天官書(下) (Treatise on the Celestial Offices — Part 2: Omens, Cloud-Qi, and Historical Verification) — Chinese ink painting

Chapter 27 of 130

天官書(下)

Treatise on the Celestial Offices — Part 2: Omens, Cloud-Qi, and Historical Verification

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金星與水星之占

Prognostications of Venus and Mercury

察日行以處位太白。曰西方,秋,日庚、辛,主殺。殺失者,罰出太白。太白失行,以其捨命國。其出行十八舍二百四十日而入。入東方,伏行十一舍百三十日;其入西方,伏行三舍十六日而出。當出不出,當入不入,是謂失舍,不有破軍,必有國君之篡。

察日辰之會,以治辰星之位。曰北方水,太陰之精,主冬,日壬、癸。刑失者,罰出辰星,以其宿命國。

Observe the sun's motion to determine Venus's position. Venus represents the West, Autumn, corresponds to the days geng and xin, and governs killing. When punishment goes awry, Venus manifests the correction. When Venus loses its course, the state where it lodges is affected. It travels through eighteen mansions over 240 days before setting. When it sets in the east, it travels hidden through eleven mansions for 130 days; when it sets in the west, it travels hidden through three mansions for 16 days before reappearing. If it should emerge but does not, or should set but does not, this is called 'losing its lodge' — there will either be a defeated army or the usurpation of a ruler.

Observe the conjunction of sun and celestial stem to determine Mercury's position. Mercury represents the North, Water, the essence of the Greater Yin, governs Winter, and corresponds to the days ren and gui. When punishments go awry, Mercury manifests the penalty, and the state corresponding to its lodge is affected.

Notes

1translation

Venus (太白, Tàibái, 'Great White') was the most militarily significant planet in Chinese astrology. Its visibility as both 'morning star' and 'evening star' was closely tracked, and its conjunction with other planets or passage through sensitive asterisms was considered highly ominous for military affairs.

日月蝕、客星與雲氣占

Solar and Lunar Eclipses, Guest Stars, and Cloud-Qi Divination

月蝕歲星,其宿地,飢若亡。熒惑也亂,填星也下犯上,太白也彊國以戰敗,辰星也女亂。大角,主命者惡之;心,則為內賊亂也;列星,其宿地憂。

國皇星,大而赤,狀類南極。所出,其下起兵,兵彊;其沖不利。

昭明星,大而白,無角,乍上乍下。所出國,起兵,多變。

天精而見景星。景星者,德星也。其狀無常,常出於有道之國。

凡望雲氣,仰而望之,三四百里;平望,在桑榆上,千餘二千里;登高而望之,下屬地者三千里。雲氣有獸居上者,勝。

徒氣白。土功氣黃。車氣乍高乍下,往往而聚。騎氣卑而布。卒氣摶。前卑而後高者,疾;前方而後高者,兌;後兌而卑者,卻。

When the moon eclipses Jupiter, the territory corresponding to its lodge will suffer famine or destruction. For Mars, disorder; for Saturn, inferiors usurping superiors; for Venus, a strong state will be defeated in war; for Mercury, women will cause disorder. If Arcturus is eclipsed, the ruling authority is threatened; if Antares, there will be internal rebellion; for other stars, the territory of their lodge will suffer.

The Imperial Star is large and red, resembling the South Pole Star. Wherever it appears, armies rise below it with great strength; the opposite direction will suffer.

The Brilliant Star is large and white, without rays, darting up and down. The state where it appears will raise armies amidst great upheaval.

When the celestial essence manifests, the Felicitous Star appears. The Felicitous Star is the Star of Virtue. It has no fixed form and invariably appears above a state that follows the Way.

When observing cloud-qi: looking up, one can see 300-400 li. Looking level, above the trees, 1,000-2,000 li. Climbing high and looking down to where the cloud touches the ground, 3,000 li. Cloud-qi with animal shapes above it portends victory.

Infantry qi is white. Construction qi is yellow. Chariot qi rises and falls, gathering in clusters. Cavalry qi is low and spread out. Massed-troop qi is dense and rounded. Low in front and high behind means rapid advance; square in front and high behind means sharp and pointed; pointed behind and low means retreat.

Notes

1context

Cloud-qi divination (望氣) was a specialized branch of military astrology in which the shapes, colors, and heights of atmospheric phenomena above armies and cities were interpreted to predict battle outcomes. This section forms one of the earliest systematic treatments of the subject.

太史公論天官

The Grand Historian's Assessment of the Celestial Offices

太史公曰:自初生民以來,世主曷嘗不曆日月星辰?及至五家、三代,紹而明之,內冠帶,外夷狄,分中國為十有二州,仰則觀象於天,俯則法類於地。天則有日月,地則有陰陽。天有五星,地有五行。天則有列宿,地則有州域。三光者,陰陽之精,氣本在地,而聖人統理之。

秦始皇之時,十五年彗星四見,久者八十日,長或竟天。其後秦遂以兵滅六王,並中國,外攘四夷,死人如亂麻,因以張楚並起,三十年之間兵相駘藉,不可勝數。自蚩尤以來,未嘗若斯也。

漢之興,五星聚於東井。平城之圍,月暈參、畢七重。諸呂作亂,日蝕,晝晦。吳楚七國叛逆,彗星數丈,天狗過梁野。

余觀史記,考行事,百年之中,五星無出而不反逆行,反逆行,嘗盛大而變色;日月薄蝕,行南北有時:此其大度也。故紫宮、房心、權衡、鹹池、虛危列宿部星,此天之五官坐位也,為經,不移徙,大小有差,闊狹有常。水、火、金、木、填星,此五星者,天之五佐,為緯,見伏有時,所過行贏縮有度。

日變脩德,月變省刑,星變結和。凡天變,過度乃占。國君彊大,有德者昌;羽小,飾詐者亡。太上脩德,其次脩政,其次脩救,其次脩禳,正下無之。

The Grand Historian remarks: Since human beings first came into existence, what ruler has not tracked the sun, moon, and stars? By the time of the Five Houses and Three Dynasties, these practices were inherited and refined. Within the cap-and-sash civilized world and beyond among the barbarians, the Central States were divided into twelve provinces. Looking up, they observed the patterns in the sky; looking down, they modeled categories on earth. The heavens have the sun and moon; the earth has Yin and Yang. The heavens have the five planets; the earth has the Five Phases. The heavens have the ranked mansions; the earth has its provinces. The Three Luminaries are the essence of Yin and Yang — their qi originates in the earth, and the sages organized and governed them.

In the time of the First Emperor of Qin, in fifteen years comets appeared four times, the longest lasting eighty days, some stretching across the entire sky. Afterward, Qin destroyed the six kings by force, unified the Central States, and drove off the four barbarian peoples. The dead lay like tangled hemp. Then the Rising of Chu and other rebellions broke out, and for thirty years armies trampled one another in numbers beyond counting. Since the time of Chiyou, nothing had matched this.

At the rise of the Han, the five planets gathered in the Eastern Well constellation. During the siege of Pingcheng, the moon was ringed by seven halos around Orion and the Net. When the Lu clan revolted, there was a solar eclipse and darkness at noon. When the seven kingdoms of Wu and Chu rebelled, a comet several zhang long appeared and a celestial dog crossed the fields of Liang.

Having examined the historical records and investigated past events, I find that within a hundred years, the five planets never appeared without also retrograding at some point — and when they retrograded, they always grew bright and changed color. Solar and lunar eclipses, and the north-south shifts in their paths, all follow their times and measures. Thus the Purple Palace, Fang-Xin, Quan-Heng, Xianchi, Xu-Wei, and the ranked mansions and their component stars — these are Heaven's five official seats, forming the warp. They do not shift, their sizes vary by degree, their widths follow fixed rules. Mercury, Mars, Venus, Jupiter, and Saturn — these five planets are Heaven's five assistants, forming the weft. Their appearances and disappearances follow schedule, and their advance and retreat follow measure.

When the sun shows an anomaly, cultivate virtue. When the moon shows an anomaly, review punishments. When the stars show anomalies, seek reconciliation. For all celestial anomalies, they must exceed the normal degree before they are interpreted. Rulers who are strong and virtuous prosper; those who are petty and practice deception perish. The highest response is to cultivate virtue; next, to reform governance; next, to mount rescue efforts; next, to perform apotropaic rituals; the very lowest is to do nothing.

Notes

1context

The five planets gathering in the Eastern Well constellation (五星聚於東井) at the founding of the Han dynasty (in February 205 BC) was considered one of the most auspicious celestial events in Chinese history, confirming the Han's Heavenly Mandate.

2context

Sima Qian's conclusion establishes a rationalist framework: celestial patterns follow regular cycles (the 'warp' of fixed stars and 'weft' of moving planets), and the proper response to anomalies is self-improvement in governance rather than superstitious ritual. This represents a sophisticated middle ground between deterministic astrology and outright skepticism.

Edition & Source

Text
《史記》 Shiji
Edition
中華古詩文古書籍網 transcription
Commentary
裴駰《史記集解》、司馬貞《史記索隱》、張守節《史記正義》(Three Commentaries)