Islamic Science of Astronomy and Calendrical Technology in the Medieval China

and Significant Contributions to the Chinese science of astronomy and Calendrical

Technology in the Chinese Northern Sung Dynasty
Isa Ma1

Abstract

Hitherto little was known about the scholarly exchange that took place between China
and the Arab Muslim lands, until the recent discovery of The Huai Ning Ma Family
Genealogy which revealed that Ma Yi Ze (马依泽), an Arabian Muslim astronomer,
was the progenitor of the Ma family and the pioneer of Islamic astronomy in China who
came from the Western Asian Region and brought the Islamic science of astronomy and
calendrical technology into China. Ma Yi Ze assisted the Northern Sung government in
the drafting of the Chinese calendar, “Ying Tian Li (应天历: Follow the Will of Heaven
Calendar)” in the 4th year (963 C.E) of Jianlong (建隆), the reign of Zhao Kuangying,
the Founder Emperor of the Northern Sung Dynasty. It was during the Northern Sung
Dynasty that the Islamic science of astronomy and calendar came to contact with the
Chinese science and technology. The discovery of the three calendrical systems
practiced by the Northern Sung Dynasty (960-1127) revealed an undeniable fact that the
Islamic science of astronomy and calendrical technology had influenced the Chinese
astronomy and calendrical technology since the Northern Sung Dynasty. Hard evidence
from the Assemble Book of the Military Affairs (武经总要) drafted in the 4th year
(1044) of Qingli (庆历), the Reign of Emperor Zhao Zheng, Sung Renzong of the
Northern Sung further supported the argument that the method used to calculate the
twelve signs in the Zodiac system and week-day system indeed derived from the
Arabian Muslim astronomy and used by the Chinese science of astronomy and calendar
for more than 960 years.

Keywords: Ma Yi Ze, Islamic Calendar, Ying Tian Li

1
The Author is a lecturer at the Department of East Asian Studies, University of Malaya, Malaysia. He
could be contacted at email: maziliang@um.edu.my

1
1. Introduction

It has been generally regarded by most historians of Islamic science that the rise and

spread of Islam has contributed in many ways to the transmission of Islamic sciences to

the West. As a result, their researches have concentrated on scientific knowledge which

was transmitted to the West. Indeed, most modern accounts of science in the medieval

Islamic world, whether by Western or Muslim writers, have ignored what may well be

called Islamic science in China. Recently, however, researches conducted by exclusive

privilege writers in China, using the large collection of medieval Chinese manuscripts

in several prominent libraries in China have shown that a lot is yet to be uncovered

regarding the contributions of Islamic science towards the enhancement of Chinese

civilization. Some of the results of the research undertaken have already appeared in

scholarly journals in the Chinese language which unfortunately are still not easily

obtainable outside the realm of academic libraries. To our knowledge not much has

been published outside China. It is therefore timely for scholars to venture into this area

in order to make the reading public, especially the academic communities, aware of the

issue. This paper is therefore a first attempt to survey the extent of the influence and

impact of Islamic science on Chinese science transmitted in the past, especially that

pertaining to the science of astronomy. Nevertheless, this paper does not claim to

present a general overview of Islamic astronomy, for it deals with only one of the many

topics dealt with Islamic science, particularly Islamic science of astronomy in the

Chinese Northern Sung Dynasty (960-11272). In this particular period, Arab Muslim

astronomers from the Western Asian Region had not only made great contributions to

the West, but also to the Far East, especially China, where Islamic science of astronomy

and calendrical technology had clearly influenced the development of Chinese science

and technology, especially in the field of astronomy.

2
B.C (before Common Era) used in this article to record years before the Common Era and the years
before 1000 we use C.E (Common Era) to record, the period after 1000, we do not use any special code to
differentiate.

2
In the early Northern Sung Dynasty (960-1127 C.E), there was a famous calendar called

Ying Tian Li (应天历: Follow the Will of Heaven Calendar) drafted by an Arab Muslim

astronomer, namely, Ma Yi Ze (马依泽) in the 4th year (963 C.E) of Jianlong (建隆四

年), the Reign of Sung Tai Zu, Zhao Kuangying, the Founder Emperor of Sung Dynasty.

Sheikh Ma Yi Ze was a prominent Arabian Muslim astronomer who came from Lu Mu

(鲁穆：Rome?), a place located in the Western Asian Region (西域) to China by

invitation in the 2nd year (961 C.E) of Jianlong (建隆二年). Later he was conferred the

title of Royal Marquis and appointed as the Chief Director for the Royal Astronomy

Department of the Northern Sung Government.

Many Chinese sources relating to the Sung Dynasty also revealed that it was the

Muslim astronomers who brought new astronomic knowledge and terminologies such

as white Goat (白羊: Aries), Gold Cow (金牛: Taurus) etc., and the twelve signs of the

Zodiac system to China. These concepts and terms were Arabic astronomic

terminologies, but were very new and the very first terms introduced to Chinese science

especially in astronomy and calendrical science. The Chinese astronomers always

indicated that the Arabic calendars as the Zodiac system based calendars.

The Chinese sources reluctantly argued that the twelve signs (十二宫) in the Zodiac

system were equivalent to Twelve Times ( 十 二 次 ) used in Chinese astronomy.

However, in the period of Qingli (庆历年间: 1041-1048 C.E), Reign of Sung Renzong,

Zhao Zheng (宋仁宗赵祯) of the Northern Sung Dynasty, a military book was jointly

published by Zeng, Gongliang (曾公亮), Ding Du (丁度) and Yang Weide (杨惟德)

under the sponsorship of the Northern Sung government and which was named as “The

Assemble Book of Military Affairs (武经总要)”.

3
The book did not use the traditional Chinese astronomic Twelve Times (十二次)

concept; instead, it used the Twelve Zodiac Signs derived from Arab Muslim astronomy.

The Chinese astronomical Twelve Times (十二次) were the twelve Chinese Middle

Month climates (十二中气) which were fundamental different from the 12 signs in the

Zodiac system.

The Chinese used the Twelve Zodiac Signs in military action plans, in the forecasting of

the eclipse of the Sun and the Moon as well as in the fortune-telling. Since then, the

names of Aries etc, derived from the Twelve Signs of the Zodiac system originated

from Arabian astronomy have been used by the Chinese astronomy for more than 960

years.

This paper attempts to explain the contributions of scientific knowledge made by Arab

Muslims for the Chinese science and technology in the area of astronomy during the

period of the Northern Sung Dynasty (960-1127 C.E) through analysis of some Chinese

primary sources.

2. Two Ma Family Genealogies, Two New Evidences

It was generally believed by most Chinese scholars that the Arab Muslim astronomy

spread to China in the early period of the Yuan Dynasty (1206-1279 C.E), and they also

believed that it was Zha Ma Lu Ding (哲马鲁丁 or Jamal al-Din ibn Muhammad al-

Najjari3) who brought the Arabian Muslim astronomy into China. However, this was a

wrong perception. This false belief was held by many Chinese scholars for several

hundred years and this article found new ways to correct this traditional view.

3
”札马鲁丁”: Chinese spelling for Jamal al-Din ibn Muhammad al-Najjari, some Chinese scholars say he
was an Arab and others say he was a Persian Muslim astronomer. It was also spelled as in Chinese as “哲
马鲁丁-Zhe Ma Lu Ding”.

4
According to Chinese official documents, when Zhe Ma Lu Ding arrived in China in the

4th year (1207) of Zhiyuan (至远四年), the Reign of Kublai Khan 4 , the Founder

Emperor of Yuan Dynasty, he presented a calendar called the Ten-Thousand Year

Calendar (万年历: Ｗan Nian Li) as a gift to the Emperor. The Yuan Government

supported him by setting up an Islamic Astronomical Observatory in the Upper-Capital5

city of Yuan Dynasty (上都), and it was the Zhe Ma Lu Ding who invented the Seven

Famous Islamic Astronomical Instruments for the Yuan government. The setting up of

the Islamic Astronomy Department by the Yuan Government marked a milestone in the

history of Islamic Astronomy in China and it became an important institute under

Chinese Mongolian governance.

One of the reasons why the Arabian Islamic astronomy was able to occupy an official

and special position in various Chinese governments was that there were lots of

Muslims living in China and the followers of Islam required a calendar for their daily

religious practice. On the other hand, the Islamic astronomy might also be perceived as

a scientific invention that would contribute towards the improvement of the traditional

Chinese astronomy. It was also generally believed that Islamic astronomy was more

advanced than the traditional Chinese astronomy in some respects (Chen, Jiujin 2008,

p289-299; Zhang and Man 1992, pp450-451; Qin 1995, pp113-120).

However, new evidence suggests that as early as the Tenth century which was the early

period of the Chinese Northern Sung Dynasty (960-1127 C.E), Islam had peacefully

settled down in the area of Southern Xinjiang, and soon after expanded to the Western

4
Mongol Emperor (1260-1294), the Founder Emperor of the Yuan Dynasty, grandson of Genghis Khan,
he conquered the South Sung Dynasty (1279) and established a great capital, now Beijing, where he
received Marco Polo (1275-1292).
5
The Yuan Dynasty built up by the Mongolians had two capital cities at early time, the capital city built
in the Northern Mongolian zone was called the Upper Capital verse to the Southern capital which was
Beijing, built up Mongolians too.

5
Asian Region of China. Meanwhile, there were huge numbers of Arab traders in the

vast heartland of the Northern Sung Dynasty. In order to meet their needs for practicing

their religion, thousands of mosques were built up throughout the Western Asian

Region of China over the time. It was natural for the Muslim populations to become the

carriers of Islamic science and technology.

In the past, there were serious debates among Chinese scholars on the question of

whether the Arab Muslim astronomy had spread to China as early as the early period of

the Northern Sung Dynasty (960-1127 C.E). However, these were just guesses since no

hard evidence could be produced (Chen, Jiujing 1996, pp85-86).

So the Chinese scholars marked the entry of Zhe Ma Lu Ding (札马鲁丁) to China in

the 4th Year (1207 C.E) of Zhiyuan (至远四年), the Reign of Kublai Khan, the Founder

Emperor of Yuan Dynasty as the official milestone that the Islamic astronomy spread to

China (Chen, Jiujing 1996, pp85-86). However, huge new evidences from Huai Ning

Ma Family, Qing Xian Ma Family Genealogy, The Sung6 History and the Assemble

Book of Military Affairs approved that this was an incorrect view, and the history of

Islamic science of astronomy and calendrical technology in China has to be rewritten.

(1) Huai Ning Ma Family Genealogy

In 1968, this historical mistake was corrected by a Taiwanese scholar by the name of

Prof. Lo Hsiang Lin (罗相林: Lo 1968, 1971) who published a research paper titled

“Some Historical Discoveries in the Chinese Family Genealogies about

Communications between China and the West”. Prof. Lo discovered a woodblock

6
Song is the Chinese Standard spelling for the Song Dynasty, but due to views from some overseas
Historian scholars such as Professor Ahmad Adam and Professor Emeritus K. T. Joseph, we kept this
traditional spelling for convenience and pronunciation the name correctly, we adopted the spelling “Sung”
to represent the “Song”.

6
carved copy of “Huai Ning Ma Family Genealogy (怀宁马氏宗谱) 7” in the Library of

East Asian Studies, Columbia University, U.S.A.

In the preface of the Huai Ning Ma Family Genealogy given by Grandfather Zhi Shang

of the Ma Family (志尚公弁言), it says:

Text 001: 志尚公弁言：“吾族系出西域鲁穆。始祖讳系鲁穆文字，汉译马依泽

公，遂以马授姓。宋太祖建极。初召修历，公精历学。建隆二年， 应召入中国，
修天文。越二年，成书， 由王处讷上之。诏曰可。授公钦天监监正， 袭侯爵。
家陕西泾阳县永安镇。至十一世祖讳乾玠公，由进士累官河南太守，卒于官，
遂籍新野。”
The text 001 (digested from “the Preface of Huai Ning Ma Family Genealogy”) says:
“Our family originally came from Lu Mu (Rum) located in the Western Asian Region .
The name of our great ancestor was written in the language of Lu Mu (Rum) and
translated into Chinese language as Ma Yi Ze ( 马 依 泽 ), so our family surname is
“Ma”. Sung Tai Zu founded the Sung Dynasty. In the early (the government) is
recruiting talents to adjust the calendar, our grandfather specialized in the
science of Calendar. In the 2nd year (961 C.E) of Jianlong, the Reign of Sung Taizu
(宋太祖）, our grandfather was invited to China to make adjustment for the Chinese
Astronomy. After having spent about two years, a new calendar compendium was
composed and submitted to His Majesty Emperor by Wang, Chu Nè (王处讷). His Majesty,
the Emperor decreed an order and accepted. Our great grandfather was appointed Chief
Director for the Royal Astronomy Department and conferred the Royal Marquis title
which was inheritable. Our ancestors hometown originally was located in the Town of
Yong An ( 永 安 : Peace Forever), Jing Yang County ( 泾 阳 ), Shanxi province. This was
continued until the time of our Grandfather Qian Jie ( 乾 玠 公 ) of the eleventh
generation of our family was promoted from jin Shi 8 ( 进 士 ) to various government
posts until he was appointed as the Governor of Henan province, he passed away while
he was on official duty, so our birth place was changed (from Jing Yang: 泾 阳 ) to
Xin Ye (新野) County, Henan province.”

7
Huai Ning (怀宁): a place now located in the Huai Ning County (怀宁县), Anqing City（安庆市）,
Anhui Province (安徽省), China, where the Hui Hui are the second majority after the Han Chinese at
present.
8
Jìnshì （进士）, a successful candidate in the highest imperial examinations

7
Based on this evidence, Prof. Lo (罗相林: Lo 1968, 1971) concluded that “if we are to

search all possible sources and study all the relevant information, we would have to

agree that the entry of Ma Yi Ze from the Western Asian Region to China to introduce

the Muslim calendar should be considered as an important milestone for Islamic

astronomy spread to China in the early period of the Northern Sung Dynasty.”

Huai Ning (怀宁) was an ancient place located in Anhui province (安徽) and present

An Qing city (安庆市), once a Muslim population majority city and closer to Nan Jing

(南京: Nan King), the capital city of the Ming Dynasty in its early period.

According to this Genealogy, the 18th Generation of the Ma Family clan, Ma Ha Zhi

(Ma Haji) was appointed the Left-Defender (左卫：Deputy Chief Police Officer) for

An Qing (安庆) by the government then in the 22nd year (1389 C.E) of Hongwu (洪武),

the Reign of Zhu Yuanzhang who was the Founder of the Ming Dynasty.

Because of this, the entire family moved to An Qing in that year. Ma Yi (马义), the

grandson of Ma Ha Zhi (Ma Haji) wrote the Ma Family Genealogy in the 5th year of

Chenghua (成化: 1469 C.E), the Reign of Ming Xianzong (宪宗), the 7th Emperor of

the Ming Dynasty.

In the 2nd year (1876 C.E) of Guangxu (光绪) of the Manchurian Qing Dynasty, the

genealogical book was reedited and re-woodblock carved (published). This was the

version taken to the USA and reserved in the library of East Asian Studies of Columbia

University and found by the Taiwanese Prof. Lo Hsiang Lin in 1968.

8
Ma Yi Ze (马依泽) was an Arabian Muslim scholar who came from the Western Asian

Region and participated in the drafting of Ying Tian Li (应天历: Follow the Will of

Heaven Calendar). However, this great event was not recorded or even mentioned in

any of the Chinese government official history books in the Sung Dynasty. Hence, the

discovery of this Ma Family Genealogy has drawn tremendous attention and response

among Chinese astronomers and scientists.

(2) Qing Xian Ma Family Genealogy

There was also another similar family genealogy called “Qing Xian Family Genealogy

(青县马氏宗谱) ”9 found in the county of Qing Xian of Hebei (河北) province China.

In the Preface of Qing Xian Ma Family Genealogy, it says:

Text 002：“家乘犹国事，所以志以往而示今后，能知本源也。自宋时我族依泽
公，由西域鲁穆国来中，即于建隆二年，特授钦天监监正。原筑居陕西西安府泾
阳县永安镇。经十余世迁居金陵，又数世我高祖仲良公于明朝永乐二年来直隶籍
青县。······。由十七世而下自我高祖仲良公，计缺四世。······。五世思聪，彦诚，
大明成化二十二年岁次丙午，冬月。”
The text 002 (digested from the “Preface of Qing Xian Ma Family Genealogy”) says:
“When family multiples family, it will eventually turn into a country and the
family history will become the country’s history. This is the reason why we do this
record for the purpose to let the later generations be able to know the root of our
family. Our grandfather, Ma Yi Ze, came from Lu Mu ( 鲁 穆 ) of the Western Asian
Region to China since the Sung Dynasty, which was in the 2nd year of Jianlong (建隆),
and was specially appointed as the Chief Director for the Royal Astronomy Department.
Originally, our family settled in the Yong An Town An (永安), Jing Yang County (泾
阳), Xi’an Prefecture (西安府), Shanxi Province. After ten generations, our family
moved to Jin Ling ( 金 陵 ). After another several generations, our great ancestor,
Zhong Liang ( 仲 良 ) moved to the family to Qing Xian ( 青 县 : a county that was
directly under the jurisdiction of the central government) in the 2nd year (1404 C.E)

9
Ma, Zhao Zeng (马肇曾, 1986), “Introduction to the An Hui Hai Ning Ma Family Genealogy”, China
Muslims, vol. 2

9
of Yong Le, the Reign of the Ming Cheng Zu of the Ming Dynasty. …… From the 17th
generation to our great ancestor father Zhong Liang ( 仲 良 ), four generations were
missed out. ……. Complied and recorded by Ma Si Cong（马思聪）and Ma Yan Cheng（马
彦 诚 ） , the 5TH generation, at afternoon on the 3rd day of the 2ND month of the 22nd
year (1486 C.E) of Ming Cheng Hua.”

The time taken to record the Qing Xian Ma Family Genealogy (青县马氏宗谱) was

later than the Huai Ning Ma Family Genealogy about 17 years (1486-1469 C.E). When

Ma Si Cong et al. composed the Qing Xian Ma Family Genealogy (青县马氏宗谱) in

1486. It was possible for them to have seen the Huai Ning Ma Family Genealogy (怀宁

马氏宗谱) which was recorded in the year of 1469. They also believed that their family

belonged to the clan of Ma Yi Ze too. Because there were four generations lapsed

before them, and there was nothing else recorded by other generations for them to make

reference, so they took Ma Zhong Liang (马仲良) as the great ancestor of the Qing

Xian Ma family. We are not particular about the truth whether Ma Si Cong recorded the

generation of Qing Xian Ma Family belonged to the clan of Ma Yi Ze (马依泽), but we

are excited to notice that the Qing Xian Ma Family Genealogy ( 青县马氏宗 谱 )

composed in the 22nd year (1486 C.E) of Ming Chenghua in which it also confirmed

that “Ma Yi Ze, our great ancestor came from Lu Mu (Rum) of the Western Asian

Region to China and was specially appointed as the Chief Director for the Royal

Astronomy Department in the 2nd year (961 C.E) of Jianlong (建隆) etc” to approve that

story of Ma Yi Ze was recorded as early as 1486.

Obviously, it agreed with the story of Ma Yi Ze documented in the Huai Ning Ma

Family Genealogy was a true record in the years of Ming Chenghua (明成化年间:

1469-1486 C.E).

10
3. The life of Ma Yi Ze

The Preface given by Zhi Shang Gong（志尚公弁言）in the Huai Ning Ma Family

Genealogy (怀宁马氏宗谱) tells us that the ancestor of the Huai Ning Ma family was

“Ma Yi Ze” (马依泽: in Chinese spelling). Now the question remains:

(1) Who was Ma Yi Ze?

马依泽, is the Chinese spelling for Ma Yi Ze. The name of Ma Yi Ze

was probably derived from Ma’iz or Mai’z or in its probable Arabic

form:‫ مائز‬. As there was no standard spelling on foreigner names in the Chinese

language at that time, and the Chinese usually liked to make the western names into

short names in the Chinese language, so the true and real spelling of his actual name in

Arabic could only be based on speculation. Nevertheless, Ma Yi Ze was the Chinese

name for the famous Arabian astronomer and the meaning of his name is to “give light”

or “enlighten” or “to zoom”.

According to Chinese documents (Yang and Yu 1995, 1996, pp146-147; Chen, Jiujing

2008, pp290-291), Ma Yi Ze came to China from “鲁穆: Lǔ Mù”, which was the

Chinese spelling for “Rum” or “Rom”. It was located in the Western Asian Region.

According to Chinese findings, Ma Yi Ze specialized in astronomy and his field of

expertise was the Islamic calendar and Fiqh. He was invited to come to China in the 2nd

year (961 C.E) of Jianlong (建隆), the reign of Sung Taizu, the founder Emperor of the

Sung Dynasty. After spending four years in China, he invented a calendar for the

Northern Sung government. Subsequently, he was appointed as the Chief Director for

the Royal Astronomy Department. In the later years, he was conferred the title of Royal

11
Marquis which was a hereditable title. In his golden ages, he settled down in the Yong

An Town (永安镇), Jing Yang County (泾阳), Shanxi province (陕西).

Regarding the issue of the Royal Marquis title, there were more detailed descriptions on

this matter in the Huai Ning Ma Family Genealogy:

Text 003: 《怀宁马氏宗谱•志尚公弁言》：“马依泽公，于建隆七年丙寅八月

十三日，诰授世袭侯爵，兼钦天监，光禄大夫右柱国。”
The text 003 (digested from the Preface given Papa Zhishang to the Huai Ning Ma
Family Genealogy”) says: “Our great grandfather, Ma Yi Ze ( 马依泽) was conferred
the Royal Hereditable Marquis title, appointed as the Chief Director for the Royal
Astronomy Department ( 钦 天 监 ) and decreed as the State Salaried Honorary Minister
and The Right Pillar of the State (光禄大夫右柱国) on the 13th day of 8th Month of the
7th year (966 C.E) @ Bin Yin year (丙寅) of Jianlong (建隆).”

Although the reign of Jianlong (建隆) lasted only 3 years from 960 to 962 C.E, in the

above sentence it mentioned about the seventh year of Jianlong which should be

understood as “the seventh year after Sung Taizu (宋太祖), Zhao Kuangying (赵匡赢)

was installed as the Emperor”, and the Chinese calendar Bin yin (丙寅) year also

referred to 966, thus it should be in the 4th year (966 C.E) of Qiande (乾德) which lasted

from 963 to 966 C.E. Nevertheless, it was also during the reign of Zhao Kuangying.

The Chinese calendar year was calculated on Gan Zhi system (干支), Bin Yin (丙寅)

year was equivalent to 966 C.E. Therefore, the calendar year was correctly used in the

genealogy. Here, the Genealogy clearly stated about the official post held by Ma Yi Ze

and the name of Marquis Title conferred to him by His Chinese Majesty Sung Emperor

with the exact date. Thus, the sources under examine are reliable.

12
(2) Where did he come from?

Regarding the birthplace or the origin of Ma Yi Ze, the Huai Ning Ma Family

Genealogy stated that Sheikh Ma Yi Ze came from a country called “鲁穆: Lǔ Mù”

located in the Western Asian Region 10.

However, the Chinese official history documents in the Sung and Ming Dynasty, the

place “鲁穆: Lǔ Mù”, was sometimes written as “鲁米: Lǔ Mí”, sometimes “鲁密: Lǔ

Mì” and some other times as “鲁 迷: Lǔ Mí” etc in many deferent Chinese characters.

Whether it was written as “鲁穆: Lǔ Mù” or “鲁米: Lǔ Mǐ” or “鲁密: Lǔ Mì” or “鲁 迷:

Lǔ Mí”, There was no difference! It all referred to a place called “Rum” or “Rome!”

“鲁穆: Lu Mù” was the Chinese spelling for “Rum” or “Rom”, whereas “鲁米: Lu Mi”

was the Chinese spelling for “Rumi” or “Rome”, and the same thing applied to”鲁密:

Lu Mì” and “鲁 迷: Lǔ Mí”. Because of this misunderstanding, some Chinese scholars

even made conclusion that Ma Yi Ze was an Italian Muslim scholar, not an Arabian

Muslim scholar. However, Chinese Muslims generally rejected that suggestion. In any

circumstance, it does not imply to the Rome, the Capital city of Italy.

The Chinese usually could not pronounce the [r] properly, and the consonant [r] non-

Chinese words, would usually become [l]. So the word sounds “Lu Mu11” or “Lu Mi”

in Chinese language could mean “Rum, Rome and Rumi”. Nevertheless, there was no

proper record about the place of Rum or Rome in the Sung History (宋史).

10
西域(Western Asian Region), generally refers to all places located in the Northwest of China including
Arab lands, Persian lands, middle east and locations far west of China, but not include India.
11
The term of Rum, Romi, Rom, Rumi, Rome translated into Chinese could be “鲁穆、鲁木、鲁迷、噜
密 、 鲁 密 、 鲁 姆 、 芦 眉 等 译 音 ”in Chinese characters. For further information:
http://www.2muslim.com/?20016/viewspace-1758

13
(3) Debating on the Origin and birthplace of Ma Yi Ze

According to the Taiwanese scholar, Prof. Lo (1968, 1971), the name “鲁穆: Lǔ Mù”

was similar to the pronunciation of a city called “Aryamithan (阿濫謐)” which was

located in Bukhara, the west of Samarkand and present Ramithan city, which is very

much similar with the Chinese pronunciation of “ 鲁 穆 : Lǔ Mù (Rami)”, so he

concluded that Bukhara was the hometown of Ma Yi Ze. However, there was a

Biography of Lǔ Mí (鲁 迷) in the “Ming History” under the section of “Western Asian

Region, Part Four”, it says these words:

Text 004 “ 鲁 迷 ， 去 中 国 绝 远 。 嘉 靖 三 年 遣 使 贡 狮 子 ， 西 （ 犀 ）
牛······ 礼官席书等言：‘鲁迷不列王位，其真伪不可知。’”
The text 004 (digested from “Part 4, Biography of Lu Mi of The Western Asian Region
of the Ming History”) says: “Lǔ Mí (鲁 迷) was very far away from China. In the 3rd
Year (1524) of Jiaqing, Lǔ Mí ( 鲁 迷 ) sent a delegation to the Government of Ming
with tributes of Lions (狮子) and Western Cows (西 (犀) 牛: rhinoceros）…… and the
Letters of Diplomacy etc stated that ‘Lǔ Mí (鲁 迷) was not listed as a kingdom, so
we are not sure whether Lǔ Mí (鲁 迷) was a state.”

According to the Ming History, in the period of Jiaqing (1522-1566 C. E), Lǔ Mí (鲁 迷)

sent its delegations to the Ming government five times with tributes. So what was

recorded in the Ming History about “Lǔ Mí (鲁 迷)” should be the same as the name of

“Lǔ Mù (鲁穆)” mentioned in the Huai Ning Ma Family Genealogy.

Interestingly, it seemed that the state of “Lǔ Mù (鲁穆)” existed in the Sung Dynasty

(960-1279 C.E) and it also reappeared in the period of the Jiaqing (1522-1566) of the

Ming Dynasty. Clearly, “Lǔ Mù (鲁穆)” could not be the same place in Bukhara as

mentioned by Prof. Lo. There were 29 Bukhara names mentioned in the Ming History

14
under Biography of the Western Asian Region, but because they were too small to be

states, and they were just called as places. Therefore, “Lǔ Mù (鲁穆)” cannot be

identified with Bukhara, simply reason was that Bukhara was not a state, but Lu Mu

was a state.

According to the Chinese sources, Ma Sha Yi Hei ( 马 沙 亦 黑 : Ma Sheikh), the

composer of the Islamic calendar in the early period of the Ming Dynasty also came

from the state of Lǔ Mì (鲁密) which also said that Lu Mi was in the Western Asian

Region .

The later generations of Ma Sha Yi Hei (马沙亦黑: Ma Sheikh) discovered an antique

in the interlayer of a wall in their old house. It was a painted hanging scroll usually

found hung in the middle wall in the Main Hall of the House. The title of the hanging

painted scroll was the “Great Astronomer Ma” (大测堂马)12 . In the hanging scroll, it

says: “our great ancestor was Sheikh De Ru Ding (德鲁丁公) who was decreed the

surname of “Ma” by His Majesty the Emperor; his given name was Qing (钦), and his

alias was Yan Ming (彦明). He came from the state of Lǔ Mì (鲁密) in the Western

Asian Region s.”

According to another Chinese source, the Ancestor stated in the Huai Zhen Tang Ma

Family Genealogy13 (怀真堂马氏宗谱), Ma Sha Yi Hei (马沙亦黑: Ma Sheikh) was

also from the families of the companions (Ahli Sohabat) of Prophet Muhammad R.S.A.,

and his hometown was also closer to (“准地带：zhun di dai” ), somewhere about 120

12
This is a handwriting calligraphy hanging scroll titled the Great Astronomer Ma, now kept in the
Islamic Association of Nan King. It is 264cm long and 113cm wide. It was created by later generations of
Ma Shi Yi Hei in the early 30s of this century.
13
A copy of Huai Zhen Tang Ma Family Genealogy kept in the Beijing Cultural Palace for Nationalities.

15
li14 far to the south of Man Kai which meant that the two sources in the Sung and Ming

Dynasty to indicate that place of the Lu Mu was closer to Makkah, not in the area of

Ankara, a place referred as Eastern Rome by Chinese historian scholars.

When we examined the Chinese text “满凯 (Man Kai)”, we found that the word “Man

Kai” was referring to the Arabic spelling Makkah (满凯: in Chinese Muslim language).

The Chinese character “满凯: Man Kai” was used in the ancient time especially in the

Chinese official documents during the Ming Dynasty. The character “麦加 (Mai Jia)” is

used in contemporary time. However, both Chinese characters refer to the same thing,

namely the Holy City of Makkah”.

The Chinese term “准地带 (Zhun Di Dai: middle place) means middle place and half

place. It referred to today’s port city of Jeddah (Chen, 1996). Hence, we might conclude

that the place “Lǔ Mì (鲁密)” mentioned in the Genealogy was not far from Muslim

Holy City of Makkah. The distance between the place of “Lǔ Mì (鲁密) and Mankah

was about 120 Chinese Li far (1 里=1/2 KM, 120 Li (里) =60KM), and its geographical

location was South of Man Kai (满凯).

Based on these Chinese evidences, Lǔ Mù (鲁穆) mentioned in the Sung and Ming

History should be the same place that is located in the Arabian Peninsula. According to

the studies of Ma Yi Yu15 on the Mongolian History written by C. D’hsson (多桑蒙古

史), the Arabs usually called the Eastern Region of Ankara in Turkey as Rum or Rome

14
One Chinese li (里) is equivalent to half KM. 1 li=0.5 KM or 1km=2 li
15
a well known Chinese Muslim astronomer and contemporary scholar , who was said one of the later
descendents of Sheikh Ma Yi Ze,

16
(Lǔ Mù (鲁穆), which was derived from the name of the Empire of Eastern Rome

(Yang and Yu 1995, 1996, pp147; Chen, Jiujing 2008, pp291).

Although the two places raised in these two arguments were very close to one another

in terms of their geographical locations, one thing we are sure of is that Ma Yi Ze was a

Muslim scholar. This could be proven from the calendar system constructed by him. In

the system, the Gold Shiny Day16 (Friday) was set as the Epoch Day and the birth date

of Ma Yi Ze was stated in the Islamic calendar.

Regarding the life and works of Ma Yi Ze after his arrival to China, the Preface of the

Origin of Our Ancestor in the Huai Ning Ma Family Genealogy (怀宁马氏宗谱) made

the following introduction to Ma Yi Ze:

Text 005：“马依泽公，号鱼叟。西域鲁穆国人。肇由来中，时建隆二年， 岁
次辛酉。旌表天文略部, 授钦天监, 世袭侯爵。筑居陕西西安府泾阳县永安镇，
李尚书塔傍。来中时四旬，生于勒比阿熬勿里月第二十七日，故于景德二年五月
初十日。”
The text 005: “Sheikh Ma Yi Ze, his nickname name was Yu Sou (渔叟: Old Fishman).
He was from the country of Lǔ Mù (鲁穆). He was invited to come to China which was
in the 2nd year (961) of Jianlong (建隆) which was equivalent to Xin You (辛酉) year
in Chinese calendar. He was praised by His Majesty the Emperor with handwritten
cloth banner for his great contributions of several astronomic calendars (旌表天文略
部 ), he was appointed as the Director for the Royal Astronomy Department and
conferred with the title of Hereditable Marquis. He settled down with his family in
a town called Yong An (永安镇) in the county of Jing Yang (泾阳) in Shanxi province
(陕西), and his house was near the Tower of Minister Li (李尚书: Li Shang Shu). When

16
七曜 qīyào [the seven days of the week] in ancient time, week days named after the Sun, Moon, Fire
Star (Mars:火星), Water Star (Mercury: 水星), Wood star (Jupiter: 木星), Gold star (Hesperus: 金星),
and Soil Star (Saturn 土星). The Sun Shiny Day (Sunday), Moon Shiny Day (Monday), Fire Shiny Day
(Tuesday), Water Shiny Day (Wednesday), Wood Shiny Day (Thursday), Gold Shiny Day (Friday) and
Soil Shiny Day (Saturday) and the First day in Islamic calendar is Friday.

17
he came to China, he was already 40 years old and he was born on the 20th day in the
month of Rabi ul Awal and he passed away on the 10th day of the 5th Month in the 2nd
year (1005) of Jin De.”

In this record, not only did he translate his name from Arabic into Chinese, but also he

followed the Chinese tradition and got a Chinese nickname: “the Old Fishman”.

Eventually an Arab scholar got a Chinese surname (Ma), middle name (Yi) and the last

name (Ze), and more interestingly, a Confucian nickname: the Old Fishman. It also

clearly stated his birth date, month and year in Islamic calendar.

Courtesy to Prof. Lo Hsiang-lin, this image digested from his book titled “A study
of Chinese Genealogies” by Lo Hsiang-lin, Honorary Professor, Former Professor and
Head, Department of Chinese, University of Hong Kong, published by Institute of
Chinese Culture, Hong Kong in 1971.

According to the tradition of the Genealogy using the real years, when Ma Yi Ze came

to China in the 2nd year (961 C.E) of Jianlong (建隆), he was already 40 years old.

Based on this information, we can calculate his age. He was born in the year of 921

(961-40) and passed away in the 2nd year of Jinde (景德: 1005 C.E). So he lived about

18
84 years old in this world (1005-921), which also could explain why he got the Marquis

title-aging was respected in Chinese tradition.

Interestingly, his birth date was recorded in the Islamic calendar system and his

departure date was recorded in Chinese calendar system. Clearly, he adopted Chinese

custom and tradition after he came to China. The record of his birth and death dates,

although calculated in different calendar systems were found to be correct.

Studies show that the ancient Chinese people did not know how to convert between the

two calendars systems. Due to this, they did not know that the birth date and the name

of the month in the Islamic calendar had a special implication.

Upon verification, the Chinese name “勒比阿敖勿里 (le bi a ao wu li)” mentioned in

the record was the Chinese spelling for the “Rabi ul Awal” month which was the third

month in the Islamic calendar. Some Chinese scholars, for example, Zhen, Tian Jie (郑

天杰: 1977, 1980) translated it in different Chinese spelling as this “勒比尔敖外鲁 (le

bi er O wai lu)” which was very similar with “Rabi ul Awal” in Chinese pronunciation.

Despite so many different spellings in the Chinese language, they all referred to the

same month which was the ‫ربع االول‬.

Based on this, his birth date was on the 20th day of Rabi ul Awal (3rd month) of the

Islamic calendar. When he came to China in the 2nd year (961 C.E) of Jianlong (建隆),

he was already 40 years old and he passed away on the 10th day of the 5th month of the

2nd year (1005 C.E) of Jingde (景德), so we could calculate that Ma Yi Ze was born on

the 29th day of July 921 C.E and passed away on the 19th day of June 1005 C.E.

19
4. Works of Ma Yi Ze: Construction of The Ying Tian Li

We are interested to know (1) whether the Arab astronomy spread to China in the early

period of Northern Sung Dynasty (960-1127C.E); (2) whether the Arabian Muslim

Astronomer, Ma Yi Ze really participated in the drafting of “Follow the Will of Heaven

Calendar”; and (3) whether the Arabian Muslim Astronomer, Ma Yi Ze was appointed

the Director for the Royal Astronomy Department; and finally (4) whether he was really

conferred the Royal Marquis Title.

As far as we know, we have not seen any other Chinese official documents except the

Chinese calendar namely the Ying Tian Li (应天历: Follow the Heaven’s Will Calendar)

itself drafted in the early period of the Northern Sung Dynasty; so the best way to find

answers to these questions is to examine the content of the Follow the Heaven Calendar

which could be the only method to resolve these problems.

Professor Chen Jiujin (陈久金, 2007), Yang Huaizhong and Yu Zhenggui (杨怀中, 余

振贵, 1995) studied “Follow the Will of Heaven Calendar” and they found that the

“Follow the Will of Heaven Calendar” had really adopted some elements of Arabian

astronomy. In the “Follow the Will of Heaven Calendar”, not only did it clearly adopt

the weekday system, but also it had some characteristics of the Islamic calendar system

as discussed below:

(1) The Chinese calendar, Ying Tian Li (Follow the Will of Heaven Calendar) drafted

in the 3rd year 17(963) of Jianlong (建隆) set 4825558 years ago as its epoch year which

uniquely fell on the Jiazi 18 the Gold Shiny Day (Friday) and first day of winter solstice.

17
Ma Yi Ze arrived to China in the 2nd year of Jianlong, so he set the calendar’s epoch year on the 3rd
year of Jianlong.
18
Jiazi (甲子): a cycle of sixty years, Chinese calendar system.

20
This was the reason why “Follow the Will of Heaven Calendar was referred a calendar

that “命从金星，岁在甲子：it starts life from the Gold star and its year counts from

Jiazi（甲子: 964 C.E.）.”

(2) This was the first time in Chinese history that the week-day system was

incorporated into a Chinese calendar namely “Follow the Will of Heaven Calendar”

which was drafted in the year of 963 C.E. Before the Ying Tian Li (应天历: Follow the

Will of Heaven Calendar), no Chinese calendar system has the week-day system.

Some Chinese scholars might argue that as early as in the Eastern Han period (41-220

C.E), Liu Hong (刘洪) et al. had already constructed a calendar called the Seven Shiny

Star Calendar. Unfortunately, this calendar was not passed down to the later generations

to evaluate.

We suspect that the calendar drafted by Liu Hong (刘洪) et al., merely based on the

calculation of the movements of the Sun, the Moon and five stars, which had nothing to

do with the Seven Shiny Stars on their duty rotation days in a week (week-day system).

For example, the Sun shines on the first day in a week is on Sunday, and the Gold star

shines and performs its duty on the 5th day which is Friday etc.

(3) Regarding the week-day system adopted in the Chinese calendars, Ye De Lu (叶德

禄, 1942) 19 and Sou Nei Qing (薮内清: 1975) 20, two famous Japanese scholars had

different views on this issue. They indicated that there were names of the Seven Shiny

Stars in the Buddhist books translated in the early Tang Dynasty and at least in the later

19
叶德禄《七曜历入中国考》，载《辅仁学报》第 11 期，1942 年。Ye, De Lu (叶德禄: 1942), “A
Study on the Entry of the Seven Shiny Star Calendar into China”, Journal of Academy of Fu Ren, vol.11
20
Sou, Nei Qing (薮内清: 1975), China’s Calendar, 日本平凡社, 2nd edition.

21
Tang Dynasty; they argued that there were symbols of week-days in the calendar

system. Their argument was based on a damaged calendar drafted in the 4th year (877)

of Qian Fu, during the reign of Tang Xi Zong ( 唐 僖 宗 乾 符 四 年 ), which was

discovered in the Dunhuang Grottoes (敦煌). In the damaged calendar, there were nine

words called “蜜: bee”, which randomly distributed in the sky of July to September. So

these two Japanese scholars thought that these words (bees) were Persian Manichean

language representing days in the week. However, Chinese scholars Yang Huaizhong

and Yu Zhengui (杨怀中, 余振贵, 1995) and Chen Jiujin (陈久金: 2008) et.al rejected

this idea, they found that the distance between the first 4 bees (Sundays) was 8 days,

and among the next four bees (Sundays) was 7 days. In ancient times, a difference of

one day would be recorded or carved as one stroke, so the bees (Sundays) which were

considered as week-days were reasonable. They also found that the bees in the damaged

calendar on the 3rd day and 10th day in September with reference to a relevant calendar

namely the Historical Calendar of Chinese, the West and Islam (中西回史日历) written

by Chen Heng (陈垣, 1925), in which week-days were also discussed, so the week-day

system could have been spread to China in the later Tang Dynasty.

However, they could not find any single information about week-day system in the

official Calendar of Xuan Ming (宣名历法) which was gazetted and distributed by the

Tang government at that time. In the later period of the Tang Dynasty, as the central

government was weak, the local governments in different provinces might have issued

different regional calendars. This was particularly true in the case of Northwest China

where many Manichean 21 followers (摩尼教教徒) were living there then; so such

21
Manichaeism was found by Mani, a Persian in the middle of the third century (216-274) and spread to
China in the Sixth century; it was a religion with combination of Jewish, Christianity, Buddhism and
others.

22
individual and self-administrated calendars could have been used to meet the

Manichean people’s religious needs as a temporal solution.

(4) It was generally understood that the calendar systems in different countries

constructed on the basis of the Seven Shiny Stars should have a common source. It was

also generally believed that it was the Babylonians who first invented the calendar

system. So the sequence of Seven Shiny Stars and their corresponding days in the

calendrical system in different countries should be arranged in the same sequence such

as the Sun (Ahad/Sunday), the Moon (Isnin/Monday), The Mars (Fire/Selasa/Tuesday),

The Mercury (Water/Rabu/Wednesday), the Jupiter (Wood/Khamis/Thursday), the

Hesperus (Gold/Juma/Friday) and the Saturn (Earth/Sabtu/Saturday).

Here we must pay particular attention to the fact that the Chinese calendar, Ying Tian Li

(Follow the Will of Heaven) Epoch Day fell on the Gold Shiny Day (Friday) which was

the first day in Islamic calendar, not on the Sun Shiny Day (Sunday) which was the first

day in the West calendar. However, this arrangement did not contradict the Chinese

tradition where the calendrical epoch year began on the Jiazi (甲子) which was the

starting point of a cycle of sixty years.

In Islam, the Gold Shiny Day (Friday) was set as the public praying day and as the first

day of the week, so how could it be the Chinese calendar (Ying Tian Li: Follow the

Will of Heaven Calendar) having set up its Epoch Day on the Gold Shiny Day (Friday)

without a single influence from the perspective of Islamic astronomy and calendar? In

fact, the Islamic calendrical Epoch was set on the 16th day of July 622 C.E which was

also a Gold Shiny Day (Friday). Certainly, there was a relationship between the two and

we could not simply classify it as accidental coincidence.

23
Based on the analysis of the Ying Tian Li (应天历: Follow the Will of Heaven Calendar)

drafted in the 3rd year (963 C.E) of Jianlong (建隆), we may conclude that the Chinese

calendar drafted in the Ming Dynasty had a relationship with Arab astronomy and vice

versa; we proved that Ma Yi Ze was a Muslim who came from the West Asian Region.

(5) In addition to the above knowledge composed in the calendrical system of Ying

Tian Li (应天历: Follow the Heaven Calendar), there were also calculation methods

contained in the Calendrical system on how to calculate the Chinese calendrical orders-

Gan Zhi (干支) 22 and weekdays of the Winter Solstice in any year.

First, it sets 10002 as its Calendar Epoch Day (元法) and 1730635 as its total age (岁

总); the total age is multiplied 5 times and then divided by the Calendrical Epoch Day

and this would be equal to the real age (回归年: one solar year = 730635X5÷1002

=365.2445).

So the accumulated days from the Calendrical Epoch day to the Winter Solstice in a

particular year would be equal to the accumulated year, multiplied by 5 times of the

total age, and divided by the Epoch Day.

The accumulated days minus by several times of 840168, and the balance divided by

several times of 60, then we would have the Gan Zhi order of Winter Solstice in a year,

and if the balance divided by several times of 7, then we would have week-day of

Winter Solstice of the year.

22
干支: gān zhī [combination of the Heavenly Stems and Earthly Branches] , Chinese calendar system
could be used to record year, month, date , time and direction etc .

24
We found that Follow the Will of Heaven Calendar’s Gan Zhi began on Jiazi, and the

first week-day was set on the Gold Shiny Day which fell on Friday, so that the Gan Zhi

and week- day of Winter Solstice in any particular year could be calculated directly.

The above information was also recorded in the Sung History under the section of

Record of Laws and Calendars, Part 1 (宋史-律历志一), which could be formulated and

calculated as follows:

(a) Real Year(岁实)=TOTAL year(岁总）X 5 ÷Epoch (元法)

=730635 X 5÷10002=365.24445 days (tropical year)
(b) Accumulated Epoch days（元积）=Total Year（岁总）X Accumulated Year (积年),
(c) Accumulated days to the Winter Solstice （冬至积日）:
= Accumulated Epoch days （元积）X 5 ÷Epoch day （元法）
(d) Accumulated Days to Tian Zheng (Winter Solstice) and the Balance:
= (Accumulated Epoch days-840168) X 5 ÷Epoch Day
= (Total Age X Accumulated Year-840168) X 5÷ Epoch day
(Note: Epoch year（元法）=10002; Total Year （岁总）=730635)
(e) Residual days in Tian Zheng (天正盈日) minus several times of 60, we could get
the Gan Zhi order of the Winter Solstice and,
(f) Residual days in Tian Zheng (天正盈日) minus several times of 7, we would get
the week day of the Winter Solstice.

Why the total year is 730635 which must be multiplied by 5, and epoch year is 1002 are

unknown to us. But these were the records in the Sung History about the Ying Tian Li

(Follow the Will of Heaven Calendar). Why should the accumulated days minus with

the number of 840168 and then we would be able to get the Gan Zhi orders and the

week-days of the Winter Solstice? This is because that the real year is equal to the total

year multiplied by 5, then divided by the Epoch year:

Real year=730635 X 5÷10002=365.24445 days

The number of 840168 is derived from 420 X (10002÷5) = 840168, and the number 420

derived from 60X7; if we deduct this number from the accumulated days by several

25
times with 60 and 7 separately, then we could got the Gan Zhi orders and the week-days

of the Winter Solstice. The number of 60 is equal to one Jiazi with a rotation 60 years

in Chinese calendar system, and the Jiazi year is the first year in a cycle of sixty years,

and the seven means there are 7 days in a week.

Regarding the calculation of the Ganzhi Orders and the week days for the first day of

the lunar month (朔)23, middle days on the semicircular moon (弦)24 and the Full moon

day (望)25 of the 11th Month26 in Chinese calendar, “Part 2, The Record of the Law and

Calendar of the Sung History” has made the following descriptions:

Text 006; “推定朔、弦、望日辰七直，以天正所之盈之日，加定积存（视朔、

弦、望中日，如入大小雪气，即加去年天正所盈之日分。 若入冬至气者，，即
加今年所盈之日分。）日满七、六十去之，不满者，命从金星、算外， 即得定
朔、 弦、望日辰星直（和干支）也。”
The text 006 (digested from “Part 2, the Record of Law and Calendar of the Sung
History) says: “to calculate the Seven weekdays of the first day of the lunar month,
middle days on the semi-circular moon and the full moon day in a month, add up the
residual days of Tianzheng to the accumulated days (depend on whether the light snow
and heavy snow (jieqi) added on the first new moon day, middle days on the semi-
circular moon and the full moon day, if added on, then add up the residual days of
the Tian Zheng in the last year. If the Winter Solstice (jieqi) added on, then add
up residual days in this year). If the accumulated days are more than 7, minus it
with 60, and if less than seven, assume its new life starting from the Gold star and
set its epoch year on Jiazi. Then, calculate it separately, so the week-days and

23
朔日：the first day of the lunar month in Chinese calendar.
24
弦日：Middle days on the semicircular moon, or one quarter of a month which could be divided the
first quarter moon (上弦月) that usually falls on the 7th or 8th day of a month and the 2nd quarter moon
(下弦月) that usually falls on the 21st or 22nd day of a month in Chinese calendar.
25
望日, the 15th day of a month, usually a full moon could be seen in the evening of 16th day of a month.
26
The 11th month in Chinese calendar corresponding month in Gregorian calendar is the 12th month
(December) which usually has two jieqi (two solar seasons), the light snow and heavy snow. The winter
solicits may also be possibly falling in this month. The period of the winter solstice usually falls on the
21st, 22nd or 23rd day in December in Gregorian calendar.

26
their corresponding Ganzhi orders on the first day of the lunar month, middle days
on the semi-circular moon and the full moon day of the month could be calculated.”

The Month length (from the first new moon day to the next full moon day)
=month rate x 5÷epoch day
=59073 x5÷1002
=29.530593 days
(Note: the Ying Tian Li set the month rate as 59073)

Hence, starting from the Ying Tian Li (应天历：Follow the Heaven Calendar), the

Chinese began to know how to calculate and determine what day it is today in the week

in Chinese calendars. No Chinese calendar and astronomy could do so before this

calendrical system was introduced.

Ying Tian Li was the first Chinese calendar which adopted the week-day system and the

unique calculation method. This was the innovation of the calendar and its impact

towards Chinese astronomy and calendrical system was deep. Its direct impact and

contribution towards Chinese Muslims were in the form of providing convenient

solutions and easier for religious practice for Muslims living in China at that time. It

also laid a foundation for conversion between Arabian astronomy and Chinese

astronomy.

This was also the first time that the Ying Tian Li (应天历：Follow the Will of Heaven

Calendar) made some reforms in order to meet Muslim needs and the later Chinese

calendars such as the Qian Yuan Li (乾元历：Heaven and its Origin Calendar) and Yi

Tian Li ( 仪 天 历 ： Love the Heaven Calendar) drafted in the Sung period which

continuously followed the footsteps of the Ying Tian Li (应天历：Follow the Will of

Heaven Calendar) by adopting the week-day system and its unique calculations, which

27
were the major contributions made by the Ying Tian Li (应天历：Follow the Will of

Heaven Calendar) to the Chinese science of astronomy and calendrical technology.

5. Ma Yi Ze and The Ying Tian Li

Once we have verified that the Chinese calendar, Ying Tian Li (应天历：Follow the

Will of Heaven Calendar) adopted the week-day system and the method how to

calculate the week-days, we are convinced that the influence of Arabian astronomy and

calendar on the Chinese science of astronomy and calendrical system, which also

proves the authenticity of the Huai Ning Ma Family Genealogy, especially the role of

Ma Yi Ze, in the drafting of the Ying Tian Li (应天历：Follow the Will of Heaven

Calendar) could be confirmed indirectly.

Concerning the process for the drafting of the Ying Tian Li (应天历：Follow the Will

of Heaven Calendar), the Chinese official Sung History has said these words in its

section of Record of Law and Calendar 《宋史•律历志一》:

Text 007：“宋初，用周显德钦天历。建隆二年五月，以其历推验稍疏，乃诏司
天少监王处讷等，别造历法。四年四月，新法成，赐号应天历。——《宋史•律
历志一》”
The text 007 (digested from “Part1, The Record of Law and Calendar of the Sung
History”) says: “in the early period of Sung, the Sung government adopted the Qin
Tian Li (The Royal Astronomical Calendar) formerly used by the later Zhou Dynasty in
the period of Xiande( 显 德 : 954-960). In the 5th month of the 2nd year (961 C.E.) of
Jianlong(建隆), due to some mistakes found in the previous calendar, so the Emperor
ordered Wang Chunei( 王 处 讷 ), a junior astronomer and others working in the Royal
Astronomy Department to recreate a new calendar. In the 4th month of the 4th year (963
C.E) of the Jianlong(建隆), a new calendar was constructed and His Majesty Emperor
named it as the Ying Tian Li (应天历：Follow the Will of Heaven Calendar).”

28
In the same place in the Sung History, we also found the following words:

Text 008: “建隆二年，以推步稍疏，诏王处讷等别造新历。”

The text 008(digested from “Part1, The Record of Law and Calendar of the Sung
History”) says: “in the 2nd year (961 C.E) of Jianlong ( 建 隆 ), because of some
small mistakes found in the calculation, the Emperor ordered Wang Chune (王处讷) and
others to create a new calendar.”

All these sources showed that the Ying Tian Li (应天历：Follow the Will of Heaven

Calendar) was constructed by Wang Chu Ne (王处讷) and others. In another word,

Ying Tian Li was created by Wang Chu Ne through cooperation with other scholars. No

doubt, this other important scholar was none other than Ma Yi Ze, an Arab Muslim

astronomer.

Regarding the works of Wang Chu Ne (王处讷) in the area of astronomy, there were

detailed records in Chinese official history. For example, the Study of Astronomy of

the New History for The Five Dynasties 《新 五代史 ∙ 司 天考 》has the following

descriptions about Wang Chu Ne:

Text 009: “周广顺中（951-953），国子博士王处讷私撰明玄历于家。”

The text 009 (digested from the “Study of the Astronomy of the New History for the
Five Dynasties”) says: “in the period of Guang Shun Zhong (广顺中: 951-953 C.E) of
the Later Zhou Dynasty ( 后 周 ), the learned state scholar, Wang Chu Ne ( 王 处 讷 )
privately constructed the Ming Xuan Li (明玄历: Understanding the Myth Calendar) at
home.”

The Chinese official Sung History made a special biography for Wang Chu Ne in these

words:

Text 010: “王处讷河南洛阳人。留意星历占候之学，深究其旨。汉祖时攫为司

天夏官正，判司天监事。广顺中，迁司天少监，世宗以旧历差桀，僻处讷详定。

29
历成未上，会枢密使王朴作钦天历以献，颇为精密。处讷私谓朴曰，此历可用，
不久即差矣。因指以示朴，朴深然之。至建隆二年，以钦天历桀误，诏处讷别造
新历，经三年而成为六卷。太祖自制序，并命为应天历······俄迁少府少
监，太平兴国初改司农少卿，并判司天事。六年又上新历二十卷，拜司天监。—
—《宋史•王处讷传》”
The text 010 (digested from the Biography of Wang Chu Ne of the Sung History) says:
“Wang Chu Ne ( 王 处 讷 ) was born in the city of Luo Yang ( 洛 阳 ), present Henan
Province ( 河 南 ). He studied about astrology, calendar and their true purposes. In
the period of the later Han Zu (汉祖时: 947-948 C.E), he was promoted to the Chief
Summer Officer post ( 夏 官 正 ) and concurrently held the membership in the Royal
Astronomy Department. In the period of Guang Shun Zhong (广顺中) of the later Zhou
Dynasty (后周: 951-953 C.E), he was promoted to the post of Junior Astronomer. Chai
Rong (柴荣), the Founder Emperor of the later Zhou (周世宗) found some mistakes in
the calendar, so he requested Wang Chu Ne (王处讷) to make a full adjustment on it.
A calendar was drafted but not presented to His majesty Emperor. Instead He
presented the calendar called Qin Tian Li (The Royal Decreed Calendar) to Wang Pu
( 王 朴 ), the minister in the Privy Council, which was very accurate. However,
privately Wang Chu Ne ( 王 处 讷 ) told Wang Pu ( 王 朴 ) that the newly constructed
calendar Qin Tian Li (钦天历) could be used only temporarily, sooner or later more
errors would appear again. He confided to Wang Pu ( 王 朴 ) the problems in the
calendar which could not be fully resolved yet and Wang Pu (王朴) agreed so. In the
2nd year (961) of Jianlong (建隆), the reign of Sung Tai Zu, Zhao Kuangying, as the
Qin Tian Li ( 钦 天 历 : the Royal Decreed Calendar), as predicted, was still making
errors. Due to this, the Emperor Tai Zu ordered Chu Ne (王处讷) to construct another
new calendar. After having spent three years, a new calendar was drafted which
consisted of six chapters. Sung Tai Zu, the Founder Emperor of the Sung Dynasty
himself gave the Royal Preface to the calendar and named it as “the Ying Tian Li
(Follow the Will of Heaven Calendar). Later Wang Chu Ne was promoted to the post of
Junior Astronomer to the Royal Astronomy Department. In the period of Tai Ping Xing
Guo (太平兴国: 976-983 C.E), he was promoted to Junior Minister of the Ministry of
Agriculture and concurrently held the membership in the Royal Astronomy Department.
After 6 years, he presented another new calendar which consisted of 20 chapters and
he was promoted to the post of Royal Astronomer.”

30
From the above information, we have deduced that Wang Chu Ne (王处讷) was a

professional astronomer and a calendrist over a period in the Five Dynasties27 that was

until the early Sung Dynasty. He worked as a professional astronomer concurrently held

various posts -- from the junior astronomer, chief Summer Officer, junior minister,

member of the Royal Astronomy Department and Royal Astronomer. He had

constructed several calendar, such as Ming Xuan Li (明玄历: Understand the Myth

Calendar), Qin Tian Li (钦天历: the Royal Decreed Calendar), Ying Tian Li (应天历:

Follow the Will of Heaven Calendar), and Taiping Xin Guo Xin Li (太平兴国新历:

Peacefully Developing the Country Calendar).

No doubt, Wang Chu Ne (王处讷) was a professional calendrist. Wang Chu Ne (王处

讷) was the main author of the Ying Tian Li (应天历: Follow the Will of Heaven

Calendar) and Ma Yi Ze assisted him from side to incorporate the Arabian astronomic

elements such as the calculation of week days, the eclipse of the Sun and Moon and the

altitudes of the five stars into the Chinese calendar

If we have analysed the content of the Ying Tian Li (应天历: Follow the Will of

Heaven Calendar), we would have to agree that it was also coherent with the Chinese

traditional calendars. So, the major contribution made by Ma Yi Ze, an Arab Muslim

astronomer was to help Wang Chu Ne (王处讷) have incorporated the Arabian Week

Day System and its unique calculations into the Chinese Ying Tian Li (应天历: Follow

the Will of Heaven Calendar).

27
五代, Wǔdài [the Five Dynasties] , dynasties appeared after the Tang Dynasty, consisting of Later Liang,
Later Tang, Later Jin, Later Han and Later Zhou ruling China consequently from 907-960 C.E.

31
6. Significant Contributions of Ma Yi Ze

It is worth to note that a sentence comprised with six Chinese words “旌表天文略部”

mentioned in the Preface of the Origin of the Ancestor of the Huai Ning Ma Family

Genealogy (怀宁马氏宗谱•始祖考妣序) to explain the reasons why Ma Yi Ze was

appointed as the Director of the Royal Astronomy Department.

However, the meaning of the six words “旌表天文略部” was not clear enough to be

understood by many. It might literally mean that the “Emperor praised him with

handwritten banner for his several contributions in astronomy and calendars.”

Shui Zi Li (水子立, 1940) was a contemporary Chinese historian who wrote a book

titled “the Collection of Famous Islamic Scholars and Sheikhs in Chinese Dynasties”

(中国历代回教名贤事略汇编)28, and Shui introduced Ma Yi Ze under the topic of

Famous Scholar Ma Yi Ze in the Sung Dynasty in his book with the following

descriptions:

Text 011:“马依泽，西域回人。精历法。奉使入中国。建隆二年至汴。太祖见
即大悦，留备顾问，授钦天监监正。占天象，考校汉唐以来，凡日月薄食，五星
行度，推步精细，证前史多年之误。曾蒙帝手敕褒美。老爱秦中山水，携子孙卜
居泾阳，因家焉。由是世为关中望族。”
The text 011 (digested from “The Collection of Famous Scholars and Sheikhs”) says:
“Ma Yi Ze, was a Muslim from the West Asian Region. He was an expert in calendrical
technology. He came to China as a delegate. He arrived in Bian Jing ( 汴 京 ), the
capital city of North Sung Dynasty then in the 2nd year (961 C.E) of Jianlong (建隆).
Tai Zu 29 was pleased to meet him and took him as his personal advisor, and appointed
him as the Chief Director for the Royal Astronomy Department. He did some astrologic

28
Shui Zi Li (水子立 1940), “Collections of the Famous Islamic Scholars and Sheikhs in Chinese
Dynasties”, published in the Islamic Forum Magazine, vol. 3. No. 1, 2, 12
29
Zhao Kuang Ying, the Founder Emperor of the Sung Dynasty (960-1127)

32
works and adjusted many errors that had occurred in Chinese calendars from Han to
Tang Dynasty in the forecasting of eclipse of the Sun and Moon, calculating the
courses and altitudes of the Five Stars. His calculations were accurate and he
corrected many mistakes made in the previous Chinese calendars. He was praised by
the Emperor himself with his handwritten cloth banner. When he got old, he loved the
mountains and waters in the middle of Shanxi ( 秦 中 山 水 ), so he settled down his
family in Jing Yang County ( 泾 阳 ) along with his sons and grandchildren. That was
the rise of his family and which became a noble family for generations in the
central Shanxi plain.”

Though the above descriptions seem to repeat what others have said about Ma Yi Ze,

comparatively, these words are much clearer than any of other Chinese historical

primary sources about the works done by Ma Yi Ze in astronomy.

First, it tells us that Ma Yi Ze came to China as a delegate, not as other Chinese sources

said that he was called to China. Second, this was coherent with the Chinese Muslim

history in the Tang and Sung Dynasty where many Arab delegates who came to China

were actually traders. It was a custom and tradition for Muslims to pay a courtesy visit

to the local leaders whenever they reached a place other than their hometown. When Ma

Yi Ze arrived in Bian Jing (汴京), the capital city of the Northern Sung Dynasty then,

he decided to meet Tai Zu, the Founder Emperor of Sung Dynasty. Third, Ma Yi Ze

was headed a trade delegation to China which implied that he had brought some

valuable tributes to His Royal Highness, he was warmly received by Tai Zu. Tai Zu

liked him very much as he was knowledgeable and came from a noble family of

Companions of the Prophet Muhammad S.A.W. As a result, Tai Zu took him as his

personal advisor and kept him near him. This was the reason why he was conferred the

title of Royal Marquis. Since he was the Royal Marquis and his appointment to be the

33
Chief Director for the Royal Astronomy Department would be possible and easily

understood

The above description discussed the contributions made by Ma Yi Ze, such as

astrological forecasting works, predicating the eclipse of Sun and Moon, measuring the

courses and altitudes of the Five Stars and their intercourses with the Sun and Mon. In

another word, Ma Yi Ze was very much familiar with the calculation of the Sun and

Moon Eclipse and measurements of the courses and altitudes of the Five Stars. So, the

methods used by Ma Yi Ze would be very different from the existed Chinese traditional

astronomic methods, which would make his calculations unique and special. Besides

Ma Yi Ze was familiar with the Arabian astrology and it also showed that the Arabian

astrology might be extraordinarily different from the existed traditional Chinese

astrology?

It was well known to the Chinese that what would happen on earth would appear in the

sky first, as implications for mankind on the earth. The ancient Chinese believed that

the Emperors were representatives of Heaven on earth, and they ruled the earth on

behalf of Heaven (Sky). If there was anything wrong with them, it would appear in the

sky first, so the astrological forecasting on eclipse between the Sun and Moon would be

the most important topic to all the Emperors in all Chinese dynasties.

Sung Tai Zu, the Founder Emperor of Sung Dynasty took Ma Yi Ze as his personal

advisor, appointed him as the Chief Director for the Royal Astronomy Department, and

used his special skills in astrology to complement what Chinese astrology could not do,

so that he could get the best result in astrological forecasting. Similar events and

activities also happened in the Tang Dynasty where Indian Buddhist astrologists, Ju Tan

34
Luo ( 瞿 昙 罗 : Hitam Monk) and Ju Tan Xi Da 30 ( 瞿 昙 悉 达 : Hitam Sida) were

employed by the Tang Emperor to do astrological forecasting. Because Ma Yi Ze

performed so well in astronomy and astrology, he received the Emperor’s handwritten

praise. The Emperor praised him in writing to reward his good works. This should be

considered as the highest honour in Chinese culture. Hence, the record given by Shui Zi

Li (水子立) in his historical book should best explain about the meanings of the

sentence “旌表天文略部” as written in the Huai Ning Ma Family Genealogy.

It is worth to note that the Chinese historian, Shui Zi Li (水子立) did not mention the

drafting of the Ying Tian Li (应天历: Follow the Will of Heaven Calendar) by Ma Yi

Ze when he discussed about Ma Yi Ze’s works in astronomy. This is a very important

point, which shows that ancient people did not notice that Ma Yi Ze had participated in

the drafting of the Ying Tian Li (应天历: Follow the Will of Heaven Calendar) when

they wrote the biography of Ma Yi Ze.

Perhaps they thought that drafting or adjusting of the calendar was not as important in

comparison with the Royal title of Marquis and the Royal post as the Chief Director for

the Royal Astronomy Department. It also implied that the Chinese historian, Shui Zi Li

(水子立) had other historical sources and evidence to write about ancient scholars such

as the biography of Ma Yi Ze, and it also showed that he did not notice or read about

the Huai Ning Ma Family Genealogy, though the two sources were coherent and

complementary with one another.

30
Ju Tan Buddha, Astronomer in the Tang Dynasty from later 50s in the 7th century to early 50s in the 8th
century. His ancestor migrated from India (天竺) to China, and later generations settled down in Xi’an
(西安). He adjusted some Chinese calendar and translated the Jiu Zhi Li (Capture the Nine Star Calendar)
in the 6th year (718) of Kai Yuan, Reign of Tang Xuan Zong (唐玄宗开元四年).

35
Some scholars doubted the reliability of the story recorded in the Huai Ning Ma Family

Genealogy. They argued that there was no record in Sung History about the Royal Title

of Marquis conferred to Ma Yi Ze and it was rare in Chinese history that astronomers

could be promoted to senior posts. In fact, there were many cases in Chinese history

where astronomers were promoted to senior government posts. For example, the

Astronomer Zhang Cang (张仓) was promoted to the post of North Peace Marquis (北

平侯) in the Western Han Dynasty (西汉: 206 B.C-08 C.E); the Astronomer Liu Xin

(刘歆)31 was promoted to the post of State Advisor to Wang Mang (王莽) during the

Eastern Han period (东汉: 08-220 C.E); Astrologist Chen Zhuo (陈卓) in the Wei and

Jin Dynasties (魏晋: 220-420 C.E); Calendricist He Chengtian (何承天:370-447 C.E)

was promoted to the Minister of the Royal Court Defence in the Sung Dynasty (刘宋:

420-479 C.E) ruled by Liu Family (刘宋) in the period of Northern and Southern

Dynasties (南北朝:420-589 C.E); Astronomer Li Chunfeng (李淳风: 602-670 C.E) was

the Minister in the Royal History Department in the Tang Dynasty (唐朝) and Guo

Shoujing (郭守敬: 1231-1316), the great scholar in the Royal Academic Institute For

Literates (昭文馆) in the Yuan Dynasty (元朝). Of course, the doubtful opinions were

also reasonable and the problem was that they just did not consider the special features

that Ma Yi Ze had possessed.

If we analyze the contents of the Ying Tian Li (应天历: Follow the Will of Heaven

Calendar), no doubt we would find that it was a typical traditional Chinese calendar,

and if we study the background of Wang Chu Ne (王处讷) recorded in the Sung History,

we would find that it seemed that Ma Yi Ze assisted in the drafting of the Ying Tian Li

(应天历: Follow the Will of Heaven Calendar). The possibility for Ma Yi Ze to be

31
刘歆 Liú Xīn [Liu Xin] born in the West Hand Dynasty, Mathematician, specialized in calendars

36
rewarded with the Royal Marquis title was very small just because of his participation

in the drafting of the calendar.

However, Ma Yi Ze was not as ordinary astronomer, he specialized in Arabian

astrology which the Chinese astronomers could not understand, and what was the most

cared by the emperors in most Chinese dynasties was the astrology, not the calendar or

the astronomy, so did the Emperor of Sung Dynasty, which could be approved from the

case of Wang Xiyuan (王熙元), son of Wang Chu Ne (王处讷).

It was recorded in the Secret Summary of Astronomic Observatory (灵台秘要) written

by Wang Xiyuan ( 王 熙 元 ), that he was once punished by the Emperor through

downgrading him from senior to junior post because of selecting the wrong dates, so the

Arabian astrology brought into China by Ma Yi Ze had drawn interest and attention

from the Sung Emperor.

In the history book, the “Collection of Famous Islamic Scholars and Sheikhs in Chinese

Dynasties (中国历代回教名贤事略汇编)” written by Shui Zi Li (水子立) i.e. “took

him as personal advisor” was coherent with the confirmation of the Royal Marquis title.

Ma Yi Ze was not only an expert in astronomy, but more importantly, he was from a

noble family of Companions of the Prophet Muhammad S.A.W. and knowledgeable in

Islam. The Emperor took him as his personal advisor, so that the His Majesty, the

Emperor would know the politics, geography, and traditions of the West Asian Region

at any time.

37
Indeed, it was a wise decision to keep him around, his presence in the Royal Court

would be helpful in maintaining good diplomatic relations with countries in the West

Asian Region and beneficial to rule effectively and control Muslims living within the

boundary of the Northern Sung Dynasty.

These were the major considerations why he was conferred the Royal Marquis title.

However, it was not recorded in the Official History of Sung Dynasty which had

something to do with the anti-foreigner attitude constantly shown by Confucian history

writers in the Sung Dynasty.

To find out whether there was a possibility that Ma Yi Ze (马依泽) could have held the

post of the Chief Director for the Royal Astronomy Department, we have to analyse the

Chinese official Sung History again. With reference to the Sung History under section

Biography of Methods and Technique (宋史∙方技传), it has some clear records about

astronomers and their activities during the early period of Sung Dynasty.

After Zhao Guangying (赵匡赢) was installed as the Emperor of the Sung Dynasty, his

chief astronomy officer was Zhao Xiuji （赵修己）who died in the 3rd year (962 C.E)

of Jianlong (建隆), in which year that the Ying Tian Li (应天历: Follow the Will of

Heaven Calendar) would be going to be completed.

After Wang Chu Ne passed away in 982 C.E, his son, Wang, Xiyuan (王熙元：961-

1018 C.E) succeeded his career as an astronomer in the Royal Astronomy Department.

In another word, Wang Chu Ne never held the post of Chief Director for the Royal

Astronomy Department.

38
In the first year (987 C.E) of Duan Gong (端拱: 987-988 C.E), Wang, Xiyuan（王熙元）

was appointed as Member in the Astronomy Department (监丞), later promoted to the

Officer in Charge of Chun (spring) Season (春官正). In the middle years of Jingde (景

德：1005-1007 C.E), Wang, Xiyuan（王熙元）was promoted as a member of Judges

in the Astronomy Department ( 同 判 监 事 ), and later he was promoted as Junior

Astronomer (少监), he was decreed to write up a book namely the Secret Summary of

Astronomic Observatory (灵台秘要). In the years of Da Zhong Xiang Fu (大中祥符间：

1008-1016 C.E), Wang, Xiyuan（王熙元）was promoted to the Astronomer for the

Royal Astronomy Department, but at one time because he selected the date wrongly, so

he was downgraded to Junior Astronomer (少监) again.

Chinese astronomer, Wu, Zhaosu (吴昭素) was a representative figure who participated

in the drafting of calendars in the period of Tai Ping Xing Guo (太平兴国: 976-983

C.E), he drafted a calendar, namely Qian Yuan Li (乾元历: The Origin of Heaven

Calendar) which was announced officially and implemented in the 6th year (981 C.E) of

Tai Ping Xing Guo. However, the highest post held by Wu, Zhaosu (吴昭素) in the

Royal Astronomy Department was only the Officer in charge of the Winter Season (冬

官正). Other astronomers in the Astronomy Department such as Xu Ying (徐莹) and

Dong Zhaoji (董昭吉) etc whose official posts could not be higher than the Officer in

charge of the Winter Season (冬官正). .

According to the Sung History, the person who was qualified to make judgement on

errors in the calendars would be the Officer in Charge of the Autumn Season (秋官正)

at that time in the Royal Astronomy Department. Shi Duan (史端) and his son, Shi Xu

39
(史序: 935-1010 C.E) were already working in the Royal Astronomy Department, and

they drafted a calendar namely Yi Tian Li (仪天历: Love the Heaven Calendar) which

was announced officially and implemented in the 4th year (1001 C.E) of Xian Ping (咸

平四年). However, they were just junior astronomers in the department.

Miao Xun (苗训) and Miao Shouxin (苗守信: 955-1000 C.E) were other astronomers in

the department who were active in astronomic activities at that time, and who were also

father and son. Miao Xun’s official post was the Royal Astronomer32 in the Imperial

Academy (翰林天文: member of the Imperial Academy in charge of astronomy). Miao

Shouxin was a co-worker with Wu Zhaosu (吴昭素) in the drafting of the Qian Yuan Li

(乾元历: the Origin of Heaven Calendar), and he was promoted to the post of Junior

Astronomer in the period of Zhidao (至道: 995-997 C.E). Meanwhile, there were also

another two astronomers, namely Ma Shao (马韶) and Chu Zhilan (椘芝兰) whose

profession were astrology and they held the post of members of judges in the Royal

Astronomy Department from the period of Tai Ping Xing Guo (太平兴国: 976-983 C.E)

to the 5th year (994 C.E) of Chunhua (淳化: 990-995 C.E).

It is worthy of here to mention that a famous scholar, Han Xianfu (韩显符: 940-1013

C.E) who specialized in the creating of globe model 33 ( 浑 仪 ) and astronomical

instruments, submitted an application to the Emperor to make a globe model in the early

year (990 C.E) of Chunhua ( 淳 化 ), yet his highest official post was the Royal

Astronomer (翰林天文) in the Imperial Academy.

32
翰林 hànlín [member of the Imperial Academy].
33
浑仪 húnyí [armillary sphere].

40
Through the above analysis, we might have noticed that research activities in

astronomic works were actively promoted and were exciting in the early period of the

Sung Dynasty. There were many talented scholars who also appeared during this period.

However, within a period of 40 years from Ma Yi Ze’s coming to China in the year of

962 C.E till he passed away in the year of 1005 C.E, none of these astronomers ever had

held the post of the Chief Director for the Royal Astronomy Department. Wang, Chu

Ne (王处讷: 915-982 C.E) held the post only one year before he passed away.

In conclusion, what was recorded in the Huai Ning Ma Family Genealogy was true and

reliable, that Ma Yi Ze held the post of Chief Director for the Royal Astronomy

Department for a long time. Not only had Ma Yi Ze held the post of Chief Director for

the Royal Astronomy Department after he arrived in China, but his first son and second

son also held important posts in the Royal Astronomy Department. The Huai Ning Ma

Family Genealogy made the follow descriptions about his three sons:

Text 012: “马依泽公有三子。长子马额，字昭明，于太平兴国二十二年丁酉三

月二十六日，奉旨袭侯爵、兼钦天监监正。次子马怀，字望明，宋真宗咸平四年
辛丑十一月二十一日，奉旨恩荫承德郎，钦天监监副。三子马忆，字思明，宋真
宗天禧五年封龙虎将军、上护军副总兵。”
The text 012 (digested from the Huai Ning Ma Family Genealogy”) says: “Sheikh Ma
Yi Ze had three sons. His elder son was Ma Er (马额) and given name was Zhao Ming
(昭明). On the 26th day of 3rd Month of the 22nd year (丁酋: Ding Qiu, Chinese calendar
year was equivalent to 997 C.E) of Tai Ping Xing Guo (太平兴国: 976-983 C.E), Ma Er
( 马 额 ) was decreed to succeed his father’s Marquis title along with the post of
Chief Director for the Royal Astronomy Department. His second son was Ma Huai (马怀)
and given name was Wang Yue (望月). On the 21st day of 11th Month of the 4th year (辛丑:
Xin Chou, Chinese calendar year was equivalent to 1001 C.E) of Xian Ping (咸平), the
Reign of Zhao Heng (赵恒), Sung Zhen Zong, Ma Huai (马怀) was decreed to succeed his
father’s moral and spirit as the Deputy Director for the Royal Astronomy Department.

41
His third son was Ma Yi ( 马 忆 ) and given name was Si Ming ( 思 明 ). In the 5th year
(1021 C.E) of Tian Xi (天禧), the Reign of Sung Zhen Zong, Ma Yi (马忆) was decreed
to the General of Dragon and Tiger ( 龙 虎 将 军 ), and the Deputy Chief Commander for
the Royal Reserved Army (上护军副总兵).”

The period of Tai Ping Xing Guo (太平兴国: 976-983 C.E) actually lasted only eight

years. Here it mentioned that the 22nd year (997 C.E) of Tai Ping Xing Guo (太平兴国:

976-983 C.E) should be the 22nd year of Sung Tai Zong, Zhao Guangyi (赵光义) who

was installed as the Second Emperor of the Sung Dynasty and it was actually the 3rd

year (997 C.E) of Zhidao (至道). It seems that what said in the Huai Ning Ma Family

Genealogy such as the elder son of Ma Yi Ze, Ma Er was appointed as the Chief

Director for the Royal Astronomy Department in the 3rd year (997 C.E) of Zhidao (至

道), and his second son, Ma Huai was appointed as the Deputy Director for the Royal

Astronomy Department in the 4th year (1001 C.E) of Xian Ping (咸平) etc, all were true

historical facts. After Wang Chu Ne (王处讷: 915-982 C.E) died in the 7th year of Tai

Ping Xing Guo (太平兴国: 976-983 C.E), the post of Chief Director for the Royal

Astronomy Department was held by Ma Yi Ze for a long time until he got very old,

when he wrote to the Emperor and recommended his elder son to succeed to his post

and the Royal Marquis title.

One has to understand that, in ancient times, the Royal Astronomy Department was a

personal department for the Emperor only. Its main job functions were to observe

astronomic phenomena, draft and issue new calendars, but sometimes it was also used

to do astrology for the Royal family such as selecting good days for marriage

ceremonies, official events and social functions etc, which were important.

42
We have mentioned earlier that Wang Xiyuan (王熙元) lost his senior official post due

to selecting wrong dates. Similarly, astronomers, Ma Shao (马韶) and Chu Zhilan (椘芝

兰) also lost their jobs which might have something to do with the astrology. It seemed

that the three generations of Emperors (Sung Tai Zu, Zhao Kuangying (宋太祖赵匡赢):

960-975 C.E; Sung Tai Zong, Zhao Guangyi (宋太宗赵光义): 976-997 C.E and Sung

Zhen Zong (宋真宗赵恒): 998-1021 C.E) in the early period of Sung Dynasty were

pleased with the performance of Ma Yi Ze in astrology, which also might be a good

reason why he got so many rewards and the hereditary Royal Marquis title.

Meanwhile, his third son, Ma Yi (马忆) was conferred the General of Dragon and Tiger,

and Deputy Chief Commander for the Royal Reserved Army which also draw particular

attention to notice. In ancient times, professions were usually hereditable. Ma Yi (马忆)

was quickly promoted to the significant post in the army, which also had something to

do with astrology in military actions.

In the 4th year (1044 C.E) of Qing Li (庆历), the Reign of Sung Ren Zong (宋仁宗庆历

四年), Chinese scholars such as Zeng Gongliang (曾公亮), Ding Du (丁度), and Yang

Weide (杨维德) jointly drafted an important military book in Chinese history which

was called as the Wu Jin Zong Yao or the Assemble Book of Military. One of the

authors of the book was Yang Weide (杨维德) who was an astronomer.

In the last part of the book, it discussed about relationship between the military actions

and weather astrology. It recorded about the dates when the Sun entering the signs of

Zodiac in the section of Military action for Victory Astrology in the 4th year (1044 C.E)

of Qing Li (庆历) as below:

43
a) Yu Shui (雨水：rainwater), after one day the Sun enters the sign of Twin fishes
(Pisces)
b) Chung Feng (春风：vernal equinox), after 3 days, the sun enters the sign of white
goat (Aries)
c) Gu Yu (谷雨：grain rain), after 5 days the Sun enters the sign of the Gold Cow
(Taurus)
d) Xiao Man (小满：small grain fall), after 5 days, the Sun enters the sign of Ying
Yang (Gemini)
e) Xia Zhi ( 夏至：summer solstice), after 6 days the Sun enters the sign of giant
crab (Cancer)
f) Da Shu (大暑：great heat), after 3 days, the sun enters the sign of Lion (Leo)
g) Chu Shu ( 处 暑 ： in Hot Season), after 4 days, the sun enters the sign of Twin
Girls (Virgo)
h) Qiu Feng ( 秋 分 ： autumn equinox), after 8 days, the Sun enters the sign of the
Scale (Libra)
i) Shuang Jiang (霜降：fall of frost snow), after 10 days, the Sun enters the sign
of Scorpio
j) Xiao Xue (小雪：light snow), after 8 days, the sun enters the sign of Sagittarius.
k) Dong Zhi (冬至：winter solstice), after 4 days, the Sun enters the sign of the
Goat (Capricious)
l) Da Han ( 大 寒 ： great cold), after one day, the Sun enters the sign of Water
carriers (Aquarius)

The above were the simple methods used to calculate the dates when the sun entered the

12 signs in the Zodiac system which corresponded with 12 Chinese Middle Climates

(中气: Zhong Qi). There were a total of 24 Chinese climates (节气) in Chinese

Calendrical system. Since the Chinese climates or Jie Qi (节气) and the 12 signs of

Zodiac system were calculated on the basis of the solar system, it could then be used for

a long time for military action planning, once their average time for entering and exiting

were calculated.

It also showed that people at that time knew about the method to calculate the 12 signs

in Zodiac system. That was the reason why some scholars argued that the 12 signs had

already appeared in the Buddhist books translated in the Sui and Tang Dynasty. For

example, in the Jiu Zhi Li (九执历: Capture the Nine Stars Calendar), a translated

calendar in the Tang Dynasty, in which the whole sky was divided into 12 parts (相),

44
and the vernal equinox was symbolised by the head of goat, and autumn equinox was

the head of Libra, which were Aries and Libra. However, before the Sung Dynasty, we

could not see any method to calculate the 12 signs of the Zodiac system in any Chinese

book.

What was recorded in the Assemble Book of Military Affairs (武经总要) was the first

time in China and only those astronomers who were familiar with the Astronomy of the

Western Asian Region could calculate the relation between the 12 signs in Zodiac

System and the Chinese Climates or Jie Qi (节气).

We could assume that this had something to do with Ma Yi Ze and his sons’ works in

the field of astronomy. At that time, Ma Yi (马忆), the third son of Ma Yi Ze held very

important posts in the army. As it was recorded in the Assemble Book of Military

regarding the 12 signs of the Zodiac system, knowledge of it was probably provided by

Ma Yi (马忆). The Horoscope with the 12 signs of Zodiac system had the typical

characteristics of Arabian astrology and its method on how to do astrological

horoscopes, appeared in the Book of Astronomy translated by the Ming Government,

much later than the Assemble Book of Military 600 years (1644-1044 C.E).

Since the astrology of 12 signs had special usage in military actions and activities, it

was collected into the Assemble Book of Military (武经总要) in the 4th year (1044 C.E)

of Qing Li (庆历), during the reign of Sung Ren Zong (宋仁宗庆历四年). This book

was one of the most important military books in Chinese history, as it collected and

summarised all military strategies, tactics, and cases of war affairs even before the

period of the Northern Sung Dynasty (960-1127 C.E).

45
7. Conclusion

The above discussion was about Sheikh Ma Yi Ze (马依泽), an Arabian Muslim

astronomer, who came from Rum (鲁穆), a place near to Mankkai (满凯) to China in

the 2nd year (961 C.E) of Jianlong (建隆) in the reign of Sung Tai Zu (宋太祖). He

came to China as a delegate and as a businessman. He was warmly received by His

Majesty Tai Zu (宋太祖), the Founder Emperor of Sung Dynasty and took him as his

personal adviser. He participated in the drafting of the Chinese calendar namely the

Ying Tian Li (应天历: Follow the Will of Heaven Calendar) and officially introduced

the Zodiacal Signs and Islamic week day system into the Chinese calendar.

Sheikh Ma Yi Ze was not only familiar with the method of calculating the eclipse of the

Sun and the moon, the courses and altitudes of the Five Stars, but more importantly, he

was an Arabian astrologist and calendrist. After the Chinese calendar Ying Tian Li (应

天历: Follow the Will of Heaven Calendar) was drafted in the 4th year (963 C.E) of

Jianlong ( 建 隆 ), he was appointed as Chief Director for the Royal Astronomy

Department. Since he came from a noble family of Companions (Ahl-Sahabat) of the

Prophet Muhammad S.A.W and was knowledgeable in Islam, he was appointed as an

advisor to the Emperor on Islamic affairs. Later, he was conferred the Royal Marquis

title in the 4th year (966 C.E) of Qiande (乾德), the Reign of Sung Taizu, Zhao

Kuangying. Except Wang, Chu Ne (王处讷: 915-982 C.E) held the post of the Chief

Director for the Royal Astronomy Department from the 6th to 7th year of Tai Ping Xing

Guo (太平兴国: 976-983 C.E), the Reign of Sung Tai Zong, Zhao Gunagyi (宋太宗赵

光义), the post of the Chief Director for the Royal Astronomy Department was held by

Ma Yi Ze (马依泽) for quite a long time, until he retired from the official post in the 3rd

year (997 C.E) of Zhidao (至道), the Reign of Sung Tai Zong, Zhao Guangyi (宋太宗

46
赵光义). After he retired, his post was taken over by his elder son Ma Er (马额)

including the Royal Marquis title. His second son Ma Huai (马怀) was appointed as the

Deputy Director for the Royal Astronomy Department in the 4th year (1001 C.E) of

Xian Ping ( 咸平), the Reign of Sung Zhenzong, Zhao Heng ( 宋真宗赵恒). The

application of the 12 signs of Zodiac system in the horoscope was one of the

characteristics of Arabian astrology. By effectively applying the astrology, Ma Yi Ze

(马依泽) and his sons introduced the methods of calculation about the rotating position

of 12 signs of Zodiac system and the dates of the Sun entering the 12 Zodiac Signs

corresponding with the Chinese climates (节气: Jie Qi). This was the first time in

Chinese history that Zodiac signs were introduced into Chinese astronomy. Because

Arabian astrology had special usage in the military activities, his third son Ma Yi (马忆)

also held an important post in the army, and he applied the astrology into Military

affairs.

Bibliographies:

(a) Primary Sources

元∙脱脱∙《宋史》-Tuo Tuo (Yuan), “The Sung History”
元∙脱脱∙《宋史•律历志》-Tuo Tuo (Yuan), “The Records of Laws and Calendars, The Sung History” .
元∙脱脱∙《宋史•方技》-Tuo Tuo (Yuan), “The Methods and Techniques, The Sung History” .
元∙脱脱∙《宋史•西域传》- Tuo Tuo (Yuan), “Biography of Western Asian Region , The Sung History”.
元∙脱脱∙《宋史•王处讷传》- Tuo Tuo (Yuan), “the Biography of Wang Chu Ne, The Sung History”.

宋∙曾公亮, 丁度和杨惟德 (1041-1048), 《武经总要》。

Zeng, Gongliang, Ding Du and Yang Weide (1041-1048), “the Assemble Book of Military Affairs “.

明∙张延玉∙《明史∙鲁迷》-Zhan Yanyu (Qing), “Biography of Mi Lu, The Ming History”.

夏征农 （1989）《词海》上海辞书出版社。
Xia Zhengnong (1989), “Cihai-the Ocean of Vocabulary”, Published by Shanghai Vocabulary Publishing
House.

邱树森 (1992), “中国回族大词典”, 江苏古籍出版社。

Qiu, Shusen (1992), “The Great Dictionary of Hui Hui”，Jiangsu Ancient classical Books Publishing
House.

罗香林 (1968), “族谱中关于中西交通若干史实的发现”, 台湾中央研究院历史语言研究所集刊第四

十集。

47
Lo Hsianglin (1968), “Some Historical Discoveries in the Chinese Genealogies about Communications
between China and the West”, the Collection of Journals of History and Language Research Institute,
Academia Sinica, Taiwan, Vol. 40.

罗香林 (1971), “中国族谱研究”, 香港中国学社出版。

Lo, Hsianglin (1971), “A study of Chinese Genealogies” by Lo Hsiang-lin, Honorary Professor, Former
Professor and Head, Department of Chinese, University of Hong Kong published by Institute of Chinese
Culture, Hong Kong.

马肇曾 (1986), “安徽怀宁马氏宗谱引文, 中国穆斯林”, 第 2 期。

Ma, Zhaozeeng (1986), -“Introduction to the An Hui Huai Ning Ma Family Genealogy”, China Muslims
Vol. 2.

水子立 (1940), 中国历代回教名贤事略汇编, 中国伊斯兰教史参考资料选编第 660 页。

Shui Zi Li (1940), “Collection of the Famous Islamic Scholars and Sheikhs in Chinese Dynasties”,
Selected Reference Materials on Islamic History of China, pp. 660.

张治江, 满敬恒 (1992), “伊斯兰文化”, 世界三大宗教文化博览, 长春出版社。

Zhang, Zhijiang and Man Jinheng (1992), “Islamic Culture”, Cultural Expo of the Three World Great
Religions, Chang Chun Publishing House.

郑天杰 (1980),“伊斯兰历法条, 中国百科全书•天文学”, 中国大百科全书出版社。

Zheng, Tianjie (1980),“Islamic Calendar, Astronomy, China Great Cyclopedia”, China Great Cyclopedia
Publishing House.

宛耀宾, 杨克礼 (1994), “中国伊斯兰百科全书”, 四川辞书出版社。

Wang, Yaobin et al (1994), “Islamic Encyclopedia in China”, Sichuan Cishu Publishing House.

(b) Secondary Sources

陈久金 (1996), “伊斯兰天文学在中国的传播和发展”, 中国伊斯兰文化, 文史知识编辑部,国务院宗

教事务局宗教研究中心合编, 中华书局出版。
Chen Jiujin (1996), “Islamic Astronomy in China: Spread and Development”, Islamic Culture in China,
jointly edited by the Editorial Department of Cultural and Historical Knowledge and Centre for
Religions Research, Bureau of Religious Affairs, State Council of China, China Bookstore.

陈久金 (1994), “回回天文学史研究前言”, 《回族研究》。

Chen Jiujin (1994), “Preface for Islamic Astronomic History of Hui Hui”, Journal of Hu Hui Research,
Vol. 3.

陈久金 (1996), “回回天文学史研究”, 广西科技出版社。

Chen Jiujin (1996), “Research on the History of Islamic Astronomy in China”, Guangxi Scientific
Publishing House.

陈久金 (2008), “中国古代天文学家”, 中国天文学大系, 中国科学技术出版社。

Chen, Jiujin (2008), “Ancient Astronomers in China, Collection of Astronomic History in China”, China
Science and Technology Publishing House

陈鹰 (1989), “天文书及回回占星术”, 自然科学史研究。

Chen Ying (1989), “Astronomic Book and Islamic Astrology”, Research on the History of Natural
Science Vol. I.

冯今源 (1996), “穆斯林在中国科技上的贡献”, “中国的伊斯兰教”, 宁夏人民出版社, 第 86-89 页。

Feng, Jinyuan (1996), “Contributions of Muslims to the Chinese science and technology”, Islam in China,
Ningxia People’s Publishing House, pp. 86-89.

冯今源, 铁国玺 (1992), “伊斯兰教文化百问”, 今日中国出版社。

Feng, Jinyuan and Tie Guoxi (1992), “Hundred Questions on Islamic Culture”, Today’s China
Publishing House.

48
傅统先 (2000), “中国回教史”, 宁夏人民出版社。
Fu Tongxian (2000), “Islamic History in China”, published by Ningxia People’s Publishing House (June).

乐吾氏 (1935), “历算须知”, 台湾商务印书馆重印。

Le Wushi (1935), “Must know about Calendrical Calculation”, reprinted by Taiwan Commercial
Publishing House.

马坚 (1955),“回历 纲要”, 中华书局。

Ma Jian (1955), “Introduction to Islamic Calendar”, Published by China Bookstore.

马以愚 (1947), “回回历”, 商务印书馆。

Ma Yiyu (1947), “Islamic Calendar”, published by Commercial Affairs Publishing House

马以愚(1956), “历法考证手稿”, 商务印书馆。

Ma Yiyu (1956), “Manuscripts on Evaluation of Calendars”, Shanghai Commercial Affairs Publishing
House.

马以愚 (2000), “中国回教鉴”, 宁夏人民出版社。

Ma Yiyu (2000), “Islamic History in China”, published by Ningxia People’s Publishing House in June.

秦惠彬 (1995), “第四章: 伊斯兰在科技方面的杰出贡献, 中国伊斯兰教与传统文化”, 中国社会科学

出版社于 1985 年 8 月出版, 第 113-120 页。
Qin Huibin (1995)， “Chapter 4, Contributions of Islam to Chinese science and technology, Chinese
Islam and Traditional Culture”, China Social Science Publishing House, August. Pp. 113-120.

秦惠彬 (1999), “伊斯兰文明”, “世界文明大系, 北京中国社会科学出版社。

Qin Huibin (1999), “Islamic Civilization”, “Collection of World Civilizations”, Social Sciences
Publishing House, Beijing, China.

薮内清 (1875), 中国的天文历法, 日本平凡社第二版。

Sou, Neiqing (1975), “Calendars in China”, Japan Ordinary Publishing House, second edition.

唐汉良 (1980), “历法问答”，陕西科技出版社。

Tang, Hanliang (1980), “Questions and Answers on Calendar” , Shanxi Scientific Publishing House.

杨怀中 (1991), “回族史论稿”, 宁夏人民出版社。

Yang, Huaizhong (1991), “The Huizu History”, Ningxia People’s publishing House.

杨怀中, 余振贵 (1996), “第五章 伊斯兰天文学的输入”, “伊斯兰与中国文化”, 宁夏人民出版社。

Yang, Huaizhong, Yu Zhen-gui (1996), “Chapter 5, The Transmit of Islamic Astronomy to China, Islam
and Chinese Culture”, Ningxia People’s Publishing House.

杨怀中, 余振贵 (1996), “大测堂马, 第五章, 伊斯兰天文学的输入”, “伊斯兰与中国文化”, 宁夏人民

出版社, 第一百八十五页。
Yang, Huaizhong, Yu Zhen-gui (1996), “The Great Astronomer Ma, Chapter 5, The Transmit of Islamic
Astronomy to China, Islam and Chinese Culture”, Ningxia People’s Publishing House, pp. 185.

叶德禄 (1942), “七曜历入中国考”, 辅仁学报第 11 期。

Ye Delu (1942), “Studies on the Entry of the Seven Shinny Star Calendar to China”, Academic Journal
of Furen, Vol. 11.

郑天杰 (1977), “历法丛谈”, 台湾华同出版社。

Zheng Tianjie (1977), “A General Discussion on Calendars”, Taiwan Hua Tong Publishing House.

49