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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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IATHPublished by The Institute for Advanced Technology in the Humanities, © Copyright 2003 by Anne Kinney and the University of Virginia