抱朴子曰∶服金者寿如金，服玉者寿如玉。然炼服之法，失传已久，世人未得其术而
轻试之，浅则骨痿，久则致命。是欲延年，而反促其算矣。后魏·李预餐玉致疾，谓其妻曰∶服
玉当屏居山林，排弃嗜欲，而我酒色不绝，自致于死，非药之过。然虽死而尸体必当有异，宜
勿遽令人知餐服之功。时在七月中，长安毒热如沸，而尸停四日，体仍不变，口亦无秽。昔
人有临死服玉屑五斤，死经三年，肤壳如生者。李时珍曰∶服玉未必能令生者不死，惟能使
死者不朽耳。东坡晚年好烧炼之术，多与方外游。尝遇灵智道人，授以炼服丹法。云∶于二至
后常吸鼻液漱咽，独居净室，溺则封置瓷器中，盈月开视，当有细砂结其上，如浮蚁然，以
绢滤取，用新汲水淘净，枣肉为丸，此名阳丹阴炼。又，取人乳入银鼎，慢火熬炼如淡金色
为丸，此名阴丹阳炼。盖此二物须经 炼，始有阴阳相济之功，得成九转还丹之力。坡翁谓
灵智妙用，沉机捷法，非其人不轻泄也。
成天地者，气也。天地成而万物生，气固为生生之本。凡血肉之物，气生则生，气尽则
化，此自然之理。术家有服气之法，不过能却病延年，亦不能令人不饥不食。然按孔子家语∶食
石者，肥泽而不老；食水者，耐寒而若浮；食肉者，勇而悍；食谷者，智能而夭；食气者，神
明而寿；不食者，不死而神。是食气固能不死也。尝阅《宋人杂说》，嘉 间河北大饥，有
民襁负一子，觅食他方，中途迫于饥困，遂弃子于空冢中。乱定归乡，过其处，欲收埋残骨
，则儿未死，肥健愈于弃时。视冢中空无所有
，惟见一蟾蜍，大如车轮，气咻咻然出穴中。抱儿归，与之食不食。六七岁肌肤如玉。其父
携至京师，以示儿科医者，言物之有气者能蛰，燕蛇虾蟆之类是也，能蛰则能不食而寿，此
千岁虾蟆也；儿得气故不饥，若听其不食，终身不娶，后必成道，无须药也。《东
坡集》亦载其事，谅非子虚。然思儿在冢中，得其气而不死，或然；既出穴，仍不食不饥，
其理殊不易解。
昔在京邸，遇东鲁宋老人太初，年九十有四，须发皓然，颜如童子。下榻福清道院，日
惟静
坐一室，三餐之外，无所嗜好。余曾叩其摄生之术，曰∶饮食但取益人，毋求爽口，弗食与
体相妨之物。自言幼时，脾胃素弱，故生平不食瓜果油腻炙 ，虽佳品罗列，未尝朵颐，故
能保此残年。纵口腹而不自惜其身，不可为智。此言胜药石，余尝志之。昔人言病有六不治
，骄恣不论于理，轻身重财，衣食不适，恶言形羸，不肯服药，信巫不信医。六者有一，则
为难治。余友沈子涵孝廉，丁未春来沪，尝顾余斋，见其神色衰夺，问之，曰∶去冬患咳，
至今未复耳。按其脉左坚细搏指，右关微涩，余曰∶此属阴分有亏，木失水涵，冬令少藏，
升逆太过，夏三月防有失血之患。子涵曰∶尚能食饭两碗，固无惧也。余曰∶虽然，还当安
闲静养，服药调之。曰∶药补不如食补，我有肥鸡烂肉，何用药为？余遂不复言。未几航海
入都，果咳甚，呕血未及一年，卒于京
。嗟乎！是时尚可治，因不信医药，以致不救，惜哉！
眼科一症，前人虽有五轮八廓七十二症之义。然以余言之，其要不过辨其阴阳虚实，急
则治
标，缓则治本耳。东坡当日与欧阳叔弼、晁无咎、张文潜同在戒坛时，坡公病目，尝以热水
洗之。文潜曰∶目忌点洗，目有病当存之，齿有病当劳之，不可同也。鲁直有言∶眼恶剔决
，齿便漱洁。治目当如曹参之治民，治齿当如商鞅之治军，斯为得之。余谓∶此特以养目言
也，若火热壅结，赤肿腐烂，翳膜遮蔽，譬之镜受污垢，必当磨洗，非存养所能愈。余少
时
尝患目赤，初不甚苦，仍于灯下观书，以致肿极而生翳膜，割剔数次始退，然稍不避风，其
患
立至，目光因之大损。后有友人传一方，于立冬日多觅野菊晒干作枕，自后得无目疾矣。
时下庸浅医流，有三恶习∶写方作狂草，用药好奇异，不问病情，妄言知脉。不思医称
司命
，当如何郑重，而率意如此，其道亦概可知矣。要知此辈固未尝读书识字，略知药性温凉，
便欲以寒投热，恐人识其学浅，而必强书脉案；又虑多别字，故作行草以混字迹。不虑肆人
莫辨，罔顾病者安危，忍心大胆，莫此为甚。方中每用习见之品，有本草所不载者，余尝考
其所本，不但不明出处，且未辨其气味。不知古人常用之药，不过数十味，如六君四物六味
等，百世不刊之方，试问有异常之药否？声色证脉为五诊，故必闻声观色，辨证察形，复以
脉
合病情，庶几胸有成竹。然亦有脉证两岐者，故前人有取症不取脉，取脉不取症之义。按∶
人身脉络，肖乎天地流行，达乎阴阳造化，但可测其常，不能尽其变也。晋太医令王叔和撰
《脉经》，犹未能尽泄其奥。盖脉理渊深，惟求于微茫，呼吸之间，岂能了如指掌哉？陶节
庵曰∶指下难明者，真言也；夸言通晓者，但能言而不能行也。其所着《伤寒全生集》；惟
取浮中沉，以分阴阳虚实病之传变，但求于动静躁盛之间，此亦宗仲景只别阴阳之意也。藏
器曰∶勿使一日失谷气。盖五谷得天地中和之气，能益人脾胃，故以食为主也。然有非餐霞
服气，数十年不谷食而安然无恙者，是亦奇矣。余戚家一妇，绝粒三十余年，日不过食菜蔬
半盘，或果饵数枚，其起居动作，无异平时，今年逾六旬，犹能调羹缝纫，此或胃气使然，
故不治亦无害也。《吹影编》云∶仲弟芝庭，年十四，得奇疾，不食五谷，闻气则呕，家人
阴进米汁，乃气逆欲绝，时或长啸以舒气，其声如雷鸣。日惟啖羊豕肉一器，食毕即饮冷茶
三四瓯，暑月则饮水，亦无腹满作泻之患。有时连旬不食肉，只食瓜果数枚而已；饮酒胜常
人，体更肥胖，精神倍于昔时。娶妻生二子一女，家人以为常，亦不强其食也。如是者十五
六年。一日忽思食面，食之颇安，后遂能食，而渐羸瘦，不逾年而殁。时苏城吴正功，我邑
王协中，皆得医名，吴诊视莫名其症，王则曰食挂，然亦未详其义。余谓∶是或痰之为患耳
，痰留胃脘，故不食不饥；痰阻气道，故欲扬声以舒之；气有余即是火，久之火盛风生，痰
亦为之消烁，而体瘦能食。前十余年强力支持，皆气火为之用耳，痰火虽消，而气机亦绝矣
。臆度如是，未识然否，存之以质君子。
医以意取，非可言传。每有病情相似，而药有验不验者，此当深究其理也。尝阅《南唐
书》
载∶烈祖食饴，喉中噎，国医莫能愈，吴廷绍请进楮实汤，一服而安。群医他日取用，皆不
效。叩廷绍，但言噎因甘起，故以此治之。李时珍曰∶
楮实久服使人骨软，故能治骨哽。此亦软坚之义也。余谓∶饴味过甘，而能动火生痰，食饴
致噎，盖为痰火所阻。楮实性寒而利，故得开其壅滞。此吴深求克胜之理。故作取验，岂
一味楮实，而可通治噎患哉？群医之昧，亦可概见矣。
南方卑湿，民苦湿热。每当春冬，必阴雨连绵，入夏则暑热骤降，地气上蒸，人感之，
入秋
不病湿温，即患疟痢。盖初感虽微，而湿久则成热，热久又能化湿，昔人言湿热交互，如面
入酥，乃言最难分理也。余于夏秋，每患湿病，入冬始愈，故曾有“潦倒微躯夏复秋，病因
暑
湿最淹流，方书屡检翻滋惑，药性多偏未易投”之句。亦言其淹缠难治耳。芜湖徐绍裘传
一方，秋半清晓，于残荷叶上收清露，以鲜佩兰叶浸二日，去叶取露，瓷瓶贮之，封固。
明年入夏，晨起服一二茶匙，常食薏苡粥，可除此患，试之果验。
古方有药只一味者，名曰单方。盖取其力专而效速也，用之往往有奇验。金陵贾人莫丽
春，
避兵来沪，僦居城南，与余居近。有子七龄，好食瓜果，因患腹痛，日夜号哭，肌肉尽削。
一日有行脚僧过其门，见之曰∶此孩腹有虫，今尚可治，再延一月，即不救。居士肯舍香金
五百，当为疗之。莫即首肯，僧于囊中出药草一束，令煎服，是晚泻出白虫升许，腹痛遂止
。莫乃以所余草一茎，袖来问余。视之粗如笔管，折之则不断，叶疏而色红，余曰∶得非本
草所谓赤藤者乎？《纲目》言其能杀虫，而状亦相似。并引《夷坚志》所载∶赵子山寸白虫
病，医令戒酒，赵不能禁。一日醉归，夜已半，口渴甚，见庑下瓮水颇清，即连饮数勺而
寝。迨晓见虫出盈席，心腹顿宽。异之，视所饮水，乃仆浸赤藤以织草履者也，以古证今，
其说若合。特吴中素无此草，未尝见其苗叶，亦不敢言其必然也。
病非习见，自古医书所不载，往往于杂说中得之，时或有验。邑有剃发工孙某，于肉汁
中误
吞短发，初不为意，年余觉胸次隐痛，久而痛甚，肢体厥冷。孙尝出入余家，求余延医。按
其脉两手俱平静，自言饮食二便如常，细视患处，皮色无少异。余曰∶汝非营卫间病。因询
其平日好食何物。曰∶无所好。又问∶曾食异常之物否？曰∶无之，惟于二年前，曾误吞
短发。余曰∶病在是矣。因令食菜油，连进四五杯，乃大吐，遂出短黑虫无数，似发略粗，
入水
能动，浸二日仍化为发，病遂愈。或问∶油能杀虫乎？曰∶惟取以探吐，且无骨之虫，见油
则状，故得随吐而出。然非无本，《谈薮》所载∶宋明帝宫人，患腰痛牵心，发即气绝，群
医以为肉症。徐文伯曰∶此发瘕也。以油灌之，吐物如发，稍稍引之，长三尺。头已成蛇，
悬柱上水滴尽，仍一发也。偶忆是说，因以试之，不意果验。
人当年衰，齿牙摇动欲脱，或在壮岁，为风火所侵，因而作痛者，最难禁受。余中年多
齿患
，偶阅《玉壶清话》，有固齿乌髭药歌，试之果验，特录于此。歌曰∶猪牙皂角及生姜，西
国升麻蜀地黄；木律旱莲槐角子，细辛荷叶要相当；青盐等分同烧毁，研细将来使最良；揩
齿牢牙髭鬓黑，谁知世上有仙方。并云∶方得诸西岳莲化峰顶张师正，年五十时，齿已疏摇
，不便咀嚼，既得此方，巨脔大 ，利如刀截，而摇者复固矣。以方授僧文莹，时僧亦危如
悬蒂，试之辄复固，遂传于世云。
古之医士能破胁取症，割股疗毒，筋断能续，骨断能接；今世虽罕见，然能通其技者，
宇内
犹有其人，不过得传者少，而遇之难耳。昔客武林，舍范氏之藏松阁，主人有子才六龄，堕
楼折胫，遍召医人，咸为束手。有新安郑某，自言能治。令取牛筋劈细，揉熟如丝，以束断
骨，出药末少许，散骨上，以鸡皮封之，两月能起立，经年平复。余尝询其技之所授，云∶
有祖传抄本书十页，皆伤科秘法。然其药草非肆中所有，入山采取，往往终岁不得，倘得此
药
，便可接骨。惟损及脏腑，则不能治矣。尝阅《翼 稗编》载∶蒋紫真，精于医。武进
周
某，其母 笋倾跌，竹锋入腹肠已断，求治于蒋，曰∶创虽可治，十年后当有异疾。遂出药
敷肠，以线缝纫纳腹中，研药一丸令服，夜半而苏，一月创合，后八年乃死。或问∶十年后
如何？曰∶续处必生肉蕈，饮食渣滓，即从此出耳。观此虽脏腑之损，亦可治也。
曹吉云太史，于道光乙巳释褐旋里，行抵山东，其仆坠车折胫，羁旋觅医。闻五十里外
有某医
能治，遂绕道访之。所居甚幽僻，聚族数十家皆业农，医者年已半百，须发间白，草履葛衫
，吐属温浓。略询邦族，谓行途遭此，洵可怜也。细视伤痕，言骨虽断，尚可续。先出水一
匙，令饮，更以药涂之，约越日痛缓，一月可瘥，但必一年不可行远。始复故步耳，酬以四
金，亦无不足意，后果如期而愈。可见僻壤荒村，亦有能手，即其举重若轻，而不矜其技，
是亦世俗所难耳。嗣于友人席间谈及此事，济南徐季良太常，言所饮之药，名木乃伊芳，凡人
骨断，得此能续。既阅陶九成《辍耕录》载∶天方国人，有年七八十岁，愿舍身济众者，即
绝饮食，日惟澡身，啖蜜经月，而便溺皆蜜。既死，国人殓以石棺，仍用蜜满浸，镌其年月
，识而瘗之，俟百年后起封，则成蜜剂，遇伤肢体者，服少许立愈，盖即木乃伊芳也。然甚可
贵，虽在彼国，亦不易得云。据此，徐子所言，信有因矣。
泰西医士言善治跌扑损伤，不知此技莫过于蒙古。乾隆时，越东俞孝廉澄，北上堕车，
折断
胁骨四根。蒙古医生，取驴骨易之，束以帛，半年而愈，惟戒终身弗食驴肉。又，齐次风侍
郎，趋值圆明园，坠马破脑，脑浆流溢，仅存一息。延蒙古伤科治之， 羊脑以补之，调药
末敷其外，一日夜少苏，然视物皆倒悬，以鼓于脑后敲数十捶，视物始正，八阅月而平复。
今中外医人，恐未必有此神技也。
元时有刚哈刺咱庆王在上都，尝因坠马，致两目黑睛俱无，而舌出几至胸，诸医束手。
时惟
广惠司卿聂某，言识此症，乃以剪刀去其舌，少顷复出一舌，复去之，并于两旁各去一指许
抱朴子说：服用黄金的人寿命像黄金一样长久，服用玉石的人寿命像玉石一样坚固。然而炼制和服用的方法，失传已经很久了。世人没有掌握这种技术就轻易尝试，轻则导致骨痿（骨骼软弱无力），重则危及生命。这是想要延长寿命，反而缩短了寿命。后魏时期的李预食用玉石导致疾病，他对妻子说：“服用玉石应当隐居山林，摒弃嗜欲，而我酒色不断，是自己导致死亡，不是药物的过错。”虽然死了，但尸体一定会有不同寻常之处，应该不要立刻让人知道食用玉石的功效。当时正值七月，长安酷热如沸水，尸体停放四天，身体仍然没有变化，口中也没有异味。过去有人临死前服用五斤玉屑，死后三年，皮肤外壳如同活人一般。李时珍说：服用玉石未必能让活着的人不死，只能让死者不朽罢了。苏东坡晚年喜欢炼丹术，经常与出家人交往。曾经遇到灵智道人，传授给他炼制和服用丹药的方法。说：在冬至和夏至之后，常常吸吮鼻腔分泌物漱口吞咽，独居在洁净的房室中，小便则封存放置在瓷器中，满一个月打开查看，上面应该有细砂凝结，像浮蚁一样，用绢布过滤取出，用新汲取的水淘洗干净，枣肉做成丸药，这名叫阳丹阴炼。另外，取人乳放入银锅中，用慢火熬炼成淡金色做成丸药，这名叫阴丹阳炼。大概这两种物质必须经过炼制，才有阴阳互补的功效，能够成就九转还丹（道教认为经过多次炼制而成的丹药）的力量。苏东坡说灵智道人妙用深远，机巧敏捷的方法，不是合适的人不轻易泄露。
构成天地的是气。天地形成而万物产生，气确实是生生不息的根本。凡是血肉之躯，气生则生，气尽则化，这是自然的道理。修道的人有服气的方法，不过能祛除疾病、延长寿命，也不能让人不饥不食。然而查考《孔子家语》：吃石头的人，身体肥润而不衰老；喝水的人，耐寒而且身体轻盈；吃肉的人，勇猛而强悍；吃谷物的人，聪明智慧但短命；吃气的人，神明长寿；不吃东西的人，不死且神异。这说明食气确实能不死。曾经阅读《宋人杂说》，嘉祐年间河北发生大饥荒，有百姓背着孩子，去其他地方寻找食物，中途因饥饿困苦，就把孩子遗弃在空坟墓中。战乱平定回乡路过那里，想收埋残骨，发现孩子没死，比遗弃时更加肥壮健康。看坟墓中空无一物，只看见一只蟾蜍，大如车轮，从穴中呼哧呼哧地喘气。把孩子抱回家，给他食物他不肯吃。六七岁时肌肤像玉一样洁白。父亲带到京城，给儿科医生看，医生说有气的生物能冬眠，燕子、蛇、虾、蛤蟆之类就是，能冬眠就能不进食而长寿，这是一千岁的蛤蟆；孩子得到气所以不饿，如果听任他不吃东西，终身不娶妻生子，后来必定成仙得道，不需要药物。《东坡集》也记载这件事，想必不是虚构。但是想孩子在墓中得到气不死，或许有可能；出了洞穴，仍然不吃不饿，其中的道理特别难以解释。
以前在京城的寓所，遇到来自东鲁的宋老人太初，年龄九十四岁，胡须头发雪白，面容却像童子一样。下榻在福清道院，每天只在静室打坐，除了三餐之外，没有其他嗜好。我曾经请教他养生的方法，他说：“饮食只要对人有益，不要追求爽口，不吃与身体相冲突的食物。”他自己说小时候脾胃素来虚弱，所以一生不吃瓜果、油腻和烤肉，即使有美味佳肴陈列面前，也不曾大吃大喝，所以能保全这残余的年寿。放纵口腹之欲而不爱惜自己的身体，不能算是明智。这话胜过药石，我曾经记在心里。古人说病有六种情况治不好：骄傲放纵不讲道理，轻视身体看重钱财，衣食不适应气候，厌恶言语形容瘦弱，不肯服药，相信巫师不相信医生。这六种情况占有一种，就难治。我的朋友沈子涵举人，丁未年来到上海，曾经到我的书房拜访，见他的神色衰败，问他，他说：“去年冬天患咳嗽，到现在还没恢复。”按他的脉象左手坚实细微搏指，右手关脉微涩，我说：“这属于阴分亏损，肝木失去肾水的涵养，冬季封藏不足，升发逆乱太过，夏季三个月恐怕有咯血的祸患。”子涵说：“还能吃两碗饭，本来就不怕。”我说：“虽然如此，还应当安闲静养，服药调理。”他说：“药补不如食补，我有肥鸡烂肉，为什么要用药？”我就不再说话。不久航海进京，果然咳嗽加重，呕血不到一年，死在北京。唉！那时还可以治疗，因为不信医药，导致无法挽救，可惜啊！
眼科这一病症，前人虽然有五轮八廓七十二症的理论。但依我看来，关键不过辨别其阴阳虚实，急则治标，缓则治本罢了。苏东坡当年与欧阳叔弼、晁无咎、张文潜同在戒坛时，苏东坡眼睛生病，曾用热水清洗。张文潜说：“眼睛忌讳点洗，眼睛有病应当养护，牙齿有病应当劳作，不可以混为一谈。”黄庭坚有话说：“眼睛厌恶剔除决明，牙齿便应漱洗清洁。”治疗眼睛应当像曹参治理百姓那样（宽缓），治疗牙齿应当像商鞅治理军队那样（严酷），这才是得当的。我认为：这只是针对养护眼睛而言，如果是火热壅结，红肿腐烂，翳膜遮蔽，就像镜子受到污垢，必须磨洗，不是单纯养护所能治愈的。我年轻时曾经患眼红，起初不是很痛苦，仍然在灯下看书，导致肿得非常厉害并生出翳膜，切割剔除几次才消退，但是稍微不避风，祸患立即到来，目光因此大大受损。后来有朋友传授一个方子，在立冬那天多找野菊晒干做枕头，从此以后就没有眼疾了。
时下平庸浅薄的医生，有三种恶习：写处方像狂草，用药追求奇异，不问病情，妄言懂得脉诊。不知道医生被称为司命（掌管生死），应当多么郑重，却随意如此，他们的道行也就大概可以知道了。要知道这些人固然没有读过书认过字，略微知道药性的温凉，就想以寒治热，恐怕别人识破他们学问浅薄，就一定勉强书写脉案；又担心多有别字，所以故意写行草来混淆字迹。不考虑药店的人分辨不出，不顾病人的安危，忍心大胆，没有比这更严重的了。处方中每用常见的药品，有本草不记载的，我曾经考证它们的来源，不仅不明白出处，而且没有辨别气味。不知道古人常用的药，不过几十味，如六君子汤、四物汤、六味地黄丸等，百世不可更改的方子，试问有异常的药材吗？望闻问切为五诊（此处指通过声音、颜色、症状、脉象等进行诊断），所以必须听声音观颜色，辨证察形，再用脉象结合病情，这样心中才有把握。然而也有脉证不一致的情况，所以前人有用症不用脉，用脉不用症的说法。按：人身脉络，效法天地运行，通达阴阳造化，只能推测其常态，不能完全穷尽其变化。晋朝太医令王叔和撰写《脉经》，尚且未能完全揭示其中的奥秘。大概脉理深奥，只能在微妙之处寻求，呼吸之间，怎么能了如指掌呢？陶节庵说：“手指下难以明了”，是真话；夸口说通晓的，只是能说而不能做。他所著的《伤寒全生集》，只取浮、中、沉三种脉象，来区分阴阳虚实病的传变，只求于动静躁盛之间，这也是遵循张仲景只辨别阴阳的意思。藏器说：不要让一天失去谷气。大概五谷得到天地中和之气，能益人脾胃，所以以饮食为主。然而有不餐霞服气，几十年不吃谷物而安然无恙的，这也奇怪。我亲戚家一位妇人，断粮三十多年，每天不过吃半盘蔬菜，或者几枚果饵，她的起居动作，与平时无异，今年超过六十岁，还能调羹缝纫，这或许是胃气使然，所以不治也无害。《吹影编》说：我的弟弟芝庭，十四岁时，得怪病，不吃五谷，闻到气味就呕吐，家人偷偷喂米汁，却是气逆欲绝，有时长啸来舒气，声音如雷鸣。每天只吃一器羊肉猪肉，吃完就喝三四杯冷茶，夏天则喝水，也没有腹胀腹泻的祸患。有时连续十天不吃肉，只吃几枚瓜果而已；喝酒胜过常人，身体更加肥胖，精神比以前加倍。娶妻生二子一女，家人认为是常态，也不强迫他吃饭。像这样十五六年。有一天忽然想吃面条，吃了很安稳，后来就能吃饭，而逐渐消瘦，不到一年就死了。当时苏州吴正功，我们县的王协中，都享有医名，吴诊治莫名其妙的病症，王则说是“食挂”（一种因饮食停滞导致的病症），但也未详细说明其含义。我认为：这或许是痰造成的祸患，痰留在胃脘，所以不吃不饿；痰阻塞气道，所以想发声来舒缓它；气有余就是火，久了火盛风生，痰也被消烁，而身体消瘦能吃饭。前十几年强力支撑，都是气火在起作用罢了，痰火虽然消除，而气机也绝灭了。猜测是这样，不知是否如此，存下来以此请教君子。
医生靠意会取效，不是可以用言语传授的。常有病情相似，而药物有有效无效的区别，这应当深入探究其中的道理。曾经阅读《南唐书》记载：烈祖吃麦芽糖，喉咙噎住，国医都不能治愈，吴廷绍请求进献楮实汤，一服就安宁。其他医生日后取用，都没有效果。询问廷绍，他只说噎是因为甘甜引起，所以用这个治疗。李时珍说：楮实久服使人骨软，所以能治骨头卡喉。这也是软坚散结的意义。我认为：饴糖味道过甜，而动火生痰，吃饴糖导致噎住，大概是被痰火阻塞。楮实性寒而利，所以能开通壅滞。这是吴廷绍深入探究克胜的道理。所以作取得验证，难道一味楮实，就可以通治噎塞之患吗？其他医生的愚昧，也可以概见了。
南方地势低洼潮湿，百姓苦于湿热。每当春冬，必阴雨连绵，入夏则暑热骤降，地气上蒸，人感受了，入秋不患湿温，就患疟疾痢疾。大概初感虽然轻微，而湿气久了则变成热，热气久了又能化湿，古人说湿热交互，像面粉加入酥油，是说最难分辨梳理。我在夏秋季节，常患湿病，入冬才痊愈，所以曾有“潦倒微躯夏复秋，病因暑湿最淹流，方书屡检翻滋惑，药性多偏未易投”的诗句。也是说其缠绵难治。芜湖徐绍裘传授一个方子，秋半清晨，在残荷叶上收集清露，用鲜佩兰叶浸泡两天，去掉叶子取露水，瓷瓶储存，密封。明年入夏，早晨起来服用一二茶匙，常吃薏苡粥，可以除去这个祸患，试用果然有效。
古方中有药只一味者，名叫单方。大概是取其药力专一而见效快，使用往往有奇效。金陵商人莫丽春来上海躲避战乱，租住在城南，与我住得近。有个七岁的孩子，喜欢吃瓜果，因此患腹痛，日夜号哭，肌肉全部削瘦。有一天有个行脚僧经过他家门前，看见说：“这孩子腹中有虫，现在还可以治，再拖延一个月，就无法救治了。居士愿意舍出五百香金，我就为他治疗。”莫立即点头答应，僧人从囊中拿出草药一束，让他煎服，当晚泻出白虫约一升，腹痛于是停止。莫于是把剩下的草茎一根，藏在袖中来问我。看它粗如笔管，折断不断，叶子稀疏而颜色红，我说：“莫非是本草所说的赤藤吗？”《本草纲目》说它能杀虫，而且形状也相似。并引用《夷坚志》记载：赵子山患寸白虫病，医生让他戒酒，赵子山不能禁止。有一天喝醉回来，半夜，口渴得很，看见廊下的瓮水很清，就连喝几勺然后睡觉。等到天亮看见虫子爬满席子，心腹顿时轻松。感到奇怪，看所喝的水，原来是仆人浸泡赤藤用来编织草鞋的水，用古代的事证明现在，说法似乎吻合。只是吴中地区向来没有这种草，没见过它的苗叶，也不敢说必然有效。
病不是常见，自古医书不记载的，往往在杂说中得到，偶尔有验证。县里有个剃头工孙某，在肉汁中误吞短发，起初不在意，一年多觉得胸口隐痛，久了疼痛剧烈，肢体厥冷。孙某曾经出入我家，求我请医生。按他的脉两手都平静，自己说饮食二便如常，仔细看患处，皮色没有一丝差异。我说：“你不是营卫间的病。”于是询问他平时喜欢吃什么。说：“没有什么喜好。”又问：“吃过异常的东西吗？”说：“没有，只有两年前，曾误吞短发。”我说：“病就在这里。”于是让他吃菜油，连进四五杯，于是大吐，遂吐出无数短黑虫，似头发略粗，入水能动，浸泡两天仍化为头发，病于是痊愈。有人问：油能杀虫吗？说：只是用它来探吐，而且没有骨的虫，见到油就变形，所以得以随吐而出。然而并非没有根据，《谈薮》记载：宋明帝宫人，患腰痛牵连心，发作即气绝，群医以为是肉症。徐文伯说：“这是发瘕（由头发形成的肿块）。”用油灌她，吐出物如头发，慢慢拉出来，长三尺。头已变成蛇，悬挂在柱上水滴尽，仍是一根头发。偶然想起这个说法，因而拿来试验，没想到果然有效。
人到了年老，牙齿摇动欲脱，或在壮年，被风火侵袭，因而作痛的，最难忍受。我中年多牙齿病患，偶然阅读《玉壶清话》，有固齿乌髭药歌，试用果然有效，特意记录在此。歌曰：猪牙皂角及生姜，西国升麻蜀地黄；木律旱莲槐角子，细辛荷叶要相当；青盐等分同烧毁，研细将来使最良；揩齿牢牙髭鬓黑，谁知世上有仙方。并说：方子得自西岳莲化峰顶张师正，五十岁时，牙齿已经疏松摇动，不便咀嚼，既得此方，大块肉大口嚼，利如刀截，而摇动的又稳固了。把方子授给僧人文莹，当时僧人也危如悬丝，试用辄又稳固，于是流传于世。
古代的医生能剖开肋骨取出病灶，割股疗毒，筋断了能接续，骨头断了能接合；现代虽然罕见，然而能精通这项技艺的，世间仍有其人，不过是得传的人少，而遇到的机会难罢了。以前客居武林，住在范氏的藏松阁，主人有个儿子才六岁，从楼上摔下折断了小腿，遍召医生，都束手无策。有新安郑某，自称能治。让取牛筋劈细，揉熟如丝，用来捆绑断骨，取出少许药末，撒在骨上，用鸡皮封住，两个月能站立，经过一年平复。我曾经询问他技艺的传授，说：有祖传抄本书十页，都是伤科秘法。然而他的药草不是药店里有的，进山采取，往往终年不得，如果得到这些药，就可以接骨。只是损伤到脏腑，就不能治疗了。曾经阅读《翼 稗编》记载：蒋紫真，精通医术。武进周某，他的母亲被笋筐倾倒压跌，竹锋刺入腹部肠已断，求治于蒋，蒋说：创伤虽然可治，十年后当有异疾。于是取出药敷肠，用线缝纫纳入腹中，研磨药丸令其服用，半夜苏醒，一个月创口愈合，后八年才死。有人问：十年后如何？说：接续处必生肉蕈（菌类），饮食渣滓，就从这里排出了。看这虽然是脏腑的损伤，也可治疗。
曹吉云太史，在道光乙巳年考中进士回乡，行至山东，他的仆从坠车折断了小腿，羁留途中寻找医生。听说五十里外有位医生能治，于是绕道拜访。住所非常幽僻，聚族数十家都务农，医生年龄已半百，胡须头发间有白色，穿草鞋葛衫，谈吐温和浓重。简单询问籍贯家族，说路途遭遇这个，实在可怜。仔细看伤痕，说骨头虽断，尚可接续。先给水一匙，令其饮用，再以药涂之，大约过一天疼痛缓解，一个月可痊愈，但必须一年不可远行。始恢复原状，酬谢四两金子，也没有不满之意，后果如期痊愈。可见偏僻荒野村庄，也有能手，看他举重若轻，且不炫耀技艺，这也是世俗所难的。后来在友人席间谈及此事，济南徐季良太常说所饮的药，名叫木乃伊芳，凡人骨断，得到这个能接续。既然阅读陶九成《辍耕录》记载：天方国人，有七八十岁，愿意舍身济众的，就断绝饮食，每天只洗澡，吃蜂蜜经过一个月，而大小便都是蜜。死后，国人用石棺收敛，仍用蜂蜜满浸，刻上年月，标记而埋葬，等待百年后起封，则成为蜜剂，遇到伤肢体的，服用少许立即痊愈，大概就是木乃伊芳。然而非常珍贵，即使在彼国，也不容易得到。据此，徐子所言，信有原因了。
泰西医士说善于治疗跌扑损伤，不知道这项技艺莫过于蒙古。乾隆时，越东俞孝廉澄，北上坠车，折断胁骨四根。蒙古医生，取驴骨替换，用布帛束紧，半年痊愈，只是告诫终身不吃驴肉。另外，齐次风侍郎，趋赴圆明园值班，坠马打破头颅，脑浆流出，仅存一口气。延请蒙古伤科医生治疗，填入羊脑以补之，调制药末敷在外面，一日夜稍苏醒，然而视物皆倒悬，在脑后敲数十捶，视物才正，八个月平复。如今中外医生，恐怕未必有此神技。
元时有刚哈刺咱庆王在上都，曾经因坠马，导致两目黑睛全无，而舌头伸出几乎到胸，众医生束手。当时只有广惠司卿聂某，说认识这个症，于是用剪刀剪去其舌，片刻又长出一舌，又剪去，并在两旁各剪去一指许
Baopuzi (The Master Who Embraces Simplicity) stated: Those who consume gold live as long as gold; those who consume jade live as solid as jade. However, the methods of refining and ingesting them have been lost for a long time. People who attempt this without mastering the technique may suffer from Gu Wei (osteomalacia or bone weakness) in mild cases, and death in severe cases. This desire to prolong life instead shortens it. Li Yu of the Northern Wei dynasty suffered illness from consuming jade. He told his wife, "One should reside in seclusion in the mountains and abandon desires when consuming jade. My unrestrained indulgence in wine and women led to my own death; it is not the fault of the medicine." Although he died, his corpse should show abnormalities. It is advisable not to immediately reveal the efficacy of consuming jade. At that time, in mid-July, Chang'an was boiling hot with heat. The corpse remained unchanged after four days, and there was no foul odor in the mouth. In the past, someone consumed five jin of jade powder before death. Three years later, their skin and shell were like those of a living person. Li Shizhen said, "Consuming jade may not prevent the living from dying, but it can prevent the dead from decaying." Su Dongpo (Su Shi) favored alchemy in his later years and often associated with Daoist practitioners. He once met Daoist Lingzhi, who taught him the method of refining and ingesting elixirs. Lingzhi said, "After the Winter Solstice and Summer Solstice, frequently inhale nasal mucus, rinse the mouth, and swallow. Live alone in a clean room. Seal urine in porcelain vessels. After one month, open it to check; fine sand resembling floating ants should form on top. Filter it through silk, wash it thoroughly with fresh water, and make pills with jujube flesh. This is called 'Yang Elixir refined by Yin.' Alternatively, take human milk, put it in a silver cauldron, and slowly boil it until it turns pale gold to make pills. This is called 'Yin Elixir refined by Yang.' These two substances must undergo refinement to achieve the complementary effect of Yin and Yang, attaining the power of the Nine-Turn Elixir (a highly refined Daoist pill). Dongpo praised Lingzhi's profound application and agile methods, noting that such secrets are not lightly revealed to just anyone.
Qi constitutes Heaven and Earth. When Heaven and Earth are formed, all things are born; Qi is indeed the root of continuous generation. For all flesh-and-blood creatures, life exists when Qi is present and transforms when Qi exhausts; this is the natural principle. Practitioners of arts have methods of 'consuming Qi' (absorbing vital energy), which can only dispel disease and prolong life, but cannot make one free from hunger and the need to eat. However, according to the *Family Sayings of Confucius*: Those who eat stones become plump and lustrous without aging; those who drink water resist cold and feel buoyant; those who eat meat are brave and fierce; those who eat grains are intelligent but short-lived; those who consume Qi are spiritual and long-lived; those who do not eat are immortal and divine. Thus, consuming Qi can indeed prevent death. I once read *Miscellaneous Sayings of the Song Dynasty*. During the Jiayou era, a great famine occurred in Hebei. A peasant carried his child on his back to find food elsewhere. Mid-journey, driven by hunger and exhaustion, he abandoned the child in an empty tomb. After the chaos settled and he returned home, passing by the place to collect bones, he found the child alive, fatter and healthier than when abandoned. Looking into the empty tomb, he saw only a toad the size of a wagon wheel, panting heavily from its hole. He took the child home and offered food, but the child refused. By age six or seven, the child's skin was as white as jade. The father brought him to the capital to show pediatric doctors. The doctor said, "Creatures with Qi can hibernate; swallows, snakes, shrimp, and toads are examples. Hibernation allows survival without food and longevity; this is a thousand-year-old toad. The child obtained Qi, hence no hunger. If allowed to continue not eating and remaining unmarried, he would eventually attain Dao (enlightenment/immortality) without needing medicine." The *Collected Works of Su Dongpo* also records this event, likely not fictional. However, while obtaining Qi in the tomb might explain survival, continuing to not eat and not feel hungry after leaving the hole is difficult to explain rationally.
Previously, in my Beijing residence, I met Old Man Song Taichu from Eastern Lu, aged ninety-four. His beard and hair were white, yet his face resembled a youth. He stayed at Fuqing Daoist Temple, sitting quietly in a room daily, having no hobbies other than three meals. I asked him about his regimen for preserving health. He said, "Diet should be beneficial to the body, not pursued for taste. Do not eat things that conflict with your constitution." He claimed his spleen and stomach were weak since childhood, so he never ate fruits, greasy foods, or roasted meats throughout his life. Even when delicacies were laid out, he did not indulge, thus preserving his remaining years. Indulging the appetite without cherishing one's body is not wise. His words were better than medicine, and I kept them in mind. Ancients said there are six types of incurable diseases: arrogant and unreasonable behavior, valuing wealth over health, inability to adapt clothing and diet to climate, complaining while emaciated, refusal to take medicine, and trusting shamans over doctors. Having any one of these makes treatment difficult. My friend Shen Hanxiao, a Juren (degree holder), came to Shanghai in the Dingwei year. Visiting my study, he looked exhausted. I asked, and he said, "I had a cough last winter, and it hasn't recovered." Palpating his pulse, the left side was firm, thin, and beating against the finger; the right Guan position was slightly choppy. I said, "This indicates deficiency in the Yin aspect. Liver Wood lacks nourishment from Kidney Water. Insufficient storage during Winter leads to excessive rebellious ascent. There is a risk of hemoptysis (coughing up blood) during the three months of Summer." Shen replied, "I can still eat two bowls of rice, so I am not afraid." I said, "Even so, you should rest quietly and take medicine to regulate." He said, "Medicinal tonics are inferior to dietary tonics. I have fatty chicken and tender meat; why use medicine?" I stopped speaking. Soon after, he sailed to the capital. Indeed, his cough worsened, and he vomited blood. Within a year, he died in Beijing. Alas! It was treatable then, but disbelief in medicine led to his demise. What a pity!
Regarding ophthalmology, predecessors discussed the Five Wheels, Eight Corridors, and seventy-two syndromes. However, in my view, the key lies merely in distinguishing Yin and Yang, Deficiency and Excess. Treat the branch (symptoms) in acute cases, and the root (cause) in chronic cases. When Su Dongpo was at Jie Tan with Ouyang Subi, Chao Wujiu, and Zhang Wenqian, he suffered from eye disease and washed his eyes with hot water. Wenqian said, "Eyes should not be washed or dropped with medicine. Eye ailments require nurturing, while tooth ailments require labor; they cannot be treated alike." Huang Tingjian said, "Eyes dislike picking/cleaning; teeth should be rinsed clean." Treating eyes should be like Cao Can governing people (with leniency), and treating teeth like Shang Yang governing the army (with strictness); this is appropriate. I believe this applies only to nurturing eyes. If fire-heat is congested, causing redness, swelling, rotting, and pterygium (membrane covering the eye), it is like a mirror covered in dirt; it must be polished and cleaned, not cured by mere nurturing. When young, I suffered from red eyes. Initially not painful, I continued reading under lamplight, leading to extreme swelling and pterygium formation. After several surgical removals, it subsided, but avoiding wind was crucial; otherwise, symptoms returned immediately, greatly damaging my vision. Later, a friend passed a prescription: gather wild chrysanthemums on the Winter Solstice, dry them, and use them as a pillow. Since then, I have had no eye diseases.
Current mediocre physicians have three bad habits: writing prescriptions in wild cursive script, using strange/rare drugs, and claiming to understand pulse diagnosis without asking about the condition. They do not realize that physicians are called 'Keepers of Life' and should be solemn, yet they act so casually, revealing their lack of Dao. These people have not studied books or characters. Knowing only the warm/cool nature of herbs, they rashly use cold to treat heat. Fearing exposure of their shallow learning, they force-write pulse records; fearing typos, they use running script to obscure handwriting. Disregarding whether pharmacy staff can decipher it and ignoring patient safety, their ruthlessness is unparalleled. Prescriptions often contain common items, sometimes unrecorded in Materia Medica. I investigated their origins, finding unclear sources and unidentified flavors/natures. Ancient commonly used herbs numbered only dozens, such as Liu Jun Zi Tang (Six Gentlemen Decoction), Si Wu Tang (Four Substance Decoction), and Liu Wei Di Huang Wan (Six-Ingredient Pill with Rehmannia). These are eternal formulas; ask if they contain abnormal drugs? Observation, listening/smelling, inquiry, and palpation constitute the five diagnostic methods. One must hear sounds, observe colors, differentiate syndromes, examine forms, and combine with pulse analysis to be confident. However, pulse and symptoms may contradict. Hence, ancients spoke of prioritizing symptoms over pulse or vice versa. Human meridians mirror heavenly and earthly movements and Yin-Yang transformations. We can predict normalcy but not exhaust variability. Wang Shuhe, Imperial Physician of Jin, wrote *Mai Jing* (Pulse Classic), yet could not fully reveal its mysteries. Pulse theory is profound; seeking it in subtleties between breaths, how can one master it completely? Tao Jie'an said, "Difficulty in feeling the pulse" is true; boasting of understanding is mere talk without practice. His *Shanghan Quansheng Ji* uses Floating, Middle, and Deep pulses to distinguish Yin/Yang and Deficiency/Excess transmission, focusing on movement/stillness and agitation/fullness, following Zhang Zhongjing's intent to distinguish Yin and Yang. Zangqi said, "Do not let a day pass without Grain Qi." Grains possess the harmonious Qi of Heaven and Earth, benefiting Spleen and Stomach, hence diet is primary. Yet some, practicing Qi consumption, survive decades without grains safely. My relative's wife fasted for over thirty years, eating only half a plate of vegetables or a few fruits daily. Her activities were normal. Now over sixty, she can still cook and sew. This may be due to strong Stomach Qi; thus, non-treatment causes no harm. *Chuiying Bian* states: My younger brother Zhiteng, at fourteen, developed a strange disease. He could not eat grains and vomited at the smell of food. Family secretly fed him rice water, causing rebellious Qi and near-death state. He occasionally roared to relieve Qi, sounding like thunder. He ate only one vessel of mutton/pork daily, followed by three to four cups of cold tea (water in summer), without abdominal fullness or diarrhea. Sometimes he went ten days without meat, eating only a few fruits. He drank more alcohol than others, became fatter, and had double the spirit. He married and had two sons and one daughter. Family accepted this, not forcing him to eat. This lasted fifteen or sixteen years. One day he craved noodles, ate them comfortably, and gradually resumed eating, but became emaciated and died within a year. Wu Zhenggong of Suzhou and Wang Xiezhi of our county were renowned physicians. Wu diagnosed the mystery; Wang called it 'Food Hanging' (stagnation), though meaning was unclear. I speculate: This is likely Phlegm pathology. Phlegm in Stomach Epigastrium causes anorexia; phlegm blocking Airway causes roaring to relieve it. Excess Qi becomes Fire; prolonged Fire generates Wind, consuming Phlegm, leading to emaciation and appetite. The previous decade's strength was due to Qi and Fire. Though Phlegm-Fire cleared, Qi mechanism perished. Speculating thus, I ask gentlemen to verify.
Medicine relies on intuitive understanding, not verbal transmission. Similar conditions may yield different drug results; this requires deep investigation. Reading *History of Southern Tang*: Liezu choked on malt sugar; imperial physicians failed. Wu Tingshao prescribed Chu Shi Tang (Broussonetia Fruit Decoction); one dose relieved him. Other physicians tried it later with no effect. Asked why, he said choking was caused by sweetness, hence this cure. Li Shizhen noted: Broussonetia fruit softens bones long-term, thus treating bone obstruction. This is the principle of softening hardness. I believe: Malt sugar is overly sweet, generating Fire and Phlegm. Choking was due to Phlegm-Fire obstruction. Broussonetia is cold and draining, opening congestion. Wu sought the principle of overcoming the cause. Thus, it worked. But does one herb cure all choking? The ignorance of other physicians is evident.
The South is low and damp; people suffer Damp-Heat. Spring/Winter bring continuous rain; Summer brings sudden heat rise and earth vapor. Contracting this leads to Wet-Warmth or Malaria/Dysentery in Autumn. Initial contraction is mild, but Damp turns to Heat, and Heat turns to Damp. Ancients said Damp-Heat intermingling is like flour in butter, hardest to separate. I often suffered Damp disease in Summer/Autumn, recovering in Winter. I wrote: "Downcast frail body, Summer and Autumn return; Disease lingers due to Summer Heat and Damp; Checking formularies increases confusion; Drug natures are biased, hard to administer." This describes lingering difficulty. Xu Shaoqiu of Wuhu passed a prescription: Collect dew from residual lotus leaves at dawn in mid-Autumn. Soak fresh Peilan Ye (Eupatorium Leaf) for two days, remove leaves, store dew in porcelain, seal. Next Summer, take one or two teaspoons morning, eat Coix Seed Porridge regularly. This prevents the ailment; trial proved effective.
Ancient formulas with single herbs are called Dan Fang (Single Herb Formulas). Their power is concentrated and fast-acting, often yielding miraculous results. Mo Lichun, a Jinling merchant fleeing war to Shanghai, lived near me. His seven-year-old son loved fruits/vegetables, developed abdominal pain, cried day and night, and wasted away. A traveling monk saw him and said, "Worms in abdomen. Treatable now; delay one month, untreatable. Offer five hundred incense coins, and I will cure him." Mo agreed. Monk gave a bundle of herbs to decoct. That night, he passed about one sheng of white worms; pain stopped. Mo brought a remaining stem to me. It was thick as a pen, unbreakable when snapped, sparse red leaves. I asked, "Is this Chi Teng (Red Vine) mentioned in Materia Medica?" *Bencao Gangmu* says it kills worms; shape matches. Citing *Yijian Zhi*: Zhao Zishan had tapeworms. Doctor ordered abstinence from alcohol; he failed. Drunk return, midnight, thirsty, drank clear water from a vat under eaves, slept. Morning: worms filled mat, belly relieved. Strange. Water was where servant soaked Chi Teng to weave sandals. Ancient proof matches modern case. However, Chi Teng is unknown in Wu region; I dare not claim certainty.
Rare diseases unrecorded in ancient texts are often found in miscellaneous notes, occasionally effective. Sun, a barber in our county, swallowed hair in meat broth. Ignored initially. Over a year, chest pain worsened, limbs grew cold. Sun visited me, seeking a doctor. Pulses calm. Diet/excretion normal. Skin color normal. I said, "Not Ying-Wei disease." Asked diet. Said nothing special. Asked unusual food. Said, "Swallowed hair two years ago." I said, "That is the cause." Ordered rapeseed oil. Consumed four to five cups. Vomit expelled countless black short worms, thicker than hair, moving in water, reverting to hair after two days. Cured. Question: Does oil kill worms? Answer: Used for emesis induction. Boneless worms deform upon contact with oil, expelling via vomiting. Not baseless. *Tanshu* records: Mingdi of Song palace woman had waist pain pulling heart, fainting on onset. Physicians thought it flesh tumor. Xu Wenbo said, "Hair mass." Gave oil, vomited hair-like object, pulled out three chi long. Head turned snake, hung on pillar, dripped water, became one hair. Recalled this, tested, verified.
Aging causes loose teeth; young adults suffer wind-fire invasion causing pain, hardest to bear. I had dental issues in middle age. Read *Yuhu Qinghua*, found a song for strengthening teeth and darkening hair. Tested effective. Record here: Pig Tooth Soap Pod and Ginger, Western Shengma, Sichuan Dihuang; Mulberry Bark, Hedgehog Plum, Locust Bean, Asarum, Lotus Leaf in equal parts; Roast together with Green Salt, grind fine, best for use. Rub teeth, strengthen gums, darken beard/temples. Who knows of such immortal formula? Source: Zhang Shizheng, peak of West Mountain, Lianhua Peak. Age fifty, teeth loose, chewing difficult. Got formula, chewed large chunks sharply, loose teeth stabilized. Gave to monk Wenyu, whose teeth were precarious. Tested, stabilized, spread.
Ancient physicians could open ribs to remove lesions, cut thigh flesh to heal toxins, reconnect severed tendons, set broken bones. Rare today, but skilled practitioners exist, though few transmit/receive. Staying in Wulin, at Fan family's Cangsong Pavilion, owner's six-year-old son fell, broke tibia. Doctors helpless. Zheng from Xin'an claimed cure. Split donkey tendon, softened like silk, bind fracture. Apply powder on bone, cover with chicken skin. Stand in two months, recover in one year. Asked source: Ten pages of ancestral handwritten book, secret trauma methods. Herbs not in shops; mountain gathering takes all year. With herbs, can set bones. Cannot treat internal organ damage. Read *Yi Lin Baibian*: Jiang Zizhen skilled in medicine. Zhou family mother crushed by bamboo basket, bamboo tip pierced abdomen, intestine severed. Seek Jiang. Jiang said: Wound treatable, but strange illness in ten years. Applied medicine to intestine, sutured, inserted into abdomen, gave pill. Awakened midnight, healed in one month, died eight years later. Asked about ten years later: Flesh mushroom grows at suture site, food residue exits there. Shows internal damage is treatable.
Cao Jiyun, Grand Secretary, returned home after passing exams in Yisi year of Daoguang. Servant fell from cart, broke tibia. Traveled fifty li to find doctor. House secluded, farming clan, doctor fifty, white-bearded, wearing straw shoes/linen shirt, gentle speech. Asked lineage, pitied accident. Examined wound: bone broken, reparable. Gave spoon of water to drink, applied medicine. Pain eased next day, healed in one month, no long travel for one year. Paid four taels, satisfied. Recovered as predicted. Shows remote villages have experts. Calm demeanor, humble skill, rare in secular world. Friend Xu Jiliang of Jinan said drink was 'Mummy Fragrance'. Claims it heals broken bones. Read Tao Jiu Cheng's *Chuogeng Lu*: Tianfang people, aged 70-80, willing to sacrifice for public, fast, bathe daily, eat honey for month, excrete honey. Die, buried in stone coffin submerged in honey, dated, interred. Open after century, becomes honey agent. Apply to injury, heals instantly. Likely Mummy Fragrance. Precious, even in their land, hard to get. Xu's statement has basis.
Western doctors claim skill in trauma. Mongolian skill surpasses it. Qianlong era, Yu Cheng, Juren from Yue East, fell from cart, broke four ribs. Mongolian doctor replaced with donkey bone, bound with cloth, healed in six months. Forbidden donkey meat forever. Qi Cifeng, Minister, fell from horse at Yuanmingyuan, skull fractured, brain leaked, barely alive. Mongolian trauma doctor filled with sheep brain, applied powder outside. Revived overnight. Vision inverted. Hit back of head dozens times with drum, vision corrected. Recovered in eight months. Modern Chinese/Western doctors unlikely have such divine skill.
Yuan Dynasty, Prince Gangha'razaqing in Shangdu, fell from horse, lost both pupils, tongue protruded to chest. Physicians helpless. Nie, Minister of Guanghui Si, recognized syndrome. Cut tongue with scissors. Tongue regrew, cut again. Cut fingers on sides.