Astrology

In the early imperial period, Han dynasty (206 B.C.E.–220 C.E.) cosmologists amalgamated field-allocation astrology with hemerological concepts (lucky and unlucky days for various activities), yin-yang and five phases correlative cosmology, as well as the symbolic trigrams of the Book of Changes, to develop the systematic and highly complex method of divination embodied in the shi or diviner's board so representative of that period. Examples of the latter excavated from Han tombs typically consist of a round heaven plate with the Northern Dipper inscribed at the center as if seen from above, and with the twenty-eight lunar mansions, months of the year, or solar chronograms inscribed in bands around the circumference. The pivot of the heaven plate is conventionally placed in or near the handle of the Dipper in recognition of its symbolic centrality and numinous power, while the square earth plate underneath is graduated around its exposed perimeter in concentric bands showing the twenty-eight lunar mansions, the twelve earthly branches and ten heavenly stems marking the cardinal and intercardinal directions, the twenty-four seasonal nodes, and so on. Some examples substitute for the heaven plate an actual ladle fashioned from magnetic lodestone and designed to rotate within a highly polished circular enclosure representing the circumpolar region.

As originally conceived, the twenty-eight lunar mansions did not technically constitute a zodiac, since, with the exception of comets, novae, and the like, the sun, moon, and planets did not actually appear among their constituent stars: many of the latter in ancient times actually lay closer to the equator than to the ecliptic. Rather, astronomical phenomena occurring within a given astral field were connected with noteworthy events in the corresponding terrestrial region. In terms of classical resonance theory this was because the astral and terrestrial realms were continuous and composed of the same quasi-matter, quasi-pneuma called qi. Theory held that disequilibrium at any point in the system could potentially provoke imbalance throughout by a mysterious process somewhat analogous to magnetism or sympathetic resonance. In case of disruption it was essential to identify the cause and to take corrective action, based on yin-yang and five phases phenomenological correlations, to remedy the situation and restore harmony to the system. Unlike the Ptolemaic scheme, which has aptly been dubbed "astrological ethnology," despite modifications designed to take account of historical changes in political boundaries and the relative balance of power between the empire and its non-Chinese neighbors, from the outset field-allocation astrology was resolutely sinocentric. The non-Chinese world remained essentially unrepresented in the heavens and in astrology except as a reflex of Chinese concerns.

Though individualized horoscopic astrology did not figure in the repertoire, the increasing complexity of astrological theory in Han times was accompanied by a proliferation of prognostication methods and devotions directed toward astral deities. The ancient cult of Tai yi, the supreme ultimate or numinous cosmic force resident at the pole, rose to prominence even in the imperial sacrifices, being imaginatively linked in contemporary iconography with the image of the celestial thearch driving his astral carriage (Ursa Major) around the pole.

The Dipper is the Celestial Thearch di's carriage. It revolves about the center, visiting and regulating each of the four regions. It divides yin from yang, establishes the four seasons, equalizes the Five Elemental Phases, deploys the seasonal junctures and angular measures, and determines the various periodicities: all these are tied to the Dipper. (Sima Qian, Shi ji, "Treatise on the Heavenly Offices")

The protection of Tai yi and lesser astral spirits was invoked both in local cults led by magicians and by imperial officials, in the latter case especially before initiating major military campaigns, when

a banner decorated with images of the sun, moon, Northern Dipper, and rampant dragons was mounted on a shaft made from the wood of the thorn tree, to symbolize the Supreme Ultimate and its three stars.… The banner was called 'Numinous Flag.' When one prayed for military success, the Astrologer Royal would hold it aloft and point in the direction of the country to be attacked. (Sima Qian, Shi ji, "Basic Annals 12: The Filial and Martial Emperor")

Prognostication based on the appearance of the stars of the Dipper appeared, as well as that based on the color, brightness, movements, and so forth, of comets, "guest stars" or supernovae, eclipses, occultations of planets by the moon, and a variety of atmospheric phenomena. Ancient precedent dating from the Three Dynasties (Xia, Shang, Zhou) of the Bronze Age in the second millennium led to the establishment by Han times of certain astrological resonance periods, especially dense clusters of the five visible planets at roughly 500-year intervals, as the preeminent sign of Heaven's conferral of the "mandate" to rule on the new dynasty. Other alignments of the five planets, or simply their simultaneous appearance in the sky, were popularly held to be "beneficial for China," in an indirect allusion to the existence of a non-Chinese world. Not surprisingly, given the close theoretical link in Han imperial ideology between portents, anomalies, and the conduct of state affairs, the popularization of prognostication by omens led to a politicization of astrology, and the fabrication of all manner of portents for political ends, especially during succession crises, reached a level unmatched in later imperial history. Because of the connection between astrological omens and state security, in time only imperial officials were allowed to make observations and study the records, and by imperial decree unauthorized dabbling in astrological matters became a capital offense.