"Metal Horse" is an English convenience. The year's real name is two
characters, 庚午, gengwu: a heavenly stem, geng,
which is yang Metal and supplies the element, and an earthly
branch, wu, which carries the Horse and is Fire in its own
right. The Huainanzi, a Han compendium finished before 139 BC, assigns both in
a single sentence. Ten stems against twelve branches make sixty names before the
first comes round again, and gengwu is number 7 of the sixty, which is why the
same Metal Horse last appeared in 1930 and
returns in 2050. The twenty-two characters and
the sixty names each have a page of their own.
Every pair of years in the sixty-year count shares a poetic third name, the nayin or "received sound," and 1990 and 1991 share earth by the roadside. The Ming manual that every later almanac copied, the Sanming Tonghui of 1578, opens its entry on it with a landscape: the great earth joined up by roads, level fields by the ten thousand acres, the soil that grain depends on to grow and that grass and trees flourish from. It is warm earth, it says, fire-warmed and mild, the kind that raises everything; and so it wants water first, then metal to help the harvest set. That is the whole image, and it is worth holding onto because it is friendlier than "Metal Horse" sounds.
The same book explains why the roadside got the earth. It reads the twelve branches as a human life, and puts the Horse's branch, wu, together with the Goat's, wei, at the point where a person is fifty or sixty and it can finally be seen how rich or poor, high or low, the life turned out. Things are formed, it says of these two positions; they show themselves on the road; there is something you can hold and something you can see. A year at that point of the circle takes an earth that is out in the open and in use. Then it adds a detail that belongs to 1990 in particular: a gengwu meeting a xinwei, its own partner, is a pairing of the two principles, yang matched with yin, and it calls that match noble without exception. The manual means two pillars in one chart, a gengwu year with a xinwei month, say; borrow it for two people born in 1990 and 1991 and you have a compliment the old book never quite paid, but would not have minded.
One more line, because it is the kind of thing only the source has. Among the special patterns the manual borrows from the Miaoxuan, another manual it quotes, is one it names the golden horse neighing in the wind: a person born in a gengwu or a jiawu year whose birth hour is xinsi, the si hour, nine to eleven in the morning. It ranks the pattern as noble. Whether you were born in those two hours is not something a zodiac page can tell you, since it is the fourth pillar of a birth chart; the form above will, if you give it a time. All of this is imagery, the manual's own word for it, not measurement, and the same author says in the same book that the sages spoke in figures and did not mean them to be gripped too tightly.