Section Seven: Correcting the Errors

奴婢成摹，定是寬宏待下；資財盈庫，決然勤儉持家。娨婦多因性垢，老後無歸；奚婆定是情乖，少年浪走。寬宏不如富貴，勤儉不如陰險，此衰世與盛世不同。性垢不損人便損己，故有無歸之說；乖戾家不和而親又疎，故有浪蕩之舉。

A household with many servants each following their own rules indicates that the mistress is broad-minded and kind to her subordinates. When the treasury is full of wealth, it shows that the mistress is diligent and thrifty in managing the household. Those who become discarded wives are mostly because of their corrupt nature, leading to old age with nowhere to go. Those who become maidservants are usually because of their perverse temperaments, and they were already indulging in reckless behavior when young. The author explains: in times of decline and chaos, being broad-minded is not as valuable as being wealthy, and being thrifty is not as effective as being cunning. This is the difference between a time of decline and a time of prosperity. Those with corrupt natures either harm others or harm themselves, hence the saying that they end up with nowhere to go in old age. Those with perverse temperaments have discord within the family and distant relatives, hence their behavior of being reckless and wandering outside.

為甚欺人？顯然淫亂。緣何無子？暗裡傷人。淫婦之心最毒，亂婦之心最惡，故有欺人手段，蓋持其美而驕其才；暗裡傷人，刑夫又刑子女。合觀前論，歷試無差；勉教後來，猶期善變。信手骨格部位，相輔而行；允矣血氣精神，由是而顯。如其善而守之，上添花；如其惡而不為，禍轉為福。

Why would someone openly bully others? It is clearly evident that they are engaged in licentiousness. Why would they have no children? It is because they have secretly harmed others. The author explains: the heart of a licentious woman is the most poisonous, and the heart of a disorderly woman is the most wicked, hence they have the means to bully others—relying on their beauty and boasting of their talents. Those who secretly harm others not only injure their husbands but also harm their children. When all these points are considered together, they are repeatedly accurate; they are written down to encourage future generations and to hope that they will reform and become virtuous. The structure and parts can be easily examined, supporting each other; the blood and spirit are indeed revealed through this. If one is originally good but can maintain it, that is adding flowers to a brocade; if one is originally evil but refrains from doing so, misfortune can be transformed into blessing.

公篤曰：希夷者，大華山之隱士也，姓陳名搏，字圖南，為五代末時人。其性命學繼呂祖之道統，風鑑受麻大之真傳。當宋太祖即位時，曾宣入朝相帝，賜以官不受，故賜號希夷，復歸於華山也。按希夷之法，言心不言相，故名心相篇，宣傳聖賢之禮教，發揚善惡之因果，含有老子之禍福無門、為人自招之義。

Chen Gongdu said: Xiyi Master was a hermit on Huashan Mountain, surnamed Chen, named Tuan, with the courtesy name Tunan, living in the late Five Dynasties period. His studies on life and death were passed down from Lü Dongbin's lineage of Daoist teachings, and his skill in physiognomy came from the true transmission of Master Ma Yi. When Song Taizu ascended the throne, he summoned him to the court to look at the emperor's face, intending to bestow an official title upon him, but he refused to accept it. Therefore, he was given the honorific name "Xiyi," and returned to Huashan Mountain. This school of thought only discusses the mind and not the physical appearance, hence the title "Essay on the Physiognomy of the Heart." Its purpose is to promote the rites and teachings of sages and to explain the cause and effect of good and evil, containing the meaning of Laozi's saying "Calamity and blessing have no gate, they are only summoned by people." Therefore, this essay discusses the cultivation of the mind and conduct throughout, differing from the previous chapters which focus exclusively on body parts and complexion.

余考盛世天道淳厚，尚道德禮義，而繩人以善，正也；亂世天道澆薄，尚陰險詐，而迫人以貪，權也。故管子云：衣食足而知禮義。太史公云：竊鉤者誅，竊國者侯，候之門，仁義存。由是觀之，生活為立身之本，潮流為人事之變。

I examine: In a peaceful era, the heavenly way is pure and thick, society values morality and propriety, and uses goodness to restrain people; this is called "correctness." In times of chaos and disorder, the heavenly way is thin and shallow, society values cunning and deceit, and uses greed to force people; this is called "flexibility." Therefore, the "Guanzi" says that only when clothing and food are sufficient can one know propriety; the historian Sima Qian cites the words of Zhuangzi's "Qu Che" saying that a person who steals a hook is put to death, but a person who steals a country becomes a prince, and at the gate of the prince, benevolence and righteousness are there. From this, we can see that livelihood is the fundamental basis for standing in the world, and the trend of the times is the cause of changes in human affairs.

盛世儉樸，其耗費不多，財源日豐，人心容易規正，用希夷之法可也，其法有益於風化故也。亂世浮奢，其耗費既多，財源日竭，人心飄搖顧忌，事實險詐百出，而不本乎禮義者，環境惡劣，逼迫而使之然也，其法既不為用。餘猶全錄者，此心相篇可抵朱子格言，以道德立網，以禮義立法，其意在規過遷善耳。餘有二語，為立身社會之必要：害人之心不可有，防人之心不可無，執中可也。

In times of peace, the customs are simple and frugal, expenses are not great, and the sources of wealth gradually become abundant. People's hearts are easily guided towards the right path, and at such times, the methods of Xiyi are appropriate, as they benefit the customs and moral education. In times of chaos and disorder, the customs are superficial and extravagant, expenses are great, and the sources of wealth gradually dwindle. People's hearts are unstable and full of suspicion, and in reality, there are countless deceptions. People are unwilling to act according to propriety and righteousness, as it is forced by the bad environment. In such times, the methods of Xiyi are not applicable. I still quote the entire text of the "Essay on the Physiognomy of the Heart" because this essay is as valuable as the "Zhu Zi Ge Yan" (Master Zhu's Admonitions). It uses morality as a guideline and propriety and righteousness as laws, with the intention of encouraging people to reform their mistakes and become virtuous. I have another two sentences that are essential for living in society: one must not have the intention to harm others, but one must not lack the vigilance against others. One should maintain this middle path.

眉起骨，髮燕尾，主刑子息。古法云：頭無惡骨。按眉尾起骨，為外財庫；眉頭起骨，主貴而刑昆仲。此言刑子，頗不合法。髮燕尾，主刑父母幼孤，亦不刑子。如為刑剋二字可也。

A person with prominent eyebrows and a hairline forming a swallow's tail shape is said to indicate harm to children. The author explains: According to ancient methods, there should be no evil bones on the head. A bone rising at the end of the eyebrows indicates 'external wealth storage'; a bone rising at the beginning of the eyebrows indicates nobility but harm to brothers. Here, the statement about harming children is not in accordance with proper principles. A hairline forming a swallow's tail shape indicates harm to parents and hardship in childhood, but not harm to children. If only the term 'harm' is used generally, it would be acceptable.

肥人面赤，主性姤心凶；瘦人髮黃，主奸貪暗殺。肥人以肉浮肉流為賤，面赤主邪行冷退，及好酒痔血刑剋之類。如性姤心凶，多出眉儂粗、目晴凸。其肥人面赤，主憂柔妄貪，讒諂徇私。瘦人為木局，以清秀為合格，髮黃者刑人丁而勞碌，多出愚而孤。其奸貪暗殺，均不合法。

A fat person with a red face indicates a jealous and cruel nature; a thin person with yellow hair suggests deceitfulness and secretly harming others. The author explains: a fat person with loose and flabby muscles is considered a lowly character, a red face indicates improper behavior, declining fortune, alcoholism, hemorrhoids, and punishments. If someone is said to be jealous and cruel, it is mostly due to thick eyebrows and protruding eyes. A fat person with a red face actually indicates a timid and greedy nature, fond of spreading rumors and flattering for personal gain. A thin person belongs to the wood element, and being clear and refined is considered a good character. Yellow hair indicates harming family members and hard work, mostly belonging to the dull and reclusive type. As for being deceitful and secretly harming others, it is not in accordance with proper conduct.

有頭無項，三十前死。此條合法。頭大項小為不配，故不壽。凡人低頭，天柱斷折，亦主貧夭，三十為交中界限故也。男人睛黃，性多急燥，再露者，犯刑名。睛黃多剛勇，盛世有倉猝之失，亂世為臨險而發。再露而有威者，皆大貴也；露而不收者，主刑剋與危險驚災，不善後也。

There is a description about someone who has a head but almost no neck, and such a person will die before the age of thirty. The author says this is in accordance with the principles of divination: a large head with a small neck is not harmonious, thus leading to a short life. Those who are accustomed to looking down have their "Heavenly Pillar" as if broken, which indicates poverty and a short lifespan. The age of thirty is the boundary where the previous fortune transitions into the middle fortune. The author also explains that for men, if their eye whites appear yellow, their temperament is usually impetuous. If the eyes are further protruding, they will be subject to legal punishment. The author distinguishes: those with yellow eye whites are often strong and brave; in times of peace, they may make hasty mistakes, but in times of chaos, they can rise to prominence in dangerous situations. Those with protruding eyes that carry an imposing aura are signs of great fortune. However, if the eyes are protruding and the spiritual light is uncontrolled, this indicates legal troubles and dangers, leading to unresolved situations.

男人眼大，常招陰人口舌。眼大者，妻頗賢淑；再浮白，性情乖戾，偏傲不常。其陰人口舌，指妯娌不睦耶？指內戚失和耶？或指遊蕩狎妓，而生口舌耶？

A man with large eyes often attracts gossip and disputes from women. The author explains: a man with large eyes usually has a quite virtuous wife; if there is a lot of white in the eyes, his nature tends to be capricious, stubborn, proud, and fickle. As for the so-called "gossip from the wife's side," it is unclear whether it refers to discord between the wife and her sister-in-law, or disputes among the wife's relatives, or perhaps disputes arising from the husband's wandering and engaging in improper relationships. The original text does not clarify this.

髮深者好淫，有結喉者惡夢，男女皆同。髮深好淫不確。按淫亂，神麗而流，色豔桃花，穀道多毛之例。髮深者氣厚，淫與不淫，不在此也。結喉招惡夢較驗，主勞碌亦合法。

A person with thick hair is said to be inclined to lust, and someone with a prominent Adam's apple often has bad dreams; this applies to both men and women. The author explains: saying that thick hair indicates lust is not accurate. To determine lustful tendencies, one should look at signs such as bright and wandering eyes, a rosy complexion like peach blossoms, and excessive hair around the anus. Thick hair merely indicates a strong vital energy, and whether someone is lustful or not is not determined by this. The statement about a prominent Adam's apple leading to bad dreams is more reliable, and the claim that it indicates toil is also reasonable.

耳珠生黑子，有水驚之災；男女捲髮，犯淫犯刑。耳珠黑病，主聰明奇技之專長，亦主水災應驗頗多。按男女捲髮，主刑人丁而愚拙；如淫亂，則兼有他部方驗。

A black mole on the earlobe indicates a disaster from falling into water or being startled; for both men and women, curly hair signifies both immorality and legal troubles. The author explains: a black mole on the earlobe suggests that the person is intelligent with a special talent, but the prediction of water-related misfortune is verified by many cases. Curly hair for both men and women indicates that there will be conflicts within the family and that the person's natural ability is dull; if one wants to judge about immorality, other body parts should also be considered for accuracy.

項後髮腳高肉如堆，眼深鬚黃，俱犯人命。項後高肉，主壽而剛；眼深主刑妻妾子女；鬚黃主刑剋駁雜。此言人命，頗不合法。犯人命者，神驚岔而浮四白，聲破而赤縷也。

A lump of flesh is piled high at the back of the neck, along with deep-set eyes and yellowish beard, can lead to murder. The author explains: a high lump at the back of the neck indicates longevity and a strong character; deep-set eyes indicate harm to wife, concubine and children; a yellowish beard indicates harm and a complicated fate. The original text says that such features would lead to murder, which is against the law. The true facial features that can lead to murder are a startled gaze with white circles around the eyes, and a broken voice with red blood vessels in the eyes.

目不轉睛，上下左右視者，俱主做。目不轉睛主偷盜，上視主驕傲，下視主險詐，左右視主邪淫奸貪。此言均主做，亦不合法，分而言之可也。眉重耳低，多是偏生庶出；婦人仰面，多有姦淫。庶出多應髮低岔，鬢曲突。耳低為附帶之品，眉重為憂愁之例，不能完全認為庶出。婦人仰面，多慕虛榮及驕傲，加以神浮、三陰青黑，方淫而奸。

Fixing one's eyes without moving, or looking up, down, or sideways, all indicate theft. The author explains: staring straight ahead indicates theft, looking up indicates arrogance, looking down indicates deceit and cunning, and looking sideways indicates lewdness and greed; the original text generally categorizes all these as theft, which is not in accordance with proper principles and should be distinguished instead. It also says that thick eyebrows and low ear position often indicate being a庶出 (illegitimate child); women who look up often have immoral behavior. The author explains: illegitimacy is more often indicated by low and uneven hairline and curved, prominent hair at the temples; low ear position is only an incidental sign. Thick eyebrows indicate worry, and cannot be generally taken as a sign of being庶出. Women who look up are mostly proud and vain, and further signs such as wandering eyes and dark coloration in the three yin areas are needed to indicate both lewdness and immorality.

身大手小不聚財，身小手大多下愚。凡形格以勻配為吉，此言不配也。身大手小主儒弱而怠惰，身小手大主勞碌而愚拙，此言其大體如是也。沙皮多起家，蛇皮多敗家。沙皮為沙點雞皺皮，寒暑皆然，主白手興家；蛇皮細膩冷滑，主刑剋冷退，女格最忌而賤也。

A large body with small hands is unable to accumulate wealth, while a small body with large hands is often of low intelligence. The author explains: when examining physical form and structure, it is generally considered auspicious if the parts are well-proportioned and harmonious. These two statements refer to cases where the proportions are not in harmony. A large body with small hands indicates a weak and lazy nature, while a small body with large hands suggests a life of hard work and foolishness—this is the general interpretation. It is also said that those with skin like sand are likely to become prosperous, while those with skin like a snake are prone to decline.the so-called 'sand skin' refers to skin with a grainy texture, resembling the wrinkles of a chicken's skin, which remains the same in both cold and hot weather, indicating the ability to build a fortune from nothing.所谓 'snake skin' refers to smooth and cold-slick skin, which is associated with suffering losses and a decline in fortune. In female physiognomy, this is especially undesirable and is considered a lowly disposition.

面大婦人多不孝，睛圓女子定妨姑。面大婦人有厚福居多，其肉浮主冷退，肉緊主夭亡，不孝則神急口吹方應。睛圓主氣疾夭壽，如髮低鬢突，則刑父母尤早。

A woman with a large face is often not filial; a woman with round eyes will certainly harm her mother-in-law. The author explains: a woman with a large face usually has deep blessings; if her muscles are loose, it indicates a decline in fortune, while tight muscles suggest early death. To determine lack of filial piety, one must also look at her fierce gaze and mouth shape like blowing fire. As for round eyes, it indicates illness and short life; if combined with a low hairline and prominent temples, the harm to parents will come much earlier.

腳肚小，背坑陷，一生無祿；目紅語結，好色無穹。腳肚，即股肱無包，主困苦；背脊坑陷，主虛花無壽。二者合有，主孤苦夭亡。目紅者，赤縷耶？赤光耶？語結者，心不定。二者合有，主駕疑妄舉。好色之說，或指北方人而言耶？

Those with thin and small calves and a sunken back spine will have no sustenance in life; those with red eyes and speech impediments will have insatiable desires. The author explains: "Foot belly" refers to the lack of muscle covering on the lower leg, indicating a life of hardship; a sunken back spine signifies being superficial and short-lived. If both are present, it indicates a life of loneliness and early death. As for "red eyes," it is unclear whether it refers to red blood vessels in the eyes or a glowing red light in the eyes, as the original text does not clarify. "Speech impediment" refers to inner uncertainty. If both are present, it indicates suspicion and reckless actions. As for the statement about being lustful, perhaps it refers specifically to people from the north.

眼大小，須偏斜，俱主懼內；夢話之人，需多妄語。眼大小，主有不同母之弟兄；須偏斜，主子女之分。或指北方人懼內耶？或明時天道多驗此耶？夢話多妄語有之，余考多憂慮及勞碌也。

A person with one eye larger than the other and a beard leaning to one side is said to indicate a tendency to fear his wife. Those who speak in their sleep are mostly inclined to tell falsehoods. The author explains: having one eye larger than the other indicates the presence of a half-brother from a different mother; a leaning beard suggests distinctions among children. As for the idea of fearing one's wife, perhaps this refers to the customs of northerners, or maybe it was more prevalent during the Ming dynasty when such omens were more commonly believed. Indeed, those who speak in their sleep and tell lies do exist; however, according to my experience, such people are more likely to be troubled by heavy worries and to be physically exhausted.

女人汗多主勞苦，無汗無子，汗香主子貴，汗濁主子賤。女人以血為主，汗為血之餘也。汗多主夫弱而刑剋，汗香子貴，汗濁子賤，無汗無子。此條為柳莊最驗，深得古法也。

A woman who sweats a lot will have a hard life; a woman who does not sweat will have no children. If her sweat has a fragrant smell, her son will be prosperous and noble; if her sweat is turbid, her son will be of low status. The author explains: a woman's essence lies in her blood, and sweat is the residual qi of blood. Excessive sweating indicates that her husband is weak and will suffer from misfortunes; fragrant sweat signifies that her son will be noble, turbid sweat signifies that her son will be of low status; if she has no sweat at all, she will have no children. This passage is the most accurate in Liuzhuang's Methods of Physiognomy, deeply capturing the essence of ancient techniques.

小兒咬齒妨母，開口睡者難養，男女關中不起，主邪惡夢魔迷惑。小兒咬齒，主疳疾，飲食停聚；開口睡者，先天氣洩也。關者，手上關骨也，關骨不起，主性愚，其邪惡之夢亦宜。自言自語，鬼迷壽夭；奸門十字紋，夫妻不睦。自言自語，主神經激刺，冷退敗家，惡疾而亡，非鬼迷也，柳莊以北方多狐邪而言之耶？奸門十字紋，主生離，豈止不睦而已。

A child grinding teeth while sleeping may harm the mother. Sleeping with the mouth open is difficult to raise. If the "guan" position on the hands of men and women is not prominent, they tend to have frequent evil dreams and be easily disturbed by demons. The author explains: grinding teeth in children is due to malnutrition and food stagnation. Sleeping with the mouth open is due to the loss of original energy from the body. The "guan" refers to the bone on the hand called guan bone. If the guan bone is not prominent, it indicates a dull nature, which makes sense why they often have evil dreams. Also, those who talk to themselves are said to be possessed by ghosts and have short lifespans. Couples with a cross-shaped mark on the jianmen are said to have marital discord. The author analyzes: talking to oneself is due to nervous stimulation, indicating a bleak fate and decline of family fortune, eventually dying from an evil disease, not really due to ghost possession. The author Liuzhuang probably said this because there is a common belief in the north about fox spirits causing trouble. Couples with a cross-shaped mark on the jianmen are said to have separation, not just marital discord.

女顴高大，能理家財；目中有痣，男主聰明，女主淫亂。女子顴高大，其人多才智，而代夫權，然主刑夫，或夫弱。目中有痣，主聰明而貴，痼疾而仇，男女皆然，女主刑剋，不主淫亂也。耳薄鼻樑低，嘴，胸堂凸，奴婢之格。此皆下賤之格：耳薄者，父母無靠；鼻樑低者，夫星困苦；口者，六親失和；胸堂凸者，性毒命否，故均微賤也。

A woman with high cheekbones is capable of managing family finances. A birthmark in the eye indicates intelligence for a man and promiscuity for a woman. The author explains: a woman with high cheekbones usually has intelligence and can take charge of her husband's affairs, but this also indicates that she may cause trouble for her husband or he may be weak. A birthmark in the eye signifies intelligence and high status, but also suggests chronic illness and enmity, which applies to both men and women. For women, it also indicates trouble with their husbands, but not necessarily promiscuity. It is also said that thin ears, a low nose bridge, an irregular mouth shape, and a protruding chest indicate a person destined to be a servant. The character describing the mouth shape is missing in the original text. The author explains: these are all signs of a lowly fate. Thin ears indicate unreliable parents; a low nose bridge indicates hardship for the husband; an irregular mouth shape indicates discord among the six relations; a protruding chest indicates a harsh nature and a blocked destiny—thus all these are signs of being of low status.

少者神散即死，老者項幹即死；女人唇白即病，唇青即死；小兒眼黑，十無一大；男子頭低，百無一成；婦人唇白，十無一子。此數句為柳莊精神，用之頗驗。按小兒神黑，餘疑為神浮之誤。女子以血為主，故唇紅者血旺而有子；唇白唇青，皆主疾厄不壽，何子之有。

A young person whose eyes are dull is likely to die soon, and an old person whose neck becomes dry and withered is likely to die. For women, a pale lip color indicates illness, while a blue lip color indicates death. For children, if their eyes appear dark and dull, out of ten such children, none will grow up. For men, if they walk with their heads low, out of a hundred such men, none will succeed. For women, if their lips are pale, out of ten such women, none will have children. The author explains: these sentences represent the essence of Liuzhuang's Methods of Physiognomy, and they are remarkably accurate. As for the phrase "small child with black eyes," I suspect it is a mistake for "spirit floating." Since women rely on blood as their foundation, a red and plump lip color indicates strong blood and the possibility of having children. Pale or blue lips indicate illness and a short lifespan, so how could they possibly have children?

眉生毫主壽。余考眉毫為憂愁而生，雖壽亦勞，非壽而有福也，故餘分朝上主刑剋，朝下主憂愁。耳白唇紅主子貴，老來好色主壽。耳白唇紅，主貴名而多祿，子貴又其餘事也。老來好色，主大壽，亦多子女。餘見七十餘之老人，尚有生育子女者，蓋因稟受之氣厚故也。

A long hair growing on the eyebrows indicates longevity. The author explains: according to my research, eyebrow hairs are caused by worry and sorrow. Even if one is long-lived, they will be hardworking and not necessarily both long-lived and prosperous. Therefore, I distinguish them: hairs growing upward indicate conflicts and troubles, while hairs growing downward indicate worry and sorrow. It is also said that white ears and red lips indicate descendants achieving honor and status, and an old person who still has a strong desire for sex indicates longevity. The author explains: white ears and red lips indicate that the person themselves has a noble reputation and abundant wealth and food, while the prosperity of descendants is secondary. An old person who still has a strong desire for sex indicates a long life and many children; I have seen elderly people over seventy who can still have children, precisely because they have a strong vital energy.

老人落鬚主刑子，老人不落髮主勞碌，女格老不落髮主淫而孤。此皆一偏之見，或北方情形不同。余考老人落鬚，主隱憂不遂；老不落髮，主勞碌刑剋；女不落髮，主壽。此言淫孤均不驗，或有他格相併也。

An old man losing his beard indicates hidden worries in his heart that cannot be relieved; an old man whose hair does not fall out indicates a life of toil and possible harm to his children; a woman who does not lose her hair in old age indicates licentiousness and loneliness. The author analyzes: these are all one-sided views, perhaps the situation in the north differs from that in the south. According to my research: an old man losing his beard indicates hidden worries in his heart that cannot be relieved; an old man whose hair does not fall out indicates toil and possible harm to his children; a woman who does not lose her hair in old age indicates longevity. The original text mentions licentiousness and loneliness, but these do not necessarily come true, unless there are other ominous patterns present, then such a conclusion may be made.

承漿無髯又坑陷，主水驚。此條合法。承漿為水行之專部，故驗水災。如氣色黑慘，主水災之時；如紅黑青各色混合，主血光瘡毒，或酒病之厄。女人口唇，下包上主口舌，上包下主心惡毒。口唇為相法之小部，關係衣祿。下包上者刑母，上包下者刑父。唇不固齒者多口舌。包者有餘與不足，主悋而見小也。

The area below the lower lip at the "Chengjiang" point, if it does not grow beard hair and is sunken, indicates a person who will fall into water and be startled. The author states this is in accordance with the principles: Chengjiang is a specific area associated with the water element, so it indicates water disaster. If the color at this area is dark and grim, it signifies the occurrence of water disaster; if the colors of red, black, and blue are mixed, it indicates blood-related injuries, sores, or illness caused by drinking alcohol. The author also says that for women, if the lower lip covers the upper lip, it indicates disputes and gossip; if the upper lip covers the lower lip, it indicates a malicious heart. The author explains: in physiognomy, the lips are a minor feature, related to clothing and sustenance. If the lower lip covers the upper lip, it indicates a punishment for the mother; if the upper lip covers the lower lip, it indicates a punishment for the father. If the lips fail to cover the teeth, it indicates much verbal disputes. As for one lip covering the other, it signifies that one side is excessive while the other is deficient, indicating that the person is stingy and has a short-sighted outlook.

男子髮粗犯刑，女子髮粗刑夫克子。男子髮粗，主勞碌厚及愚拙；女人髮粗，主刑傷憂愁，前業見耗，又有半數流落下賤也。色如粉如雲莫言好，恐招重刑；六指妨父而下賤。氣色以明潤天紫為吉。粉者，浮光也；雲者，散漫也。粉光浮出，主刑人丁及疾厄；故漫不聚，主虛浮多累及冷退。六指妨父頗驗，其下賤當另有他部不好，力應驗也。

A man with thick hair is prone to legal troubles, while a woman with thick hair may harm her husband and have difficulties with children. The author explains that thick hair on a man indicates toil and a heavy, dull disposition, also suggesting ignorance; for a woman, thick hair indicates punishment, worry, and the loss of ancestral property, and half of such people will end up in a lowly condition. It is also said that if the complexion appears like powdered white or like floating clouds, it is not a good sign, and one may suffer from serious punishment. Having six fingers may harm the father and lead to a lowly status. The author explains that a good complexion should be bright and slightly purple. 'Powder' refers to a white light on the surface, while 'cloud' refers to scattered, uncoalesced light. A complexion with powder-like light indicates punishment of family members and illness; a complexion with scattered, uncoalesced light indicates a superficial nature, many burdens, and a decline in fortune. The part about six fingers harming the father is quite accurate; as for the part about being lowly, it must be combined with other unfavorable signs to be accurate.

身白面黃不久困，身黃面白不久榮，陰囊無皺無紋主絕嗣。身白面黃者，外濁內清也；身黃面白者，外清內濁也，故有不久困、不久榮之說。下陰無皺者不壽，無紋者無子，皆驗。女人無指甲主愚，臍薄不好，臍生毛主淫賤。女人無指甲之說，繫不長耶？或易斷耶？臍以兩角上仰者，主子貴；薄之關係較輕。臍生毛主急燥及惡疾，亦為淫而不賤也。

A person with a white body color and yellow face color will not experience prolonged hardship; a person with a yellow body color and white face color will not experience prolonged prosperity. A man with no wrinkles or patterns on his genital area will be childless. The author explains: a white body and yellow face indicates external turbidity and internal clarity; a yellow body and white face indicates external clarity and internal turbidity, hence one experiences short-term hardship and the other short-term prosperity. A man with no wrinkles on his lower abdomen does not live long; a man with no patterns is childless—these two statements are accurate. It is also said that a woman without fingernails is dull-witted, a shallow navel is bad, and hair growing around the navel indicates promiscuity and low status. The author analyzes: regarding a woman without fingernails, it is unclear whether it refers to fingernails not growing or easily breaking, as the original text does not clarify. A navel that is slightly raised at both sides is favorable, indicating descendants and prosperity; a shallow navel has a lesser impact. Hair growing around the navel indicates a quick-tempered and prone-to-illness nature, which can be considered promiscuous but not necessarily low status.

周心有赤脈者，男主富，女主貴。心部外為亶中之地。赤脈直生乎？橫生乎？或圓繞乎？男主富不驗，或主美術之奇技；女主貴不驗，或主多子女也。人長手短，百無一成；魚尾上天倉，白手成立。人長為木形，多主聰明；手短為不配，當然有不足之勞碌。魚尾上天倉，主妻強而持家，或發妻財，有好內助故也。女人牙齒朝外妨父母，朝內刑子女。門牙上楞生者妨父，下楞生者刑母，朝外或為楞生乎？牙齒錯亂，不齊不勻，主刑子女及勞心，朝內或為錯亂乎？

If there are red veins around the heart area, for a man it indicates wealth, and for a woman it indicates nobility. The author explains: the area corresponding to the heart externally is called 'Shanzhong'; however, the red veins may be vertical, horizontal, or forming a circle, but the original text does not specify. The statement that a man with such veins will be wealthy may not hold true, but he might have special talents in skills or arts. Similarly, the statement that a woman with such veins will be noble may not hold true, but she might have many children. It is also said that a person with a tall stature but short arms will not be found among a hundred people. Those with the fish tail lines connecting to the Heavenly Granary can start from nothing and become wealthy. The author explains: a tall stature is of the wood type, usually indicating intelligence; short arms are not in harmony, naturally leading to hard work due to insufficient strength. Those with the fish tail lines connecting to the Heavenly Granary indicate a capable and managing wife, or gaining wealth from the wife's family, because they have a good helper at home. Furthermore, for women, protruding teeth facing outward may harm the parents, while teeth receding inward may harm the children. The author explains: front teeth growing overlapping from above may harm the father, and overlapping from below may harm the mother. The original text refers to 'facing outward' possibly meaning this overlapping growth; teeth that are misaligned and uneven may harm the children and cause worry, and the original text refers to 'facing inward' possibly meaning this misalignment.

女人面黑身白主貴，面班身青主賤。面黑身白，即上之外濁內清乎，此為含蘊而藏，故主貴而多祿；面班主冷退，身青主勞碌，此古法之為用也。女格瘦而唇紅主多子，瘦而唇白主不壽。口唇為丹田之外表，故血足之人，唇必紅如塗朱，其子女最多而貴；唇白血不足，故多疾厄，而壽亦弱，子女亦少，此為女格之忌也。

A woman with a dark face but fair skin is a sign of high status, while a woman with facial spots and a bluish body color indicates low status. The author explains: a dark face and fair skin indicate external turbidity but internal clarity, which is subtle and capable of containment, hence indicating high status and abundant wealth. Facial spots indicate a decline in fortune, and a bluish body color indicates a life of toil—this is the application of ancient methods. It is also said that a thin body with red lips indicates many children, while a thin body with pale lips indicates a short lifespan. The author explains: the lips are a manifestation of the body's qi and blood. Therefore, those with sufficient blood have red lips like cinnabar, and such people have the most children and are prosperous; pale lips indicate insufficient blood, leading to frequent illness and misfortune, a short lifespan, and few children—this is considered a taboo in female physiognomy.

黃面婦人多好色，唇青唇白決無兒。黃面好色之說不確。余考好色，為桃花之面、秋水之目、斜視不正、三陰青黑、髮粗而濃、聲破而斷之例。黃面者，主心地偏窄，認識不定，又主勞心見小。唇青白詳上。瘦人血白必心狠，肥人血白必心慈。此二者皆無稽之談也。血本紅色，那有白色來？勿論肥瘦，均以血紅而充足為健全之體質。余考血字，恐為面字之悞。瘦人面白，主智勇而務名；肥人面白，主才短而庸和。

A woman with a yellow complexion is often said to be lustful, and one with pale or blue lips is surely childless. The author explains: saying that a yellow complexion indicates lustfulness is not accurate. According to my research, the signs of lustfulness are: a face with a rosy glow, eyes bright and clear like autumn water, a slanted gaze, dark blue on the three yin areas, thick and coarse hair, and a broken, intermittent voice. A yellow complexion actually indicates a narrow-minded heart, wavering judgment, and a tendency to worry and have a short-sighted view. As for pale or blue lips, this has already been discussed earlier. It is also said that a thin person with pale blood is surely cruel-hearted, while a fat person with pale blood is surely kind-hearted. The author refutes this: these statements are nonsense—blood is originally red, where is there white blood? Regardless of being thin or fat, a healthy constitution is indicated by red and full facial color. I suspect that the character 'blood' here may be a mistake for 'face': a thin person with a pale face indicates someone wise and brave who values reputation, while a fat person with a pale face indicates someone with limited ability and a peaceful nature.

少年黑斑主死，老人斑高黑主壽，斑黃平者主貧，小兒腰闊主壽。少年生斑主冷退，亦主夭亡；老人生斑主壽，斑黑而高者為吉，斑黃而平者勞碌，亦有刑剋人丁也。小兒腰闊，言其氣厚也。生肉須從腰部起方吉，其它皆非吉。四肢幹，一年死；四肢潤，二年富。凡人發體，當然要先從腰部起方吉。如先發面部，則刑人丁及不壽之例。手足乾枯主死，手足潤澤亦平常，主富之說不確。

A black spot on a young person's body indicates death, while a raised and black spot on an elderly person's body indicates longevity. A yellow and flat spot indicates poverty. A wide waist in a child indicates longevity. The author explains: a black spot on a young person's body indicates a decline in fortune and early death; a black spot on an elderly person's body indicates longevity, with a raised and black spot being auspicious, while a yellow and flat spot indicates toil and the possibility of harming family members. A wide waist in a child indicates strong vital energy. It is also said that when a person becomes fat and plump, it is auspicious if the fatness starts from the waist, but if it starts from elsewhere, it is not auspicious. Dry and withered limbs indicate death within a year, while moist and lustrous limbs indicate wealth within two years. The author explains: when a person becomes fat and prosperous, it is natural for the fatness to start from the waist; if it starts from the face first, then it indicates the possibility of harming family members and the person's own short lifespan. Dry and withered hands and feet indicate death, which is correct; moist and lustrous hands and feet are just ordinary, and the statement that wealth will come within two years is not accurate.

老人髮黑生齒，主大壽，為大孤獨格；臥蠶發紫色，主生貴子。老人髮黑主勞碌，生齒主添壽，但刑妻妾，克子女。余考臥蠶黃而青潤，主生子；紫而紅潤，主生女。或北力水土不同耶？或永樂時氣候不同乎？奸門雜色，主收娼妓為妻妾；眉尾黑白交加，主以花酒亡身。奸門青黃黑赤之雜花氣色，主淫亂而狎妓；眉尾黑白交加，主官訟是非，交際受累。此言花酒己身，或因花酒而生官訟乎？又有主妻妾淫奔，而漏家財，因之而生害也。

An elderly person whose hair turns black again and who regrows teeth signifies a long life, but it is a very lonely pattern. If the卧蚕 (the area under the lower eyelid) shows a purple color, it indicates the birth of a noble son. The author explains: an elderly person whose hair turns black again indicates hard work and toil, and regrowing teeth signifies added years of life, but this pattern may cause harm to the wife and children. According to my research, if the卧蚕 shows a yellow color with a greenish and moist appearance, it indicates the birth of a son; if it shows a purple color with a reddish and moist appearance, it indicates the birth of a daughter. Liuzhuang's view differs from this, perhaps due to differences in water and soil in the north, or perhaps because the climate during the Yongle period of the Ming Dynasty was different from today. It also says that if the奸门 (the area near the nose) shows mixed colors, it indicates marrying a prostitute as a wife or concubine; if the eyebrows end with black and white colors intermingled, it indicates dying from indulgence in wine and women. The author explains: if the奸门 shows a mixture of green, yellow, black, and red colors in a patchy manner, it indicates licentiousness and frequent visits to brothels; if the eyebrows end with black and white colors intermingled, it actually indicates legal disputes and being involved in troubles due to social interactions. The original text says dying from indulgence in wine and women, perhaps referring to legal troubles caused by such indulgence. There is also another pattern, which indicates that the wife or concubine runs away, leading to the loss of family wealth and thus bringing calamity.

老來多睡主死，少年多睡主愚，眼忽下視主死災。老人多睡，其氣已衰故也；少年多睡，其人無思慮故也。一主死而一主愚，皆為合法。眼忽下視主死，指有病之人耶？或為下脫之誤也。聲忽急燥主疾，聲忽斷主死。聲音忽燥，主驚疑不安，氣質已動故也，尚不為疾厄；聲音忽斷，主腎氣不足，此為疾厄之先兆，尚不為死災也，當以眼神脫方死。

The divination text states that an elderly person who sleeps excessively is a sign of death, while a young person who sleeps excessively is a sign of foolishness. If one's eyes suddenly look downward, it indicates a death omen. The author explains: an elderly person sleeping excessively is due to the decline of vital energy; a young person sleeping excessively is due to lack of mental activity. One indicates death, the other indicates foolishness, both conforming to the rules. As for eyes suddenly looking downward indicating death, does this refer to someone who already has an illness? Or is "downward gaze" a mistake for "downward detachment"—meaning the eyes lose their focus and look downward, which is truly a death omen? It is also said that a sudden change in voice to become abrupt indicates illness, while a sudden interruption of voice indicates death. The author distinguishes: a sudden abrupt voice is due to inner anxiety and restlessness, and the vital energy is already fluctuating, which is not yet a serious illness; a sudden interruption of voice is due to insufficient kidney energy, which is a premonition of illness, but not yet a death omen—true death must be determined by whether the eyes have detached, for only when the eyes detach is it truly a death omen.

氣色好，唇白亦不好；男女頂髮落，主老來窮苦。余考氣色好者自然好，唇白主病，乃血不足也。頂髮落，主老來勞心及子女不力之例，主窮苦勞心占半數，子女不力占半數。魚尾有梅花影者，主妻妾敗家。魚尾有梅花影，主花柳疾病及血光瘡疥之例。此云妻妾敗家，或為收妓女為妾，以致家庭失和睦，而怪異發生乎？或為妻妾外遇，破人惑誘，而捲逃一切乎？

Although the complexion is good, pale lips are not considered good; if a man or woman loses hair on the top of their head, it indicates poverty and hardship in old age. The author explains: according to my research, a good complexion is indeed good; pale lips indicate illness, which is due to insufficient blood. Losing hair on the top of the head indicates old age with excessive mental labor and lack of support from children: half of this is due to poverty and mental strain, and the other half is due to untrustworthy children. It is also said that if there are梅花-shaped shadows at the corners and tail of the eyes, it indicates that the wife or concubine will ruin the family. The author analyzes: the appearance of梅花-shaped shadows at the corners and tail of the eyes actually indicates diseases related to venereal infections and wounds or sores. The original text referring to the wife or concubine ruining the family may mean taking a courtesan as a concubine, causing family discord and strange incidents; or it may mean that the wife or concubine has an affair outside, is lured away by someone, and takes everything from the family and runs away.

公篤曰：柳莊姓袁，為明初時人。永樂鎮北平時，姚廣孝輔永樂以帝位，借柳莊以望其心志，此柳莊之遇合，為千載一時之良機也。按柳任為北方人，遊歷不遠，經驗不當，純繫小家，多據鎖碎小部之談，而為正義之法頗少，易地不驗，拘執不變，不可為定法明矣。

Chen Gongdu said: Liu Zhuang, surnamed Yuan, was a person from the early Ming dynasty. When the Yongle Emperor was still governing Pingzhou in the north, Yao Guangxiao assisted him in securing the throne, and he used Yuan Liu Zhuang to observe people's intentions. Liu Zhuang's experience at that time was indeed a rare opportunity in a thousand years. As for Yuan Liu Zhuang, he was originally from the north, had not traveled much, and his accumulated experience was not comprehensive. His methods were purely of a small scale, mostly based on minor features, and there were few methods that conformed to the correct principles. His methods would not work in another place, and he was rigid in his adherence to established rules without knowing flexibility, so obviously they could not be established as fixed laws.

加以私心自用，妄改前人部位，顛倒限，相法之誤，實始於此。今選此篇，尚為其特長者，而其不合法不應驗之處尤多，故餘另加補註，使閱吾書者明瞭正宗，而容易進步耳。業風鑑者，更宜分別其正義，勿為異端所俟也。餘以良心評論，全力經驗，故從其實也，非敢故意菲薄前人、指出其奸偽為快者可比，請詳查其六害五露之說，自然瞭解焉。

In addition, he was self-centered and arbitrarily altered the established positions set by predecessors, and even reversed the years of good fortune; the errors in physiognomy really began with him. This time, I have selected this passage, choosing the part where he was most skilled, but there are still many places that are not in accordance with principles and cannot be verified. Therefore, I have added supplementary notes to help those who read this book to recognize the orthodox approach and progress more easily. Those who make a living by fortune-telling should clearly distinguish what is correct from what is not, and not be led astray by heretical doctrines. I am commenting honestly based on my conscience and all my experience, so I only speak the truth, and it is not intentional to belittle predecessors or take pleasure in exposing their weaknesses. Please carefully examine his discussions on the six harmful eyebrows and the five exposed eyebrows, and you will naturally understand.

公篤曰：骨相之學，始於東周之鬼谷氏所創，而分別其貴賤壽夭勞逸六項。餘據經云，內載有頭無惡骨，方可包括其大概。然有如天山之雄突，如秦嶺之嵯峨，如嶂如巒，如嶽如峌，種種奇形異狀，幾至而不能命名也。按骨主氣，內應於腎絡，為陽為君，故以堅奇聳突、有威有勢者為貴；肉主血，內應於脾絡，為陰為臣，以細膩暖潤、以勻以厚者為富。

Chen Gongdu said: The study of bone structure began with Guiguzi during the Eastern Zhou dynasty, used to distinguish six aspects: nobility, commonness, longevity, short life, toil, and ease. I rely on the classic texts of bone structure, which state "the head should not have evil bones," to summarize the main points comprehensively. However, the shape of the skull varies greatly: some resemble the majestic and abrupt peaks of Tian Shan, others the perilous and rugged mountains of Qilian, some like ridges, others like mountain ranges, some like the Five Mountains, others like isolated peaks, all sorts of strange and varied forms, almost beyond naming. To know that bones govern qi, which corresponds internally to the kidney meridians, belong to yang, and are the sovereign; thus, those that are hard, peculiar, high, and prominent are considered noble. Flesh governs blood, which corresponds internally to the spleen meridians, belong to yin, and are the ministers; thus, those that are fine, smooth, warm, and evenly thick are considered wealthy.

而骨肉之相，莫奇於頭面之部何哉？蓋頭為諸陽之首，百脈之所會；面為五臟之表，精靈之所聚。其骨相者，如山之蘊美玉，如淵之藏明珠，亦天地之靈氣所生，以別其上中下需之品級而定，皆在大小長短高低之間耳。茲將各骨繪圖註明，以便閱者一識即能分別其為貴骨富骨壽骨之類也。

Then why is the facial structure considered most remarkable in determining the character of a person's bone structure? Because the head is the leader of all yang energies, and all the meridians of the body converge here; the face is the external manifestation of the five internal organs, and the essence, qi, and spiritual light of the entire body gather here. The bone structure of the head and face is like a beautiful jade hidden in a mountain or a pearl hidden in a deep pool; it is also formed by the spiritual energy of heaven and earth. To distinguish between superior, middle, and inferior categories, the key lies in the size, length, and height of the bones. Now, various types of bone structures are drawn as figures with explanations, so that readers can easily recognize which are bones of nobility, wealth, longevity, and so on.

骨相第一式：按第一圖式，名為朝天伏犀骨。上至百會之頂，下至中正之部，兩側外圍城，直上入鬢曲，下達眉尾之福堂，即成一顆印之方形，又名方伏犀骨是也。主大富大貴，大名大壽，而盛世之帝王格，次則割據之霸業，而潛號之例。此專制時代之論。如民治國家，不為一國之元首，次亦各部長，及屏藩主席也。主特別英明神武，大勇機智，動靜於全國有安危，喜怒於人民有禍福。故《博物志》有云：金龍頭上有物，如博山之形，其精靈之結晶，完全凝結於此。有此靈物，方能噓氣成云，扶搖直上，飛昇於九天也。此為特貴之品，故列為第一。

The first type of bone structure, known as "Chao Tian Fu Xi Gu" or "Skyward Hidden Rhinoceros Bone," is depicted in the first illustration. This bone runs upward from the top of the head to the "Bai Hui" point, and downward to the "Zhong Zheng" point on the forehead. On either side, it is bounded by the outer edges of the temples, known as "Bian Cheng." It extends upward to the bend of the hairline at the temples and downward to the "Fu Tang" point at the end of the eyebrows. When combined, this forms a square shape, hence also called "Fang Fu Xi Gu" or "Square Hidden Rhinoceros Bone." People with this bone structure are destined for great wealth, high status, and long life. In times of peace, they are of the caliber of emperors; even if not reaching that level, they may become regional warlords with their own titles. This is the traditional view from the imperial era. In a democratic or republican country, even if they cannot become the head of state, they may still hold positions such as ministers of a department or chairmen of a province. These individuals are exceptionally wise and capable, with great courage and resourcefulness. Their every action affects the safety of the nation, and their emotions influence the fortune of the people. Therefore, the Jin dynasty scholar Zhang Hua wrote in his "Bo Wu Zhi" that a golden dragon has a special feature on its head, resembling a layered mountain-like structure called a "Bo Shan Lu," which is the condensed essence of its spiritual energy. With this magical object, the dragon can exhale clouds and rise to the heavens. The "Fu Xi Gu" bone on a human body is equivalent to this magical object, making it a highly valuable trait, hence it is ranked first.

骨相第二式：按第二圖式，名為巨鰲伏犀骨。上至天中之部，而至髮際之間，下至華蓋之部，平橫一長幅，而過額角之邊城，即成橢圓形式，又名橢圓伏犀骨是也。主上中貴。故有巨鰲人腦，當作尚書之說，即指其骨質之大而長者。古法多指為文貴之樞紐。余考刻下，多操兵柄之武貴，或為文人而兼武職，或為投機而操兵柄。又宜以各部之兼體而論。據橢圓伏犀骨，如眉平神有威煞，則終身武權，大為屏藩柱石之臣，次亦師旅邊鎮之將；如眉曲而神和，靜則終身文貴，大為宰輔樞紐之官，次亦剌史廳道之職，以及遙領兵備武權之例。其人有大志，其性剛決而堅忍，陰而乘時，喜怒不常，憂樂不時。余考盛世專制時代，多為公侯將相之局，小亦刺史州郡之守。亂世民治時，多為割據稱雄之品，次亦廳道師旅之貴。不過盛時久，亂世暫耳。

The second type of bone structure, as shown in the second diagram, is called "Jü'áo Fú Xī Gǔ" (the bone of the giant turtle lying on a rhinoceros). It starts at the "Tianzhong" (the center of the forehead) and extends all the way to the hairline; its lower end reaches the "Huagai" (the celestial canopy) above the eyebrows, spreading out horizontally as a long strip and crossing over the "Biancheng" (the border city) at the temple. The whole structure is oval in shape, hence it is also called "Oval Fú Xī Gǔ" (the oval rhinoceros bone). This bone indicates a person of high or moderate status and power. Ancient face reading texts mention the saying "Jü'áo rén nǎo, dāng zuò Shùshū" (the giant turtle's brain inserted into the human brain, indicating a position as a Minister of the Ministry of Personnel), referring precisely to the appearance of this bone being thick and long. Traditional face reading methods often regarded this bone as the key to becoming a high-ranking official in the civil service, but after examining current examples, I, Chen Gongdu, have found that those with this bone are mostly military leaders holding power, or originally scholars who also held military positions, or those who gained power through opportunistic means. Therefore, when judging, one must also consider other facial features. For the oval rhinoceros bone: if the eyebrows are straight and the eyes carry an aura of authority, the person will hold military power throughout their life, becoming a major minister who supports the state or a general commanding troops and defending the borders; if the eyebrows are curved and the expression is calm and composed, the person will follow the path of civil officials, becoming a high-ranking central minister or a local governor, and there are also cases where they hold military titles while serving in civilian positions. Such people have grand ambitions, are decisive and resolute, capable of endurance, have deep inner strategies and are good at taking advantage of opportunities, and are unpredictable in their emotions, fluctuating between joy and sorrow. According to my observations, in the prosperous era of imperial rule, they often become generals and ministers, while in lesser positions they become governors or prefects of states and prefectures; in times of chaos and disorder, they tend to become warlords who seize power, while the next best are those holding positions at the level of prefectures and military commands. The difference is only that in prosperous times, their wealth and status last longer, while in times of chaos, they are less enduring.

骨相第三式：按第三圖式，名為武庫伏犀骨。在南嶽之間，上過髮際，下至印堂，左右以額角為止，圓突高拱，而成一圓形，即圓伏犀骨是。其大者為上貴，如圓伏犀骨小者，亦為州伯邑候之例，但以其骨之勢如何，高低大小如何，以定其事業成功之大小久暫也。按圓伏犀骨，雄突而有勢，亦主上貴之權祿，勿論盛衰時代，皆為國家屏藩大臣，最低下者，亦為州郡太守，然得政治之盛名，流芳身後也。如圓伏犀骨，小突而無勢，大為廳道中貴，次為州伯邑侯；如超過上列之名，則為偏副之佐使，否則短期即經挫折，而見險阻，及不得美好名譽也。其人天性中有機智，厚中有巧詐，有迫於事實之奸險行為，其心則慈良而貪也。有武權者，剛決勇為，貪妄走險也。

The third style of bone structure, as shown in the third diagram, is called "Wu Ku Fu Xi Gu" (Military Storehouse Hidden Rhinoceros Bone). It appears on the forehead, specifically in the area known as "Nan Yue" (Southern Mountain). It starts from the hairline at the top, extends downward to the "Yin Tang" (Hall of Impressions), and reaches the temples on either side, forming a round, high arch. This is referred to as "Yuan Fu Xi Gu" (Round Hidden Rhinoceros Bone). A large and prominent Yuan Fu Xi Gu indicates a person of high rank and prestige. Even if the Yuan Fu Xi Gu is small, it still suggests a position of county magistrate or prefect. The specific level of achievement in one's career depends on the strength, height, and size of this bone. If the Yuan Fu Xi Gu is strong, prominent, and has a powerful presence, it indicates a high-ranking official with great authority and substantial rewards, regardless of whether the world is peaceful or chaotic. Such a person can serve as a key minister to the state or a regional leader, and will be remembered for their good governance. If the Yuan Fu Xi Gu is only slightly raised without much presence, the person may attain a middle-level position such as a department head or a county magistrate. If their status exceeds these, they may only hold a deputy or assistant position. Otherwise, they will face obstacles and setbacks, and may not gain a good reputation. These people are naturally intelligent, with a kind disposition but also a tendency toward cunning. They may act deceptively when forced by circumstances, yet their intentions are charitable and mixed with greed. Among those who hold military power, they are decisive and bold, prone to reckless actions and willing to take risks.

骨相第四式：按第四圖式，為連璧三寸枕骨式。在後腦海之間，上過耳廓，下齊耳珠，寬過耳後之兩側髮際止，以兩寸餘，或三寸長，皆名三寸枕骨也。餘以事實經驗，多數應證：凡腦後之骨，有三根高突者，直上而發富，有貴裔而立異鄉之田宅；橫生而達貴不受祖業，而宏恢自創之門第。故三寸骨，而加連璧二字，即別直與橫之義。此骨主大名而壽，貴名倍於權也。亦有名士立言者，亦有遺蹟流芳者，或出於布衣，亦傲王侯。其人天姿靈敏，學識淵博，長於好古，而考歷史興亡；達於通今，而考潮流變化。下筆文粲風流，接談暢和眾意，外和而內剛，守禮而持義，有遠見之長，無妄貪之鄙。故有絕頂聰明而為用，勞碌周折以成功。半生多處嫌疑地位，有才華浮露，而招嫉也；半為有桓清白自守，有離奇思想，而偏見也。晚年主有神經減智之例，亦為主壽也。

The fourth pattern of bone structure, as shown in the fourth diagram, is called "Connected Jade Bones" or "连璧三寸枕骨". It is located at the back of the head, starting above the ear, extending down to the level of the earlobe, and spanning across to the hairline behind the ears. Its length ranges from over two inches to three inches, and this is referred to as the "three-inch枕骨". From my practical experience, I have repeatedly verified that if there are three prominent bumps on the back of the head, and they are arranged vertically, they indicate a person who will become wealthy and prosperous, born into a noble family but able to establish property and homes in a foreign land. If these three bumps are arranged horizontally, they indicate a person of noble status who does not inherit family wealth but achieves success through their own efforts and elevates their family's status. Therefore, the term "Connected Jade" is added to the "three-inch bone" to distinguish between the vertical and horizontal formations. This bone is associated with great fame and longevity, with reputation surpassing actual power. Some become renowned scholars, others leave behind legacies that are remembered through the ages; some are born from humble backgrounds but possess the courage to stand equal with nobles. These people are intelligent, knowledgeable, and have a deep appreciation for the past, understanding the rise and fall of dynasties. They are also well-informed about current affairs, able to perceive changes in societal trends. Their writings are eloquent, their speech is fluent and persuasive, their appearance is amiable yet their inner strength is firm. They uphold etiquette and value integrity, possessing foresight but not greed. Thus, they achieve success through exceptional intelligence, but must go through much hardship and effort. For half their lives, they often find themselves in positions that invite suspicion. This is partly due to their outstanding talent drawing envy, and partly because of their adherence to purity and their unconventional ideas, which may seem eccentric. In their later years, they may suffer from nervous exhaustion and a decline in mental capacity, but this pattern still primarily signifies longevity.

骨相第五式：按第五圖式，名為日月龍虎。骨在天庭左右，下以眉頭上半指起，上至髮際之百會動脈止，顯然為兩根玉柱，亦為日月角骨。此骨長大，則為創業之帝王格，唐太宗即此骨也。故虺髯公稱為龍鳳之姿，天日之表，此中原之主，吾福不能勝之，乃別圖而帝扶餘也。次亦為割據之霸業，而僭號也，如五代劉智遠，亦此骨也。主天姿英明，器量宏大，剛毅有勇，機巧多管，殘忍有毒，陰險多疑。識人則毫髮不爽，預料則神鬼不測，容忍則以恩待仇，狹小則舍義滅親。立奇功，成大業，比為特貴之格也。

The fifth pattern of bone structure, as shown in the fifth diagram, is called "Sun and Moon Dragon and Tiger." These two bones are located on either side of the "Heavenly Palace," starting from the midpoint above the eyebrows and extending up to the area near the hairline and the Hundred Meetings artery. They appear clearly as two jade pillars, which in physiognomy are referred to as the "Sun and Moon Angle Bones." When these bones are long and prominent, they indicate the pattern of a founding emperor who establishes a dynasty. Emperor Taizong of the Tang Dynasty, Li Shimin, was born with this bone structure. Therefore, when the Bearded Guest saw Taizong, he remarked that he had the appearance of a dragon and phoenix, and the bearing of a heavenly and solar figure, stating that Taizong was truly the master of Central China, and that his own fortune could not surpass Taizong's, so he decided to go to the country of Fuyu to proclaim himself emperor. The next level of individuals can establish their own territories and achieve hegemony, usurping the title of king, such as Liu Zhiyuan, the founder of the Later Han Dynasty of the Five Dynasties (the source text refers to him as Liu Zhuyuan). These people are intelligent, have great capacity, are strong-willed and courageous, shrewd and capable of handling many matters; at the same time, they are cruel and ruthless, cunning and suspicious. When judging people, they are precise to the slightest detail, and when predicting events, even ghosts and gods cannot foresee them. When they are magnanimous, they can treat enemies with kindness and virtue; when they are narrow-minded, they can abandon righteousness and ignore their six relations. They achieve extraordinary feats and great accomplishments, belonging to a highly auspicious pattern.

骨相第六式：按第六圖式，名為五花驄枕骨。在後腦海之正部，其當中一骨形式略小，似為雞子枕骨之形；其下左右二骨形式較小，而平耳輪上，接近壽骨之下；其上左右二骨，比下之三骨略大，而高過耳廓上。如稱於形，文則為尚書侍郎，武則為封侯龔爵；如形弱，則為中貴之例。盛世為文貴，多應學士翰林；亂世為武貴，多應師旅邊鎮之人。有神勇，臨危不懼，天性則為豪爽忠貞，入孝出弟。有時窮理盡性，而好奇談；有時視惡如仇，而生禍患。堅忍耐勞，可為掃灑之役；同甘共苦，可為生死之交。大事精細，而有先預之地步；小事疏忽，而有輕視之矜驕。決定則始終如一矣。

The sixth style of bone structure, as shown in the sixth diagram, is called "Five Flowers骢枕骨." It is located in the central area of the back of the head. In the middle, there is a single bone that is somewhat small, resembling the shape of a "Chicken Egg枕骨." Below this bone, on both sides, there are two smaller bones, positioned at the same level as the upper edge of the ear, near the lower part of the "Longevity Bone." Above these, on both sides, there are two more bones, slightly larger than the three below, positioned above the earlobe. If the five bones are proportionate and the overall structure is balanced, those who follow the literary path may attain the rank of Minister of the Secretariat or Deputy Minister, while those who follow the military path may be granted titles of nobility and honor. If the bones are weak and lack strength, they merely indicate an average level of wealth and status. In times of peace, such people are more likely to achieve literary prestige, often becoming scholars or members of the Hanlin Academy. In times of turmoil, they are more likely to achieve military prestige, often becoming commanders of armies or governors of border regions. These people possess extraordinary courage and remain calm in dangerous situations. They are naturally generous and loyal, filial to their parents at home and respectful to their elder brothers abroad. Sometimes they are eager to investigate matters and explore human nature, yet they also enjoy discussing novel and unconventional ideas. At other times, they detest evil with great intensity, which may lead to trouble. They are patient and endure hardship, willing to perform menial tasks without complaint. They can share both prosperity and adversity, forming deep friendships. When faced with major matters, they are careful and meticulous, always preparing for possible retreats. However, when dealing with minor matters, they may be careless and somewhat arrogant. Once they have made a decision, they remain steadfast and do not change their minds.

骨相第七式：按第七圖式，名為輔角插天骨。在額角之邊城部，其骨下由眉尾之三稜骨起，由福堂，過邊城，上山林，入鬢曲之上，又名山林骨是也。又有上插入大腦海之百會穴止，此為清貴仙品，唐之呂純陽祖師，即此格也。此骨長聳為上等，次則入髮曲為中等，又次則近髮為常品。上等輔角骨，為神仙，次聖賢；中等輔角骨，為外藩之督撫，一省執政之文武要職；下等輔角骨，為邊將鎮守之例。其人天性勤慎任勞，精明而專，外勇敢而內忠，先預而後進行。見嫌不避，臨危如常；親者可惑其心志，因情義之包圍；智者可為其慫恿，因權利之負責。持其正義，而不計成敗；守其範圍，而不計安危，不移不屈也。

The seventh style of bone structure, as shown in the seventh diagram, is called "Fujiao Chatian Gu." It is located at the "Biancheng" area on the temple. It starts from the trident bone at the end of the eyebrows, passes through the "Futang," crosses over the "Biancheng," and ascends to the "Shanlin," then inserts above the bend of the hairline. Therefore, it is also called "Shanlin Gu." Some of these bones extend all the way up to the top of the head at the "Baihui Xue" point, which indicates a noble and refined character, like that of the Tang dynasty sage Qu Chengyang (Lü Dongbin). A tall and prominent Fujiao bone is considered the highest grade, next is when it inserts into the bend of the hairline, and the lowest is when it only approaches the hairline. The highest grade of Fujiao bone indicates the potential to become a deity or immortal; the next grade indicates the potential to become a sage or virtuous person. The middle grade of Fujiao bone indicates the potential to hold high-ranking positions such as provincial governors and military and civil officials in charge of a province. The lower grade of Fujiao bone indicates the potential to serve as a border general or commander. Such people are naturally diligent and cautious, willing to endure hardship, intelligent and focused, brave on the outside but loyal within. They plan thoroughly before taking action. They do not avoid situations that might cause suspicion, and remain calm in times of danger. Those close to them can influence their thoughts, as they are surrounded by affection and loyalty. Clever people can encourage them to act, as they are willing to take responsibility. They uphold justice without considering success or failure, and remain steadfast in their duties regardless of safety or danger. Once they have made a decision, they do not waver or yield.

骨相第八式：按第八圖式，名為雙龍金鎖骨。在後腦海之正部，下從髮際之風府，起一巨骨，至平耳欄則分為二直骨，上插入大腦海之巔而止，亦名曰雙龍將軍骨是也。按此骨出身多微賤，父母無力栽培，早年刑剋，親戚無力輔助，初年無依，破梓而飄零流落，故應絕處逢生，因禍而福，多異路功名。經勞碌奔馳，驚險破敗，逼迫發達。亂世為上中之貴，武權有超出師旅之上，而如將軍頭銜。其人天性靈敏而貪，樸任勞有膽，略出奇而奇遇，事實見逼而逼發。名利心重，有強求之勇進；成敗不一，有駁雜之驚恐。惟子女少而不力，田宅多而勞怨，初年苦而刑剋，中年貴而大振。主大壽而精力頗強，主大富而田連阡陌。

The eighth form of bone structure, corresponding to the eighth diagram, is called "Double Dragon Golden Lock Bone." It appears at the center of the back of the head: starting from the "Fengfu" point at the hairline, a thick bone rises upward, splitting into two straight bones at the level of the earlobe, continuing straight up to the top of the head, hence also known as "Double Dragon General Bone." People with this bone structure are usually born into humble families, their parents unable to support them, and they face early misfortunes and hardships. Relatives cannot offer much help, and they start off without support, leaving their hometown to wander about. Because of this, they often find themselves in desperate situations, yet they manage to survive and gain fortune through adversity. They usually achieve success through non-traditional paths rather than through the official examination system. They must endure hardship, face dangers, and be pushed to the brink before they become successful. In times of chaos, they can attain high status and power, and in military affairs, they may surpass commanders of troops and hold the title of general. Such people are naturally sharp-minded and ambitious, simple-minded, hardworking, and courageous. They can come up with unexpected strategies, thus often experiencing unusual opportunities. When faced with difficulties, they are forced to take action and achieve results. They are ambitious for fame and wealth, with a strong determination to strive forward. Their fortunes fluctuate greatly, often accompanied by various anxieties. They have few and weak children, and although they own much land and property, it brings them much toil and dissatisfaction. They experience hardship and misfortunes in their early years, but achieve prominence and prosperity in their middle years. This form indicates longevity and extraordinary vitality, great wealth and vast land holdings.

骨相第九式：按第九圖式，名為金鎖華蓋骨。在天庭中正之離印堂上六分，平橫一長幅，左右抵兩邊城為止。華蓋者，君主之寶蓋也，內屬心包絡之正繫，即護衛之臣也，而為中貴實權。按華蓋骨平過，比橢圓伏犀骨小而長，不似橢圓形式。大而長者，亦為上貴，而成將相之事業；次則師旅廳道之貴權；又次則州邑之文貴，團營之武職。查是骨前澤不豐，半出於貴裔，亦有流落他鄉，縱橫數千里。其人天性剛燥持勇，合流而軟化，逢善化善，遇惡化惡。有時芥千金如敝履，有時較錙銖而爭執。臨險而發，奮不顧身；亦有陰狡詐，明敏而投時機；交際遠，貪妄而結團體。每多挺險輕舉，含有毒質之私心也。

The ninth pattern of bone structure, as shown in the ninth diagram, is called "Golden Lock and Imperial Canopy Bone." It is located in the area of "Heavenly Court" and "Central and Upright," about six parts above the "Print Hall." It lies horizontally and flatly as a long strip, extending from one side to the other until it reaches the "Border Cities." The term "Imperial Canopy" originally refers to the ornate canopy on the imperial carriage; within the body, it corresponds to the system of the heart's protective membrane, which represents the close attendants who guard the sovereign. Therefore, this bone indicates a person of moderate noble status who holds actual power. This Imperial Canopy Bone lies horizontally and flatly, being slightly narrower and longer than the "Oval Hidden Dragon Bone," and its shape is not oval. If it is large and long, it signifies a superior noble status, capable of achieving high-ranking military or civil positions. The next level is commanding troops or holding a position at the level of a department or hall. The next level is, for the civil officials, serving as a county magistrate, and for the military, leading a regiment or a camp. Those who possess this bone usually have ancestors who left behind some merit, but not much. Half of them are born into prominent families, while others may have been born elsewhere, traveling thousands of miles away. Such people are naturally fierce, impetuous, and eager to show courage. They are easily influenced by the crowd, becoming good or bad depending on the company they keep. Sometimes they regard thousands of gold as worthless, yet they quarrel over a single coin. When faced with danger, they become resolute and dare to act without fear. They may also have a sly and cunning side, with a sharp mind and the ability to seize opportunities. They have wide social connections and form alliances out of greed. Such people often take risks and act recklessly, with a touch of poison in their hearts.

骨相第十式：按第十圖式，名為兩弦明月骨。變上為仰月，即月之上弦也；變下為覆月，即月之下弦也。在後腦海之間，平齊耳廓橫過。查上弦仰月骨，主福壽而和平，清名而厚，多文貴兩閒祿，多子女而紹業。下弦覆月骨，主貴壽而險詐，勞碌而反覆，多武職而奔馳，刑子女而遺累。如上下弦均全，則成兩弦明月骨之形式，則主多勞碌而成功，享大壽而厚祿，中貴以上之權位，身後流傳之盛名，多妻妾而為嫡庶之子女。其人天性有過人之遠見，過目之不忘相，明達見機，敏而好學，雖然任性負氣，而能耐勞負責。有時過餘穩見，猶豫不決，志大膽小，量大心多，故有為不收全功，憂思而成疾厄。

The tenth form of bone structure, corresponding to the tenth diagram, is called "Two Crescent Moons Bone." A bone shape that curves upward is called "Upside Crescent Moon," resembling the first half of the moon; a bone shape that curves downward is called "Downside Crescent Moon," resembling the second half of the moon. Both types are located at the back of the head, level with the earlobes, running horizontally. For the Upside Crescent Moon bone, it indicates a person who is blessed with fortune and longevity, with a peaceful and harmonious nature, enjoying a reputation of purity and sincerity, and tending to hold positions of literary prestige and leisurely officialdom, with many children who can inherit the family business. For the Downside Crescent Moon bone, it indicates a person who is wealthy and long-lived, but tends to be cunning and deceitful, working hard and experiencing many ups and downs throughout life, often serving in military positions and traveling frequently, with children who are often harmed and left as burdens. If both the Upside and Downside Crescent Moon bones are present, they form the complete "Two Crescent Moons Bone," indicating a person who, although working hard, eventually achieves success, enjoys a long life and substantial benefits, holds a position of moderate to high status, and leaves behind a lasting reputation after death. They have multiple wives and children, both legitimate and illegitimate. Such people have exceptional foresight, remember everything they see, are intelligent and capable of seizing opportunities, are clever and eager to learn; although they may be impulsive, they are willing to endure hardship and take responsibility. However, they sometimes overemphasize stability, leading to indecision, with great ambitions but small courage, broad-mindedness but many worries, so their endeavors often fail to achieve complete success, and they may suffer from illness due to excessive worry.

骨相第十一式：按第十一圖式，名為扶桑骨，又名金城骨。在印堂之部，其骨以方楞為上等，圓拱為中等，微露為下等。由兩眉尾之福堂骨起，平橫印骨堂，而成一字形，又名曰將軍骨是也。主上貴相而有特權，亂世尤倍發達也。大而長楞者，則為數省經營之屏藩大臣，兼轄文武，帶甲數十萬；次亦為一省督撫操兵柄；小而稍短楞者，亦為師旅武權也。多因逼迫而冒險進取，又經危險之災，牢獄之咎，然後乘時而發達，走險而成功。多英年早發，流落他鄉，而刑父也。其人天性聰敏靈慧，量狹心毒，舉止有特別情形也。剛燥勇為，任勞有桓，長於恃才務功，短於巧言和色。任性負氣，私德不足而好淫；成敗不一而殘酷。以言招嫉，器量不容故也；以事結怨，貪功不讓故也。高興則豪爽，違意則妄為，好殺而陰毒，慳悋而野心，不善後者居多。

The eleventh style of bone structure, corresponding to the eleventh diagram, is called "Fusang Bone" or "Jincheng Bone." It is located in the area of the "Yintang" (the forehead between the eyebrows). A square and angular bone is of the highest quality, a round and arched one is of medium quality, and one that only slightly protrudes is of the lowest quality. This bone starts from the "Futang Bone" at the end of the eyebrows and runs horizontally across the Yintang, forming a straight line like the character "一" (one), hence it is also called "General's Bone." It indicates a superior noble appearance and the possession of special authority, especially flourishing in times of chaos. Those with a large and long angular bone can serve as ministers overseeing several provinces, managing both civil and military affairs, and commanding armies of hundreds of thousands. Those of the next level can serve as provincial governors with military authority. Those with a smaller and shorter angular bone can still hold command of military units. These people are mostly driven by circumstances to take risks and advance, often experiencing a period of hardship, even imprisonment, before achieving success at the right time. They usually rise to prominence at a young age, wander far from home, and may cause harm to their fathers. By nature, they are intelligent and quick-witted, but have narrow-mindedness, cruelty, and unusual behavior. They are impetuous and bold, willing to endure hardship and persistent. Their strengths lie in relying on talent to accomplish tasks and striving for results, while their weaknesses are not knowing how to speak kindly and being unwilling to be polite. They are任性 (arbitrary), have poor private morals, and are fond of women. Their success and failure are uncertain, and their methods are cruel. They attract hatred due to their inability to tolerate others, and they create enmity due to their eagerness for merit and unwillingness to share. When happy, they are generous and open-hearted, but when dissatisfied, they act recklessly. They are fond of killing and treacherous, stingy yet ambitious, and are likely to meet an untimely end.

骨相第十二式：按第十二圖式，名為福堂骨，西人謂之蓄財骨，即外財庫是也。在眉尾之三角陵部，上骨接近驛馬，亦可名曰下驛馬骨，下接近魚尾，平橫眉尾。其骨高大者，主特富，不可限量，如開闢永遠利源，特利過國經商，皆有此骨也；次亦為大富，而可測量，如過省經營之厚利，而進萬里之財源者，皆有此骨也；又其次為中富，而進千里之財源。又主有壽，則分高低也：高者主大壽，有至期頤；次者亦壽，有至耋耄；如低小者，亦主六十左右也。其人天性厚而慈和，遠而見小，慳悋而奸貪，多思而命中。有時以義為利，闢利源，收奇功；有時見利忘義，取漁利，多爭端。得一務二，及勞心也。

The twelfth style of bone structure, corresponding to the twelfth diagram, is called "Futang Bone." In Western physiognomy, it is referred to as "Cuckoo Bone," which is also known as the "external treasure house" in fortune telling. This bone is located at the triangular ridge near the tail of the eyebrows: its upper edge is close to "Yimǎ" (Post Horse), so it can also be called "Lower Yimǎ Bone"; its lower edge is near "Yúwěi" (Fish Tail), and it lies horizontally over the tail of the eyebrows. A person with a tall and prominent bone is destined for extraordinary wealth, with immense financial power that is hard to estimate. Those who can establish long-term sources of income and make huge profits through international business are likely to have this bone. The next level is also wealthy, with considerable financial resources that can be calculated. Those who operate across provinces and earn substantial profits from distant sources also have this bone. The next level is moderately wealthy, able to earn income from within a thousand li. This bone also indicates longevity. Depending on its height, it is divided into levels: a tall bone indicates a long life, possibly reaching a hundred years; the next level also indicates a long life, possibly up to seventy or eighty years; and a short and small bone indicates living to around sixty. Such people are naturally kind and gentle, with a long-term vision but also a tendency to be meticulous about small matters. They are both stingy and greedy, with many thoughts and often foresee things accurately. Sometimes they treat righteousness as the foundation for making profits, opening up sources of income with remarkable results; sometimes they forget righteousness for profit, focusing solely on making money, thus causing frequent disputes. They always want to achieve two goals at once, which makes them particularly anxious and hardworking.

骨相第十三式：按第十三圖式，名為連環背枕骨。在後腦海之正部，上骨略長大而仰，下骨略短小而覆，兩皆長形而相背，多應偏副之貴，名而不權居多數。按連環背枕骨，多主前人有餘蔭之業，而出殷實之家；及有弟兄叔伯之貴，而有連帶關係，以助其進階；一為瓜葛親戚之貴，而有互相利用，以成其名位也。其人天性，小有才智而驕傲，常有貪念而妄舉，負氣而好勝式，顧己而肥私。小有淫亂之邪行，亦有偏愛之嗜好。略兩可，而有遲疑之持重；慫恿不定，而有倉猝之為用。言大而誇，志大而亂。主中等富，而貴次之，多享便宜之福也。

The thirteenth style of bone structure, corresponding to the thirteenth diagram, is called "Linked Back枕骨." It appears at the center of the back of the head: the upper one is slightly longer and thicker, pointing upward, while the lower one is slightly shorter and thinner, pointing downward. Both are long and narrow, and they are back to back. Therefore, this bone structure is mostly seen in subordinates or assistants, and those who are prominent but lack real power. Those who have this "Linked Back枕骨" are mostly descendants of families who have inherited property and are thus protected by their ancestors, coming from wealthy families. Some rely on the prestige of their brothers or uncles to advance in society. Others depend on relatives who are in positions of power, using these connections to achieve status. These people have the following nature: they are somewhat intelligent but arrogant, often greedy and act recklessly. They are easily provoked, competitive, and always consider their own interests first, benefiting only themselves. In private life, they may engage in immoral or improper behavior, and have obsessive habits. In their actions, they appear indecisive and cautious, but are easily influenced by others and often make hasty decisions. They speak in exaggerated terms, have grand ambitions but are confused and disorganized. This style indicates moderate wealth, with prominence being secondary, and mostly enjoying the benefits of what has already been provided.

骨相第十四式：按第十四圖式，名為川字骨。在後腦海之第正部，上至百會之巔，下齊風府之際，當中之骨較長，兩側之骨較短。其骨主富而壽，橫三字骨方貴也。余考川字骨，前業充裕，祖上宦遊式成業，此為享受餘蔭；又有承桃兼受田宅，加以達外經營，乘時擴充，開闢利源，流通貨物，而至中上之富，常與貴人交往。其人刑剋早子，先女宮成立，而多妻妾也。子遲又從庶出，好淫又多官訟，又有戚友之累。天性聰明有機智，多預算，善廣交遊，同流則軟化為群；亦善言論，交際則通達各界。安危執其大體，得失常多權變。有時能容惡，以感化其心志；有時不忍辱，以傳揚其是非。惟多貪念而穩見，好爭而機深也。

The fourteenth style of bone structure, when compared with the fourteenth diagram, is called "Chuan Zi Gu" or "River Character Bone." It is located at the center of the back of the head, extending from the top of the head to the "Bai Hui" point, and ending at the "Feng Fu" point. In the middle, there is a longer bone, while the two on either side are shorter, forming the shape of the character "Chuan." This type of bone indicates wealth and long life; only the "San Zi Gu" or "Three Character Bone," which is horizontal and forms the character "San," indicates nobility. When I have examined people with "Chuan Zi Gu," their ancestors had substantial property, often due to their forebears serving as officials and establishing family businesses. These people usually inherit the benefits of their ancestors. Some have inherited property through adoption and received land and houses, and in addition, they have expanded their businesses by taking advantage of opportunities, opening up new sources of wealth, and engaging in trade, thus achieving moderate to high levels of wealth. They often associate with noblemen. Such people tend to have difficulties with their first son, often having daughters first, and many wives and concubines. Their sons come later and are often illegitimate. They are lustful and often involved in legal disputes, and are frequently troubled by relatives and friends. By nature, they are intelligent and resourceful, always calculating matters carefully, good at making friends, and able to blend in with the crowd by following the majority. They are also skilled in conversation and have good social connections across different circles. When facing major matters of safety or danger, they can grasp the big picture, but when dealing with gains and losses, they tend to be flexible and adaptable. Sometimes they can tolerate wicked people, hoping to reform their hearts through persuasion; at other times, they cannot bear even the slightest injustice and must publicize the issue. However, they are often greedy and always seek stability, eager to compete and with deep schemes.

骨相第十五式：按第十五圖式，名為翠環列星骨。在後腦海之兩側，左右二骨如雞卵形，微橢圓之勢，當中隔開，高耳廓兩分。主小貴而有壽徵，器量微小，而又僕。然有弟兄叔伯之相欺，妻妾子女之不力，以致內顧隱憂，而多挪雜之煩惱。惟衣祿豐足，中猶其發達，初年多勞碌，晚年多顧忌。其人天性耿介心平，界於善惡兩途之間，既不能放縱而遠大之，又不能容忍其細故之怨。雖云和平忠厚，每因小而失大，守婦人之仁，以招災患也。外立小善以沽名，內貪小利以藏狡。好勝而狹，不容加以不宜；輕重不當，循私加以自用。無事多事，自取其累也。

The fifteenth pattern of bone structure, when compared with the fifteenth diagram, is called "Green Ring Star Bone." It grows on both sides of the back of the head, one on each side, shaped like an egg, slightly oval, separated in the middle, and located about two inches above the earlobe. This pattern indicates a person of modest status but with signs of long life. However, such a person has a narrow mind and is willing to submit to others. He is often oppressed by his brothers, uncles, and cousins, and his wife, concubines, and children are all unhelpful, leading to constant worries and miscellaneous troubles at home. Fortunately, his clothing, food, and salary are sufficient, and he reaches his success in middle age. In his early years, he is often busy and troubled, while in his later years, he is full of worries. Such a person is naturally straightforward and has a calm disposition, standing exactly between the paths of good and evil: he is unable to take bold actions to accomplish great things, and he cannot tolerate even the slightest grudge. Although he is kind and honest, he often loses bigger opportunities due to small considerations, clinging to the kindness of women, which brings him misfortune. He does small good deeds to gain a good reputation, but in his heart he is greedy for small profits and hides a bit of cunning. He is ambitious and narrow-minded, insisting on tolerance where he should not, and he is unable to judge situations properly, being both biased and stubborn. He creates problems where there are none, and it is all self-inflicted trouble.

骨相第十六式：按第十六圖式，名曰玉堂雲壘骨。平耳廓而橫過，下從奸門之後起，至耳後之壽骨止，長不過兩寸，故名雲壘也。主為常貴之典史佐貳，主富亦為素豐小康，惟妻妾賢淑，壽徵稍弱。有時名重權輕，迂酸不達，故多駁雜不純。有品行而負氣，六親少力；無經驗而固執，知交有益。外多貴人輔助，措施不宜；內為獨善拘節，子女有善教而沽名，家政多清廉而立表。天性明敏厚，謹慎持重，守信如一，認定不改，剛正而有善根，持久而如常態。窮理盡性以修身，寬厚守禮而濟物，盛世事吉，亂世受制也。

The sixteenth style of bone structure, corresponding to the sixteenth diagram, is called "Jade Hall Cloud Accumulation Bone." It runs horizontally at the same level as the earlobe, starting from behind the "Jianmen" and ending at the "Shougu" behind the ear, with a length not exceeding two inches. Because its shape is layered like clouds, it is called "Cloud Accumulation." This style indicates a person who holds a common official position, such as a deputy official like a典史 or 佐贰; in terms of wealth, he is merely a小康 family with a generally comfortable life. His wife and concubines are virtuous, but his lifespan is somewhat short. He may have great reputation but limited authority, be naive and overly refined, and lack worldly wisdom, leading to a life full of mixed experiences. He has good character but tends to be stubborn, and his six relations cannot help him. He lacks experience but is stubborn, and he is fortunate to have good friends to help. He often receives support from noble people, but his handling of affairs is often inappropriate. Within, he focuses on self-cultivation, adheres to minor rules, and educates his children well, using this as a way to gain reputation. He manages his household with integrity, setting an example. He is naturally intelligent, quick-witted, and sincere, cautious and steady, keeping his word consistently. Once he makes a decision, he does not change it, being upright and having good roots. He maintains this for a long time, remaining calm and composed. He cultivates himself by thoroughly examining matters and fulfilling his nature, and he helps others with kindness and propriety. In times of peace, everything goes smoothly for him, but in times of chaos, he faces many restrictions.

骨相第十七式：按第十七圖式，名為四方金印骨。在後腦海之中心，其骨方形，故名金印。以大突而有勢者，為大富貴，則為國家柱石人材，盛世主卿相，而有善政也；亂世主將帥，而拓疆土也。小而較平者為中等富貴，文廳道，武師旅。最次者，亦因人而貴，借力而發：一為結合團體之進取，一為仰仗貴戚之輔助，然亦趨時勢之潮流，合眾心之理想。其天性聰明不勤，遠見不慎，務名貪功，拘義疏，遺誤於親情，明知不拒，受累於偏好，負氣自矜，亦有鬱結之痼疾。喜山水而流連，好奇談而妄語，愛酒色而娛樂，貴而好名之格也。

The seventeenth style of bone structure, corresponding to the seventeenth diagram, is called "Square Golden Seal Bone." It is located at the center of the back of the head, and its shape is square and upright, hence the name "Golden Seal." If this bone is large and prominent with strong presence, it indicates great wealth and high status, making the person a pillar of the state. In a peaceful era, such a person can become a high-ranking official or prime minister, leaving good governance; in a time of chaos, he can become a general or commander, expanding the country's territory. If the bone is small and relatively flat, the person will have moderate wealth, with those inclined toward literature becoming officials at the level of hall or corridor, and those inclined toward military affairs commanding troops at the level of a regiment. The lowest category can still achieve wealth and status through others or external forces: one type is joining a group to strive together, and the other is relying on a prominent relative for support. However, this is also in line with the trend of the times and the wishes of many people. Such a person is naturally intelligent but not diligent, has vision but lacks caution, is eager for fame and achievements, is overly concerned with minor details while neglecting major principles. In family relationships, he often makes mistakes, knowing something is wrong but unwilling to refuse. He is often burdened by obsessive habits, likes to be stubborn and self-important, and frequently suffers from unresolved grievances. He loves mountains and rivers and is often lost in them, enjoys talking about strange stories but speaks without certainty, loves wine and women and indulges in pleasures. In summary, this is a pattern of being wealthy and seeking fame.

骨相第十八式：按第十八圖式，名為銳角長壽骨。在福堂骨之後，橫耳廓之上，繞入耳後高骨止，橫斜而下插。其骨微長而如銳角形，又入壽骨之連帶勢，故名銳角長壽骨。主大壽而足衣祿，於名則為鄉里之榮名，於富則為素豐之小富。大多數為自立之業，以商以藝而發達，故三十左右，方立基礎而娶妻，四十左右，方進田宅而旺子。天性厚樸實，謹慎穩見，無大德亦無大惡，有小怨而有小累。公平正直，常抱天理良心，力維節衣惜食，近慮遠憂，任勞到老不閒，認員守己不妄。人謂愚拙，而財日豐；子孫不多，而累亦少。

The eighteenth form of bone structure, when compared with the eighteenth diagram, is called "Sharp Angle Longevity Bone." It is located behind the "Futang Bone," runs across the upper part of the earlobe, and extends around the high bone behind the ear, stopping there. Its direction is slanting downward. This bone is somewhat long in shape, resembling a sharp angle, and is connected to the "Longevity Bone," hence the name "Sharp Angle Longevity Bone." This form indicates a long life and sufficient food and clothing. In terms of reputation, it means being respected by neighbors and friends; in terms of wealth, it means a modest but steady prosperity. People with this bone usually start from nothing, building their own businesses or relying on a particular skill to become successful. Therefore, they usually establish their foundation and marry around the age of thirty, and acquire land and have children around the age of forty. They are naturally honest and down-to-earth, cautious and always seeking stability. They may not have great virtue, nor do they commit great wrongs. They might have some minor grievances and some small troubles. They are fair and upright, always keeping heaven's justice and conscience in mind. They are willing to save money, care about both immediate and long-term matters, are willing to work hard, and remain busy even in old age. They are content with their current situation and do not have improper thoughts. Others may think them dull and clumsy, but their wealth gradually increases. Since they have few descendants, their troubles are also correspondingly fewer.

骨相第十九式：按第十九圖式，名為崑崙奇峰骨。在後腦海之正部，其骨上尖下闊，微長而雄突有勢。多主武貴，而擁兵柄，大而屏藩重臣，小而邊鎮守將。持勇好鬥，不惜犧牲生命；立威好殺，偏能制勝出奇。外結黨羽，而有大志；內結腹心，而有妄想。天性英明有智，凡事多機警，每能預料。剛燥自用，負氣好勝，心毒而有恆，陰險而有智，輕財而務名，驕傲而誇功。有時狐疑，決斷於倉皇之間；有時豪慨，片言有九鼎之重。殘忍之心，惻隱之心，兼而有之；情慾之惡，施濟之善，兩皆有也。

The nineteenth style of bone structure, corresponding to the nineteenth diagram, is called "Kunlun Qifeng Gu" (the bone of the extraordinary peak of Kunlun). It is located at the center of the back of the head, with the bone shape tapering at the top and broadening at the bottom, slightly long and robustly protruding, giving an imposing appearance. This style often indicates a person who holds a military position of high rank and power: some become important ministers who protect a region, while others become generals defending the borders. Such people rely on their bravery and are fond of fighting, even willing to risk their lives. They establish authority and enjoy killing, yet can still achieve unexpected victories. They form alliances outside, harboring great ambitions; they win over loyal followers inside, and have also improper desires in their hearts. By nature, they are intelligent and wise, alert in affairs, often able to foresee events. They are fierce and impetuous, stubborn and self-willed, prone to acting on impulse and competing for superiority. They are cruel yet persistent in their actions, cunning yet shrewd in mind; they do not value wealth but place great importance on reputation, arrogant and self-satisfied, loving to boast about their military achievements. Sometimes they are full of doubts and make hasty decisions when in a panic; sometimes they are bold and generous, with a word carrying the weight of a tripod. The cruel and merciful aspects of their nature coexist; the vices of indulgence in pleasures and the virtues of helping others are both present in them.

骨相第二十式：按第二十圖式，名為泰山枕骨。在後腦海之正部，其形分二種：此為順泰山枕骨，主聰明而富貴，博學而大壽；一為倒山字枕骨，亦主富貴聰敏，而有驚災勞碌及壽。均主有根基，前業不多，本身發達，則名成富豐矣。其子女俱貴，而紹箕裘之業。天性明敏慈良，厚忠信，穩見有恆，知足不妄，執定見解，而不變通，持重拘節，而不陰險。獨識人不足，而有恩恩怨怨之糾紛；措施不宜，而有親親疎疎之遺累。能容小惡，能吃小虧，故為平安持久之格也。

The twentieth style of bone structure, as shown in the twentieth illustration, is called "Mount Tai Bone." It is located at the center of the back of the head, and its shape comes in two forms: here is the upright "Mount Tai Bone," which indicates a person is intelligent and prosperous, with broad knowledge and a long life. The other form is the inverted "Inverted Mountain Bone," which also indicates prosperity and intelligence, but the person must go through dangers and hardships, yet still enjoys a long life. Both types indicate that the family has a solid foundation: although the ancestors left behind little property, the person themselves can achieve success, gain fame, and accumulate wealth. Their children will also be prominent and able to inherit the family's business. Such people are naturally intelligent and quick-witted, kind and benevolent, honest and trustworthy, cautious and persistent, content with what they have and without improper desires. However, they are stubborn once they have made up their mind, serious and meticulous, but not cunning. They lack the ability to judge people accurately, leading to frequent disputes and conflicts. They also handle affairs inappropriately, causing burdens in relationships of intimacy and distance. Fortunately, they can tolerate minor wrongdoings and be willing to accept small losses, so this is a peaceful and enduring pattern.

骨相第廿一式：按第二十一圖式，名為三星福壽骨。在後腦海王部，上一骨圓而大，高過耳廓；下二骨圓而小，平過耳輪，此名三星也。如上一骨方形，下二骨圓式，則為承露秉玉骨。按三星骨，貴倍於富；承露骨富倍於貴，此其區分也。三星骨有勞碌風塵之經過，子女略少；承露骨為取守之享受，子女倍多。天性聰明多思，謹慎拘節，每事知足問心，處事守義念舊，厚無毒，交際有信。進退不出其範圍，持重不亂其規矩，得失如常態，見解尤高深，故安全也。

The twenty-first pattern of bone structure, when compared with the twenty-first diagram, is called "Triple Star Wealth and Longevity Bone." It appears in the central area of the back of the head: one large round bone on top, positioned higher than the earlobe; two smaller round bones below, level with the ear rim. The three together are called "Triple Star." If the top bone is square and the two below are round, it is called "Receiving Dew and Holding Jade Bone." In terms of distinction, the Triple Star Bone indicates greater prestige than wealth, while the Receiving Dew and Holding Jade Bone indicates greater wealth than prestige. Those born with the Triple Star Bone will experience a period of hardship and toil, with fewer children; those born with the Receiving Dew and Holding Jade Bone will mainly inherit and enjoy prosperity, with children being about double. These people are naturally intelligent and meticulous, cautious and strict in following rules. They are content with what they have, always examine their actions, value integrity and loyalty, and cherish old relationships. They are sincere and harmless, keeping their word with others. They do not exceed their proper bounds, remain steady without disorder, and maintain their own principles. Their expressions remain calm in gain or loss, and their vision is especially far-reaching, so they live a peaceful and safe life throughout their lives.

骨相第廿二式：按第廿二圖式，名為明珠碧玉骨。在後腦海正部，上一骨圓突如珠，下一骨長橫如玉。主富貴而有盛名，半為甘棠遺愛，半為文章流傳。剛正過餘，言詞表於形色，故有招嫉結怨，履波濤而過；不安於小人，故有謪貶挫折，見驚災而彰。主刑妻克子而有壽，子女多從庶出也。其天性剛直威嚴，不避嫌疑，不懼危險，不妄舉動，不惑名利，正大有遠志，持義不苟且，不容惡，不忍辱，以致黨爭日烈，讒害日深。利害關念不釋，安危計劃常在，終有遺誤，而名成焉。

The twenty-second pattern of bone structure, when compared with the twenty-second diagram, is called "Pearl and Jade Bone." It appears at the center of the back of the head: there is a round, prominent bump on top resembling a pearl, and a long, flat protrusion below resembling a jade board. This pattern signifies wealth and great fame. Half of its meaning is like Zhao Gong's virtue of "Gan Tang Yi Ai" (the legacy of kindness left behind in the mulberry tree), and the other half is due to his literary works being passed down through generations. He is overly strong and upright, thinking what he thinks and speaking what he thinks, thus attracting hatred and resentment, and forming enmities throughout his life, as if he has come through storms and waves. He cannot tolerate villains, so he is often demoted and faces hardships, only revealing his true nature in dangerous situations. This pattern indicates that he will suffer from marital discord and have few children, most of whom are illegitimate. His nature is strong and dignified: he does not avoid suspicion, does not fear danger, does not act recklessly, and is not tempted by fame and fortune. His mind is broad and his aspirations are long-term; he upholds righteousness and refuses to compromise, cannot tolerate evil people, and cannot bear humiliation. Because of these traits, factional struggles become increasingly intense, and slanderous accusations grow heavier. He cannot let go of his calculations of gain and loss, nor can he stop his planning for safety and danger. Eventually, he is bound to make mistakes, yet his reputation is thus established.

骨相第廿三式：按第廿三圖式，名為一炁懸針骨。在後腦海正部，下從大椎之骨節起，上至百會止，如天柱聳幹。主武貴居多，權威極重，此為國家柱石，舉足有安危關係。事業心重，常慕古之偉人行動，以自勵也。惟出身寒微，又刑人丁，故三妻四妾，子女均弱不立，又在四十後，有婢妾所生之子一二也。其天性英明有斷，大志不群，剛毅有智，機勇好殺，亦能忍上加忍，毒上加毒。專於學識事業，不計其它關係，持其大節，神而明之；守其大義，誤而不悔。內多鬱結籌劃，外常安閒表示，鎮靜有餘，而持重也。

The twenty-third style of bone structure, corresponding to the twenty-third diagram, is called "One Qi Suspended Needle Bone." It is located at the center of the back of the head, starting from the "Dazhui" bone at the base of the neck and extending up to the "Baihui" point on the top of the head, like a straight pillar reaching upward. This style is commonly associated with people holding high-ranking military positions, possessing great authority and being the pillars of the state. Their every action relates to the safety and stability of the country. These individuals have a strong sense of career and often admire the deeds of ancient great men, using them as inspiration for themselves. However, they are born from humble origins and tend to harm the family's descendants, so they often have multiple wives and children who are weak and not strong. They usually have only one or two sons born from servants' wives after the age of forty. Their nature is intelligent and decisive, with lofty aspirations and a mind apart from the common. They are resolute and strategic, alert and brave, yet fond of warfare. At the same time, they can endure repeatedly and act with repeated determination. They focus entirely on their studies and careers, not concerning themselves with other matters. They deeply understand the principles of upholding great morality, and even if they make mistakes for the sake of upholding righteousness, they do not regret it. They have many plans in their hearts, but always appear calm and composed, showing composure and carefulness in all situations.