Wangliang - Revision history

Sushoff at 06:19, 17 January 2026

2026-01-17T06:19:45Z

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	{{DISPLAYTITLE: Wangliang (王良)}}		{{DISPLAYTITLE: Wangliang (王良)}}
			Authors: {{PAGEAUTHORS}}
			----
	[[File:Qin bronze chariot.jpg\|thumb\|Bronze chariot in Qin dynasty (220 BCE -206 BCE). This chariot was unearthed in 1980 to the west of the burial mound of the Mausoleum of the First Qin Emperor in Lintong, Shaanxi Province. After its excavation, it was housed in the Museum of the Terracotta Warriors and Horses of the First Qin Emperor. In May 2021, the second bronze chariot was relocated to the Bronze Chariot and Horse Museum of the Mausoleum of the First Qin Emperor.]]		[[File:Qin bronze chariot.jpg\|thumb\|Bronze chariot in Qin dynasty (220 BCE -206 BCE). This chariot was unearthed in 1980 to the west of the burial mound of the Mausoleum of the First Qin Emperor in Lintong, Shaanxi Province. After its excavation, it was housed in the Museum of the Terracotta Warriors and Horses of the First Qin Emperor. In May 2021, the second bronze chariot was relocated to the Bronze Chariot and Horse Museum of the Mausoleum of the First Qin Emperor.]]
	Wáng Liáng (王良) is a Chinese constellation comprises five stars located within the Cassiopeia. It was created by the Shi school in Western Han dynasty, based on the incorporation and integration of earlier constellations.		Wáng Liáng (王良) is a Chinese constellation comprises five stars located within the Cassiopeia. It was created by the Shi school in Western Han dynasty, based on the incorporation and integration of earlier constellations.

Sushoff at 11:49, 13 November 2025

2025-11-13T11:49:28Z

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	[[Category:East Asian]]		[[Category:East Asian]]
	[[Category:Chinese ]]		[[Category:Chinese ]]
			[[Category:Cas ]]

Sushoff at 15:44, 6 November 2025

2025-11-06T15:44:48Z

← Older revision		Revision as of 15:44, 6 November 2025
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	=== Origin of the Name ===		=== Origin of the Name ===
	“Driving” (yu御) was one of the Liuyi(six ~~arts六藝~~) prescribed in the ''Zhou li'' (Rites of ~~Zhou周禮~~), serving as a compulsory subject in the education of noblemen. Wang Liang was the charioteer of Zhao Jianzi (趙簡子, ? - 476BCE), a grandee of the Jin state in the late Spring and Autumn period (770 - 476 BCE), celebrated for his exceptional skill in handling horses; thus, many classical texts praised his mastery. Some sources identify him as the legendary horse appraiser Bole (伯樂).		“Driving” (yu御) was one of the Liuyi (six arts 六藝) prescribed in the ''Zhou li'' (Rites of Zhou 周禮), serving as a compulsory subject in the education of noblemen. Wang Liang was the charioteer of Zhao Jianzi (趙簡子, ? - 476BCE), a grandee of the Jin state in the late Spring and Autumn period (770 - 476 BCE), celebrated for his exceptional skill in handling horses; thus, many classical texts praised his mastery. Some sources identify him as the legendary horse appraiser Bole (伯樂).

	The earliest extant historical reference to Wang Liang appears in the section ''Duke Ai, 2nd year'' (493 BCE) of ''Zuo zhuan'' (The Commentary of Zuo, compiled in ~~4 th~~ century BCE):“You ~~Wuxu（郵無恤）~~ served as charioteer for Jianzi.” The authoritive commentator Du Yu (杜預) notes, “You Wuxu was Wang Liang.” At this stage, Wang Liang still appeared as an ordinary historical figure. In ''Mengzi'' (Mencius孟子, compiled around 300 BCE), the story of Zhao Jianzi and Wang Liang portrays the latter as a noble-minded charioteer who refused to share a carriage with a petty man. By the late Warring States period, Han Fei (韓非, 281 BCE - 233BCE), in his political philosophy, depicted Wang Liang as a sagacious man who comprehended the Way of governance through his perfect mastery of charioteering. In early Han texts such as Huainanzi (淮南子, completed in 139 BCE), imbued with Daoist ideas, his art of driving horses is elevated to the level of a sage’s practice in accord with the principle of wuwei (non-action):<blockquote>“In ancient times,the good chariotters like Wang Liang and Zaofu, upon ascending the carriage and taking the reins, the horses aligned in harmony, moving with even rhythm; their exertion and rest were one, the heart and breath in accord, the body light and balanced; they advanced with joy and effortlessness, galloping as if vanishing.”</blockquote>Although these accounts belong to different literary ~~traditions—historical~~, philosophical, and ~~Daoist—they~~ clearly illustrate the gradual sanctification of Wang Liang’s image. It is therefore plausible that his ascent into the heavens as a stellar figure occurred between the late Warring States and early Han periods, when his persona had been fully transformed into that of a sage.		The earliest extant historical reference to Wang Liang appears in the section ''Duke Ai, 2nd year'' (493 BCE) of ''Zuo zhuan'' (The Commentary of Zuo, compiled in 4th century BCE): “You Wuxu (郵無恤) served as charioteer for Jianzi.” The authoritive commentator Du Yu (杜預) notes, “You Wuxu was Wang Liang.” At this stage, Wang Liang still appeared as an ordinary historical figure. In ''Mengzi'' (Mencius孟子, compiled around 300 BCE), the story of Zhao Jianzi and Wang Liang portrays the latter as a noble-minded charioteer who refused to share a carriage with a petty man. By the late Warring States period, Han Fei (韓非, 281 BCE - 233BCE), in his political philosophy, depicted Wang Liang as a sagacious man who comprehended the Way of governance through his perfect mastery of charioteering. In early Han texts such as Huainanzi (淮南子, completed in 139 BCE), imbued with Daoist ideas, his art of driving horses is elevated to the level of a sage’s practice in accord with the principle of wuwei (non-action):<blockquote>“In ancient times,the good chariotters like Wang Liang and Zaofu, upon ascending the carriage and taking the reins, the horses aligned in harmony, moving with even rhythm; their exertion and rest were one, the heart and breath in accord, the body light and balanced; they advanced with joy and effortlessness, galloping as if vanishing.”</blockquote>Although these accounts belong to different literary traditions — historical, philosophical, and Daoist — they clearly illustrate the gradual sanctification of Wang Liang’s image. It is therefore plausible that his ascent into the heavens as a stellar figure occurred between the late Warring States and early Han periods, when his persona had been fully transformed into that of a sage.

	=== Identification of stars ===		=== Identification of stars ===
	The earliest record of Wang Liang as a star name appears in ''Shiji''史記, “Tiangaunshu” (Book of Heaven Officials, 天官書):<blockquote>“Within the (Celestial) River are four stars called Tian Si (Heavenly Quadriga, 天駟). Beside them is one star named Wang Liang. When Wang Liang drives the horses, the (war) chariots will fill the fields.”</blockquote>At this stage, Wang Liang referred to a single star positioned next to the four stars of Tian Si, forming the image of a charioteer driving four horses abreast. Perhaps because these two asterisms constituted a coherent cultural unit, the ''Shishi xing jing'' (Shi’s Star Canon, 石氏星經) later combined them under the unified name Wang Liang. Some scholars have suggested that the ''Shi’s Star Canon'' originated as early as the fourth century BCE, yet the case of Wang Liang makes such an early date less probable, since the process of deification and celestial integration appears to have occurred later, in the Warring States–Han transition.		The earliest record of Wang Liang as a star name appears in ''Shiji'' 史記, “Tiangaunshu” (Book of Heaven Officials, 天官書):<blockquote>“Within the (Celestial) River are four stars called Tian Si (Heavenly Quadriga, 天駟). Beside them is one star named Wang Liang. When Wang Liang drives the horses, the (war) chariots will fill the fields.”</blockquote>At this stage, Wang Liang referred to a single star positioned next to the four stars of Tian Si, forming the image of a charioteer driving four horses abreast. Perhaps because these two asterisms constituted a coherent cultural unit, the ''Shishi xing jing'' (Shi’s Star Canon, 石氏星經) later combined them under the unified name Wang Liang. Some scholars have suggested that the ''Shi’s Star Canon'' originated as early as the fourth century BCE, yet the case of Wang Liang makes such an early date less probable, since the process of deification and celestial integration appears to have occurred later, in the Warring States–Han transition.
	{\| class="wikitable"		{\| class="wikitable"
	\|+		\|+

Boshunyang at 14:22, 4 November 2025

2025-11-04T14:22:20Z

← Older revision		Revision as of 14:22, 4 November 2025
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	{{DISPLAYTITLE: Wangliang (王良)}}		{{DISPLAYTITLE: Wangliang (王良)}}
			[[File:Qin bronze chariot.jpg\|thumb\|Bronze chariot in Qin dynasty (220 BCE -206 BCE). This chariot was unearthed in 1980 to the west of the burial mound of the Mausoleum of the First Qin Emperor in Lintong, Shaanxi Province. After its excavation, it was housed in the Museum of the Terracotta Warriors and Horses of the First Qin Emperor. In May 2021, the second bronze chariot was relocated to the Bronze Chariot and Horse Museum of the Mausoleum of the First Qin Emperor.]]
	Wáng Liáng (王良) is a Chinese constellation comprises five stars located within the Cassiopeia. It was created by the Shi school in Western Han dynasty, based on the incorporation and integration of earlier constellations.		Wáng Liáng (王良) is a Chinese constellation comprises five stars located within the Cassiopeia. It was created by the Shi school in Western Han dynasty, based on the incorporation and integration of earlier constellations.

Boshunyang: /* Astrological Significance */

2025-11-04T09:12:09Z

Astrological Significance

← Older revision		Revision as of 09:12, 4 November 2025
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	=== Astrological Significance ===		=== Astrological Significance ===
	In astrological interpretation, the constellation Wang Liang bore two principal meanings. The first regarded it as the emperor’s charioteer—by extension, symbolizing royal carriages and military escorts. The second viewed it as King’s bridges and official in charge of crossings over celestial water, likely because it lies within the Milky Way. Corresponding to these two aspects, Wang Liang was also known by various alternate names: those such as Tian Qi (Heavenly Cavalry, 天騎) and Tian Ma (Heavenly Horse, 天馬) reflect the first sense, while Tianjin (Heavenly Bridge/Ferry, 天津), Wang Liang (King’s Bridge, 王梁), Tianqiao (Heavenly Bridge, 天橋), and Xiqiao (Western Bridge, 西橋) reflect the second. These meanings suggests the existence of previously distinct astrological traditions. For instance, the ''Tianguan shu'' records only the first interpretation. However, the ''Shi’s Star Canon'' integrates both, implying a deliberate effort to harmonize ~~diverse~~ earlier schools.		In astrological interpretation, the constellation Wang Liang bore two principal meanings. The first regarded it as the emperor’s charioteer—by extension, symbolizing royal carriages and military escorts. The second viewed it as King’s bridges and official in charge of crossings over celestial water, likely because it lies within the Milky Way. Corresponding to these two aspects, Wang Liang was also known by various alternate names: those such as Tian Qi (Heavenly Cavalry, 天騎) and Tian Ma (Heavenly Horse, 天馬) reflect the first sense, while Tianjin (Heavenly Bridge/Ferry, 天津), Wang Liang (King’s Bridge, 王梁), Tianqiao (Heavenly Bridge, 天橋), and Xiqiao (Western Bridge, 西橋) reflect the second. These meanings suggests the existence of previously distinct astrological traditions. For instance, the ''Tianguan shu'' records only the first interpretation. However, the ''Shi’s Star Canon'' integrates both, implying a deliberate effort to harmonize distinct earlier schools.

	Additionally, a nearby star known as Ce (Whip, 策) was believed to represent the charioteer’s whip. This star was most likely added during the Western Han period.		Additionally, a nearby star known as Ce (Whip, 策) was believed to represent the charioteer’s whip. This star was most likely added during the Western Han period.

Boshunyang: /* Identification of stars */

2025-11-02T08:49:20Z

Identification of stars

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	\| beta Cas		\| beta Cas
	\|-		\|-
	\| rowspan="4" \|Tiansi		\| rowspan="4" \|[[Tiansi]]
	\| 2nd		\| 2nd
	\| kappa Cas		\| kappa Cas

Boshunyang: /* Identification of stars */

2025-11-02T08:48:29Z

Identification of stars

← Older revision		Revision as of 08:48, 2 November 2025
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	{\| class="wikitable"		{\| class="wikitable"
	\|+		\|+
	!Star Names or Orders(Qing)		!Star Names
			!Orders(Qing)
	!Ho PENG YOKE<ref>P.-Y. Ho, “Ancient And Mediaeval Observations of Comets and Novae in Chinese Sources,” ''Vistas in Astronomy'', 5(1962), 127-225.</ref>		!Ho PENG YOKE<ref>P.-Y. Ho, “Ancient And Mediaeval Observations of Comets and Novae in Chinese Sources,” ''Vistas in Astronomy'', 5(1962), 127-225.</ref>
	!Yi Shitong<ref>Yi Shitong伊世同. ''Zhongxi Duizhao Hengxing Tubiao''中西对照恒星图表1950. Beijing: Science Press.1981: 56.</ref>		!Yi Shitong<ref>Yi Shitong伊世同. ''Zhongxi Duizhao Hengxing Tubiao''中西对照恒星图表1950. Beijing: Science Press.1981: 56.</ref>
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	Song Jingyou(1034)		Song Jingyou(1034)
	\|-		\|-
	\| 1st~~/Determinative/Wangliang~~		\|Wangliang(Determinative)
			\| 1st
	\| beta Cas		\| beta Cas
	\| beta Cas		\| beta Cas
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	\| beta Cas		\| beta Cas
	\|-		\|-
	\| 2nd~~/Tiansi~~		\| rowspan="4" \|Tiansi
			\| 2nd
	\| kappa Cas		\| kappa Cas
	\| kappa Cas		\| kappa Cas
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	\| gamma Cas		\| gamma Cas
	\|-		\|-
	\| 3rd~~/Tiansi~~		\| 3rd
	\| gamma Cas		\| gamma Cas
	\| eta Cas		\| eta Cas
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	\| eta Cas		\| eta Cas
	\|-		\|-
	\|4th~~/Tiansi~~		\|4th
	\| eta Cas		\| eta Cas
	\| alpha Cas		\| alpha Cas
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	\| alpha Cas		\| alpha Cas
	\|-		\|-
	\|5th~~/Tiansi~~		\|5th
	\|alpha Cas		\|alpha Cas
	\|lambda Cas		\|lambda Cas

Boshunyang at 20:42, 31 October 2025

2025-10-31T20:42:29Z

← Older revision		Revision as of 20:42, 31 October 2025
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	{{DISPLAYTITLE: Wangliang (王良)}}		{{DISPLAYTITLE: Wangliang (王良)}}

	~~Wang Liang~~ is a Chinese constellation comprises five stars located within the Cassiopeia. It was created by the Shi school in Western Han dynasty, based on the incorporation and integration of earlier constellations.		Wáng Liáng (王良) is a Chinese constellation comprises five stars located within the Cassiopeia. It was created by the Shi school in Western Han dynasty, based on the incorporation and integration of earlier constellations.

	== Concordance, Etymology, History ==		== Concordance, Etymology, History ==

Boshunyang: /* Concordance, Etymology, History */

2025-10-31T20:38:13Z

Concordance, Etymology, History

← Older revision		Revision as of 20:38, 31 October 2025
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	=== Origin of the Name ===		=== Origin of the Name ===
	“Driving” (yu御) was one of the Liuyi(six arts六藝) prescribed in the ''Zhou li'' (Rites of Zhou周禮), serving as a compulsory subject in the education of noblemen. Wang Liang was the charioteer of Zhao Jianzi (趙簡子, ? - 476BCE), a grandee of the Jin state in the late Spring and Autumn period (770 - 476 BCE), celebrated for his exceptional skill in handling horses; thus, many classical texts praised his mastery. Some sources identify him as the legendary horse appraiser Bole (伯樂).		“Driving” (yu御) was one of the Liuyi(six arts六藝) prescribed in the ''Zhou li'' (Rites of Zhou周禮), serving as a compulsory subject in the education of noblemen. Wang Liang was the charioteer of Zhao Jianzi (趙簡子, ? - 476BCE), a grandee of the Jin state in the late Spring and Autumn period (770 - 476 BCE), celebrated for his exceptional skill in handling horses; thus, many classical texts praised his mastery. Some sources identify him as the legendary horse appraiser Bole (伯樂).



	The earliest extant historical reference to Wang Liang appears in the section ''Duke Ai, 2nd year'' (493 BCE) of ''Zuo zhuan'' (The Commentary of Zuo, compiled in 4 th century BCE):“You Wuxu（郵無恤） served as charioteer for Jianzi.” The authoritive commentator Du Yu (杜預) notes, “You Wuxu was Wang Liang.” At this stage, Wang Liang still appeared as an ordinary historical figure. In ''Mengzi'' (Mencius孟子, compiled around 300 BCE), the story of Zhao Jianzi and Wang Liang portrays the latter as a noble-minded charioteer who refused to share a carriage with a petty man. By the late Warring States period, Han Fei (韓非, 281 BCE - 233BCE), in his political philosophy, depicted Wang Liang as a sagacious man who comprehended the Way of governance through his perfect mastery of charioteering. In early Han texts such as Huainanzi (淮南子, completed in 139 BCE), imbued with Daoist ideas, his art of driving horses is elevated to the level of a sage’s practice in accord with the principle of wuwei (non-action):<blockquote>“In ancient times,the good chariotters like Wang Liang and Zaofu, upon ascending the carriage and taking the reins, the horses aligned in harmony, moving with even rhythm; their exertion and rest were one, the heart and breath in accord, the body light and balanced; they advanced with joy and effortlessness, galloping as if vanishing.”</blockquote>Although these accounts belong to different literary traditions—historical, philosophical, and Daoist—they clearly illustrate the gradual sanctification of Wang Liang’s image. It is therefore plausible that his ascent into the heavens as a stellar figure occurred between the late Warring States and early Han periods, when his persona had been fully transformed into that of a sage.		The earliest extant historical reference to Wang Liang appears in the section ''Duke Ai, 2nd year'' (493 BCE) of ''Zuo zhuan'' (The Commentary of Zuo, compiled in 4 th century BCE):“You Wuxu（郵無恤） served as charioteer for Jianzi.” The authoritive commentator Du Yu (杜預) notes, “You Wuxu was Wang Liang.” At this stage, Wang Liang still appeared as an ordinary historical figure. In ''Mengzi'' (Mencius孟子, compiled around 300 BCE), the story of Zhao Jianzi and Wang Liang portrays the latter as a noble-minded charioteer who refused to share a carriage with a petty man. By the late Warring States period, Han Fei (韓非, 281 BCE - 233BCE), in his political philosophy, depicted Wang Liang as a sagacious man who comprehended the Way of governance through his perfect mastery of charioteering. In early Han texts such as Huainanzi (淮南子, completed in 139 BCE), imbued with Daoist ideas, his art of driving horses is elevated to the level of a sage’s practice in accord with the principle of wuwei (non-action):<blockquote>“In ancient times,the good chariotters like Wang Liang and Zaofu, upon ascending the carriage and taking the reins, the horses aligned in harmony, moving with even rhythm; their exertion and rest were one, the heart and breath in accord, the body light and balanced; they advanced with joy and effortlessness, galloping as if vanishing.”</blockquote>Although these accounts belong to different literary traditions—historical, philosophical, and Daoist—they clearly illustrate the gradual sanctification of Wang Liang’s image. It is therefore plausible that his ascent into the heavens as a stellar figure occurred between the late Warring States and early Han periods, when his persona had been fully transformed into that of a sage.

Boshunyang: /* Origin of the Name */

2025-10-31T20:36:07Z

Origin of the Name

← Older revision		Revision as of 20:36, 31 October 2025
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	=== Origin of the Name ===		=== Origin of the Name ===
	“Driving” (yu御) was one of the Liuyi(six arts六藝) prescribed in the Zhou li (''Rites of ~~Zhou''周禮~~), serving as a compulsory subject in the education of noblemen. Wang Liang was the charioteer of Zhao Jianzi (趙簡子, ? - 476BCE), a grandee of the Jin state in the late Spring and Autumn period (770 - 476 BCE), celebrated for his exceptional skill in handling horses; thus, many classical texts praised his mastery. Some sources identify him as the legendary horse appraiser Bole (伯樂).		“Driving” (yu御) was one of the Liuyi(six arts六藝) prescribed in the ''Zhou li'' (Rites of Zhou周禮), serving as a compulsory subject in the education of noblemen. Wang Liang was the charioteer of Zhao Jianzi (趙簡子, ? - 476BCE), a grandee of the Jin state in the late Spring and Autumn period (770 - 476 BCE), celebrated for his exceptional skill in handling horses; thus, many classical texts praised his mastery. Some sources identify him as the legendary horse appraiser Bole (伯樂).



	The earliest extant historical reference to Wang Liang appears in the section ''Duke Ai, 2nd year'' (493 BCE) of ''Zuo zhuan'' (The Commentary of Zuo, compiled in 4 th century BCE):“You Wuxu（郵無恤） served as charioteer for Jianzi.” The authoritive commentator Du Yu (杜預) notes, “You Wuxu was Wang Liang.” At this stage, Wang Liang still appeared as an ordinary historical figure. In ''Mengzi'' (Mencius孟子, compiled around 300 BCE), the story of Zhao Jianzi and Wang Liang portrays the latter as a noble-minded charioteer who refused to share a carriage with a petty man. By the late Warring States period, Han Fei (韓非, 281 BCE - 233BCE), in his political philosophy, depicted Wang Liang as a sagacious man who comprehended the Way of governance through his perfect mastery of charioteering. In early Han texts such as Huainanzi (淮南子, completed in 139 BCE), imbued with Daoist ideas, his art of driving horses is elevated to the level of a sage’s practice in accord with the principle of wuwei (non-action):<blockquote>“In ancient times,the good chariotters like Wang Liang and Zaofu, upon ascending the carriage and taking the reins, the horses aligned in harmony, moving with even rhythm; their exertion and rest were one, the heart and breath in accord, the body light and balanced; they advanced with joy and effortlessness, galloping as if vanishing.”</blockquote>Although these accounts belong to different literary traditions—historical, philosophical, and Daoist—they clearly illustrate the gradual sanctification of Wang Liang’s image. It is therefore plausible that his ascent into the heavens as a stellar figure occurred between the late Warring States and early Han periods, when his persona had been fully transformed into that of a sage.		The earliest extant historical reference to Wang Liang appears in the section ''Duke Ai, 2nd year'' (493 BCE) of ''Zuo zhuan'' (The Commentary of Zuo, compiled in 4 th century BCE):“You Wuxu（郵無恤） served as charioteer for Jianzi.” The authoritive commentator Du Yu (杜預) notes, “You Wuxu was Wang Liang.” At this stage, Wang Liang still appeared as an ordinary historical figure. In ''Mengzi'' (Mencius孟子, compiled around 300 BCE), the story of Zhao Jianzi and Wang Liang portrays the latter as a noble-minded charioteer who refused to share a carriage with a petty man. By the late Warring States period, Han Fei (韓非, 281 BCE - 233BCE), in his political philosophy, depicted Wang Liang as a sagacious man who comprehended the Way of governance through his perfect mastery of charioteering. In early Han texts such as Huainanzi (淮南子, completed in 139 BCE), imbued with Daoist ideas, his art of driving horses is elevated to the level of a sage’s practice in accord with the principle of wuwei (non-action):<blockquote>“In ancient times,the good chariotters like Wang Liang and Zaofu, upon ascending the carriage and taking the reins, the horses aligned in harmony, moving with even rhythm; their exertion and rest were one, the heart and breath in accord, the body light and balanced; they advanced with joy and effortlessness, galloping as if vanishing.”</blockquote>Although these accounts belong to different literary traditions—historical, philosophical, and Daoist—they clearly illustrate the gradual sanctification of Wang Liang’s image. It is therefore plausible that his ascent into the heavens as a stellar figure occurred between the late Warring States and early Han periods, when his persona had been fully transformed into that of a sage.