Liuzhuang Divine Physiognomy · Yongle Hundred Questions

Overall Paraphrase

I. The Physiognomy of an Emperor

Emperor Yongle asked: "I hold the royal throne—by what facial features have I become the master of ten thousand people?"

Liuzhuang replied: "Your Majesty is of the dragon-born, phoenix-raised constitution🔥, standing six chi tall, with a broad face and round waist, your stride opening a full three chi. In your youth you suffered hardship, for your whiskers had not yet emerged; now your whiskers have grown to one chi eight cun, already matching the count of the dragon physiognomy, and answering precisely to the years of your present age."

II. A Child's Strange Fragrance Indicating Nobility

Question: "When a child is born into an ordinary household, and the father sees that the son will attain noble rank in the future, what is the explanation for this? Does the child perhaps carry fortune within himself at birth?"

Answer: "Whenever a child is born and sweet fragrance fills the chamber, it must indicate great nobility🌱. The physiognomy classic says: when one is born with a strange fragrance upon the body, it definitely indicates that the father will attain noble rank and posthumous glory. Liu Adou and Emperor Taizu of Song were both born with strange fragrance that lingered for a hundred days without dispersing."

III. Why a Low Forehead Still Permits Official Rank

Question: "Yesterday I saw a Minister of Personnel with a sunken, low forehead—how is it that he can still hold office?"

Answer: "Though the forehead is low, the sun-moon horns open and close in assistance, the assist bones turn toward and return, the head is flat and the face round—this is the subtlety of the five elements in mutual accord, and thus a low forehead is not taboo. For this reason he attains the post of Minister of Personnel."

IV. The Physiognomy of Selecting a Consort

Question: "In my harem I have no consort with a square face. My own face is square, and I wish to obtain a square-faced counterpart—how shall this be?"

Answer: "A woman's nobility lies in the eyes, shoulders, and back; her offspring lie in the belly, breasts, and navel. Any woman with a square face is a tiger face, which must offend the star of slaughter—how could she enter the palace as a noble? Any woman shaped like the phoenix form is truly greatly noble. The phoenix form has a face round yet long, upper and lower brows in harmony, eyes fine and slender, nape round and long, back flat—this is the physiognomy of true nobility. Even if she does not enter the palace, she will not fail to become a lady of rank."

V. The Physiognomy of the Empress Mother

Question: "In former days I favored the daughter of Prince Wang and judged by her physiognomy that she would become empress (mother of the state); now I no longer favor her—how can she become the empress mother?"

Answer: "It is not that the empress mother's fortune is thin, but rather that the Sagely One's star of sons has not yet appeared, and thus she is temporarily unfavored. Afterward, when the star of sons is generated, the empress mother's destiny and longevity will be extended. If a crown prince is to be born, it will assuredly be from her."

In the third year of Yongle, a crown prince was indeed born subsequently.

VI. Why Consort Candidates Are Made to Sweat

Question: "When selecting consorts, thick padded garments are used to wrap the women and make them sweat—what is the explanation for this?"

Answer: "It is not solely to make them sweat, but rather to use the sweat to distinguish bodily fragrance. A woman with bodily fragrance is a great omen of fortune.💧"

VII. The Physiognomy of Officials Who Meet the Blade

Officials are by nature noble men, yet some often meet execution by the blade—why is this?

All because beneath the nape there are red threads, and the ear helixes bear much red coloration. One who commits both of these can hardly escape the calamity of death by axe or blade.

VIII. Clashing Sun-Moon Horns Yielding a Good End

Those whose sun-moon horns clash (forehead angles in mutual conflict) nonetheless obtain good endings—why? This is because though the bone structure clashes, the spirit and qi are clear and harmonious, and thus it is not judged inauspicious.

IX. An Ugly Mother Bearing Noble Sons

Question: "The mother of Minister Wu is extremely ugly in appearance, yet she bore two sons both like young princes (noble offspring)—from what physiognomy does this come?"

Answer: "Her face is ugly, but her eyes are like stars and her lips like vermilion. Offspring are carried in the navel and belly—what do the face and eyes have to do with it? It must be that her navel is deep, her belly thick, her waist straight, her body firm, so that all who see her feel awe. Any woman of dignity and authority mostly bears noble sons—it is not the fortune of the face, but the result of the five organs and six viscera being vast, generous, and elegant."

She was afterward enfeoffed by Yongle as Lady Jinyang.

It is also said: with elegant eyes and red lips, she often received the enfeoffment of two states.

Verse: Her face was plain, her lips red, eyes like stars—
Dignity and gravity that astonished the world.
Though she attained not the rank of empress,
Two states' honors she received before the sage-king's throne.

X. The Physiognomy of Military Generals

All military generals do not have killing aura born in their brows and eyes; rather, above they hold majesty in their bearing when observed, and thus they are destined for campaigns and battle. The eyes do not expose glaring light, the nape carries no red threads—they are not of the pig-eating, rat-nibbling sort, but are physiognomies of good men, men capable of war.

XI. Harem Women Mostly Bear No Sons

Question: "Women in the harem mostly bear no sons—why is this?"

The ancients said: "Beautiful women have no shoulders; generals have no nape." The shoulders droop too much and the body is too weak, the waist too thin and the body too light. Those who commit these four faults are extremely numerous—these are not physiognomies of deep fortune, so how can they bear sons?

XII. Great Ministers Who Cannot Eat Yet Have Little Emolument

Question: "Great ministers at court cannot eat and drink—since they hold office, why do they yet have little emolument?"

Although high office is seen in the yintang, wealth and honor still require hands passing the knees. High office comes from a broad yintang, elegant brows, upright ears, and clear eyes, and thus great nobility. Food emolument lies in the mouth—if the lips are thin and the mouth small, eating and drinking will naturally be little, and the emolument follows accordingly.

XIII. Long Brows but Not Long Life

Question: "When brows are long yet longevity is not, what is the explanation?"

The physiognomy classic says: "Brow hair is not as good as nose hair; nose hair is not as good as ear hair; ear hair is not as good as a high occipital bone." Thus long brows can preserve longevity. All longevity is primarily in the scalp, nape skin, and blood color.

XIV. Reversed Ears Yet High Office

Question: "Those with reversed ears (everted ear helixes) instead hold high office—what is the explanation?"

Physiognomy has the theory of what may be tabooed and what may not—how can one infer solely from the ear's appearance? The classic says: "Though the eyes are yellow, they possess divine light; though the nose bridge is broken, the nose tip is full; though the body is thin, no bones protrude." These are all not judged as ruinous, but are instead pushed forward as physiognomies of nobility.

XV. Shun's Double Pupils

Question: "Shun's eyes had double pupils; ordinary people also have double pupils—what is the explanation?"

Shun's eyes were fine and long, being phoenix eyes. Ordinary double pupils are round and protruding, with wrinkle lines at the eye's edge, like chicken eyes—these are inauspicious physiognomies. Both are double pupils, yet the form and spirit are utterly different.

XVI. Gan Luo at Twelve, Taigong at Eighty

Question: "Gan Luo became prime minister at twelve; Jiang Taigong met King Wen at eighty—one early, one late—what is the explanation?"

These two former worthies both had ears with pearls level with the mouth corners, constituting the pattern of "pearls emerging from the sea." Gan Luo's ear pearls were red like vermilion, and he met his opportunity at twelve; Taigong's ear pearls were white like snow, and thus he was destined to meet his only in old age. The color of the ear pearls determines lateness or earliness.

XVII. The Physiognomy of a Life Without Illness

In this human world, physiognomy accords with heaven and earth. When the post horses are high and clear and the borderlands are still, the yintang is level and even, the six lights are moist and shining, and the affliction palace has no dark stagnation, one's life will enjoy fortune and longevity eternally.✨

XVIII. The Physiognomy of a Life Full of Illness

When the mountain root is constantly dark and the nose tip green, both ears gather dust and the eyes are dim, the borderlands are like mud and the hair like grass—in such a life, what day shall bring peace?

XIX. The Sovereign Never Free from Worry

Question: "Since I became sovereign, I have never been free from worry—what is the explanation?"

The mountain root and granary palaces are perpetually green-blue, the nose tip red, the cheeks yellow, the qi uneven. Even as sovereign, this brings anxiety; should a commoner have this, nothing would succeed. One must wait until this color opens, and then the Sagely Heart will naturally be at ease.

XX. The Complexion of National Peace and Prosperity

Question: "Since I became sovereign, the state has been pacified, the people enriched, the soil made abundant—what is the explanation?"

With blood sufficient and spirit relaxed, the eyes grow ever more luminous; the yintang level and moist is glory and prosperity. The scholar and the official both reap fortune; the commoner who has this is likewise at peace and health.🌿

XXI. Women Noble-Born Yet Base, Base-Born Yet Noble

Question: "Many women are noble-born yet become base, and base-born yet become noble—what is the explanation? People say women have no physiognomy—what is the explanation of that?"

Female physiognomy differs from male physiognomy—how can women have no physiognomy?

• Base physiognomy: a pointed head and sparse hair—surely the daughter of a base person.
• Noble physiognomy: a round face and upright eyes—matched as the wife of a good man; blood sufficient and qi harmonious—can bear noble sons; earth proper and cheekbones level—can preserve the family estate; body upright, face correct, eyes elegant, lips red, and with round shoulders besides—one may be promised great nobility.

Any daughter of a wealthy house whose head is flat and forehead moist, eyes like shooting stars, lips thin and body light, features lovely yet gaunt and thin, teeth white and flesh glossy, is of the base woman's pattern.

XXII. The Five Exposures and Five Reversals

Question: "What is the explanation of the five exposures and five reversals?"

• Five Exposures: when one or two parts are exposed, the household has not food for the morrow; when three or four are exposed, life is often short and rushed; when all five exposures are complete, it is the pattern of great nobility.

Eyes exposed in the white but not glaring light, nose exposing the apertures yet not crooked or blocked, lips exposing the teeth yet not curling upward, ears exposing the helix yet not losing the pearl—when the five exposures of metal, wood, water, fire, and earth are all committed, it instead becomes great nobility. But when the bridge is exposed, light exposed, curling exposed, pearl exposed—these are physiognomies of utter baseness.

• Five Reversals: they are not good physiognomies—they are persons of violence and evil. The classic says: The wonders of the five reversals are many—how can the practitioner come to know them? If one single item is wholly without reversal, one must hang the purple robe in court.

XXIII. The Five Smallnesses and Five Extremes

Question: "How are the smaller five extremes to be distinguished?"

As for the five smallnesses: one, a small head; two, a small body; three, small hands; four, small feet; five, a small face. These are the five smallnesses of the body, not of the five facial organs. If all five facial organs are small, that is the five extremes, a physiognomy of baseness.

As for those with the five smallnesses, the voice must be large, and the five organs, three stops, and six palaces should all be mutually matched for excellence. If a single item fails to match, it is not good.

The five extremes are the forehead, ears, nose, eyes, and mouth, namely the five stars of metal, wood, water, fire, and earth.

Verse: Five small—the body, head, and all four limbs—
Therein are said the ear, nose, mouth, eyes and brows.
If all five facial organs are all alike small,
A lifetime base and foolish—born a simpleton.

XXIV. Physiognomy Divided into North and South

Question: "Physiognomy is divided into north and south—what is the explanation?"

This treats of the theory of the two capitals and thirteen provinces (ancient books do not contain this, it being the master's own heart-transmitted method). It is explained by the twelve palaces:

The various regional methods must all attain the proper configuration to be excellent; those that do not match can hardly attain rank.

XXV. Three Points and Six Emaciations

Pointed head, pointed face, pointed buttocks—these are bad physiognomies. All six palaces emaciated—a man fond of killing. How can one who commits these attain wealth and honor?

XXVI. Crane Form and Tortoise Breath

Question: "What is said of the crane form and tortoise breath?"

The crane form rises when walking, clearing the ground by three cun, shoulders biased, nape long, head passing the stride first. A modern crane form that does not pass the stride but rises high from the ground is right; the nape will likewise follow suit. An official who reaches the rank of Minister of Personnel may learn the way of the immortals.

Tortoise breath pertains to peaceful sleep. In sleep, breath leaving through the mouth does not accumulate wealth, nor does it make for long life. Breath leaving through the nose makes wealth, fortune, and emolument all good. Only when neither mouth nor nose emits breath but it issues from the ears is it tortoise breath—easy to fall asleep, easy to wake, a pattern of great nobility, an immortal's constitution, and rare in the world.

Modern people speak wildly: both forms are rare, and whoever attains them has difficulty.

XXVII. The Physiognomy of Henpecked Husbands

Question: "In battle formations I have no fear, yet now within the palace I fear my consort—what is the explanation?"

A man is not henpecked by nature—outer strength is not as good as inner substance. Emperor Taizu of Song had a small left eye and large right eye, and thus feared his wife. Minister Zhang had a beard偏 to the left side, and throughout his life greatly feared his wife. The Sagely One has many black moles on his eyelids, and thus has obtained a worthy and capable empress mother.

This discussion of eyelid moles, beards biased to the left, closed eyes of different sizes—these three points mostly indicate fear of one's wife.😄

XXVIII. Women's Pubic Hair Determining Nobility or Baseness

Question: "Women's long pubic hair determining nobility or baseness—what is the explanation?"

Empress Lü of Han had pubic hair one chi eight cun long, golden yellow in color, coiling over the pubes; when spread with the hand, it passed the knees, and was thus named "gold coins adorning the pubes"—hence she reached the utmost rank, and was also given to much lust.

If it is straight, if it is long, if it is black—that is the woman of adultery and murder: though noble, she will not last long. Pubic hair should be yellow and soft, and will likewise form a noble. Grass-like is base, hard is base, born early is early death, born late is lewdness. Production within triple-seven's region is mysterious and excellent.

XXIX. Ascribing the Forms of Beasts and Birds

Question: "Physiognomy takes the five elements as its master; adding to this the forms of beasts and birds—is that not a matter of common fortune?"

Guo Lintong's physiognomic method contains three hundred and sixty external forms; the principles are many and hard to record at once. Beasts mostly indicate wealth; birds mostly indicate nobility.

XXX. The Three Stops as Applied to Face and Body

Question: "The three stops apply both to the face and to the body—what is the explanation?"

The face's three stops:

• From the hairline to the mountain root is the upper stop, governing the former limit (youth fortune)
• The nose tip is the middle stop, governing the middle limit (midlife fortune)
• From the philtrum to the chin is the lower stop, governing the final limit (late-life fortune)

If the upper stop is short and sharp, youth is unfavorable; if the middle stop is low and sunken, a lifetime brings no glory; if the lower stop is long, the life is full of worry and obstruction. Generally the upper and middle stops may both be long, while the lower stop should be short.

The body's three stops: the neck, the waist, and the feet—these three stops must all obtain mutual coordination.

Hence it is said: with the three stops level and equal, one's lifetime of clothing and food lacks loss; with the five mountains gathered in return, this life's wealth and money flourish of themselves. It is also called the three powers—heaven, earth, and man.

XXXI. All Men, One Aspect, Not Having a Beard

The beard is the shoot of the kidney meridian, the primal spirit of the elixir field.

• Water-form men mostly have kidney deficiency; earth-form men have insufficient elixir field—these two forms most often lack beards.
• Any man of water form or earth form who does have a beard will surely have good sons. Turbid means wealth; clear means nobility.
• If there is no beard, then the kidney water is insufficient and the primal qi weak—how can there be sons?
• Wood-form men have flourishing fire and thus lack beards; but those who do have beards will have sons. One must not determine a man's offspring by the beard alone, lest grave errors be made in important matters.

The classic says: for wood forms, judge the hair regarding heirs; for water-earth forms, judge the hair regarding progeny.

XXXII. Gaining Weight and Losing Hair

Any whose flesh grows with wealth, the hair grows with spirit clarity. Hair is the surplus of blood: if the hair is turbid, the blood is wilted; if the hair is elegant, the blood is flourishing. Whoever loses hair, wealth gives birth therein; and when flesh grows, hair is also lost. A wood-form man who loses hair will die without doubt.

Verse: Flesh grows, wealth onrushing, the hair a thinned-out field;
Blood withered, spirit turbid, tangled like ravelled silk.
If one of wood form see hair and skin in rapid loss,
With hair's departure his span of years will soon return home.

XXXIII. The Three Yangs of Bright Vigor

Question: "When the three yangs are bright and vigorous, what are the three yangs?"

The three yang and three yin lie beneath both eyes, also named the silkworm palace, also named the sons-and-daughters palace, also named the fortune-virtue palace—they are the three yangs under the eyes.

The face's three yangs: the yintang, the nose tip, and the cheekbones—they are the essential places of the whole face. Hence they should be flourishing and bright, and should not be stagnant and dark.

XXXIV. Wrinkles on the Forehead

Question: "Forehead wrinkles are often seen in great ministers—why are they held to be bad, and what is the explanation?"

All forehead wrinkles:

• One line is the canopy—governing solitude
• Two lines form the recumbent moon—governing middle nobility
• Three lines form the hidden rhinoceros—governing great nobility
• More than that is inauspicious

Any wrinkles that should rise from the corners of the assist bones and run horizontally and deeply are excellent. If short or chaotic, that is very bad—a lifetime of hardship, baseness, and injurious punishment.

XXXV. The Two Words "Complexion" and "Color"

Question: "Of all human physiognomy, why are there the two words complexion and color?"

The classic says: "The bone structure governs; the complexion determines." All complexions and colors are the surplus radiance of the five organs and six viscera, and hence there is the detailed discourse of metal, wood, water, fire, and earth.

• Without, it is qi; within, it is color
• Color is the shoot; qi is the root
• When observing the root, first observe the shoot
• What is within has not yet met its occasion; what is without has already met it
• Bright and radiant is flourishing; faint is dissipating

Whenever seeking or planning, one looks at the complexion and color in that palace; there is a wonder invisible to ghosts and spirits—it seizes the exquisite qi of heaven and earth. Among the various unusual arts of the world, complexion and color prove most accurate. Only, if one is deaf, blind, or speaks recklessly, then it may not prove accurate.

XXXVI. For Women, Observing She is Bao-liu-Tsu-sz. — Blood and Qi.

Question: "For women, observing blood and qi—whence does it issue?"

All women take blood as their master. Skin is the dwelling of blood; blood is the root of skin. Observing the skin tells the vigor or decline of the blood.

• Skin-blood clear then moist—noble
• Skin-blood red then dry—declining
• Skin-blood yellow and turbid—base
• Skin-blood crimson then declining
• Skin-blood white then stagnant

Whatever is turbid is lowly, lewd, and short-lived. Therefore, blood should be bright and clear; if both the surface and the interior are lustrous and moist, that is noble. 💧

37. In Men, Essence (Jing) Is Primary

Question: "It is said that in men, essence is primary—where does this come from?"

The root of the whole body is nothing but essence and spirit (Jingshen). Once the spirit scatters, how can life remain? The eyes lead the Five Elements, so one can know by looking at the eyes.

All nurturing of essence and spirit is manifested in the two eyes. If the eyes are refined, the spirit and mind are refined; if the eyes are clear, the spirit and mind are clear; if the eyes are withered and turbid, the spirit and mind are withered and turbid; if the eyes are scattered in light, the spirit and mind are scattered in light. Therefore, the eyes must take spirit as the primary. The eyes are the essence of the whole body and should not lack refinement.

If sun and moon resemble shooting stars, surely one is a guest of glory; if the eyes are like blind pupils, one is often a person of hardship.

Not exposed, not deviated, not sunken, not with floating light—only then is it a beautiful physiognomy. If any one of these several conditions is violated, it is certainly not good.

Poem: The body's spirit lies in the two eyes; bright pupils like lacquer surely bring glory. If they be sallow, chaotic, and turbid, the person will be lowly and poor.

38. Gaining a Wife and Prosperity

Question: "What is meant by gaining a wife and achieving prosperity?"

The texts say:

• The奸门 (love/family palace) is the mirror—through a wife one becomes rich and establishes a family.
• The nose's fundament (準头) full and prominent—one attracts a capable and virtuous wife.
• One gains a wife and becomes wealthy—when the 準头 (nose tip) and 鱼尾 (fishtail/crows' feet area) are bright and moist.
• One gains much of a wife's wealth—when the 印堂 (yintang, between brows) has purple energy like a silkworm.
• The turtle-head small and pale—wife and concubines are capable and virtuous.
• If a woman hasmoist 印堂 and clear brows—upon marriage she prospers her husband and benefits her children.
• Face level and lips purple—born with abundant blessings and emoluments.

This teaching not only says men's physiognomy can become rich through a wife, but also that women's physiognomy can prosper a husband, and only then is it a mutual match. 💑

39. Gaining a Wife's Wealth Yet Becoming Poor Instead

Marrying a wife who breaks one's wealth comes only from "the kitchen and stove both empty" (sunken nose wings/ala nasi). Taking a wife who ruins the family is mostly due to the 奸门 sunken by a finger's depth. If the overall form and physiognomy are evil, after marrying a wife one will lose the family. If the 鱼尾 (crows' feet) have many wrinkles, one will be poor all one's life.

If a woman has a low nose, after marriage the husband's family will greatly decline. If a man has spots (on the face), marrying a wife brings death to himself and ruin to the family. If the man is not at fault, and the woman does not incur punishment, they may preserve each other's lives.

The texts say: If the nose's bridge is low and spirit is slight, surely there will be a woman who harms her husband. With little spirit and a low bridge, how can one live long? High cheekbones and a broad forehead surely bring harm to the husband.

40. Father Rises but Son Ruins the Family

Question: "If a father's physiognomy establishes the family but the son's physiognomy ruins it, can the family be broken?"

To know of decline and ruin in later years, one must observe the 地阁 (chin) and scalp. To know of children's glory, one should also look atnipples, navel, and belly.

• Chin (地阁) thin and sunken, scalp withered—in old age, filial sons are hardly to be expected
• Nipples pointing downward, belly wall thin, navel shallow—in old age, there surely will be a son who brings ruin

If the entire face has good physiognomy, but these few aspects alone are poor, it is hard to get through life. After death (of the father), the family will surely decline. This says the father's physiognomy in old age is not good.

41. Receiving Title through One's Son

Question: "What is meant by a person receiving noble title through his son?"

• Nipples rounded, nipples firm, ears as if frosted—one shall enjoy title conferred through the son
• Nape of neck broad and thick, 卧蚕 (lower eyelid area) raised and full—the son will stand in the court government

It is also said: To have a noble son, one still requires枕骨双峰（a prominent occipital bone with twin peaks); to have handsome and talented children, one also needs a deep navel and a drooping, full belly. To receive posthumous/final honors in old age, one needs high cheekbones, thick back, and a full waist. To enjoy the imperial grace through one's son, it surely is the result ofsoft skin and moist blood (complection) .

Poem: Wide neck, thick skin, and bright blood; thick belly, deep navel, level waist and back. Vaguely raised 卧蚕, lips purple; moist 地阁 (chin) flanked by sky ("地润朝天"—chin moist and uplifting) brings father and son titles in succession.

42. Men and Women with the Solitary Star Affliction

Question: "For men and women with the solitary-affliction (doomed to be without children), is it that both altogether share the affliction? Otherwise why would both not have children?"

The texts say: If the man's physiognomy has children but the woman's does not, one must take a concubine to continue the lineage. If the woman's physiognomy has birth but the man's does not, the two may grow old together while sighing over their solitary state.

(Each of the man and woman's physiognomy is evaluated separately; if one side has the child-bearing physiognomy but the other does not, then one must remarry or take a concubine to continue the lineage.)

43. Husband Poor, Wife Rich

Question: "If the husband's physiognomy is poor while the wife's physiognomy is rich, would he be able to achieve glory? If the wife's physiognomy is not as noble as the husband's, can they o nly be a proper match?"

The texts say: A husband is honored through his wife, a wife through her husband — this is but the same principle. If the husband's is not good but the wife's is rich, he can rely on her to preserve his entire person. As the saying goes:The fortune of one household rests upon one person. Therefore, people in this world choose husbands often, but choose wives even more. A husband's lifespan is fixed by birth, but wealth and honor can indeed be secured by relying on this principle.

44. Father's Physiognomy Poor but Son's Rich

Question: "If the father's physiognomy is not good but the son's is rich, can the family flourish?"

If there comes a son able to establish the family in the father's later years, but the overall face pattern is not good—the only exceptions: the 卧蚕 (lower eyelid fullness) moist in old age and the nipples high raised, then in the final years such a son may be established. The 边地 (forehead region) raised, with a soft jaw (下颏)—in later years, a successful son will certainly appear.

It is also said: If the 印堂 (yintang gap between eyebrows) broad, and twin brows with color/luster, one shall be a founder of family affluence and help for the state. Four granaries (四库—the lower cheeks/neworks etc.) full, and ear rims proper, that is a son who promotes his father's honor. A son who stands out and founds a new house: it is surely due to head that is round and forehead that is broad. One who accumulates from youth to age: this owes to earthy features thick and cheekbones high.

45. Face Thick/Prosperous Looking but Heart Sordid

Question: "What does it mean—face thick (good-looking / sturdy look) while the mind-heart is wicked? Where does one look at this?"

The texts say: The eye is the self-revealing seedling/but we check in the heart. The eyes good of appearance mean the heart is good; eyes bewitching/sae evil mean the heart is evil; eyes refined mean the heart is fine. Yet this merely distinguishes the wise from the foolish, the good from the evil. For the heart-mind disposition, one must look to the阴阳宫 (the point three tenths below the 卧蚕, i.e., below the lower eyelid edge):

• If the person has a good heart—this place is level and even
• If the person has a kind heart—this place is full
• If they have evil heart—this place is sunken and hollowed
• If the person is poisonous toward others/the person is unusually black-minded-ness showed—this place is dark / purple of color
• If you find green veins(or static red veins etc) shaped— that isbluish color and little red veins arising here is a sign of wicked and grave no-good, certainly not a decent person

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• Resonant voice, gentle countenance—one destined to carry on the family line
• Five features all aligned, eyes like stars—a child of great nobility
• Flesh and skin thick and broad—blessed with fortune and longevity
• Skin taut and floating—both poor and short-lived
• Voice clear and resounding—brings benefit to both parents
• Voice fierce and breath coarse—hard to speak of long life
• Brows high, ears aligned—surely a clever and handsome child
• Brows low, ears low—likely to become a monk or a Taoist
• Forehead wide, brow broad—receives the father's blessing
• Nose straight, bridge high—establishes family enterprise

The poem says: Brows high and ears thick, a child of much fortune; forehead broad and cheeks round, nobility is surely fitting.

Before the age of ten, one should have a clear body, upright form, sufficient breath, and vigorous spirit before being called promising. If thin, weak, or crooked, these are all formations that will not succeed.

• Round head—will never have a short life
• Moist mouth—will never be poor or cold
• Thick skin—still must have longevity
• Weak bones—cannot attain peace and glory
• Heavenly Court shaved thin, ear rim dark—youth full of hardship
• Mountain Root sunken, Jupiter and Saturn low—difficult to keep family wealth
• If ears are low, if brows are low—no need to ask about study
• If ears are aligned, if pupils are clear—one may speak of merit and fame
• If voice is broken, if complexion is dark—a child who loses wealth
• If breath is clear, if complexion is bright—a person of prosperity

63. The Taboos of the Five Features

Question: "Among the five features, which one is of great importance and which is of lesser importance?"

All five features should be upright, straight, and balanced—one should not have them sunken, deviated, small, or thin.

• What is favorable: Moist mouth, red lips
• What is taboo: A knotted nose bridge
• Large eyes must not reveal the spirit
• Large ears must be upright and thick
• Small nose—wealth is hard to accumulate
• Small mouth—no food for a lifetime
• Brows should be high rather than low
• Eyes are taboo against being small, and also against being deviated
• Mouth is taboo against being pointed, and also dislikes thin lips
• Small eyes do not mind light brows; large eyes do not mind heavy brows
• No cheekbones—one should not have a large nose; large face—one must beware a low bridge
• Moist mouth—one should not show teeth; large eyes—one must not reveal light
• Full brows—one should not have thick hair; small ears—most fear wide brows

64. The Five Elements' Generation and Conquest

Question: "What is the generation and conquest of the Five Elements?"

• Wood-type person is suited to the Water bureau
• Earth-type person gains metal as something remarkable
• Fire-type person is suited to the Wood bureau
• Wood-type person will surely become rich
• Metal-type person with ruddy complexion attains honor
• Water-type person in the west will surely be noble
• Wood encountering metal becomes poor and base
• Earth-type once thin, dies
• Metal-type once fat, hard to survive
• Water-type is taboo against Earth's conquest
• A Metal-type with a red nose-tip suffers many injuries

Like wood, yet not wood—not noble. Like metal, yet not metal—hard to gain glory. Like water, yet not water—contrarily good. Like earth, yet not earth—peace and glory.

The Five Elements must avoid mutual conquest—being generated and supported can bring honor to the body. 🌿

65. Seeing Children, Harming the Wife; Seeing Children, Harming the Husband

Question: "There are cases of seeing children and harming the husband, and seeing children and harming the wife—what is the explanation?"

The book says:

• Seeing children, harming the wife: Fish-tail wrinkles reaching the Heavenly Store—children grown, wife perishes.
• What the lust-gate shows is yellow light, wrinkles reaching the Heavenly Store—this indicates seeing children and punishing the wife.
• Wrinkles at the lust-gate indicate harming the wife; yellow light indicates having adulterous children.
• Seeing children, harming the lips: prominent cheekbones, sunken eyes, flat Yintang. Children guarding chastity; weak nose, low bridge—wife like fire.

Any woman with prominent cheekbones and sunken eyes—how does she not harm the husband? Flat Yintang indicates having sons. The nose is the husband star—once sunken, there is certainly punishment. Red lips—certainly has children.

Also, a woman with red eyes—seeing children punishes the husband. A man with yellow eyes—punishes the wife and harms children.

Again it says: Harming the wife, begetting children—the silkworm area moist and blood-filled, fish-tail blue. Harming children, harming the wife—lust-gate bright and moist, silkworm area weak.

66. At Birth, Harming the Father and Punishing the Mother

Question: "At birth harming the father, also punishing the mother—what is the explanation?"

• A child with low hairline must harm the father
• Sun-and-moon spiral locks certainly harm the mother
• Fine down hair growing at angles—loses both parents young
• Spiral brows certainly indicate punishing the mother
• Those who harm the father: head tilted, forehead shaved
• Those who impede the mother: eyes sunken, brows intertwined
• Fetal hair yellow—fear it is hard to raise
• Fetal hair black—fear of punishment and harm

The poem says: Forehead shaved, head tilted, sun and moon drooping—also punishing parents, also disaster and peril; brows intertwined, eyes sunken, Mountain Root broken—this is a ruinous child of the mortal world.

67. Good Facial Features with One Flaw

Question: "If the facial features are good but there is one flaw, is there anything to avoid?"

Throughout the body, in the twelve palaces and thirty-six methods, if one place is sunken or defective, it is hard to speak of complete fortune. There are twelve items of beauty containing ugliness:

1. Head round but without brain—cannot establish himself in a lifetime
2. Heavenly Court high but hair like weeds—base and foolish for a lifetime
3. Eyes clear but double brows pressing down—cannot establish himself in a lifetime
4. Ears upright but soft as cotton—foolish and weak-willed for a lifetime
5. Bridge high but Mountain Root sunken—poor for a lifetime
6. Nose-tip round but nostrils large—hope for wealth gathering is hard for a lifetime
7. Cheekbones high but left and right unmatched—indicates a lifetime of loneliness
8. Lips red and moist but teeth sparse and few—nothing accomplished
9. Neck round but double brows horizontal—indicates a lifetime of poverty and cold
10. Belly thick but large on top, small below—no prosperity for a lifetime
11. Arms large but texture uneven—toil and labor for a lifetime
12. Palm thick but no lines on top—foolish and base for a lifetime

Among these twelve items, if one is committed, even with Chen Ping's countenance and Zhang Liang's wealth, one cannot rise. Therefore, do not judge only by beauty or ugliness. In the secrets of physiognomy there is a method of multiplication and division that people do not know.

The poem says: A face held high with good five features, body level, form upright, breath and spirit broad; if in the pattern there is but a slight flaw, nothing succeeds and all is difficult.

68. Women with a Killing Star in the Face

Question: "Women with a killing star in the face harm their husbands and harm their children—I wonder what the explanation is?"

Women's features have seven killings—this was transmitted by Lü Dongbin, and it has proven true time and again:

1. Beautiful woman with yellow pupils—first killing
2. Large face with small mouth—second killing
3. Wrinkles growing on the nose—third killing
4. Ears reversed without rims—fourth killing
5. Extremely beautiful with a face like silver—fifth killing
6. Hair black without brows—sixth killing
7. Pupils large with coarse brows—seventh killing

If the five features are all aligned and the face has no defect, committing this still indicates harming the husband.

The poem says: Complexion like peach blossom, face like silver—although known as beautiful, instead brings anger; harming husband and children, no day of accomplishment—can only walk the streets of flowers and willows.

69. The Dignity of Women

Question: "For women, dignity is primary—what constitutes dignity?"

Any woman who is composed, dignified, and respectful is dignified; upright in form and correct in bearing is majestic. Setting affairs in proper order so that people tremble at the sight, sitting and standing without leaning, speaking without superfluity, broad-minded, mild in countenance—joyful without elation, troubled without worry—this is the noblewoman of the world, who may receive honor through her sons.

The poem says: Upright form, correct posture, sitting and standing level; majesty and awe that startles the world at a glance; bearing and conduct with broad chest, raising sons that must surely pay homage to the sage.

70. Learning Within the Belly

Question: "Learning is within a person's belly—how can it be known?"

The book says: "The brows gather the beauty of mountains and rivers; the chest conceals the mechanisms of heaven and earth." Eyes like thunder, glittering as shooting stars—there will be lofty strategies to secure the state. Extraordinary talent born into the world: teeth white, lips red; a hermit in the dust who sees people without fear, the chest holding long plans.

Emperor Gaozu of Han wished to see a hermit-Daoist. He came to the door, and the man did not rise. Gaozu said: "I wish to seek a scholar to secure the state." In seeking the worthy, the scholar faced the sun, sought the breeze, and answered—one after another, fluent in everything. Gaozu said: "This is a scholar of the highest rank."

Now an ugly or peculiar appearance—within stone is concealed beautiful jade—one only needs to look at brows, eyes, chest, and conduct to know one's learning.

• Ears revealing an inch—serves as a farmer of the fields
• Three cheekbones rising on the face—will surely become a frontier warrior
• Brows parting in eight directions ( 八 form)—can become a military officer
• Storage round like a peck—should become a general
• Shoulders high, back thick—surely not a common person; an extraordinary appearance, an extraordinary man—can be a marshal or general

71. Wine, Lust, and Complexion

Question: "When overindulging in wine and lust, the complexion becomes hard to discern—how can fortune and misfortune be determined?"

When a person overindulges in wine, it is merely dry and stagnant on the skin; overindulging in lust, merely dry and stagnant in the Three Yang and Three Yin. It is not significant—what is significant are calamities and misfortunes.

When a man has engaged in lust, the Three Yang are blue; when a woman has engaged in lust, the Lock-Yang bone is blue. It is not elsewhere—only this serves as verification, therefore it does not concern fortune and misfortune.

Whenever wine and lust have not yet been used, they are within; when they have been used, they are without. Still following the methods of the book, each palace must be examined carefully, and none will fail to verify. How could one let wine and lust mislead great matters?

72. Good and Evil Hearts

Question: "How can one see whether a person's heart is good or evil?"

The book says:

• Good heart—the Three Yang shine
• Heart concealing malice—tear pond deep
• Yin and Yang fallen and sunken—person is often poisonous
• Heart wicked and cunning—mouth corners blue
• Pupils if evil—how can the heart be upright?
• Hawk cheeks and mouse ears—is a traitor
• Eyes red, pupils yellow—thoroughly evil and harmful
• Blue veins with pale face—do not live together

The above several items are the most taboo.

Again it says: **Mouth upright, lips even, nose-tip raised; Three Yang moistened, Yintang red; countenance serene, speech gentle, spirit cheerful—valuable and renowned, honored by the world. ** This is a most extraordinary fortune of the highest rank, and the world does not know this method.

73. Fortune and Misfortune—How to Be Delivered

Question: "Matters of fortune and misfortune—how can one be delivered from them?"

The earth has east, south, west, and north; humans have the Five Elements; the complexion has five kinds.

• Water too much, suffering disaster—should go to the East to be delivered
• Fire too much, Metal in difficulty—should go to the North to find peace
• Water weak, Earth too much—one may still go to the West to aid one's roots
• Fire comes to conquer Metal—should go to the North
• Metal comes to conquer Wood—should go to the South
• A face of Wood color—should practice the Fire direction
• A face of Water color—urgently go to the East

Generally, if breath opens and color moistens, one may seek planning and action; if color opens and breath is dim, one should guard within. Manifesting in a certain palace, fixed in a certain month, appearing in a certain position—affairs of planning can be known. Those who know must be cautious, guarding steadily for a lifetime, thus being delivered from misfortunes and danger. 🧭

74. The Three Volumes of Heaven, Earth, and Man

The Master said: "I first traveled the province of Zhejiang, then arrived at Jiangnan, and later in the capital observed hundreds of thousands of beautiful countenances and extraordinary features, never once misleading a person's affairs. In these years at the window, I composed these three volumes, divided into Heaven, Earth, and Man."

• The upper volume: can know a person's nobility, baseness, poverty, and success
• The middle volume: can know a person's auspiciousness, misfortune, calamity, and blessing in the current year
• The lower volume: can know future good or ill, and the prosperity or decline of descendants

All physiognomy is encompassed within these forty-two formulas. Also appended are One Hundred Questions. Since Senior-Master Gao came to view it, after the Hundred Questions, gave rise to enlightened methods, examined principles, and deduced circumstances. Time after time observing people, he found nothing matching the divine marvel of the Liuzhuang physiognomy method. Later, Master Gao gave this book to Qin's Master-of-Scholars Zhang Yekui who returned to the lake, and it was no longer transmitted to the world. The original woodblock edition of the Liuzhuang Physiognomy Method was not transmitted to the world.

Master Gao later sighed and said: "In decades of learning, having seen numerous extraordinary collections and rare books, I have never seen anything so clear and plain, awakening suddenly to the profound mysteries." He composed a piece called "Plum Window Rhapsody," and the rhapsody says:

Great is the body—the substance of living beings, united with heaven, earth, and one vital breath.

The Master observes the pattern, the scale, the strength or weakness of the Five Elements—one must not fail to investigate the twelve palaces, one must not fail to know the one hundred positions. In general, one only needs to observe the pattern; to examine detail, one must still look upon the five features, the form, and spirit—these must match the pattern. The pattern must be strong, the officials must be calm, the complexion must be moistened, the positions must be high, the three courts must be level. The palaces must not be defective or sunken, the positions must not hang low with wrinkles.

Wood sluggish in Metal and girders—fashioned as the timber of beams and rafters. Water thickened yet obtaining Earth—becomes a person of fortune and longevity. Fire conquers the Metal form—in the end, hard to speak of longevity. Water gives birth to the Wood pattern—still must also achieve fame. The Five Elements obtaining generation and thriving—one may attain prominence throughout the body; one bureau losing its post—hard to ask about a lifetime of glory and renown.

Head round, hair refined—surely an exalted and noble person. Belly and navel hanging low—kept as a person of peace and contentment. Brows high and ears prominent—respected by people to old age. Yintang moist, bridge high—intimate with noble people for life. Nose-tip large, mind holding virtue; bridge low—destroying ancestors and leaving the clan. Eyes large, without luster—the person surely commits crimes. Ears large, mouth like gathered up—age forty-nine returns to the dark. Large nose but nostril-leak is uniquely taboo; large mouth should have corners and edges. Yellow eyes—men and women both must avoid; red lips—men and women both find fitting. Sunken face—many injuries among flesh and blood; high cheekbones—inclined to wrongdoing. Storage and Depositories matched—becomes a prime minister; Wheels and Bright reflect—first-rank minister attending the court. Border lands rising—why worry about not being rich? Four walls dark—a net of slander to one side. Small nose, large face—why seek profit? Brows low, eyes sunken—a lifetime of diligence.

Depositories empty, Storages sunken—in which year can fortune be sent forth? Scalp withered, blood un-moistened—within a year returns to the dark. The entire face releasing mundane splendor—the person is base and foolish. Temple-brows uniformly clear and surpassing the eyes—the person is just and grand, with a worthy wife. Upper court long—a lifetime of abundance; middle court long—wealth and salary abound; if the lower court is moistened—as an official, one must attain the Ministry of Personnel. A face of a woman without killing—with cheekbones, she still becomes a lady. Children with sunken nose and no brain—with longevity, yet their fortune will not flourish.

Every day making the spirit flourish—only due to floating tendons and protruding bones. Every hour exhausting effort—all because blood is hidden and skin is coarse. Buttocks pointed and thighs small—how can one find a place of rest? Spirit dim and eyes dull—destroying the family in middle age. Eyes if floating-light—a woman falls into license, much adulterous conduct. Nose bridge protruding in knots—harm to the husband and a lifetime of poverty. Head pointed, forehead shaved—one lifetime of rushing toil. Waist tilted, skin thin—lonely to old age. Lips flaring upward, teeth showing—die young each day. Eyes tilted, bridge broken—daily lowliness, daily treachery. Cheekbones high—top and bottom must match; nose-tip large—nostrils must be aligned. Those who build the family: round cheeks and thick flesh; those who ruin the family: misaligned ears and browlock straight. Women who govern the home: level back and moist waist; women who disorder the family: delicate form and light body and gait. Ask not of fortune-bearing those who are lopsided; pointed lips with pale skin —early punishment at thirty. A whole face good, but the waist pointed—will it not fall into license? Master of all learning—whom does one discern among them come the ears narrow and the forehead within, does each. Yintang level, lips thick, countenance plain—is certain to produce a prodigy. A child with vigorous spirit—why worry about passes and kills? A woman with clear voice—can be well-matched with a fine man. First or second rank, extraordinary features—hard to tell at once; third or fourth rank——Yintang level, breath full, spirit clear; fifth, sixth, seventh, eighth rank——head round, belly hangs, back heavy and broad. Five long, five short must be matched; five large, five small must be even.

Physiognomy, though of one body, has ten thousand distinctions—hard to tell all at once, so again we distinguish precisely.

The Master wished to return to his fields and countryside, declining rank, stipend, gold, and silk. In the Yongle era, he was bestowed a hundred green willows and a hundred mu of fertile fields, returning to live as a hermit in Zhe and Yue, and was given the title Master Liuzhuang (Willow-Village). Later, Master Gao, longing for him, petitioned the emperor, nine times summoned but he would not come to the court. Master Gao personally went to Zhe and Yue. There he saw the immortal residence idling by green waters, its gate surrounded by fertile fields—flowers red, willows green, emerald bamboo wrapped around pine. His thoughts were endless. He also saw the gates hung with golden characters and tall red tablets planted by the doorway.

Thus ends the text.

Calm and clear, calamity and fortune are hard to encroach upon. If one's qi is harmonious but scattered, nothing will be accomplished. If dark qi pierces through the five apertures, one will be trapped among ghosts and spirits. If vibrant qi strikes the Three Platforms, rank and emolument will descend from heaven. If an official sees red coloring, together with commoners and scholars, strife will increase. If red coloring appears on both cheekbones, brothers will contend like enemies. If white qi appears at the Heavenly Pavilion, in spring one fears slander, litigation, and punishment. If black clouds appear on the Earth Reaches, in autumn one fears disputes and lawsuits. If yellow qi appears at the Lust Gate, one may marry through illicit affairs. If black clouds appear on the Wifely Region, old friends may turn to theft. Red coloring is forbidden in drinking games, for wine and lust destroy the body. Blazing radiance fears encountering the Dark Official, guarding against one's wife perishing in childbirth. If green coloring arises beneath the eyes, it surely concerns wives, concubines, sons, and daughters. If white qi grows long at the tip of the nose, there must be punishments involving parents and brothers. If the central Earth coloring meets red, calamity and misfortune will ultimately appear. If blue-green and yellow complexions, even when red, will certainly bring no great worry.

Black mist at the Heavenly Center signifies loss of office and position. Black coloring at the Hall of Seals brings the sorrow of relocation. Yellow coloring at the Year Position means the immediate bestowal of office and nobility. Red coloring at the Longevity Position means the wife will surely contend and overcome. If horizontal lines at the Year Position are red-black, one either worries for parents or for one's own body and longevity. If yellow coloring and red clouds appear at the Year Position, one rejoices in descendants and one rejoices in emolument. White signifies death and mourning, red signifies official calamity, black signifies the worry of illness, and green signifies matters of fright and humiliation. If black coloring appears beneath the eyes, there will be disputes and litigation; if yellow brilliance appears above the brows, one will receive blessings. If black is like smeared oil, human life will suffer many injuries. If yellow is like smooth butter, wealth and goods will be gathered in abundance. If red and yellow enter upon the face, one will mostly receive bestowals of gold and silk. If black mist appears at the Year Position, responding to the Heavenly Prison, one will surely be summoned into official trouble. If green appears at the Fish Tail, illicit affairs will be exposed. If yellow brilliance appears at the Nose Foundation, one's rank and position will be achieved. If black continues to the Year Position, a woman will surely invite disaster. If green enters the Philtral Groove, a man must ruin his enterprise. Calamity and mourning arise from the whitening of the head; worry and illness constantly reside in brows and hair. With yellow brilliance, seeking office is easily obtained; if the nostrils are dark and black, accomplishing tasks is difficult. One contends in strength over slaves and horses. If yellow appears at the Teardrop Hall, one will not obtain it. If dark moles appear at the Dragon Palace, the left harms sons and the right harms daughters. If skin above the brows shines white, the left injures the father and the right injures the mother. If the Root of the Mountain is red and both eyes blaze like fire, there is the calamity of bloodshed. If black clouds respond at the Heavenly Summit, there is the worry of wine, food, lust, and desire. Seeking office and advancement—on the Three Platforms brilliance must appear. As wealth recedes and official calamity comes, among the Five Peaks darkness prevails. Small requests gain great results, for the two corners of the Heavenly Pavilion are distinct. Success without effort comes because the sides of the Orchid Terrace are clear and moist on all four sides. If yellow at the Hall of Seals is like a willow leaf toward the border regions, within ninety days one will ascend to the altar of the third rank. If purple qi at High and Broad shines clearly within the Heavenly Center, within a year one will receive the general's tally and be appointed minister. If purple qi appears at the Post Station, within forty days a petty person will cause a hundred matters. If one is a monk or Daoist, by the ancient moon reaching the younger brother, within the year there will be response—afterward there is a volume on qi and coloring that judges all things completely; one should examine it carefully.