A symbolism comparison

Italian version

In Western astrology, the zodiac signs divide the ecliptic – the apparent path that the Sun takes over the year as seen from the Earth – into twelve sectors. Each sector is 30 degrees. The reason behind the 12 signs has been explained in a  previous post, where it was discussed that they originate from combining the four fundamental elements, namely Fire, Earth, Air, and Water. These elements represent the basis of creation and their transition mode, which includes the initial stage, fixation, and transformation. Each zodiac sign is associated with an element, and three zodiac signs are associated with each element in its three stages. This total of 12 zodiac signs represents the tripartition of the four seasonal phases, namely spring, summer, autumn, and winter, as well as the processes of change they represent.

Western astrology offers an analogy between earthly and celestial life in a context that is representative of the temperate band where this type of zodiac has seen its development, and which makes the alternation of the seasons as we know them possible. The origin of human, animal, and theriomorphic figurations can be traced back to Egyptian and Babylonian sources and to Greek astrology, which established the canons we still use today. Each zodiac sign thus becomes a true icon, a sacred image that inextricably links, like pearls in a thread, the various levels of reality, represented by an animal or a being which, through its earthly connotations, reflects a much broader scenario. For example, the lion, predator par excellence in the sunny savannah, shows itself in the image of the sign of the same name, which in seasonal symbolism represents the sovereign role of the sun in the summer apogee, and on the human level, the individual endowed with faith in himself who he feels he can achieve himself based solely on his strength and ability.

The Chinese zodiac system shares, with the Western one, a cycle of twelve figures distributed this time over twelve years, each associated with a year. Additionally, each year is assigned an element, namely Wood, Fire, Earth, Metal, and Water, which is observed in both its male (yang) and female (yin) aspects. The odd-numbered figures are considered male, while the even-numbered figures are considered female. The cycle repeats itself every 60 years and returns to the starting combination, traditionally Mouse-Wood. Emperor Huang Ti is credited with introducing this cycle in 2637 BC; he decreed its beginning on the occasion of the 61st year of his reign[1]. The 78th cycle began in 1984 and will end in 2044.

The Chinese horoscope is compiled based on the cycle of the 12 animals, which also takes into account the month and time of birth. The calculations are based on the lunar calendar, which is divided into 12 months, and each synodic month (the interval between two occurrences of a specific lunar phase)  lasts approximately 29.5 days. To synchronise the calendar with the solar year, an intercalary month is introduced every two and a half years. The day begins at 11 pm and is divided into two-hour periods, each attributed to an animal. Additionally, the year begins with the first new moon, which falls between January and February, according to the Western calendar. Therefore, it is necessary to have a lunar calendar to carry out the calculations correctly.

The dissimilarity between the two zodiacs is primarily attributable to using distinct cosmic reference models, namely solar and lunar. Each representation of the twelve symbols expresses a particular worldview contingent upon the place, time, and culture. The solar model is associated with an individualistic perspective, wherein the Sun represents the principle of the self that illumines creation. Conversely, the Moon embodies the principle of change, which holds significant value for the Chinese sages who founded the I Ching oracle upon it. In essence, lunar and solar ways of interpreting human experience differ in perspective but not substance. They are akin to the forces of yin and yang, which are interconnected despite being diametrically opposed. The variety and mutability of earthly experiences are thus akin to the tangible meanings of the will of Heaven, whose reflection is made visible and significant for those capable of reading and interpreting it.

[1] Theodora Lau – Chinese Horoscopes – London 1979, p. 1