A Monarch’s Fascination with Heavenly Signs

The Yongzheng Emperor (r. 1722–1735), one of the most formidable rulers of China’s Qing Dynasty, was a man of contradictions. A diligent administrator who reformed taxation and cracked down on corruption, he was also deeply superstitious, surrounding himself with reports of celestial blessings. His reign became a stage for provincial officials to present fantastical “auspicious signs” (祥瑞 xiángruì)—from miraculous crops to mythical beasts—all designed to flatter the emperor’s belief in his divine mandate. These phenomena, meticulously recorded in court archives, reveal not just imperial vanity but a calculated political tool to legitimize a controversial reign.

The Political Roots of Yongzheng’s Obsession

Yongzheng’s ascent to the throne was shrouded in intrigue. Unlike his father, the Kangxi Emperor, who ruled for 61 years with broad acclaim, Yongzheng faced whispers of usurpation. Historical rumors suggested he altered Kangxi’s will to seize power. In this climate, promoting “heavenly endorsements” became strategic. By emphasizing supernatural endorsements—like the Five Planets Alignment (五星联珠) of 1725—Yongzheng countered dissent with cosmic propaganda. As Confucian tradition held that natural anomalies reflected imperial virtue (or lack thereof), each reported omen reinforced his legitimacy.

A Parade of Miracles: Documented “Auspicious Signs”

### Bountiful Harvests as Divine Favor

Agricultural marvels dominated early reports. In 1724, Shuntian Prefecture announced “one stalk of grain yielding four ears,” while Governor Tian Wenjing escalated claims to “15 ears per stalk” by 1727. The most extravagant came from Guizhou’s Zhang Guangsi, who described rice with “700 grains per ear, each over two feet long.” Yongzheng commissioned illustrated scrolls like The Auspicious Grain Atlas (瑞谷图), framing these as proof of his virtuous governance.

### Sacred Flora and Imperial Ancestors

The Eastern Qing Tombs became a hotspot for botanical wonders. In 1723, the Malanguan garrison reported “divination grass” (蓍草) sprouting at the tomb of the Shunzhi Emperor. Later, “auspicious mushrooms” (灵芝)—symbols of immortality—were “found” at the Kangxi Emperor’s resting place. These claims tied Yongzheng’s piety to his forebears, suggesting his filial devotion had moved heaven itself.

### Mythical Beasts and the Art of Flattery

In 1732, Shandong officials declared a “divine qilin” (麒麟), a dragon-horse hybrid, born to a local cow. Sichuan followed with another “qilin” sighting, complete with illustrations. Even the legendary phoenix made an appearance in 1730, allegedly spotted near Beijing with “five-colored plumage.” Such reports, though biologically implausible, served a purpose: aligning Yongzheng’s rule with ancient sagas where rare beasts heralded golden ages.

### Celestial Theater: The 1725 Planetary Alignment

The Five Planets Conjunction of February 1725 was a rare astronomical event where Jupiter, Venus, Mercury, Mars, and Saturn clustered closely. While predictable by astronomers, Yongzheng’s court spun it as a once-in-a-millennium blessing. The emperor’s edicts linked it to his reforms, declaring: “This is Heaven’s reward for our austerity.”

The Cultural Machinery Behind the Miracles

### Bureaucratic Competition in Flattery

Local officials, eager for promotion, competed to outdo each other in reporting omens. A 1730 edict even warned against “exaggerations,” revealing Yongzheng’s awareness of the charade. Yet the system persisted, as governors like Tian Wenjing leveraged “auspicious” reports to cement their positions.

### Ritual and Propaganda

The “Rainbow Clouds” (瑞云) sighting during Kangxi’s 1723 funeral exemplifies staged symbolism. As the late emperor’s coffin descended, officials “noticed” multicolored clouds—prompting Yongzheng to weep theatrically and order its inclusion in official histories. The message was clear: even in death, Kangxi endorsed his successor.

Legacy: Scepticism and Historical Irony

Despite Yongzheng’s claim “I never speak of auspicious signs,” his reign’s records brim with them. Later scholars, including the Qianlong Emperor, quietly dismissed these as political theater. Modern historians see them as a revealing paradox: a pragmatic ruler using superstition to stabilize power. The omens also reflect Qing China’s “performance of legitimacy,” where cosmology and governance intertwined.

Today, Yongzheng’s “miracles” endure as a case study in how power manufactures its own mythology—a lesson echoing far beyond the 18th century.