Volume 100: Astronomy Part One

志第十天文上

Treatise 10: Astronomy, Part One.

王莽三光武十二

Section heads: three celestial signs under Wang Mang; twelve under Guangwu.

《易》曰：「天垂象，聖人則之。庖犧氏之王天下，仰則觀象於天，俯則觀法於地。」觀象於天，謂日月星辰。觀法於地，謂水土州分。形成於下，象見於上。故曰天者北辰星，合元垂耀建帝形，運機授度張百精。三階九列，二十七大夫，八十一元士，斗、衡、太微、摄提之屬。百二十官，二十八宿各布列，下應十二子。天地設位，星辰之象備矣。

The Classic of Changes reads: “Heaven displays signs; the sage patterns himself on them. When Fuxi reigned over all under Heaven, he raised his eyes to the sky’s patterns and lowered them to the earth’s forms.” By “images in Heaven” is meant sun, moon, stars, and asterisms. By “models on Earth” is meant rivers, soils, and regional allotments. What is shaped below is mirrored in what shines above. Hence Heaven is identified with the circumpolar pivot: it concentrates primordial power, sheds radiance, frames the ruler’s body, spins the cosmic mechanism, sets the degrees, and orders the myriad lights. Such are the triple steps, nine columns, twenty-seven senior officials, eighty-one junior gentlemen, the Dipper, the crossbar, the Supreme Palace Enclosure, Jupiter’s “grasping” lodges, and their kind. One hundred twenty bureaus; the twenty-eight mansions spread in order, pairing below with the twelve branches. Once Heaven and Earth are set in their stations, the stellar map is whole.

星經曰：「歲星主泰山，徐州、青州、兗州。熒惑主霍山，楊州、荊州、交州。鎮星主嵩高山，豫州。太白主華陰山，涼州、雍州、益州。辰星主恆山，冀州、幽州、并州。歲星主角、亢、氐、房、心、尾、箕。熒惑主輿鬼、柳、七星、張、翼、軫。鎮星主東井。太白主奎、婁、胃、昴、畢、觜、參。辰星主斗、牛、女、虛、危、室、壁。琁、璣者，謂北極星也。玉衡者，謂斗九星也。玉衡第一星主徐州，常以五子日候之，甲子為東海，丙子為琅邪，戊子為彭城，庚子為下邳，壬子為廣陵，凡五郡。第二星主益州，常以五亥日候之，乙亥為漢中，丁亥為永昌，己亥為巴郡、蜀郡、牂牁，辛亥為廣漢，癸亥為犍為，凡七郡。第三星主冀州，常以五戌日候之，甲戌為魏郡、勃海，丙戌為安平，戊戌為鉅鹿、河閒，庚戌為清河、趙國，壬戌為恆山，凡八郡。第四星主荊州，常以五卯日候之，乙卯為南陽，己卯為零陵，辛卯為桂陽，癸卯為長沙，丁卯為武陵，凡五郡。第五星主兗州，常以五辰日候之，甲辰為東郡、陳留，丙辰為濟北，戊辰為山陽、泰山，庚辰為濟陰，壬辰為東平、任城，凡八郡。第六星主揚州，常以五巳日候之，乙巳為豫章，辛巳為丹陽，己巳為廬江，丁巳為吳郡、會稽，癸巳為九江，凡六郡。第七星為豫州，常以五午日候之，甲午為潁川，壬午為梁國，丙午為汝南，戊午為沛國，庚午為魯國，凡五郡。第八星主幽州，常以五寅日候之，甲寅為玄菟，丙寅為遼東、遼西、漁陽，庚寅為上谷、代郡，壬寅為廣陽，戊寅為涿郡，凡八郡。第九星主并州，常以五申日候之，甲申為五原、鴈門，丙申為朔方、雲中，戊申為西河，庚申為太原、定襄，壬申為上黨，凡八郡。琁、璣、玉衡占色，春青黃，夏赤黃，秋白黃，冬黑黃。此是常明；不如此者，所向國有兵殃起。凡有六十郡，九州所領，自有分而名焉。」三皇邁化，協神醇朴，謂五星如連珠，日月若合璧。化由自然，民不犯慝。至於書契之興，五帝是作。軒轅始受《河圖斗苞授》，規日月星辰之象，故星官之書自黄帝始。至高陽氏，使南正重司天，北正黎司地。唐、虞之時，羲仲、和仲，尚書曰：「帝在琁璣玉衡，以齊七政。」孔安國曰：「在，察也。琁，美玉也。璣衡，王者正天文之器，可運轉者。七政，日月五星各異政。舜察天文，齊七政也。」夏有昆吾，湯則巫咸，周之史佚、萇弘，宋之子韦，楚之唐蔑，魯之梓慎，鄭之裨竈，魏石中夫，或云石申父。齐国甘公，皆掌天文之官。仰占俯視，以佐時政；步變擿微，通洞密至；採禍福之原，覩成敗之勢。秦燔《詩》、《書》，以愚百姓，六經典籍，殘為灰炭，星官之書，全而不毁。故《秦史》書始皇之時，彗孛大角，大角以亡，有大星與小星斗於宫中，是其廢亡之征。至漢興，景、武之際，司馬談，談子遷，以世黎氏之后，為太史令，遷著《史记》，作《天官書》。成帝時，中垒校尉劉向，广《洪范》灾条作五纪皇极之论，以参往行之事。孝明帝使班固叙《漢書》，而馬續述《天文志》。謝沈書曰：「蔡邕撰建武已後，星驗著明，以續前志，譙周接繼其下者。」今紹《漢書》作《天文志》，起王莽居摄元年，迄孝獻帝建安二十五年，二百一十五載。言其時星辰之變，表象之應，以顯天戒，明王事焉。臣昭以張衡天文之妙，冠絕一代。所著靈憲、渾儀，略具辰燿之本，今寫載以備其理焉。靈憲曰：「昔在先王，將步天路，用〔定〕靈軌，尋緒本元。先準之于渾體，是為正儀立度，而皇極有逌建也，樞運有逌稽也。乃建乃稽，斯經天常。聖人無心，因茲以生心，故靈憲作興。曰：太素之前，幽清玄靜，寂漠冥默，不可為象，厥中惟虛，厥外惟無。如是者永久焉，斯謂溟涬，蓋乃道之根也。道根既建，自無生有。太素始萌，萌而未兆，并氣同色，渾沌不分。故道志之言云：『有物渾成，先天地生。』其氣體固未可得而形，其遲速固未可得而紀也。如是者又永久焉，斯為庬鴻，蓋乃道之幹也。道幹既育，有物成體。於是元氣剖判，剛柔始分，清濁異位。天成於外，地定於內。天體於陽，故圓以動；地體於陰，故平以靜。動以行施，靜以合化，堙鬱構精，時育庶類，斯謂太元，蓋乃道之實也。在天成象，在地成形。天有九位，地有九域；天有三辰，地有三形；有象可效，有形可度。情性萬殊，旁通感薄，自然相生，莫之能紀。於是人之精者作聖。實始紀綱而經緯之。八極之維，徑二億三萬二千三百里，南北則短減千里，東西則廣增千里。自地至天，半於八極，則地之深亦如之。通而度之，則是渾已。將覆其數，用重鉤股，懸天之景，薄地之義，皆移千里而差一寸得之。過此而往者，未之或知也。未之或知者，宇宙之謂也。宇之表無極，宙之端無窮。天有兩儀，以儛道中。其可睹，樞星是也，謂之北極。在南者不著，故聖人弗之名焉。其世之遂，九分而減二。陽道左迴，故天運左行。有驗於物，則人氣左羸，形左繚也。天以陽迴，地以陰淳。是故天致其動，稟氣舒光；地致其靜，承施候明。天以順動，不失其中，則四序順至，寒暑不減，致生有節，故品物用生。地以靈靜，作合承天，清化致養，四時而後育，故品物用成。凡至大莫如天，至厚莫若地。（地）至質者曰地而已。至多莫若水，水精為漢，漢用於天而無列焉，思次質也。地有山獄，以宣其氣，精種為星。星也者，體生於地，精成於天，列居錯跱，各有逌屬。紫宮為皇極之居，太微為五帝之廷。明堂之房，大角有席，天巿有坐。蒼龍連蜷於左，白虎猛據於右，朱雀奮翼於前，靈龜圈首於後，黃神軒轅於中。六擾既畜，而狼蚖魚鱉罔有不具。在野象物，在朝象官，在人象事，於是備矣。懸象著明，莫大乎日月。其徑當天周七百三十六分之一，地廣二百四十二分之一。日者，陽精之宗。積而成鳥，象烏而有三趾。陽之類，其數奇。月者，陰精之宗。積而成獸，象兔。陰之類，其數耦。其後有馮焉者。羿請無死之藥於西王母，姮娥竊之以奔月。將往，枚筮之於有黃，有黃占之曰：『吉。翩翩歸妹，獨將西行，逢天晦芒，毋驚毋恐，後其大昌。』姮娥遂託身于月，是為蟾蠩。夫日譬猶火，月譬猶水，火則外光，水則含景。故月光生於日之所照，魄生於日之所蔽，當日則光盈，就日則光盡也。眾星被燿，因水轉光。當日之衝，光常不合者，蔽於〔地〕也。是謂闇虛。在星星微，月過則食。日之薄地，其明也。繇暗視明，明無所屈，是以望之若火。方於中天，天地同明。繇明瞻暗，暗還自奪，故望之若水。火當夜而揚光，在晝則不明也。月之於夜，與日同而差微。星則不然，強弱之差也。眾星列布，其以神著，有五列焉，是為三十五名。一居中央，謂之北斗。動變挺占，寔司王命。四布於方，為二十八宿。日月運行，歷示吉凶，五緯經次，用告禍福，則天心於是見矣。中外之官，常明者百有二十四，可名者三百二十，為星二千五百，而海人之占未存焉。微星之數，蓋萬一千五百二十。庶物蠢蠢，咸得繫命。不然，何以總而理諸！夫三光同形，有似珠玉，神守精存，麗其職而宣其明；及其衰，神歇精斁，於是乎有隕星。然則奔星之所墜，至〔地〕則石〔矣〕。文曜麗乎天，其動者七，日、月、五星是也。周旋右回。天道者，貴順也。近天則遲，遠天則速，行則屈，屈則留回，留回則逆，逆則遲，迫於天也。行遲者覿于東，覿于東屬陽，行速者覿于西，覿于西屬陰，日與月此配合也。攝提、熒惑、地候見晨，附于日也。太白、辰星見昏，附于月也。二陰三陽，參天兩地，故男女取焉。方星巡鎮，必因常度，苟或盈縮，不逾於次。故有列司作使，曰老子四星，周伯、王逢、芮各一，錯乎五緯之閒，其見無期，其行無度，寔妖經星之所，然後吉凶宣周，其祥可盡。」蔡邕表志曰：「言天體者有三家：一曰周髀，二曰宣夜，三曰渾天。宣夜之學絕無師法。周髀數術具存，考驗天狀，多所違失，故史官不用。唯渾天者近得其情，今史官所用候臺銅儀，則其法也。立八尺圓體之度，而具天地之象，以正黃道，以察發斂，以行日月，以步五緯。精微深妙，萬世不易之道也。官有其器而無本書，前志亦闕而不論。臣求其舊文，連年不得。在東觀，以治律未竟，未及成書，案略求索。竊不自量，卒欲寢伏儀下，思惟精意，案度成數，扶以文義，潤以道術，著成篇章。罪惡無狀，投畀有北，灰滅雨絕，世路無由。宜博問群臣，下及巖穴，知渾天之意者，使述其義，以裨天文志。撰建武以來星變彗孛占驗著明者續其後。」

The Star Classic reads: "Jupiter presides over Mount Tai, Xu, Qing, and Yan. Mars presides over Mount Huo, Yang, Jing, and Jiao. Saturn presides over Mount Songgao and Yu Region. Venus presides over Mount Huayin, Liang, Yong, and Yi. Mercury presides over Mount Heng, Ji, You, and Bing. Jupiter governs Horn, Neck, Root, Heart, Tail, and Winnowing Basket. Mars governs Ghost Cart, Willow, Seven Stars, Extended Net, Wings, and Chariot Shaft. Saturn governs Eastern Well. Venus governs Legs, Bond, Stomach, Hairy Head, Net, Turtle Beak, and Three Stars. Mercury governs Dipper, Ox, Girl, Emptiness, Rooftop, Encampment, and Wall. Xuan and Ji refer to the circumpolar pivot. Jade Balance denotes the nine stars of the Big Dipper. The first Jade Balance star presides over Xu Region and is watched on the five zi days: jiazi marks Donghai, bingzi Langye, wuzi Pengcheng, gengzi Xiapi, and renzi Guangling—five commanderies altogether. The second star presides over Yi Region and is watched on the five hai days: yihai marks Hanzhong, dinghai Yongchang, jihai Ba, Shu, and Zangke, xinhai Guanghan, and guihai Jianwei—seven commanderies in all. The third star presides over Ji Region and is watched on the five xu days: jiaxu marks Wei and Bohai, bingxu Anping, wuxu Julu and Hejian, gengxu Qinghe and Zhao, and renxu Hengshan—eight commanderies in all. The fourth star presides over Jing Region and is watched on the five mao days: yimao marks Nanyang, jimao Lingling, xinmao Guiyang, guimao Changsha, and dingmao Wuling—five commanderies in all. The fifth star presides over Yan Region and is watched on the five chen days: jiachen marks Dong and Chenliu, bingchen Jibei, wuchen Shanyang and Taishan, gengchen Jiyin, and renchen Dongping and Rencheng—eight commanderies in all. The sixth star presides over Yang Region and is watched on the five si days: yisi marks Yuzhang, xinsi Danyang, jisi Lujiang, dingsi Wu and Kuaiji, and guisi Jiujiang—six commanderies in all. The seventh star marks Yu Region and is watched on the five wu days: jiawu marks Yingchuan, renwu Liang, bingwu Runan, wuwu Pei, and gengwu Lu—five commanderies in all. The eighth star presides over You Region and is watched on the five yin days: jiayin marks Xuantu, bingyin Liaodong, Liaoxi, and Yuyang, gengyin Shanggu and Dai, renyin Guangyang, and wuyin Zhuo—eight commanderies in all. The ninth star presides over Bing Region and is watched on the five shen days: jiashen marks Wuyuan and Yanmen, bingshen Shuofang and Yunzhong, wushen Xihe, gengshen Taiyuan and Dingxiang, and renshen Shangdang—eight commanderies in all. The colors of Xuan, Ji, and Jade Balance are read seasonally: green-yellow in spring, red-yellow in summer, white-yellow in autumn, and black-yellow in winter. That is their normal brilliance; when they depart from this pattern, the regions they face will suffer war and calamity. Sixty commanderies in all fall under the Nine Regions, each with its own allotment and designation.” In the age of the Three Sovereigns, transformation moved in harmony with the spirits in pristine simplicity; the five stars stood like pearls on a string and sun and moon like paired jade disks. Change arose naturally, and the people did not turn to evil. When writing and record-keeping arose, the Five Thearchs were their makers. Xuanyuan first received the River Chart and Dipper Bud Transmission, mapped the forms of sun, moon, stars, and asterisms, and so the star-office canon begins with the Yellow Emperor. Under the house of Gaoyang, the Southern Rectifier Chong was charged with Heaven and the Northern Rectifier Li with Earth. In the age of Tang and Yu, Xi Zhong and He Zhong—the Book of Documents says: "The emperor observed from the Xuanji and Jade Balance to harmonize the Seven Regulators." Kong Anguo says: "'At' means to observe. Xuan is fine jade. Ji and Balance are the revolving instruments by which the king sets the heavens aright. The Seven Regulators are sun, moon, and the five planets, each with its own office. Shun observed Heaven and harmonized the Seven Regulators." Xia had Kunwu; Tang had Wuxian; Zhou had Shi Yi and Chang Hong; Song had Zi Wei; Chu had Tang Mie; Lu had Zishen; Zheng had Pizao; Wei had Shi Zhongfu—or, by another account, Shi Shenfu. Qi had Gan Gong—all were officers charged with astronomy. They looked up to read the sky and down to survey the earth, aiding the governance of their time; tracking shifts and extracting the subtle, penetrating to the finest detail; tracing the sources of fortune and disaster and discerning the tide of success and ruin. Qin burned the Odes and Documents to benight the people; the Six Classics were reduced to ash, but the star-office books survived intact. Hence the Qin Annals record that under the First Emperor a comet swept the Great Horn and the Great Horn fell; a great star and a small star clashed in the palace—omens of overthrow and ruin. When Han rose, in the reigns of Jing and Wu, Sima Tan and his son Qian—descendants by marriage of the Li clan—held the post of Grand Astrologer; Qian wrote the Records and composed the Treatise on Celestial Offices. Under Emperor Cheng, Central Rampart Commandant Liu Xiang expanded the calamity articles of the Great Plan and wrote on the Five Regulators and Grand Pivot to test them against past events. Emperor Ming ordered Ban Gu to compile the Book of Han, and Ma Xu wrote the Treatise on Astronomy. Xie Shen's book says: "Cai Yong compiled verified star records from Jianwu onward to continue the earlier treatise; Qiao Zhou carried the work on after him." This treatise continues the Book of Han's astronomy from Wang Mang's first regency year through Jian'an 25 of Emperor Xian—two hundred fifteen years. It records the stellar changes and outward responses of that age to reveal Heaven's warnings and clarify royal affairs. Your servant Zhao holds that Zhang Heng's astronomical mastery stood unmatched in his age. His Spiritual Constitution and Armillary Sphere sketch the foundations of the star-lights; they are copied here to preserve his reasoning. The Spiritual Constitution says: "In antiquity the early kings, preparing to measure Heaven's path, fixed the numinous track and traced the thread of primordial origin. First they calibrated it against the celestial sphere, establishing the upright instrument and setting degrees so the Grand Pivot could be founded afar and the pivot's motion reckoned afar. By founding and reckoning alike, they fixed Heaven's constant pattern. The sage has no private intent; from this he gives rise to intent—hence the Spiritual Constitution was composed. It says: Before Grand Simplicity, all was dark, pure, abstruse, and still—silent and imageless; within was void alone, without was nothing alone. Remaining so for ages without end, this is called primeval chaos—the root of the Way. Once the Way's root was set, being arose from nonbeing. Grand Simplicity first stirred; it stirred but showed no sign; breaths merged and colors were one; chaos remained undivided. Hence the Way's records say: 'There was a thing formed in chaos, born before Heaven and Earth.' Its breath-body could not yet be shaped; its motion could not yet be measured. Remaining so again for ages without end, this is called vast obscurity—the trunk of the Way. Once the Way's trunk had ripened, things took bodily form. Then primal breath was divided; hard and soft parted; clear and turbid took separate stations. Heaven took shape without; Earth was fixed within. Heaven belongs to yang, hence it is round and in motion; Earth belongs to yin, hence it is flat and still. Motion distributes; stillness joins transformation; pent-up essence builds and in season nourishes the myriad kinds—this is Grand Origin, the Way's substance. In Heaven images take shape; on Earth forms are molded. Heaven has nine stations; Earth has nine regions; Heaven has the three lights; Earth has the three shapes; images can be modeled and forms can be measured. Natures and temperaments differ endlessly; they reach and stir one another and naturally generate one another beyond all reckoning. Then the most refined among men became sages. They first set the warp and woof and threaded the pattern through. The girth of the Eight Poles measures two hundred thirty-two thousand three hundred li in diameter, one thousand li shorter north and south and one thousand li wider east and west. From Earth to Heaven is half the Eight Poles; Earth's depth is the same. Measured through and through, the cosmos is already a sphere. To verify its measure, using doubled gnomon-and-base triangles, the suspended shadow of Heaven and nearness to Earth all show that each thousand li shifts the reading by one inch. Beyond this, none has ever known. What none can know is called the cosmos. Space has no outer bound; time has no final end. Heaven has two pivots, wheeling along the central path. What can be seen is the Pivot Star, called the North Pole. The southern pivot is not visible, so the sage gives it no name. Its depth through the ages is reckoned as nine parts minus two. The yang path wheels leftward, so Heaven's motion runs to the left. This shows in things: human breath is weaker on the left and the body coils leftward. Heaven wheels by yang; Earth compacts by yin. Hence Heaven achieves motion, receiving breath and spreading light; Earth achieves stillness, receiving and applying, awaiting illumination. Heaven moves in accord without losing its center; the four seasons come in order, cold and heat hold steady, generation keeps its seasons, and the myriad kinds are enabled to live. Earth, numinous and still, joins Heaven, clear transformation nourishes, and after the four seasons it brings things to maturity; hence the myriad kinds are enabled to ripen. Nothing is greater than Heaven; nothing is thicker than Earth. Earth) What is most substantial is simply called Earth. Nothing is more abundant than water; water's essence becomes the Celestial River; the River serves in Heaven but has no fixed array—think next of substance. Earth has mountains and marshes to release its breath; the seed of essence becomes stars. Stars are bodies born from Earth and essences perfected in Heaven; arrayed in staggered stations, each has its distant affiliation. The Purple Palace Enclosure is the Grand Pivot's dwelling; the Supreme Palace Enclosure is the court of the Five Thearchs. In the Bright Hall chambers the Great Horn has its seat; in the Celestial Market there is a throne. The Azure Dragon coils on the left, the White Tiger holds the right, the Vermilion Bird spreads its wings before, the Spirit Tortoise circles behind, and the Yellow Spirit Xuanyuan stands at the center. Once the six domestic beasts were gathered, wolf, snake, fish, and turtle were all present. In the fields they mirror things; at court they mirror offices; in men they mirror affairs—then the pattern was complete. Of the bright suspended images, none surpass sun and moon. Their diameter is one seven-hundred-thirty-sixth of Heaven's circuit and one two-hundred-forty-second of Earth's breadth. The sun is the sovereign of yang essence. Massed together it becomes a bird, imaged as a three-toed crow. Things of yang kind count by odd numbers. The moon is the sovereign of yin essence. Massed together it becomes a beast, imaged as a rabbit. Things of yin kind count by even numbers. Later there was a man named Feng. Yi asked the Queen Mother of the West for the elixir of immortality; Chang'e stole it and fled to the moon. Before she went, she had Mei divined with You Huang, who read the omen: 'Auspicious. Gracefully returning maiden, traveling west alone; you will meet Heaven dim and vast—do not startle, do not fear; afterward comes great prosperity.' Chang'e then entrusted herself to the moon and became the moon toad. The sun is like fire and the moon like water: fire shines outward, water holds reflected light. Hence moonlight arises where the sun shines; the dark portion arises where the sun is blocked; at full opposition light is full, and near the sun light is spent. The host of stars are bathed in radiance and, through water, turn the light. At full moon the light often fails to meet because it is blocked by Earth. This is called the dark void. Among the stars the star is faint; when the moon passes it, there is an eclipse. When the sun nears Earth, that is when it appears bright. Looking from darkness toward brightness, brightness is unbent; hence it looks like fire. At mid-heaven, Heaven and Earth share the same brightness. Looking from brightness toward darkness, darkness steals from itself; hence it looks like water. Fire raises its light at night; by day it is not bright. The moon at night resembles the sun but with a slight difference. Stars are not so; the difference lies in strength and weakness. The host of stars are arrayed; those distinguished by numinous power form five ranks—thirty-five names in all. One occupies the center—the Northern Dipper. In motion, change, and upright divination, it truly governs the royal mandate. Four spread to the quarters, forming the twenty-eight lodges. Sun and moon run their courses to show fortune and misfortune; the five cords traverse in sequence to announce calamity and blessing—then Heaven's intent appears. Among the inner and outer offices, one hundred twenty-four are constantly bright, three hundred twenty can be named, and stars number two thousand five hundred—while the sea peoples' divinations are not preserved. Faint stars number roughly eleven thousand five hundred twenty. The myriad teeming things all have their lives bound to it. Otherwise, how could one gather and order them all! The Three Luminaries share one form, like pearls and jade; spirit guards and essence endures, adorning their offices and displaying their light; when they decline, spirit rests and essence fails—then falling stars appear. Thus where shooting stars fall, upon reaching Earth they become stone. Patterned lights adorn Heaven; seven move—sun, moon, and the five planets. They wheel and turn rightward. Heaven's Way values accord. Near Heaven it slows; far from Heaven it quickens; in motion it bends; bent, it halts and turns; halted and turning, it reverses; reversed, it slows—constrained by Heaven. Slow movers appear in the east, and eastern appearance belongs to yang; swift movers appear in the west, and western appearance belongs to yin—sun and moon pair accordingly. Sheti, Mars, and Earth-Emissary appear at dawn, attached to the sun. Venus and Mercury appear at dusk, attached to the moon. Two yin and three yang, thrice Heaven and twice Earth—hence male and female are modeled on this. When the square stars patrol and anchor, they follow regular degrees; even if they swell or shrink, they do not pass their station. Hence there are arrayed officers serving as envoys—the four stars of Laozi, Zhou Bo, Wang Feng, and Rui, one each—straying among the five cords; their appearances are untimed and their motions unmeasured; they are truly the domain of portentous classic stars, by which fortune and misfortune are fully proclaimed and omens fully displayed." Cai Yong's memorial treatise says: "Writers on the celestial body fall into three schools: the Gnomon and Leg, Declare the Night, and Spherical Heaven. The Declare the Night school has no surviving transmission. The Gnomon and Leg numbers and methods survive intact, but tested against Heaven's state they fail in many ways, so historiographers do not use them. Only Spherical Heaven nearly captures the truth; the bronze armillary on the observation platform now used by historiographers follows its method. It erects an eight-foot measure of the celestial sphere and presents the images of Heaven and Earth, to fix the Yellow Path, observe waxing and waning, track sun and moon, and pace the five cords. Subtle, refined, deep, and wondrous—a Way unchanged for ten thousand generations. The office has the instrument but not the original book; the earlier treatise also omits and does not discuss it. Your servant sought the old text for years without success. At the Eastern Pavilion, because work on the pitch-pipes was unfinished, he had not yet completed the book and only pursued a brief outline. Presuming beyond his measure, he finally wished to work beneath the instrument, ponder its refined intent, derive the numbers by degrees, support them with literary meaning, polish them with Way-craft, and compose chapters. His guilt was beyond description; cast out to the northern wilds, ashes extinguished and rain cut off—no path remained in the world. The court should question ministers broadly and even recluses in cliff caves; whoever understands Spherical Heaven should set forth its meaning to supplement the Treatise on Astronomy. Compile clearly verified records of stellar changes and comets from Jianwu onward to continue the treatise."

王莽三

Wang Mang: three celestial records.

王莽地皇三年十一月，有星孛於張，東南行五日不見。孛星者，恶气所生，為亂兵，星占曰：「其國內外用兵也。」其所以孛德。孛德者，亂之象，不明之表。又参然孛焉，兵之類也，故名之曰孛。孛之為言，猶有所伤害，有所妨蔽。或謂之彗星，所以除穢而布新也。宋均注鉤命決曰「彗，五彗也。蒼則王侯破，天子苦兵。赤則賊起，強國恣。黃則女害色，權奪於后妃。白則將軍逆，二年兵大作。黑則水精賦，江河決，賊處處起」也。韓揚占曰：「其象若竹彗、樹木條，長短無常。其長大見久，災深；短小見不久，災狹。」晏子春秋曰：「齊景公睹彗星，使伯常騫攘之。晏子曰：『不可。此天教也。日月之氣，風雨不時，彗星之出，天為民之亂見之。』」又一曰：「景公彗星出而泣，晏子問之。公曰：『寡人聞之，彗星出，其所向之國君當之。今彗星出而向吾國，我是以悲。』晏子曰：『君之行義〔回邪〕，無德於國。穿〔陂〕池，則欲其深以廣也，為臺榭則欲其高且大也。賦斂如撝奪，誅戮如仇讎。自是觀之，孛又將出。彗星之出，庸何〔懼〕乎？』」案：如晏子之言，孛之與彗，如似匪同。張為周地。星孛於張，東南行即翼、轸之分。翼、轸為楚，是周、楚地將有兵亂。后一年正月，光武起兵舂陵，会下江、新市賊張昂、王常及更始之兵亦至，俱攻破南陽，斬莽前队大夫甄阜、屬正梁丘赐等，殺其士眾數萬人。更始為天子，都雒陽，西入長安，敗死。光武興於河北，复都雒陽，居周地，除穢布新之象。

Dihuang 3, eleventh month: a comet blazed in the lodge Zhang and crawled southeast, vanishing after five days. Comets arise from perverse ether and foretell rebel armies. Star canon reads: “The realm will go to war within and without.” What they sweep away is moral power. “Sweeping virtue” betokens chaos, the outward mask of a dimmed mandate. It also stands bristling like a halberd—an omen of arms—hence the name “broom.” The term suggests harm done and paths obstructed. Others name it a tail-star, for it sweeps out corruption and proclaims renewal. Song Jun glosses the Gouming Jue: “The comet—there are five kinds. Azure: marquises and kings fall and the emperor suffers war. Red: bandits rise and strong states run riot. Yellow: women suffer and power passes from the harem. White: generals rebel and within two years war breaks out on a great scale. Black: water spirits levy tribute, rivers burst, and bandits rise everywhere.” Han Yang’s canon says: “Its form resembles a bamboo broom or tree branches—length varies without rule. Large and long-lived, the disaster runs deep; small and brief, the disaster is narrow.” The Yanzi Chunqiu records: “Duke Jing of Qi saw a comet and sent Bo Changqian to drive it away. Yanzi said, 'No. This is Heaven’s instruction. When sun and moon lose their season and wind and rain fail, a comet appears because Heaven displays the people’s disorder.’” Another version says: “When the comet appeared Duke Jing wept. Yanzi asked why. The duke said, 'I have heard that when a comet appears, the ruler of the state it faces must bear the omen. Now it faces our state—that is why I grieve.' Yanzi said, 'Your lordship's conduct is crooked; you have no virtue for the state. You dig pools deep and wide; you build terraces high and vast. Taxes are seized like plunder; executions fall like vengeance on enemies. Seen in this light, a broom star will appear again. When a comet appears, what is there to fear?’” Commentary: as Yanzi suggests, broom stars and comets are not quite the same thing. The lodge Zhang governs the Zhou heartland. The comet swept Zhang; southeastward it passed into the fields of Yi and Zhen. Yi and Zhen belong to Chu—so both Zhou’s ground and Chu’s would know war. Next year’s first month saw Guangwu rise at Chunling while Xinshi and Lower Yang rebels under Zhang Ang and Wang Chang joined Gengshi’s host; together they broke Nanyang, cut down Mang’s minister Zhen Fu and Liangqiu Ci, and slaughtered tens of thousands. Gengshi ruled from Luoyang, pushed into Chang’an, then fell and perished. Guangwu built his power north of the River, returned the capital to Luoyang on Zhou soil—the omen of cleansing the old and installing the new.

四年六月，漢兵起南陽，至昆陽。莽使司徒王尋、司空王邑將諸郡兵，號曰百萬眾，已至者四十二萬人；能通兵法者六十三家，皆為將帅，持其圖書器械。軍出关東，牵从群象虎狼猛兽，放之道路，以示富强，用怖山東。至昆陽山，作营百余，围城數重，或為冲车以撞城，為云车高十丈以瞰城中，弩矢雨集，城中负户而汲。求降不听，請出不得。二公之兵自以必克，不恤軍事，不協計虑。莽有覆敗之變見焉。昼有云气如坏山，堕軍上，軍人皆厌，所謂营頭之星也。占曰：「营頭之所堕，其下覆軍，流血三千里。」是時，光武將兵數千人赴救昆陽，奔擊二公兵，并力猋发，號呼声动天地，虎豹惊怖敗振。会天大风，飞屋瓦，雨如注水。二公兵亂敗，自相賊，就死者數萬人。竞赴滍水，死者委积，滍水為之不流。殺司徒王尋。軍皆散走歸本郡。王邑还長安，莽敗，俱诛死。营頭之變，覆軍流血之應也。

Fourth year, sixth month: Han forces mustered in Nanyang and advanced to Kunyang. Mang sent Wang Xun and Wang Yi at the head of allied commandery troops, boasting a million; four hundred twenty thousand had actually assembled. Sixty-three tactical schools supplied commanders bearing maps, manuals, and siege gear. The column left the eastern march, hauling elephants, tigers, wolves, and savage beasts to stampede the highways and overawe Shandong with a show of might. At Kunyang they threw up a hundred stockades, layered siegeworks, wheeled battering rams, and ten-zhang sky-chariots to peer over the ramparts; bolts darkened the sky, and defenders crept under door-planks to reach the wells. Pleas for capitulation went unheard; requests to sally forth were rejected. The twin commanders assumed easy triumph, neglected camp order, and never coordinated strategy. Thus Mang’s presage of total rout showed itself. At noon a vapor like a crumbling peak collapsed on the host; the men could not breathe—the “camp-crown” prodigy. Canon warns: “Where the camp-crown drops, that host is annihilated and blood washes three thousand li.” Then Guangwu raced to Kunyang with a few thousand, hurled himself on the twin armies, and their roar shook heaven; even beasts of prey shuddered and fled. A gale ripped tiles from roofs while rain fell in solid sheets. Mang’s legions dissolved, hacked one another, and tens of thousands fell on the field. They stampeded into the Zhi until bodies dammed the stream. Wang Xun died in the rout. Survivors bolted for their native provinces. Wang Yi fled back to Chang’an and perished with Mang when the capital fell. So the camp-crown omen matched armies destroyed and rivers of gore.

四年秋，太白在太微中，烛地如月光。太白為兵，太微為天廷。太白赢而北入太微，是大兵將入天子廷也。是時莽遣二公之兵至昆陽，已為光武所破。莽又拜九人為將軍，皆以虎為號。九虎將軍至华陰，皆為漢將邓晔、李松所破。进攻京师，仓將軍韩臣至長門。十月戊申，漢兵自宣平城門入。二日己酉，城中少年朱弟、張鱼等數千人起兵攻莽，烧作室門，斧敬法闼。商人杜吴殺莽渐台之上，校尉公宾就斬莽首。大兵蹈藉宫廷之中。仍以更始入長安，赤眉賊立劉盆子為天子，皆以大兵入宫廷，是其應也。

Autumn, year four: Venus blazed within the Supreme Palace Enclosure, lighting the earth like the moon. Venus signals war; the enclosure is Heaven’s court. Brilliant Venus slid northward into the palace—meaning hosts would soon invade the imperial presence. Already Mang’s twin hosts lay broken at Guangwu’s hands in Kunyang. Mang then named nine Tiger Generals. At Huayin the nine tigers met defeat from Deng Ye and Li Song. Rebels pressed the capital until Granary General Han Chen stood at Changmen. Tenth month, day wushen: Han troops poured in through Xuanyping Gate. Next day, jiyou, city youths in thousands led by Zhu Di and Zhang Yu attacked Mang, torched the arsenal gates, and hewed through the law-court barriers. Trader Du Wu cut Mang down on the Gradual Terrace; Gongbin Jiu took his head. Rebel hosts rampaged through the palace. Later Gengshi occupied Chang’an and the Red Eyebrows enthroned Liu Penzi—both were “hosts in the palace,” just as the stars foretold.

光武古今注曰：「建武六年九月丙戍，月犯太微西藩。十一月辛亥，月犯軒轅。七年九月庚子，土入鬼中。」漢史：「鎮星逆行輿鬼，女主貴親有憂。」巫咸曰：「有土功事。」是歲太白經太微。八年四月辛未，月犯房第二星，光芒不見。九年正月乙卯，金犯婁南星。甲子，月犯軒轅第二星，壬寅，犯心大星。七月戊辰，月並犯昴。黃帝星占：「土犯鬼，皇后有憂，失亡其勢。」河圖：「月犯房，天子有憂，四足之蟲多死。」漢史曰：「其國有憂，將軍死。」又案嚴光傳，光與帝臥，足加帝腹上，太史奏客星犯帝坐甚急。

Guangwu Old and New Notes: “Jianwu 6, ninth month, day bingxu—the moon crossed the Supreme Palace Enclosure’s western barrier. Eleventh month, xinhai—the moon crossed Xuanyuan. In the seventh year, in the ninth month, on gengzi, Saturn entered the Ghosts.” Han History: “Saturn retrograded in Yugu—the empress and honored kin faced trouble.” Wu Xian says: “Earthworks are at hand.” That year Venus crossed the Supreme Palace Enclosure. In the eighth year, in the fourth month, on xinwei, the moon crossed Chamber’s second star and its light vanished. In the ninth year, in the first month, on yimao, Venus crossed Bond’s southern star. Day jiazi—the moon crossed Xuanyuan’s second star; day renyin—it crossed Heart’s chief star. Seventh month, wuchen—the moon crossed Mao as well. Yellow Emperor star canon: “Saturn on the Ghosts—the empress is troubled and loses favor.” River Chart: “Moon on Chamber—the emperor is troubled and quadrupeds die in great numbers.” Han History: “The state faces trouble; a general will die.” The biography of Yan Guang adds: Guang slept with the emperor and rested his foot on the imperial belly; the court astrologer reported a guest star urgently violating the Imperial Seat.

光武建武九年七月乙丑，金犯軒轅大星。十一月乙丑，金又犯軒轅。軒轅者，后宫之官，大星為皇后，金犯之為失勢。是時郭后已失勢見疏，后廢為中山太后，陰貴人立為皇后。

Jianwu 9, seventh month, day yichou: Venus crossed the chief star of the Xuanyuan asterism. Eleventh month, day yichou: Venus crossed Xuanyuan once more. Xuanyuan governs the harem; its chief light is the empress; Venus brushing it marks withdrawn favor. Empress Guo was already estranged; soon she became dowager of Zhongshan as Honored Lady Yin ascended the throne.

十年三月癸卯，流星如月，从太微出，入北斗魏第六星，色白。旁有小星射者十余枚，滅則有声如雷，食顷止。流星為貴使，星大者使大，星小者使小。太微天子廷，北斗魁主殺。星从太微出，抵北斗魁，是天子大使將出，有所伐殺。十二月己亥，大流星如缶，出柳西南行，入轸。且滅時，分為十余，如遗火状。须臾有声，隐隐如雷。柳為周，轸為秦、蜀。大流星出柳入轸者，是大使从周入蜀。是時光武帝使大司馬吴漢发南陽卒三萬人，乘船溯江而上，擊蜀白帝公孫述。又命將軍馬武、劉尚、郭霸、岑彭、冯骏平武都、巴郡。十二年十月，漢进兵擊述从弟卫尉永，遂至广都，殺述女婿史興。威虏將軍冯骏拔江州，斬述將田戎。吴漢又擊述大司馬谢丰，斬首五千余級。臧宫破涪，殺述弟大司空恢。十一月丁丑，漢护軍將軍高午刺述洞胸，其夜死。明日，漢入屠蜀城，诛述大將公孫晃、延岑等，所殺數萬人，夷滅述妻宗族萬余人以上。是大將出伐殺之應也。其小星射者，及如遗火分為十余，皆小將随从之象。有声如雷隐隐者，兵將怒之征也。

Jianwu 10, third month, day guimao: a moon-bright meteor left the Supreme Palace Enclosure and plunged into the sixth star of the Big Dipper (the received text reads oddly here), gleaming white. A dozen small streaks darted alongside; they died away with a peal like thunder that lasted roughly one meal. Meteors betoken imperial messengers: the greater the fireball, the weightier the errand. The enclosure is the celestial court; the Dipper’s bucket governs killing. A bolt from court to bucket means Heaven despatches a mighty agent to strike and slay. Twelfth month, day jihai: a jar-sized fireball rose from Liu, slid southwest, and sank into Zhen. Near extinction it shattered into a dozen embers like falling brands. Moments later a low mutter rolled like far-off thunder. Liu matches Zhou; Zhen matches Qin and Shu. A major messenger thus passes from the Zhou field into the Shu field. Guangwu then told Wu Han to raise thirty thousand Nanyang troops, row upstream, and attack Gongsun Shu at White Emperor. He further sent Ma Wu, Liu Shang, Guo Ba, Cen Peng, and Feng Jun to reduce Wudu and Ba. Twelfth year, tenth month: Han pushed against Shu’s captain Yong, reached Guangdu, and killed Shi Xing. Feng Jun Who Inspires Awe seized Jiangzhou and cut down Tian Rong. Wu Han crushed Grand Minister of War Xie Feng, claiming five thousand heads. Zang Gong stormed Fuling and slew Shu’s brother, Grand Minister of Works Hui. Eleventh month, dingchou: Protector-General Gao Wu ran Shu through the chest; he died before dawn. Next day Han sacked Chengdu, executed Huang, Yan Cen, and other captains, killed tens of thousands, and wiped out over ten thousand of the consort clan. Thus the omen of the great envoy’s killing stroke was fulfilled. The lesser streaks stood for subordinate commanders in the train. The distant thunderous mutter matched an army’s wrath.

十二年正月己未，小星流百枚以上，或西北，或正北，或東北，二夜止。六月戊戌辰，小流星百枚以上，四面行。小星者，庶民之類。流行者，移徙之象也。或西北，或東北，或四面行，皆小民流移之征。是時西北讨公孫述，北征卢芳。匈奴助芳侵邊，漢遣將軍馬武、骑都尉劉纳、閻興軍下曲陽、临平、呼沱，以備胡。匈奴入河東，中国未安，米谷荒貴，民或流散。后三年，吴漢、馬武又徙雁門、代郡、上谷、关西县吏民六萬余口，置常山关、居庸关以東，以避胡寇。是小民流移之應。

Twelfth year, first month, day jiwei: over a hundred small meteors streaked northwest, north, or northeast for two nights. Sixth month, day wuxu, chen hour: another hundred little fireballs raced on every bearing. Minor lights mean the common people. Their motion foretells removal and flight. Bearings toward northwest, northeast, or all quarters alike mark mass movement of the populace. Then the northwest front faced Gongsun Shu while the north faced Lu Fang. Xiongnu auxiliaries joined Lu Fang; Han posted Ma Wu, Liu Na, and Yan Xing from Xiaquyang to Linping and the Hutuo line to block the nomads. When the nomads crossed Hedong the heartland was still unsettled, rice soared in price, and people drifted. Three years on, Wu Han and Ma Wu relocated sixty thousand officials and commoners from Yanmen, Dai, Shanggu, and west-of-pass counties east of Changshan and Juyong to escape border raids. So the omen of drifting small folk came true.

十五年正月丁未，彗星見昴，稍西北行，入营室，犯离宫，三月乙未，至東壁滅，見四十九日。彗星為兵入除穢，昴為邊兵，彗星出之為有兵至。十一月，定襄都尉陰承反，太守随诛之。卢芳从匈奴入居高柳，至十六年十月降，上玺綬。一曰，昴星為狱事。是時，大司徒欧陽歙以事系狱，逾岁死。营室，天子之常宫；离宫，妃后之所居。彗星入营室，犯离宫，是除宫室也。是時郭皇后已疏，至十七年十月，遂廢為中山太后，立陰貴人為皇后，除宫之象也。

Jianwu 15, first month, dingwei: a comet rose in Mao, crept northwest through Encampment and the Detached Palace, and on third-month yiwei died at Eastern Wall after forty-nine days. Comets signal armies that scour corruption; Mao governs border hosts; a comet there means blades approach. Eleventh month: Yin Cheng of Dingxiang rose in revolt and the governor put him down. Lu Fang rode out of the steppe to Gaoliu, then in year sixteen’s tenth month yielded his credentials. Alternate gloss: Mao stands for jail matters. Then Ouyang Xi the grand minister of education languished in jail over a year and died. Encampment is the ruler’s standing residence. The Detached Palace is the concubines’ quarter. A comet through Encampment and the Detached Palace foretells harem upheaval. Empress Guo had faded; in year seventeen’s tenth month she became Zhongshan dowager while Lady Yin ascended—the “palace cleared” omen.

三十年閏月甲午，水在東井二十度，生白气，東南指，炎長五尺，為彗，東北行，至紫宫西籓止，五月甲子不見，凡見三十一日。水常以夏至放於東井，閏月在四月，尚未当見而見，是赢而进也。東井為水衡，水出之為大水。是岁五月及明年，郡国大水，坏城郭，伤禾稼，殺人民。白气為丧，有炎作彗，彗所以除穢。紫宫，天子之宫，彗加其籓，除宫之象。荊州星經曰：「彗在東井，國大人死。七十日主當之，五十日相當之，三十日兵將當之。」后三年，光武帝崩。

Jianwu 30, intercalary month, day jiawu: Mercury at twenty degrees in the Well generated a white plume and a five-foot blaze that shaped itself into a broom star, crept northeast to the Purple Palace’s western barrier, then vanished on fifth-month jiazi after thirty-one days. Mercury should not have shown in the Well that early in the leap cycle; its premature blaze meant it had swelled and rushed ahead of its season. The Well governs waterways; a planetary flood there foretells inundation. That summer and the following year floods burst dikes, ruined grain, and drowned folk across the provinces. White mist spells death; when it ignites into a tail-star, Heaven is scraping the slate clean. A brush across the emperor’s celestial ward means the court will be swept. The Jingzhou Star Canon reads: “A comet in the Eastern Well means the state’s great man will die. After seventy days the ruler bears it; after fifty the chancellor; after thirty the generals.” Three years on, Guangwu passed away.

三十一年七月古今注曰：「戊申，月犯心後星。」戊午，火在舆鬼一度，入鬼中，出尸星南半度，十月己亥，犯軒轅大星。又七星间有客星，炎二尺所，西南行，至明年二月二十二日，在舆鬼東北六尺所滅，凡見百一十三日。輿鬼五星，天府也。黃帝占曰：「輿鬼，天目也，朱雀頭也，中央星如粉絮，鬼為變害，故言。一名天尸，斧鉞，或以病亡，或以誅斬。火剋金，天以制法。其西南一星，主積布帛；西北一星，主積金玉；東北一星，主積馬；東南一星，主積兵，一曰主領珠錢。」郗萌曰：「輿鬼者，參之尸也，弧射狼，誤中參左肩，舉尸之東井治，留尸輿鬼，故曰天尸。鬼之為言歸也。」又占：「月、五星有入輿鬼，大臣誅，有干（鏚）〔鉞〕乘質者，君貴人憂，金玉用，民人多疾，從南入為男子，從北入為女，從西入為老人，從東入為丁壯。棺木倍價。」荧惑為凶衰，舆鬼尸星主死亡，荧惑入之為大丧。軒轅為后宫。七星，周地。客星居之為死丧。其后二年，光武崩。

Year thirty-one, seventh month—Old and New Notes record: “Day wushen, the moon crossed the rear star of Heart.” On wuwu Mars stood at one degree in Yugu, passed through the Ghosts and past the Corpse Star; tenth month, jihai, it struck Xuanyuan’s chief light. A stray fire also threaded the Northern Dipper for 113 days, dying northeast of the Ghosts. The five stars of Yugu form the Celestial Treasury. The Yellow Emperor’s canon says: “Yugu is Heaven’s eye and the Vermilion Bird’s head; its central stars look like powdered floss. Ghost signifies calamitous harm—hence the name. It is also called the Celestial Corpse, axe and halberd: some perish by illness, others by execution. Fire subdues metal—Heaven thereby enacts law. Its southwestern star governs stored cloth and silk; the northwestern star governs stored gold and jade; the northeastern star governs stored horses; the southeastern star governs stored troops; another reading says pearls and coin.” Xi Meng says: “Yugu is Shen’s corpse: the Bow aimed at the Wolf but struck Shen’s left shoulder; the corpse was treated at Eastern Well and left in Yugu—hence Celestial Corpse. Ghost means return.” Another omen reads: “When moon or planets enter Yugu, ministers are executed; if one bearing an axe ( qiang) yue) comes as hostage, ruler and nobles are troubled, gold and jade are spent, and the people fall ill. From the south means a man; from the north a woman; from the west an elder; from the east a young man. Coffin wood doubles in price.” Mars is the baleful star; the Ghosts’ corpse light is mortality; their conjunction is direst mourning. Xuanyuan marks the harem. The Dipper’s field is Zhou. A guest star camping there spells obsequies. Within two years Guangwu was gone.

中元二年八月丁巳，火犯太微西南角星，相去二寸。十月戊子，大流星从西南東北行，声如雷。火犯太微西南角星，為將相。后太尉赵憙、司徒李䜣坐事免官。大流星為使。中郎將窦固、揚虚侯馬武、揚鄉侯王賞將兵征西也。

Zhongyuan 2, eighth month, dingsi: Mars grazed the enclosure’s southwest horn, two cun away. Tenth month, wuzi: a huge fireball streaked from southwest to northeast with a thunderclap. Mars on that horn targets commanders and ministers of state. Soon Zhao Xi and Li Xin lost their seals for misconduct. A major meteor is Heaven’s courier. Dou Gu, Ma Wu, and Wang Shang then marched west at the head of imperial hosts.

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