Human beings are born by inheriting the two Qi of Yin and Yang, and diseases arise starting from the Sanjiao (Triple Burner). However, conditions in adults are easy to clarify, whereas those in infants and children are difficult to treat. As the ancients said: because one cannot discern the characteristics of the young, pediatrics is treated as a separate category for regulation. Moreover, the physical constitution and lifespan of children depend entirely on Jing (Essence) and Xue (Blood). When the Jing and Xue harmonize to conceive, the fetus develops in the mother's womb over ten months. In the first month, it resembles a dewdrop; in the second, like peach blossoms; in the third, male and female distinctions appear; in the fourth, the form is complete; in the fifth, bones and sinews form; in the sixth, hair grows; in the seventh, the Hun (Ethereal Soul) roams, and the fetus can move its left hand; in the eighth, the Po (Corporeal Soul) roams, and the fetus can move its right hand; in the ninth, the body turns three times; in the tenth, the Qi is sufficient. Furthermore, the *Lunxin Jing* (Classic of the Cranium and Fontanelle) states: In the first month, the fetal sac clears and blood coagulates; in the second, the fetal form becomes an embryo; in the third, the Yang Spirit transforms into three Hun souls; in the fourth, the Yin Spirit transforms into seven Po souls; in the fifth, the Five Elements distribute among the Zang organs; in the sixth, the Six Laws fill the Fu organs; in the seventh, the essence orifices open and light appears; in the eighth, the Original Spirit is complete and descends with true spiritual energy; in the ninth, the palace structures are arranged to establish life; in the tenth, Qi is sufficient, all phenomena are formed, and birth occurs. Generally speaking, longevity or brevity of life, poverty or prosperity, intelligence or foolishness are all predetermined; how can they escape this? The constitution of children is entirely acquired from the residual Qi of their parents to grow their physical forms. Thus, a fat child does not suddenly become thin, nor a thin child suddenly become fat. If the size differs significantly from the parents, it will be difficult to raise. Although newborns often suffer from ailments, if their physical form is proportional, they will live long. If an infant’s movements in turning and stretching are sluggish and require some artificial care, it is a sign of longevity. If a child anticipates human intentions but has a light body and weak strength, it is difficult to raise. The ancients said: For example, plum blossoms bloom early but do not witness the harsh winter; chrysanthemums bloom late but ultimately boast of their age. Therefore, knowing that late maturity is a sign of longevity. If a child has a large and dark scrotum equal to the body, it is a child worth raising; if small and white, it is difficult to raise. If a child has a weak physique, many blue veins on the head and face, and dull, exhausted spirit, it is difficult to raise; if a child is strong and fierce, with bright eyes, vigorous spirit, and glossy dark hair, it is a sign of longevity. If a child has substantial spirit and thus few illnesses, they are easy to raise to adulthood. If a child is emaciated and frequently ill, it is difficult to raise. If a child has few black pupils, large whites of the eyes, and a pale complexion, it is not a physiognomy of longevity; even if they grow up, they will not reach their natural lifespan. If a child has large black pupils, small whites of the eyes, and a dark complexion with a robust build, one must also observe that the black and white parts of the eyes are distinct and balanced internally and externally; this is called longevity and health. If the black pupils tremble and the light flickers, even if they grow up, they will worry about eye diseases, and their lifespan will not exceed forty years. Whenever an infant is born, the midwife should urgently wrap her finger in cotton, wipe the evil substances from the infant's mouth until clean, before bathing. If filth is not wiped away quickly, once the crying sound emerges, swallowing it will cause hundreds of diseases. If bathwater is not yet ready, wrap the infant in cotton and keep them warm in an adult's embrace. The bathwater must be well-tempered; if too hot or cold, it will startle the infant and cause disorders of the Zang organs. Even after bathing, warmth must be maintained. During summer months, do not remove the cotton wrapping immediately upon exiting the womb, as exposure to cold air should be avoided. Boiling water should be prepared in advance and stored in bottles, warmed gradually when needed, avoiding raw water, so the infant will not develop sores. This method for one month is ideal, leading naturally to growth with fewer illnesses. Before feeding a newborn, soak a small amount of Huanglian (Coptis Rhizome) in juice, mix with a conch-shell full of dry rouge, and apply to the infant's mouth to remove old meconium from the abdomen before allowing breastfeeding. Within three days, mix a small amount of Zhusha (Cinnabar) with honey and administer half a conch-shell full. At one month, apply a small amount of Niuhuang (Calculus Bovis) slowly to the infant's mouth. If the infant sleeps much, do not force-feed. For bathing a newborn, use the juice of one pig gallbladder mixed into the bathwater; this ensures no sores or scabies throughout life. Alternatively, bathing with Wugen Tang (Five Roots Decoction) is also effective. The five roots refer to Tao (Peach), Liu (Willow), Lian (Melia), Mei (Plum), and Huai (Locust), added with Kushen (Sophora Root) and Baizhi (Angelica Dahurica), decocted for bathing to ward off misfortune. Generally, infants should not bathe for long periods in winter, as it injures with cold; nor in summer, as it injures with heat. Frequent bathing causes cold backs and triggers fright. In hot weather, wipe the body with soft silk dipped in warm water. Infant skin is not fully formed; do not overdress them, as warmth makes sinews and bones weak. They should frequently see wind and sunlight. If protected from wind and sun, the skin becomes brittle and easily damaged. Use old cotton batting worn by parents to clothe the infant, borrowing a bit of parental residual Qi. Do not use new cotton. When the weather is mild and windless, have someone hold the infant in the sun to play. Frequent exposure to wind and sun condenses blood and strengthens Qi, making skin firm and dense, capable of resisting wind and cold, preventing disease. If kept in curtains, heavily clothed and warm, it is like plants growing in shade, unseen by wind and sun, becoming soft and fragile, unable to resist wind and cold. Adjust clothing carefully; do not overdress, as excessive clothing causes sweating, which leads to deficiency and susceptibility to Wind pathogens. One must guard against Fengchi (GB20, Wind Pool) in children, located between the tendons of the neck; various diseases originate here. While the umbilical cord has not fallen off, avoid frequent bathing, as water entering the navel can cause Kouque (Lockjaw) and Qifeng (Umbilical Tetanus). This must be handled with caution. These are established theories of the predecessors, truly serving as mirrors for future generations.