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骨相篇

人曰命難知。命甚易知。知之何用？用之骨體。人命稟於天，則有表候見於體。察表候以知命，猶察鬥斛以知容矣。表候者，骨法之謂也。

傳言黃帝龍顏，顓頊戴午，帝嚳駢齒，堯眉八采，舜目重瞳，禹耳三漏，湯臂再肘，文王四乳，武王望陽，周公背僂，皋陶馬口，孔子反羽。斯十二聖者，皆在帝王之位，或輔主憂世，世所共聞，儒所共說，

在經傳者較著可信。若夫短書俗記、竹帛胤文，非儒者所見，眾多非一。蒼頡四目，為黃帝史。晉公子重耳仳脅，為諸侯霸。蘇秦骨鼻，為六國相。張儀仳脅，亦相秦、魏。項羽重瞳，雲虞舜之後，與高祖分王天下。陳平貧而飲食之足，貌體佼好，而眾人怪之，曰：“平何食而肥？”及韓信為滕公所鑒，免於鈇質，亦以面狀有異。面狀肥佼，亦一相也。

高祖隆准、龍顏、美須，左股有七十二黑子。單父呂公善相，見高祖狀貌，奇之，因以其女妻高祖，呂後是也，卒生孝惠帝、魯元公主。高祖為泗上亭長，當去歸之田，與呂後及兩子居田。有一老公過，請飲，因相呂後曰：“夫人，天下貴人也。 ”令相兩子，見孝惠曰：“夫人所以貴者，乃此男也。”相魯元，曰：“皆貴。”老公去，高祖從外來，呂後言於高祖。高祖追及老公，止使自相。老公曰：“鄉者夫人嬰兒相皆似君，君相貴不可言也。”後高祖得天下，如老公言。推此以況一室之人，皆有富貴之相矣。

類同氣鈞，性體法相固自相似。異氣殊類，亦兩相遇。富貴之男娶得富貴之妻，女亦得富貴之男。夫二相不鈞而相遇，則有立死；若未相適，有豫亡之禍也。

王莽姑正君許嫁，至期當行時，夫輒死。如此者再，乃獻之趙王，趙王未取又薨。清河南宮大有與正君父稚君善者，遇相君曰：“貴為天下母。”是時，宣帝世，元帝為太子，稚君乃因魏郡都尉納之太子，太子幸之，生子君上。宣帝崩，太子立，正君為皇后，君上為太子。元帝崩，太子立，是為成帝，正君為皇太后，竟為天下母，夫正君之相當為天下母，而前所許二家及趙王，為無天下父之相，故未行而二夫死，趙王薨。是則二夫、趙王無帝王大命，而正君不當與三家相遇之驗也。

丞相黃次公，故為陽夏遊徼，與善相者同車俱行，見一婦人年十七八，相者指之曰：“此婦人當大富貴，為封侯者夫人。”次公止車，審視之，相者曰：“今此婦人不富貴，蔔書不用也。”次公問之，乃其旁裏人巫家子也，即娶以為妻。其後次公果大富貴，位至丞相，封為列侯。夫次公富貴，婦人當配之，故果相遇，遂俱富貴。使次公命賤，不得婦人為偶，不宜為夫婦之時，則有二夫、趙王之禍。夫舉家皆富貴之命，然後乃任富貴之事。骨法形體，有不應者，擇必別離死亡，不得久享介福。

故富貴之家，役使奴僮，育養牛馬，必有與眾不同者矣。僮奴則有不死亡之相，牛馬則有數字乳之性，田則有種孳速熟之谷，商則有居善疾售之貨。是故知命之人，見富貴於貧賤，睹貧賤於富貴。案骨節之法，察皮膚之理，以審人之性命，無不應者。

趙簡子使姑布子卿相諸子，莫吉，至翟婢之子無恤而以為貴。無恤最賢，又有貴相，簡子後廢太子，而立無恤，卒為諸侯，襄子是矣。

相工相黥布，當先刑而乃王，後竟被刑乃封王。

衛青父鄭季與楊信公主家僮衛媼通，生青。在建章宮時，鉗徒相之，曰：“貴至封侯。”青曰：“人奴之道，得不笞罵足矣，安敢望封侯？”其後青為軍吏，戰數有功，超封增官，遂為大將軍，封為萬戶侯。

周亞夫未封侯之時，許負相之，曰：“君後三歲而入將相，持國秉，貴重矣，於人臣無兩。其後九歲而君餓死。” 亞夫笑曰：“臣之兄已代侯矣，有如父卒，子當代，亞夫何說侯乎？然既巳貴，如負言，又何說餓死？指示我！”許負指其口，有縱理入口，曰：“此餓死法也。”居三歲，其兄絳侯勝有罪，文帝擇絳侯子賢者，推亞夫，乃封條侯，續絳侯後。文帝之後六年，匈奴入邊，乃以亞夫為將軍。至景帝之時，亞夫為丞相，後以疾免。其子為亞夫買工官尚方甲盾五百被可以為葬者，取庸苦之，不與錢。庸知其盜買官器，怨而上告其子。景帝下吏責問，因不食五日，嘔血而死。

當鄧通之幸文帝也，貴在公卿之上，賞賜億萬，與上齊體。相工相之曰：“當貧賤餓死。”文帝崩，景帝立，通有盜鑄錢之罪，景帝考驗，通亡，寄死人家，不名一錢。

韓太傅為諸生時，借相工五十錢，與之俱入璧雍之中，相璧雍弟子誰當貴者。相工指倪寬曰：“彼生當貴，秩至三公。”韓生謝遣相工，通刺倪寬，結膠漆之交，盡筋力之敬，徙舍從寬，深自附納之。寬嘗甚病，韓生養視如仆狀，恩深逾於骨肉。後名聞於天下。倪寬位至御史大夫，州郡丞旨召請，擢用舉在本朝，遂至太傅。

夫鉗徒、許負及相鄧通、倪寬之工，可謂知命之工矣。故知命之工，察骨體之證，睹富貴貧賤，猶人見盤盂之器，知所設用也。善器必用貴人，惡器必施賤者，尊鼎不在陪廁之側，匏瓜不在殿堂之上，明矣。富貴之骨，不遇貧賤之苦；貧賤之相，不遭富貴之樂，亦猶此也。

器之盛物，有鬥石之量，猶人爵有高下之差也。器過其量，物溢棄遺；爵過其差，死亡不存。論命者如比之於器，以察骨體之法，則命在於身形，定矣。

非徒富貴貧賤有骨體也，而操行清濁亦有法理。貴賤貧富，命也；操行清濁，性也。非徒命有骨法，性亦有骨法。唯知命有明相，莫知性有骨法，此見命之表證，不見性之符驗也。

范蠡去越，自齊遺大夫種書曰：“飛鳥盡，良弓藏，狡兔死，走犬烹。越王為人長頸鳥喙，可與共患難，不可與共容樂。子何不去？ ”大夫種不能去，稱疾不朝，賜劍而死。

大樑人尉繚，說秦始皇以並天下之計，始皇從其冊，與之亢禮，衣服飲食與之齊同。繚曰：“秦王為人，隆准長目，鷙膺豺聲，少恩，虎視狼心，居約易以下人；得志亦輕視人。我布衣也，然見我，常身自下我。誠使秦王須得志，天下皆為虜矣。不可與交遊。”乃亡去。

故范蠡、尉繚見性行之證，而以定處來事之實，實有其效，如其法相。由此言之，性命系於形體，明矣。

以尺書所載，世所共見，准況古今，不聞者必眾多非一，皆有其實。稟氣於天，立形於地，察在地之形，以知在天之命，莫不得其實也。

有傳孔子相澹臺子羽、唐舉占蔡澤不驗之文，此失之不審，何隱匿微妙之表也。相或在內，或在外，或在形體，或在聲氣。察外者遺其內；在形體者，亡其聲氣。

孔子適鄭，與弟子相失，孔子獨立鄭東門。鄭人或問子貢曰：“東門有人，其頭似堯，其項若皋陶，肩類子產。然自腰以下，不及禹三寸，傫傫若喪家之狗。”子貢以告孔子，孔子欣然笑曰：“形狀未也。如喪家狗，然哉！然哉！”

夫孔子之相，鄭人失其實。鄭人不明，法術淺也。孔子之失子羽，唐舉惑於蔡澤，猶鄭人相孔子，不能具見形狀之實也。

Chapter XXIV. On Anthroposcopy (Ku-hsiang).

It is a common belief that fate is difficult to foresee. Far from it, it can easily be known, and by what means? By means of the body and its bones. As man derives his destiny from heaven, it becomes visible in his body. An inquiry into these manifestations leads to the knowledge of fate, just as from a look at measures one learns their capacity. By manifestations I understand the osseous configurations.

According to tradition Huang Ti had a dragon face, Chuan Hsü was marked with the character Wu¹ on his brow, Ti Ku had a double tooth, Yao's eye-brows had eight colours, Shun's eyes double pupils, Yü's² ears three orifices, T`ang had double elbows, Wên Wang four nipples, Wu Wang's³ spine was curbed backwards, Chou Kung⁴ was inclined to stoop forward, Kao Yao⁵ had a horse's mouth, Confucius' arms were turned backwards. ⁶ These Twelve Sages either held the positions of emperors and kings, or they aided their sovereigns, being anxious for the welfare of the people. All the world knows this, and the scholars speak of it.

These reports being given in the Classics and Annals can be relied upon. The light literature, such as journals, letters, and memoirs which the Literati do not read, afford a great many more instances: T`sang Hsieh had four eyes and became one of Huang Ti's officials. Ch`ung Erh, prince of Chin,⁷ had a double rib, and became the foremost of all the feudal lords. Su Ch`in⁸ with a bone on his nose obtained the premiership in all the Six Kingdoms. Chang Yi⁹ having a double rib was also made a minister in Ch`in and Wei. Hsiang Yü, who owing to his double pupils was regarded as a descendant of the Emperor Shun, shared the empire with Kao Tsu. Ch`ên P`ing,¹⁰ a poor fellow who had not enough to eat and drink, had nevertheless a very fine appearance, which surprised every one so much, that they exclaimed: what on earth does Ch`ên P`ing eat to become such a portly man. Han Hsin¹¹ was rescued from the axe of the executioner, when he caught the eye of the duke of T`êng, and was pardoned also on account of his extraordinary appearance. Fine looks and stateliness can be characteristics as well. ¹²

Kao Tsu had a high nose, a dragon face, a fine beard and 72 black spots on his left leg. ¹³Lü from Shan-fu¹⁴ was skilled in prognosticating from looks. When he saw Kao Tsu's carriage, he thought him very remarkable, and therefore gave him his own daughter, the later empress Lü Hou, to wife. Afterwards she gave birth to Prince Hsiao Hui¹⁵ and to the princess Yuan of Lu. Kao Tsu was first a headborough on the river Sse.¹⁶ Then he gave up his post, and took to farming, again living with Lü Hou and his two children on his farm, when an old man passed by, and asked for a drink. In return he divined Lü Hou's fate by her features saying: "Madam, you belong to the great folks of the empire." Called upon to foretell the fortune of her two children, he said in regard of Hsiao Hui: "The cause of your greatness, Madam, will be this son," and with respect to Yuan of Lu: "You are all noble." When the old man had left, Kao Tsu came home from abroad. Upon being informed by Lü Hou of what had taken place, he ran after the old man, and stopped him, wishing to hear his own fortune too. The old fellow rejoined: "Before, the lady and her children bore a resemblance to you in their looks, but your mien is so grand, that words fail me to describe it." ¹⁷ Afterwards the empire devolved upon Kao Tsu, as the old man had foretold.

If we draw a general principle from this, we find that members of the same family all show their nobility in their appearance. Belonging to the same caste and animated by a similar spirit, they must necessarily have some kindred traits in their mental and physical qualities. It however happens that two persons of different classes and incongruous minds meet together. A grandee, when marrying, gets a great lady for his wife, and a gentlewoman also finds a noble lord. If two individuals meet despite discrepancies of appearance, a sudden death ensues. In case they have not yet come into contact, one party is overtaken by death previously.

Wang Mang's aunt Lady Chêng was bespoken in marriage. When the moment came for her to go, the bridegroom suddenly died. The same thing happened a second time. Then she was given away to the Prince of Chao, but the Prince had not yet taken her, when he breathed his last. Nan Kung Ta Yu of Ch`ing-ho¹⁸ met with Lady Chêng's father, the Honourable Chih, with whom he was acquainted, and prognosticated her fate saying: "She is so exalted, that she will become the mother of the empire." At that time Hsüan Ti¹⁹ was emperor and Yuan Ti heir-apparent. Through the governor of the principality of Wei, Chih then gave her in marriage to the heir-apparent, who was very pleased with her, and became father to a son of the name of Chün Shang. At the death of Hsüan Ti the heir-apparent ascended the throne, Lady Chêng was made empress, and Chün Shang heir-apparent. When Yuan Ti²⁰ died, the heir-apparent assumed the reins of government and became the emperor Chêng Ti,²¹ and Lady Chêng became empress-dowager and thus mother of the empire. Lady Cheng had something in her features indicative of her future imperial motherhood. The two men to whom she was betrothed first, and the Prince of Chao had no marks showing that they would be fathers of the empire, therefore the two died, before the marriage could take place, and the prince expired. The two fiancés and the Prince of Chao were not predestinated for imperial sway, and Lady Chêng was apparently no match for them.

The prime minister Huang T`se Kung,²² who was originally a border warden in Yang-hsia,²³ travelled with a soothsayer in the same carriage, when they perceived a woman seventeen or eighteen years old. The fortune-teller pointed to her and said:---"This woman will be raised to high honours, and become consort to a marquis." Huang T`se Kung stopped the carriage, and looked at her carefully. The fortune-teller said:---"If this woman will not become noble, my divination books are of no use." Huang T`se Kung inquired about her, and learned that she was from the next village, a female belonging to the Wu family. Thereupon he married her, and afterwards really gained high honours, was given the post of a prime minister, and created a marquis. ²⁴ Since Huang T`se Kung won wealth and honour, his wife had to be on a par with him. Consequently, when they were brought together, they both became illustrious. Had Huang T`se Kung's fate been mean, he would not have got that woman as a consort, and had they not tallied together as man and wife, they would have had the same misfortune as the two persons above mentioned and the Prince of Chao. If an entire family has a glorious destiny, then later on every thing turns to their honour and advantage, whereas in case of incongruity of osseous structure and physical shape they will be separated and die, and cannot enjoy great happiness long.

In noble families even servants and slaves as well as cattle and horses which they rear are not like the common ones. From the looks of the slaves one sees that they do not easily die. The cattle and horses often produce young. The seeds in the fields grow up luxuriantly, and quickly put forth ripe grains. In commerce those sort of people manage to get excellent merchandise, which sells without delay. Those who know fate, find out the great folks amidst low people, and discern the miserable among the magnates. Judging from the osseous structure and distinguishing the lines on the skin, they discover man's fate, which always confirms their predictions.

Viscount Chien of Chao²⁵ bade Ku Pu Tse Ch`ing tell the fortunes of his sons. He found none of them lucky, until he came to the son of the slave-girl Chai, Wu Hsü, whom he declared to be a peer. Wu Hsü had an excellent character, and was stamped a nobleman to boot. Later on Viscount Chien put the heir-apparent aside, and raised Wu Hsü, who afterwards became Viscount Hsiang.²⁶

A soothsayer said of Ch`ing Pu²⁷ that he would be tortured, but then become prince, and he really was made a prince after having suffered punishment. ²⁸

The father of Wei Ch`ing,²⁹Chêng Chi had illicit intercourse with a maid of the princess Yang Hsin, Wei. Wei Ch`ing was born in the Chien-chang Palace. A convict read his destiny in his features and said "He is noble, and will be invested with the rank of a marquis." Wei Ch`ing replied:---"For a slave it is quite enough not to be whipped or reviled. How could he dream of a marquisate?" ³⁰ Afterwards Wei Ch`ing entered the army as an officer. Having distinguished himself in several battles, he rose in rank, and was promoted, till he was made generalissimo with the title of marquis of ten thousand families.

Before Chou Ya Fu³¹ became a marquis, Hsü Fu predicted his fortune saying:---"Within three years hence Your Honour will be a general and minister, and have the control of the empire. You will rank so high, that among your fellow officials there will not be your equal. But nine years later, you will die of starvation."--- Chou Ya Fu replied laughing, "My elder brother already inherits the title of marquis. When the father dies, the son succeeds to his title. Why do you hint at my becoming marquis? But should I really attain to this dignity, as you say, how can you pretend that I shall die of starvation? Explain this to me." Hsü Fu pointed to the perpendicular lines converging at the corner of his mouth, and said, "This means death by starvation."---Three years passed. His brother, marquis Shêng of Chiang³² was punished for an offence. Wên Ti³³ was in favour of the marquis of Chiang's son. The wise councillors proposed Chou Ya Fu, who thereupon was created marquis of T`iao³⁴ and succeeded the marquis of Chiang. During the six later years of Wên Ti's reign the Hsiung-nu invaded the Chinese territory, and Chou Ya Fu became general. When Ching Ti³⁵ assumed the government, Chou Ya Fu was appointed prime minister. Later on he retired on account of sickness. His son bought from the imperial arsenal five hundred mail-coats, which he wanted for his father's funeral. The coolies employed at the job were irritated against him for not having received their money. Knowing that fiscal property had been clandestinely purchased, out of spite they denounced Chou Ya Fu's son to the throne. Ching Ti gave orders for trying and torturing Chou Ya Fu, who did not eat for five days, spat blood, and died. ³⁶

Têng T`ung took the fancy of Wên Ti, who held him in higher esteem than a minister, presented him with enormous sums of money, and treated him almost as his equal. ³⁷ A fortune-teller predicted his destiny. The verdict was that he would become poor and miserable and die of starvation. When Wên Ti died, and Ching Ti had mounted the throne, Têng T`ung was punished for unlawful coinage. On examination Ching Ti found Têng T`ung already dead. He stopped at the deceased man's house, but did not discover a single cash. ³⁸

The prime minister Han³⁹ when a youngster borrowed 50 cash from a fortune-teller, and together with him entered the Imperial Academy. The fortune-teller divined the successes of the scholars in the academy. Pointing at I Kuan⁴⁰ he intimated that this youth would rise so high as to become a chief minister of state. Han sent the fortune-teller with his card to I Kuan, with whom he contracted the most intimate friendship. He exerted himself to the utmost in order to show his reverence. For the purpose of living together with I Kuan he moved his residence, and drew as near as possible. I Kuan was sick, Han nursed him like a servant. His kindness towards I Kuan was greater than towards those of his own blood. Later on his name became famous all over the world. I Kuan obtained the post of a secretary of state. The local officials had to obey his orders. He recommended his friend to the throne for an appointment at the court. Han subsequently was promoted to the post of a prime minister.

The convict, Hsü Fu and the men who told the fortunes of Têng T`ung and I Kuan can be considered as soothsayers who knew fate. These sort of people examine the symptoms of the physical frame, and perceive wealth and honour, poverty and disgrace, just as we on seeing plates, know the use thereof. Fine vessels are used by the higher classes, coarse ones with the same certainty find their way to the poor. Sacrificial vases and tripods are not put up in outer buildings, and gourds are not to be found in the principal hall. That is a matter of course. That noble bones do not meet with the hardships of the poor, and that wretched features never share the joys of the grand, is on the same principle.

Vessels used as measures may contain a peck or a picul. Thus between the human ranks there is a difference of high and low. If vessels are filled over their size, their contents runs out, and is lost. If the limit of a rank is surpassed, the holder perishes. By making in our discussion of fate this comparison with a vessel, in order to ascertain the nature of anthroposcopy, we arrive at the conclusion that fate is lodged in the corporeal form.

But not only are wealth and honour, poverty and wretchedness visible in the body, pure and base conduct have also their phenomena. Pre-eminence and misery are the results of fate, pure and base conduct depend on character. As there is a method determining fate by the bones, there is also such a science doing the same for the character. But, whereas there are famous soothsayers, it is not known that a science determining the character by the features exists.

Fan Li⁴¹ left Yüeh. From Ch`i⁴² he despatched a letter to the high officer Chung reading as follows:---"When the flying birds are all exterminated, the good bow is put away. When the cunning hare is dead, one cooks the greyhound. The king of Yüeh has a long neck and a mouth like a beak. One may share hardships, but not enjoy happiness with him. Why do you not leave him?" The officer Chung could not leave, but he pretended sickness, and did not go to court, whereupon the king sent him a sword, by which he died. ⁴³

Wei Liao,⁴⁴ a native of Ta-liang,⁴⁵ proposed to Ch`in Shih Huang Ti⁴⁶ a scheme to conquer the empire. Ch`in Shih Huang Ti accepted his proposal and conferred upon him the highest distinctions, giving him the same dresses and the same food as he had himself. Wei Liao said, "The king of Ch`in⁴⁷ has a high nose, long eyes, the chest of a vulture, the voice of a jackal, the look of a tiger, and the heart of a wolf. He knows no kindness. As long as he is hard up, he is condescending, but, when he has got what he wanted, he despises men. I am a simple citizen, yet he always treats me with great condescension. Should I really serve the king of Ch`in, he would gain his ends, and the whole world would be robbed. I can have no dealings with him." Thus he went away. ⁴⁸

Fan Li and Wei Liao correctly determined future events by observing the outward signs of character. Things really happened, as they had foretold from the features. It is evident, therefore, that character and destiny are attached to the body.

The instances quoted in the popular literature are universally regarded as true. Besides there are a great many cases in olden and modern times not much heard of, which are all well founded. The spirit comes from heaven, the body grows on earth. By studying the body on earth one becomes cognizant of the fate in heaven, and gets the real truth.

Confucius is reported to have examined T`an T`ai Tse Yü,⁴⁹ and T`ang Chü⁵⁰ to have divined for T`sai Tsê,⁵¹ and that both of them were mistaken. Where did their error come from? The signs were hidden and too delicate. The examination may have for its object the interior or the exterior, the body or the voice. Looking at the outside, one perhaps misses the inside, and occupied with the body, one forgets the voice.

When Confucius came to Chêng,⁵² he lost his disciples. He stood by himself near the east gate of Chêng. Some man of Chêng asked Tse Kung⁵³ saying:---"There is a man near the east gate with a head like that of Yao, a neck like that of Kao Yao, and shoulders resembling those of Tse Ch`an.⁵⁴ But from his waist downward he is by three inches shorter than Yü. He is worn out like a stray dog." Tse Kung informed Confucius. Confucius laughed heartily and said, "My appearance, never mind, but like a stray dog! just so, just so." ⁵⁵

In the matter of Confucius' appearance the man of Chêng was wrong. He was not clever, and his method was very superficial. Confucius made a mistake with Tse Yü, and T`ang Chü was in the wrong with T`sai Tsê, as the man of Chêng in looking at Confucius did not apprehend his real appearance. Judging from his mien Confucius was deceived with Tse Yü, and going by words he was in error in regard of Tsai Yü.⁵⁶

Notes

1. .

2. Huang Ti, Chuan Hsü, Ti Ku, Yao, Shun, and Yü are mythical or half legendary rulers of old China.

3. T`ang, Wên Wang, and Wu Wang are the founders of the Shang and Chou dynasties.

4. Tan, Duke of Chou, a younger brother of Wu Wang, whom he helped to win the throne.

5. A minister of Shun.

6. Like the wings of a bird.

7. Ch`ung Erh reigned as marquis of Chin from 634-626 b.c.

8. A famous statesman who in 333 b.c. succeeded in forming a league of the Six States: Yen, Chao, Han, Wei, Ch`i, and Ch`u against Ch`in.

9. A celebrated politician of the 4th century b.c., in early life a fellow-student of Su Ch`in.

10. A partisan of the founder of the Han dynasty, Kao Tsu, one of the Three Heroes, who in early youth lived in great poverty and subsequently rose to the highest honours.

11. Another adherent of Han Kao Tsu, also one of the Three Heroes, the third being Chang Liang. He was to be executed for treason, but was pardoned.

12. As anomalous features.

13. This passage occurs in the Shi-chi chap. 8, p. 2, which treats of Han Kao Tsu.

14. A place in Shantung.

15. He succeeded his father Kao Tsu in 194 b.c.

16. A river in Shantung.

17. Cf. Shi-chi loc. cit. which slightly differs.

18. A city in Shantung; Playfair No. 1642.

19. 73-48 b.c.

20. 48-32 b.c.

21. 32-6 b.c.

22. Huang T`se Kung was prime minister of the emperor Hsüan Ti, died 51 b.c.

23. In Honan.

24. A parallel passage occurs in the Han-shu, quoted in the T`ai-p`ing yü-lan 729 p. 4.

25. 516-457 b.c.

26. 457-425 b.c. Cf. p. 226 and Shi-chi chap. 43, p. 8 seq.

27. A military adventurer of the 2nd century b.c. His surname was originally Ying Pu. It was changed into the sobriquet Ch`ing Pu "Branded Pu", after he had been branded in his early life. He made his escape, joined in the rebellions which led to the rise of the Han dynasty, and was rewarded with the title and the fief of a "Prince of Kiukiang." Mayers Reader's Manual No. 926.

28. Quotation from Shi-chi chap. 91, p. 1.

29. Cf. p. 169.

30. Quoted from the Shi-chi chap. 111, p. 1 v.

31. Cf. Giles Biogr. Dict. No. 426, where the end of Chou Ya Fu is told a little differently.

32. The capital of the Chin State in Shansi, the modern Chiang-chou.

33. Han Wên Ti 179-156 b.c.

34. Another ancient city in Shansi not far from Chiang.

35. Han Ching Ti 156-140.

36. Quotation in a abridged form from Shi-chi chap. 57, p. 6v. seq.

37. Têng T`ung was a minion of the Emperor Wên Ti.

38. Cf. Têng T`ung's biography in Shi-chi chap. 125, p. 2.

39. Han An Kuo, 2nd cent. b.c.

40. Died 112 b.c.

41. A native of the Yüeh State, and minister of King Kou Chien of Yüeh, in modern Chekiang, 5th cent. b.c.

42. An old State in Shantung.

43. Quoted from the Shi-chi chap. 41, p. 6 v. The last clause is abridged.

44. Wei Liao wrote a work on the art of war.

45. An ancient name of K`ai-fêng-fu.

46. The first emperor of the Ch`in dynasty 221-209 b.c.

47. Shih Huang Ti's kingdom in Shensi.

48. Quoted in an abridged form from the Shi-chi chap. 6, p. 6 seq.

49. A disciple of Confucius, extremely ugly, but very talented. Cf. Analects VI, 12.

50. A famous physiognomist 3rd cent. b.c.

51. A native of Yen, who first studied physiognomy with T`ang Chü and later on was appointed minister by King Ch`ao Hsiang of Ch`in (305-249 b.c.).

52. In Honan.

53. A disciple of Confucius.

54. The appellation of Kung Sun Ch`iao, a famous minister of the Chêng State in the 6th cent. b.c.

55. A quotation from Shi-chi chap. 47, p. 12 v. Cf. Legge, Analects, Prolegomena p. 78.

56. One of the disciples of Confucius, whose character was not quite on a level with his fluency of speech, wherefore the Master said of him, "In choosing a man for his gift of speech, I have failed as regards Tsai Yü."


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