Chinese divination literature—fortune-telling manuals (mingli 命理), temple oracle slips (qian 籤), physiognomy handbooks, and literati notebooks—functioned not as value-neutral predictive technologies but as normative systems inscribing different life trajectories for men and women. This paper examines how Late Qing (1840-1912) divination texts constructed and adapted gender (in)equalities by embedding patriarchal norms within the language of cosmological calculation. A systematic reading reveals a bifurcated vision of destiny. Male fate centered on public achievement: bazi 八字 analysis focused on guan 官 (official rank) and cai 財 (wealth), pointing toward examination success, political promotion, and commercial prosperity. The male subject stood at the center of his own fate. Female destiny, by contrast, was defined through relationships—the "husband star" (fuxing 夫星) and "child star" (zixing 子星)—reducing a woman's fortune to her capacity to attract a worthy husband and bear sons. Terms such as "harming the husband" (ke fu 克夫) pathologized female sexuality, generating specialized vocabulary for policing women beyond orthodox Confucian texts. Divination accomplished this through technical encoding, cosmological naturalization via yinyang 陰陽 and wuxing 五行, and active generation of gendered terminology. Yet women were not passive subjects. Legal cases, gazetteers, and literati notebooks document women invoking divinatory authority to resist unwanted marriages, shape reproductive decisions, and defend positions in family disputes—exploiting fissures within the system's normative logic. Meanwhile, the era's transformations—the end of the examination system, commercial expansion, warfare—prompted subtle adaptations in how fate was gendered without overturning its core structure. Late Qing divination thus offers a case for understanding how religious discursive practices produce, naturalize, and negotiate gender (in)equalities.