sky, known as “Zhengming,” signals a shift in power—weak nations will grow stronger, and powerful ones will decline.
The Chen Star marks the transition between the four seasons, as follows:
- In February, during the Spring Equinox, it appears at dusk from the western suburbs, moving through the range of the Kui, Lou, Wei, and the five eastern constellations, corresponding to the Qi region.
- In May, during the Summer Solstice, it appears at dusk from the western suburbs, passing through the range of the Dongjing, Yuhui, Liu, and the seven eastern constellations, corresponding to the Chu region.
- In August, during the Autumn Equinox, it appears at dusk from the western suburbs, passing through the range of the Jiao, Kang, Di, and Fang constellations, corresponding to the Han region.
- In November, during the Winter Solstice, it rises in the early morning from the eastern suburbs, and together with the Wei, Ji, Nan Dou, and Qian Niu constellations, it moves westward across the celestial sphere, corresponding to China.
The Chen Star typically appears and disappears within the four cardinal directions: Chen, Xu, Chou, and Wei.
If the Chen Star rises earlier than expected, it may be obscured by the moon, resulting in an eclipse; if it rises late, it could turn into a comet or other ominous celestial phenomenon. If the Chen Star should appear but does not, it indicates an imbalance in governance. A season without its appearance means that the Yin and Yang are out of harmony. If the Chen Star does not rise during the entire year, the crops will not ripen, leading to famine. When it rises on time, its color will indicate the nature of events to come: white indicates drought, yellow foretells a bountiful harvest, red signifies war, and black points to flooding.
If the Chen Star appears from the east, its large and white light suggests external military threats, but peace will come once the threat subsides. If it frequently appears in the east and its color is red, it signifies China’s victory; if it is seen frequently in the west and appears red, it suggests favorable conditions for foreign nations. If there are no external enemies but the Chen Star remains red, military action is likely.
The Chen Star and Taibai (Venus) stars, when they both rise from the east and appear with red rays, signal that foreign powers will suffer a significant defeat and China will emerge victorious. If both rise from the west with red rays, the situation is favorable for foreign powers.
When the celestial sphere is divided from the Ziwu (Midday Meridian), the alignment of the Five Planets to the east suggests prosperity for China, while an alignment to the west benefits the military actions of foreign nations. If the Five Planets gather in the same house as the Chen Star, the corresponding nation can achieve dominance through military might. If the Chen Star does not appear, Taibai becomes a “guest star” in the celestial sphere; when both appear together, Taibai becomes the dominant star, with Chen as the “guest star.”
If the Chen Star appears out of alignment with the Taibai Star, even if there are enemies in the suburbs, no battle will occur. When the Chen Star rises in the east and the Taibai Star in the west, or vice versa, it is called a Ge (alignment), signifying the presence of military forces without engagement.
If the Chen Star fails to appear as expected, the climate will be unusually cold or warm, or a situation that should be cold will turn warm, and vice versa. If it should appear but does not, it is called a Ji Zu, forecasting widespread unrest or military turmoil. When the Chen Star moves into Taibai, it signifies the loss of armies and the death of generals, with the invading force ultimately victorious. If it moves beneath Taibai, the invaders will be defeated, and the corresponding nation will lose territory.
When the Chen Star passes near other stars, such as the Qi Star, it predicts the loss of an army and the death of commanders, with the invading force winning. If it moves a small distance away, it signifies a minor skirmish. If it passes just before Taibai (to the east), the battle will cease. If it passes to the left or right of Taibai, minor conflicts will occur. If it touches Taibai’s light directly, a battle involving tens of thousands of soldiers will unfold, with officials of the ruling nation being killed.
The direction in which the Chen Star‘s rays point determines the failure of the military in that region. If the Chen Star circles around Taibai, it symbolizes a major war, but with the invading forces ultimately losing. If the Chen Star passes near Taibai, with a slight gap between them, a small-scale war is predicted, with the invaders losing.
The Chen Star has green rays when there is military distress, black rays for flooding, red rays when enemies invade, and yellow rays when the forces are exhausted and defeat seems inevitable. The outcome is decided by the military’s persistence and strength.
The Tu Star (Rabbit Star) has seven names: Xiao Zheng, Chen Star, Tian Can, An Zhou, Xi Shuang, Neng Star, and Gou Star. It is small and yellow in color. If it appears out of its usual position, it signals significant policy changes in the world, a bad omen. The Mian Star has five colors: green and round, symbolizing distress; white and round, indicating mourning; red and round, signifying unrest; black and round, indicating good fortune.
The Tu Star with red rays signals an invasion by enemy troops, while yellow rays predict territorial disputes, and white rays indicate mourning.
The Chen Star‘s movement is as follows: it rises from the east, travels four houses, and in forty-eight days, moves quickly for twenty days, then reverses direction and descends into the ground. The Chen Star‘s position and the timing of its rise predict various events: if it rises in the Fang and Xin constellations, it indicates an earthquake.
The Chen Star’s color changes throughout the year, indicating specific omens: green-yellow in spring; red-white in summer; blue-white in autumn, symbolizing a bountiful harvest; and yellow in winter, signifying a dim star. If its color changes unexpectedly, it signals a failed season.
Lastly, Chen Star‘s seasonal color indicates potential issues: spring without its appearance indicates great winds, while autumn without it forecasts war. Summer without it leads to prolonged droughts, and winter without it foreshadows persistent rain and urban migration.
A solar eclipse signifies bad luck, while a solar eclipse followed by the sun’s reappearance symbolizes good fortune. A total solar eclipse places the responsibility for both good and bad omens on the ruler, while a partial eclipse places this responsibility on the subjects. The direction of the solar eclipse, the location of the sun, and the timing—whether early or late—can help determine the fortune of the corresponding country.
The Moon, when passing through the Fang Star, symbolizes peace and harmony in the world. If it moves through the Yin regions (north of the central path), it predicts heavy rains and darker events. The path north of the Yin regions is known as the Yin Star Path, and the Moon’s journey along this path indicates the potential for large floods and military conflict. Similarly, the Yang regions lie south of the central path, and the Moon’s movement through the Yang Star Path symbolizes the ruler’s tyranny and the use of oppressive methods in governance. When the Moon moves along the Sun’s Path, it predicts drought and death.
If the Moon passes between Jiao and Tianmen, and if the event occurs in October, a disaster will occur in April of the following year. If the event happens in November, the disaster will manifest in May, and if it happens in December, it will take place in June. The disaster is often flooding, which may range from three to five feet deep. When the Moon intersects with any of the four stars in the Fang constellation, it signals the execution of a high-ranking official. If the Moon passes near the Southern River or Northern River, the nature of the omen depends on whether it is moving along the Yin or Yang path: if it is on the Yin Path near the Southern River, it foretells drought and death; if on the Yang Path near the Northern River, it indicates flooding and military conflict.
When the Moon obscures the Sui Star, resulting in a Sui Star eclipse, it predicts famine or death for the corresponding region. A Moon eclipse involving the Xinghuo Star signals chaos in society, while an eclipse involving the Tianxing Star indicates internal rebellion. A Moon eclipse involving the Taibai Star predicts the decline of a strong nation due to war, while an eclipse involving the Chen Star forewarns of rebellion led by women. A Moon eclipse involving the Da Jiao Star brings bad luck to the ruling monarch, while an eclipse involving the Xin Star indicates internal treason. The eclipse of other stars signals worries and misfortune for the corresponding regions.
Starting from the date of a lunar eclipse, if lunar eclipses occur every five months for six consecutive times or every six months for five consecutive times, the entire pattern repeats itself over 113 months. Thus, lunar eclipses are common occurrences, while solar eclipses are rarer and more ominous.
The Jia and Yi stars govern the east and correspond to overseas territories, meaning that their influence is not directly tied to solar or lunar eclipses. The Bing and Ding stars rule the south, corresponding to the Jiang, Huai, and Haidai regions. The Wu and Ji stars govern the center, corresponding to the Central Plains and areas along the Yellow and Ji Rivers. The Geng and Xin stars govern the west, corresponding to areas west of Huashan. The Ren and Gui stars govern the north, corresponding to regions north of Hengshan. Solar eclipses place responsibility for fortune and misfortune on the monarch, while lunar eclipses place it on the generals and ministers.
The Guohuang Star is large and red, resembling the Nanji Lao Ren star, and its appearance signals the rise of military forces in the corresponding region. The military’s strength will be formidable, but this will be unfavorable for the side they are aligned with.
The Zhaoming Star is large, white, and lacks sharp rays, constantly fluctuating up and down. Its appearance indicates military activity in the corresponding region, with unpredictable circumstances.
The Wu Can Star appears directly in the east, above the eastern territories, and resembles the Chen Star. It is about six feet from the ground and foretells military activity.
The Da Ze Star, appearing in the south, is large, red, and constantly shakes, with shining rays. It is about six feet from the ground and signifies military trouble in the southern regions.
The Si Wei Star, appearing in the west, is large and white, resembling the Taibai Star. It is about six feet from the ground and represents military movements in the west.
The Yu Han Star, appearing in the north, is large and red with a slight tinge of green. It is about six feet from the ground and hints at military activity in the northern regions.
The five Wu Can Stars represent the four cardinal directions, and their appearance in incorrect locations suggests military activity in the corresponding regions, with unfavorable consequences for the opposite side.
The Si Tian Stars appear in the four corners of the celestial sphere (northeast, northwest, southeast, and southwest) and are located about four feet from the ground. These stars are associated with instability and shifts in the world order.
The Di Wei Xian Guang Star also appears in the four corners, about three feet above the ground. Its dim light resembles the appearance of a moon that has just risen. If there is turmoil in the corresponding region, it will lead to its downfall, but if there is virtue, the region will prosper.
The Zhu Star resembles the Taibai Star but remains stationary. It disappears shortly after appearing, symbolizing turmoil and chaos in the corresponding region.
The Gui Xie Star appears as a shape that is neither a star nor a cloud. Its appearance foreshadows the eventual submission of foreign nations to China.
Stars are a manifestation of the metal element in the Five Elements, and they are essentially fire in their nature. The more stars there are, the more favorable it is for the corresponding nation; fewer stars indicate danger and misfortune.
The Tianhan is also a dispersed form of metal, but it is associated with water. The number of stars in the Tianhan determines the amount of water on the land: more stars signify more water (floods), while fewer stars indicate droughts.
This is a general interpretation of the omens derived from the movement and characteristics of stars, used for divination regarding the fate of nations.
The Tian Gu (Heavenly Drum) produces a sound as loud as thunder, yet it is not thunder. The sound travels across the land, emanating from a place not on the ground. The direction in which the sound travels signals the rise of military activity.
The Tian Gou (Heavenly Dog) takes the shape of a large meteor, accompanied by a rumbling sound, and lands on the ground in the form of a dog. From a distance, it appears as a fiery blaze, shooting upward into the sky. It covers a wide area, and its sharp tip is yellow, indicating that within a thousand miles, military defeats and the deaths of generals are likely to occur.
The Ge Ze Star resembles a fiery blaze. It is yellowish-white and rises from the ground, with a wide base and sharp peak. The appearance of this star signals a prosperous harvest without cultivation, but if there is no achievement in construction or civil projects, a great calamity is imminent.
The Chiyou Flag resembles a comet, except its rear end is curved like a flag. Its appearance signals the possibility of a monarch launching a military campaign to expand territory.
Xun Shi, appearing next to the Big Dipper, takes the form of a rooster. When enraged, it has sharp rays, and its color is a dark blue-black, resembling a crouching tortoise.
The Wang Shi appears like a large meteor, curving in a snake-like fashion, dark and black, with an appearance that suggests it has feathers.
The Chang Geng Star resembles a piece of cloth hanging in the sky. Its appearance signifies the rise of military action.
When a star falls to the ground, it becomes a stone. Between the Yellow River and Ji River regions, there are often fallen star stones.
On clear and bright days, one can sometimes observe the Jing Star. This star, also known as the De Star, symbolizes virtue and appears most often in nations with good governance.
When observing cloud formations, if seen from below, the clouds are typically 300 to 400 miles away. If viewed from a flat perspective, they may be between 1,000 and 2,000 miles away. If viewed from a higher vantage point, the clouds may appear to connect with the ground, at a distance of approximately 3,000 miles.
Clouds in the south of Mount Hua are dark at the bottom and red at the top. In the Sunggao Mountain and Three Rivers regions, the clouds are a bright red. In regions north of Hengshan, the clouds are dark at the bottom and blue at the top. The clouds around Bohai, Jieshi, and Haidi are black, while the clouds over the Jiang and Huai regions are white.
Clouds where criminals gather are white in color, and those near construction sites are yellow. Clouds generated by traveling convoys fluctuate in height, sometimes gathering together. Clouds produced by cavalry are lower but more widespread. Those created by infantry are higher and narrower. When the front of the clouds is low and the back is high, it indicates rapid movement; when the front is square and the back is high, it symbolizes elite troops; if the back of the clouds is sharp and low, it predicts retreat. Flat clouds indicate slow movement, while clouds with the front high and the back low indicate continual retreat. When two cloud formations meet, the lower one prevails, and the higher one is defeated; sharp clouds indicate victory, while round ones signify defeat. If the enemy’s cloud formation is low and moving swiftly toward our side, it can reach us in 3 to 4 days, and within 5 to 6 miles, their presence will be visible. If the enemy’s cloud formation is high by 7 to 8 feet, it will take 5 to 6 days to reach us, and their presence will be visible within 10 miles. If the enemy’s cloud formation is between 10 and 20 feet high, it will take 30 to 40 days to reach us, and their presence will be visible from 50 to 60 miles away.
If the cloud’s tip is bright white, the general is brave, but the soldiers are cowardly. If the base of the cloud extends far forward, battle is imminent. If the cloud is pale blue-white and the front is low, victory is likely in battle. If the cloud’s front is red and rises, victory is unlikely. The cloud formations made by military formations resemble standing walls, while the Zhu Cloud looks like a weaving shuttle, and the Zhu Axle Cloud stands tall with sharp ends.
When such clouds appear, one must analyze the combination of factors to predict the outcome of an event. Clouds that are moist, compact, and dense indicate a sign of something significant that can be divined. These clouds generally indicate the rise of military activity, and the corresponding region will face war.
Those skilled in observing cloud formations, such as Wang Shuo, focus on the clouds near the sun. These clouds often reveal the nature of the ruler’s temperament. By observing the shape and movement of clouds, one can directly predict the nation’s fate. Clouds formed by northern barbarians resemble herds of animals or nomadic tents, while clouds formed by southern barbarians resemble boats and flags. In regions with heavy flooding, defeated armies, destroyed nations, and buried treasures, there will also be cloud formations that must be carefully observed.
The Shen Qi along the coast forms shapes like towers, while the vast plains produce clouds resembling palaces and castles. Each cloud formation is tied to the specific geographic features and people of the region.
To assess the state of a nation, one can visit its cities, observe the condition of its boundaries and farmlands, and check if the buildings, roads, and households are well-maintained and prosperous. Furthermore, observing the condition of vehicles, clothing, and livestock can provide insight into whether the nation is flourishing or in decline. A thriving and prosperous nation is auspicious, while a nation in decline is unfavorable.
Qing Yun (Clear Clouds) is a type of cloud that resembles smoke but is not quite smoke, and resembles clouds but is not quite cloud. It is a hazy, obscure, and dense mass of clouds. When it appears, it is associated with auspicious energy and signifies good fortune. There is also a type of cloud that appears to be like mist but is not actually mist. People within it are not wet or damp, and when this cloud appears, all people in the domain will flee to take cover, indicating military preparations or a potential defense of a city.
Phenomena such as thunder, lightning, sunsets, rainbows, thunderbolts, and night-time brightness are all caused by the activation of Yang energy, typically occurring in the spring and summer seasons. These phenomena tend to hide in the autumn and winter months, so those who practice weather observation closely monitor the seasons to interpret their meanings.
Cracks in the sky, earthquakes, landslides, rivers blocked, valleys collapsing, turbulent waters, elevated land, drained marshes—these all signify omens of good or ill fortune. Observing the conditions of cities, towns, gates, and alleys, one must assess whether they are thriving or withering. For palaces, temples, official residences, and the homes of common people, the focus is on the general state of affairs. Observing the food, customs, vehicles, and clothing of the people offers additional clues. For crops and plants, it is essential to first determine their categories. For granaries, stables, and warehouses, the surrounding roads and transportation networks must be assessed. The condition of livestock—whether they are domesticated or wild—provides important information about a nation’s strength. The environment where fish, turtles, birds, and rats live is another critical factor to observe. If one hears the cry of ghosts, like a calling, it is a sign that something ominous is imminent. Every living thing responds to disturbances in the environment, and such occurrences can be used to predict fortune or misfortune.
The most important time for divining the prosperity or failure of the coming year is at the beginning of the year. The year’s start can refer to several moments: the Winter Solstice, when the Yang energy begins to emerge; the second day of the winter festival, a time when people gather to mark the end of the year’s duties and invoke Yang energy; the first day of the lunar new year, when the emperor’s calendar officially begins; or the Start of Spring, marking the first day of the four seasons. All these moments are critical for observing the year’s fortune.
During the Han Dynasty, under the guidance of Wei Xian, they observed the winds arising from eight directions on the second day of the winter festival and on the first morning of the lunar new year to predict the coming year’s fortune. Winds from the south signaled severe drought; from the southwest, a mild drought; from the west, war; from the northwest, good harvests of soybeans and moderate rain, with military activity likely; from the north, a moderate year; from the northeast, an abundant harvest year; from the east, floods; from the southeast, widespread illness among the people, signaling poor harvests. These winds were compared for their strength, duration, and speed to predict the outcome.
The best weather conditions for predicting the year’s harvest involve a day with clouds, wind, and sunlight, which ensures a good crop yield with no major disasters. Divination is based on whether there is wind, clouds, and sunlight during specific time periods of the day, with different crop growth patterns linked to these weather conditions. For example, wind and clouds with sunlight indicate abundant and deep crops; wind and sunlight alone suggest shorter, more fruitful crops; clouds and wind without sunlight predict poor crops; and only sunlight with no wind or clouds suggests crops will be damaged. If no wind or clouds appear for a meal’s duration, the damage is small; if for a longer time, the damage is greater.
If it rains or snows at the start of the year, it indicates a bad harvest. If the weather is clear and sunny, the sounds of the people in the capital can also be used to predict the year’s fortune. If the sound is from the palace, it is a good omen; if from merchants, military activity is likely; if from officials, there may be a drought; if from musical instruments, floods are predicted; and if from horns, the year will be poor.
Starting on the first day of the lunar new year, rainfall is counted to predict the harvest: rain on the first day means a daily allowance of one liter of grain per person, increasing incrementally, up to seven liters by the seventh day. After the eighth day, no further divination is done. If one wishes to continue divining until the twelfth day, the method varies, relating daily to the lunar phases to predict rain and drought conditions. For large regions, divination will encompass the entire month, observing whether the Moon passes over certain constellations and checking the weather conditions (sunlight, wind, clouds) to predict the region’s prosperity. In this divination, one must also observe the Tai Sui’s position: if it is in the metal position, the year will be prosperous; in the water position, crops will be damaged; in the wood position, famine will occur; and in the fire position, drought and little rain will prevail.
In early February, if there are strong eastern winds, it is a good time to nurture silkworms; if there are strong western winds and yellow clouds appear on the first day, it is a bad omen.
On the Winter Solstice, the day is very short, and by hanging soil and charcoal at both ends of a balance scale, one can predict the arrival of the Winter Solstice. If the end with the charcoal begins to tilt upward, it signals the beginning of the season. This can be further verified using a sundial to measure the length of the day.
The Taishi Gong (Grand Historian) said that since the time of the ancient Emperor and the Three Dynasties, rulers have used the movements of the sun, moon, and stars to set calendars. It was not until the Five Emperors and the Three Dynasties that this method was fully implemented, with the nation divided into twelve provinces. The rulers observed the heavens, aligned the natural order on Earth, and applied these celestial patterns to guide governance. This system recognized that the sky’s Sun, Moon, and Stars are the essence of the Earth’s Yin and Yang, and that celestial movements influence the cycles of nature, helping to unify and govern the world.
The reigns of King You of Zhou and King Li of Zhou belong to a time so distant that it seems almost unreachable. Based on the observed celestial phenomena and the varying omens and divinations practiced by different states, each country’s interpretations of auspicious or inauspicious signs were unique. The auspices drawn from the strange occurrences of that time were always in accordance with the circumstances then prevailing. Thus, the omens and auspices recorded in ancient texts and pictorial works cannot be considered as universal laws. Confucius, in his discussions on the Six Classics, included records of natural disasters and anomalies but did not dwell on the theories concerning them, nor did he teach about the principles of heaven’s will and the nature of life. This was because such knowledge was self-evident to those who were capable of understanding it, but for those who were not, even if it were explained to them, it would still not be comprehended.
Those who received the transmission of celestial knowledge in ancient times included: prior to the Gaoxin clan, there was Chong He Li; during the Tang and Yu periods, there were the Xi and He clans; in the Xia dynasty, Kunwu; during the Shang period, Wu Xian; in the Zhou dynasty, there were Shi Yi and Chang Hong; during the Spring and Autumn period, the state of Song had Zi Wei; Zheng had Bi Zao; Qi had Gan Gong; Chu had Tang Mei; Zhao had Yin Gao; and Wei had Shi Shen.
The movement of celestial bodies follows a general rule: every 30 years, there is a minor change; every 100 years, a medium change; and every 500 years, a major change. Three major changes comprise one cycle, during which all variations will occur at least once. A ruler must, therefore, place significant importance on the numbers three and five. After each thousand-year period, the relationship between heaven and mankind is able to come to full fruition.
The Grand Historian sought to analyze the ancient changes in celestial phenomena but found that there were no records from that time available for validation. Taking the 242 years of the Spring and Autumn period as an example, records indicate that there were thirty-six solar eclipses, three appearances of comets, and during the reign of Duke Xiang of Song, falling stars rained down as if from the heavens. At that time, the emperor was weak, and the feudal lords held real power. The Five Hegemons rose successively, each claiming authority over the kingdom’s governance. From then on, stronger states oppressed the weaker ones, with the larger kingdoms annexing the smaller ones. The states of Qin, Chu, Wu, and Yue, which were once barbarian lands, became powerful hegemonic states. After the Tian clan usurped the throne of Qi and the three families of Han, Zhao, and Wei divided the Jin state, the Warring States period began. States continuously fought for dominance, with cities often being destroyed in the process. In addition to these wars, famines, diseases, and the devastation caused by fires made the situation even more dire. The rulers of the various states, fully aware of these calamities, increasingly turned to omens, celestial phenomena, and star patterns to predict good and bad fortune, making divination even more urgent. In recent times, the twelve lords and seven states vied to become kings, and those advocating for the tactics of military strategy and diplomacy flooded in. The course of action became difficult to determine, and in such an environment, figures such as Gao, Tang, Gan, and Shi each interpreted their divination texts according to contemporary events, leading to a disorganized and fragmented record of their omens and predictions, often concerning mundane matters like rice and salt.
Divination was divided into twenty-eight lunar mansions, with each governing one of the twelve provinces, and the Big Dipper overseeing all twelve. This system had been in place for a long time. Within the borders of the Qin state, the omens of good and bad fortune were based on the observation of the planet Venus and the divination of the stars in the Wolf and Bow constellations. For the Wu and Chu states, omens were drawn from the observation of Mars and divinations using the Bird and Balance stars. In Yan and Qi, the omens relied on the planet Jupiter, with divinations involving the stars Xu and Wei. In Song and Zheng, the star most frequently observed was the planet Saturn, with divination relying on the stars Fang and Xin. In Jin, the omens were also linked to Jupiter, with divinations involving the stars Shen and Fa.
After Qin conquered the three Jin states and the Yan and Dai regions, the area south of the Hua Mountain and the Yellow River came to be known as “China.” In the southeastern part of China, it was associated with the Yang (masculine) element, which corresponded to the Sun, the planet Saturn, Mars, and the planet Venus, with divination focusing on stars south of the Heavenly Street, primarily the star Beta. The northwest, inhabited by nomadic peoples such as the Hu, He, and Yuezhi, was considered the Yin (feminine) direction, which corresponded to the Moon, Venus, and Jupiter, with divination focusing on stars north of the Heavenly Street, especially the star Alnilam. Therefore, China’s mountains and rivers predominantly run from the southwest to the northeast, with their sources found in the regions of Long and Shu, and their terminus disappearing in the Bohai Sea and Jieshi areas.
Qin and Jin were adept in military affairs and had the nature of barbarian peoples, thus their divination also focused on Venus. As they were part of China, they not only observed the Sun and Saturn but also the planet Venus, which was believed to govern the fortunes of China. Meanwhile, the nomadic peoples who frequently invaded China only observed the planet Jupiter because its movements, marked by speed and lightness, resembled the volatile and hasty nature of the barbarians. This is the reason why the star Jupiter and Venus were seen as opposing influences in the cosmological system.
(Literature also mentions that although a wise ruler may reign, it is still necessary to constantly observe the position of the planet Mars, as it governs both military affairs externally and political matters internally.) As the feudal lords grew more powerful, the recorded anomalies, disasters, and omens were of little use in guiding actions or policies.