What Disaster Is Foretold by "The Wandering Star Guards the Heart"?
"The harmony between heaven and humanity" represents the fundamental understanding of the relationship between humans, life, and the cosmos in ancient China. Observing celestial phenomena was an important duty for imperial courts throughout history, significantly influencing the decisions made by emperors. In the Han dynasty, imperial edicts often mentioned disasters and anomalies with expressions of concern. Ministers frequently submitted memorandums linking societal problems or the emperor's personal shortcomings to these celestial disturbances, reflecting the ancient belief in a connection between heaven and earth.
"Yinghuo guarding the Heart" refers to the alignment of Mars with the Heart star in the Scorpius constellation. "Yinghuo" is the name for Mars among the five planets and conveys meanings of chaos and confusion. The term "Yinghuo" often signifies ominous events like rebellion, violence, disease, death, famine, and war, and its interpretations could even question the emperor's divine mandate. According to the "Records of the Grand Historian," "Even with a wise emperor, one must observe the position of Yinghuo," emphasizing its importance in celestial observations. The Heart star is one of the twenty-eight lunar mansions in ancient astronomy, associated with the Eastern Palace's Azure Dragon. The main star of the Heart mansion symbolizes the emperor, while surrounding stars represent the emperor's sons.
Around 170 BC, the silk manuscript "Five Star Divination" from the Mawangdui Han tomb mentions that when Yinghuo meets the Heart star, "white silk and hemp garments in the south or north signify death," indicating that Yinghuo's presence in the Heart mansion is an omen of death, though it does not specify the target. The "Records of the Grand Historian" states: "If fire invades or guards the Horn, there will be war; the House and Heart are detested by the ruler," suggesting that the person who should be concerned about "Yinghuo guarding the Heart" is the emperor, although it doesn't explain why the ruler would "detest" it.
Before the second year of Emperor Cheng of Han's reign, at least three instances of "Yinghuo guarding the Heart" were recorded. The first was in the thirty-seventh year of Duke Jing of Song's reign (480 BC), when astronomer Zi Wei suggested attributing disasters to the prime minister, common people, or the harvest. However, Duke Jing, known for his benevolence, refused to shift the blame, and it is said this moved heaven, causing Yinghuo to shift three times. As transferring misfortune requires significant individuals or events, it seems that Duke Jing himself was the target of "Yinghuo guarding the Heart," based on the suggested blame subjects.
According to the "Book of Han," the second occurrence was in the thirty-sixth year of Qin Shi Huang (211 BC), associated with his death, the massacre of his sons, and the cruelty of his successor, signifying death or slaughter. The third instance was in the twelfth year of Emperor Gaozu of Han's reign (195 BC), when the "Astronomical Records" directly linked "Yinghuo guarding the Heart" to the emperor’s death in April.
During the second year of Emperor Cheng of Han's reign, "Yinghuo guarding the Heart" resulted in the prime minister's death. The following month, the emperor, despite being healthy and in his prime, mysteriously died.
In ancient China, celestial phenomena were believed to be interconnected with earthly events. For instance, in the second year of Emperor Wen of Han (178 BC), a solar eclipse on the last day of November led the emperor to issue an edict of self-reflection and, for the first time, seek out virtuous individuals who could speak frankly and provide counsel, pioneering a new method of selecting officials in the Han dynasty. Similarly, before Emperor Jinzong of the Jin dynasty attacked the Song dynasty, he frequently consulted celestial omens as references for military action. Even during the Qing dynasty, rulers were careful about celestial changes. In the ninth year of Shunzhi (1652), when the Dalai Lama visited from Mongolia, differing opinions among Manchu and Han ministers about whether the emperor should personally greet him were swayed by celestial phenomena like "the Morning Star competing with the sun" and "a meteor entering the Purple Palace," likely influencing Shunzhi's decisions. Numerous examples exist of actions prompted by celestial changes, such as granting amnesty, dismissing high officials, reducing regular meals, and avoiding the main hall.