典藏书目

Ren Kui (Abnormal Human Phenomena): Pronounced "gong hui qie," meaning strange or bizarre. *Bencao Gangmu* records:

Li Shizhen said: In the primordial era, the Qi of Heaven and Earth merged to generate humans, resulting in males and females. When males and females combine their essence, offspring are naturally generated, just as plants begin with one Qi producing roots and seeds as the basis for reproduction, succeeding generation after generation. Human variations that fall outside normal logic are also governed by the Masters of Life (deities controlling destiny).

The *I Ching* (Book of Changes) states: "The interaction of Yin and Yang is called the Dao; the combination of male and female essence generates all things." The Heavenly Dao forms males, and the Earthly Dao forms females. This describes the mechanism of endless generation between men and women, which is merely the natural capability of creation.

Chu Cheng, Grand Commandant of Qi, stated: If the female's blood arrives first and envelops the male's essence, a boy is born; if the male's essence arrives first and envelops the female's blood, a girl is born. If Yin and Yang Qi and Blood arrive simultaneously, it results in a body that is neither male nor female, indicating signs of conjoined twins (Pian Tai) or multiple births (Pin Tai).

The *Daozang Canon* states: Conception on the 1st, 3rd, or 5th day after menstruation ends results in a boy; conception on the 2nd, 4th, or 6th day results in a girl.

Dongyuan Li Gao stated: Conception within 1-2 days after the sea of blood (uterine lining) clears results in a boy; conception on days 3-5 results in a girl.

The *Shengji Jing* states: If Qi moves to the left and Yang Qi supports it, a boy is born; if Qi moves to the right and Yin Qi supports it, a girl is born.

Danxi Zhu Zhenheng refuted Chu's view and supported Dongyuan, advocating the *Shengji Jing*'s theory of left-right Qi movement, attributing it to the ligaments of the left and right sides of the uterus. These theories can be considered comprehensive.

Li Shizhen privately believed that Chu's view should not be dismissed lightly, nor is Dongyuan's entirely correct. Chu based his argument on the sequence of essence and blood arrival; the *Daozang* on the odd/even nature of days; Dongyuan on the waxing and waning of female blood; and *Shengji Jing* and Danxi on the left-right position of the uterus. Each holds a single perspective; observing them collectively reveals the underlying logic.

Regarding singleton pregnancies, days can be used for calculation. However, can the formation of conjoined or multiple births be calculated by days? Historical records show many cases of triplets or quadruplets, sometimes mixed gender or skewed ratios. *Xiqiao Yiji* records that during the Tianshun era of the Ming Dynasty, a commoner family in Yangzhou gave birth to five boys, all raised to adulthood. Given this, is the "1, 3, 5 days for boys, 2, 4, 6 days for girls" theory accurate? Is there a principle where one conceives a boy on one day and a girl on the next? Thus, the theories of *Shengji Jing*, Chu, and Danxi regarding essence, blood, and uterine left/right positions have merit, while those of the *Daozang* and Dongyuan regarding days are questionable.

Wang Shuhe's *Maijing* uses pulse floating/sinking on left/right to determine fetal gender in multiple births; Gaoyang Sheng's *Maijue* uses pulse longitudinal/transverse patterns to determine fetal shape in conjoined twins. These are likely speculative rather than precise observations.

Wang Bing in *Yuanzhu Miyu* stated: Three sons indicate peace; three daughters indicate national licentiousness and loss of governance; ten children indicate feudal lords competing for power; a flesh mass indicates famine. This is interpreted through human affairs, implying other connections with Qi transformation.

Qian represents the father, Kun represents the mother—this is normal. However, there are five conditions preventing men from being fathers and five preventing women from being mothers. Why? Perhaps due to deficiency of Yang Qi in men and obstruction of Yin Qi in women?

Five Male Impotencies: Tian, Jian, Lou, Qie, Bian.
"Tian" refers to erectile dysfunction, anciently called "Tian Huan."
"Jian" refers to castration, i.e., eunuchs.
"Lou" refers to cold sperm and instability, causing spontaneous leakage.
"Qie" refers to weak erection or inability to respond to stimuli.
"Bian" refers to hermaphroditism, commonly known as "Er Xing." The *Book of Jin* attributes this to chaotic Qi. Types include: those who act like females with males and vice versa; those alternating between male and female characteristics every half month; and those who can be wives but not husbands. These possess form but lack reproductive function.

Five Female Impediments: Luo, Wen, Gu, Jiao, Mai.
"Luo" refers to a vaginal canal spiraling inward like a snail shell.
"Wen" refers to a very small opening, i.e., imperforate hymen/virginity.
"Gu" refers to no opening, like a drum.
"Jiao" refers to a protrusion like a horn, anciently called "Yin Ting."
"Mai" refers to lifelong menstrual irregularities, metrorrhagia, or leukorrhea.

Ten months of gestation is normal, but births occur at 7-8 months, or even 12-13, 14-15 months. Some attribute this to Qi deficiency. Yu Tuan in *Yixue Zhengzhuan* mentions births at 17-18 or up to 24-25 months. Liu Jingshu's *Yiyuan* records Wen Panshi of Taiyuan giving birth after three years. Is this extreme Qi deficiency? Currently, babies born at 7 months often survive, while those at 8 months often do not—"seven changes, eight does not change."

*Wei Lue* states: Huangniu Qiang people give birth after six months.
*Bowuzhi* states: Lao people give birth after seven months.
*Book of Jin* states: Fu Jian’s mother was pregnant for 12 months before bearing Liu Shuo; Liu Shuo’s mother for 13 months.
*Book of Han* states: Yao and Emperor Zhao of Han were born in the 14th month.
*Thirty Kingdoms Spring and Autumn* states: Liu Cong’s mother was pregnant for 15 months.
*Soushen Ji* states: Yellow Emperor’s mother, Fubao, was pregnant for 25 months before giving birth.

Baomen and Zizang are extraordinary fu organs, the portals of human generation—this is normal. However, births from the ribs, forehead, back, or thighs occur. Why? Perhaps due to impure Qi reception in the Zizang and varied ligament attachments, as recorded in the *Song History*: a boy’s genitals on the spine, a girl’s on the head.

*Records of the Grand Historian* states: Lu Zhong married a daughter of the Guifang clan. She gave birth to three sons from her left rib and three from her right rib; their descendants ruled for a millennium. When Heaven intends to rise, it produces extraordinary beings: Xi Ji gave birth to Yu via a split back; Ji Di gave birth to Xie via a split chest.

*Records of Wei* states: In the 6th year of Huangchu, Kong Xian, Governor of Wei Commandery, reported that Qu Yong’s wife Wang gave birth on Oct 12 last year. The baby emerged from the right armpit/upper abdomen. The mother felt no pain or fear; wounds healed, and both survived.

*Yiyuan* states: During the Jin Dynasty, Fan Shi, wife of Li Xuan of Weixing, did not deliver during pregnancy in the Yixi era. A sore appeared on her forehead; the baby emerged from it. He grew up to be a military general named Hu'er.

Also: Zhao Xuan’s mother in Changshan had normal pregnancy but an itchy thigh that became a sore; the baby emerged safely.

Unofficial history: In Putian, a merchant’s wife gave birth from her thigh. The wound healed; mother and child were safe, corroborating Qu Yong’s case.

Buddhists state Shakyamuni was born from Maya’s right rib, following similar logic.

*Songshan Ji* states: A woman in Yangzhai was pregnant for 30 months, giving birth from her back. She entered mountains to study Dao at age five.

*Langya Chao* states: In the Chenghua era of Ming, a woman in Suzhou had a tumor-like swelling on her rib. At term, the baby emerged from the abscess, which healed. The son was named Foji'er.

Li Shizhen noted: In Feb 1571 (Longqing 5), a woman in Tangshan had left rib pain/swelling and gave birth from the rib; mother and child survived.

Yang generates Yin; solitary Yang cannot generate; solitary Yin cannot grow—this is normal. Yet, unmarried women conceive through longing, and unmarriageable men cause pregnancy. Women grow beards; men produce lactation (Tong). Why? Are there Qi/Meridian anomalies akin to self-pregnancy in female nations or roosters laying eggs?

*Records of the Grand Historian*: Jiang Yuan stepped on a giant footprint and conceived Qi; You Song swallowed a swallow’s egg and conceived Xie. Both conceived without husbands.

*Xuanzheng Lu*: In early Xuanhe (Song), Zhu Jie’s wife (41) had chin itching overnight, growing a beard over an inch long.

*Caimuzi*: In late Zhengtong (Yuan), a noblewoman in the capital grew a beard over a foot long.

*Book of Han*: Zhu Yuanquan’s family in Nanyang died of plague, leaving a grandson weeks old. Slave Li Shun breastfed him; milk flowed, allowing the infant to eat.

*Book of Tang*: Yuandexiu’s nephew lost parents in infancy. Yuandexiu breastfed him; milk flowed after days, enabling feeding.

*Song History*: In Xuanhe 6, a male fruit seller in the capital gave birth. Midwives struggled to manage; seven changed hands before escaping.

*Xiqiao Yiji*: In Jiayou Yiyou (Ming), farmer Kong Fang suffered abdominal distension for months. He gave birth from his rib—a fleshy mass containing a fully formed infant.

Male infants face up; female infants face down; drowning victims float similarly. Yin/Yang endowment is fixed—this is normal. Yet, sex changes occur. Why? Is it due to aberrant Qi causing chaos?

Jing Fang’s *Yizhan*: Male-to-female change indicates excessive castration; female-to-male indicates female political dominance. *Chunqiu Qiantanbao*: Male-to-female means sages leave office; female-to-male means low-born become kings. This interprets human affairs, but internal organ/meridian changes are unfathomable.

*Book of Han*: In Pingjian era (Emperor Ai), a man in Yuzhang turned into a woman, married, and bore a son.

*Continued Book of Han*: In Jian'an 20 (Emperor Xian), a man in Yuejun turned into a woman.

Li Shizhen cited: In Longqing 2, Shanxi Censor Song memorialized that Li Liangyu’s wife Zhang (married 4 years) was divorced due to poverty. In Jan 1567, he had intermittent abdominal pain. On Feb 9, 1568, severe pain ensued. By April, his scrotum retracted into the abdomen, becoming a vagina. Menstruation started; he adopted female attire at age 28.

*Hongfan Wuxing Zhuan*: In Wei King Xiang’s 13th year, a woman turned into a man.

*Book of Jin*: In Yuankang era (Emperor Hui), Zhou Shinings of Anfeng gradually turned into a man, fully masculine by 17-18. Also, in Ningkang early reign (Emperor Xiaowu), Tang Shi of Nanjun gradually turned into a man.

*Southern History*: In Yuanjia 2 (Liu Song), a woman in Yan turned into a man.

*Book of Tang*: In Guangqi 2 spring (Emperor Xizong), Zhu Chen of Fengxiang County turned into a man and died ten days later.

Humans differ from animals—normal. Yet, human-to-animal transformations occur. Why? Are humans merely entities in the Great Void, subject to Qi interaction? Gain spirit, animal becomes human; lose spirit, human becomes animal? Or Tanzi’s "extreme softness becomes woman, extreme violence becomes tiger"? Confucius said old objects attract spirits, becoming monsters.

*Tanzi Huashu*: Old maple trees become feathered immortals (insentient to sentient); virtuous women turn to chaste stones (sentient to insentient).

*Shishuo Xinyu*: A chastity widow in Wuchang gazed at her husband until she turned to stone.

*Song History*: Kunshan stonecutters trapped in a cave for 3 years were rescued alive but turned to stone upon exposure to wind.

*Youming Lu*: Wu Kan, a minor official in Yangxian, found a colored floating stone, placed it by his bed, and it turned into a woman at night.

*Zuo Zhuan*: Gun was executed at Yushan by Yao; his spirit transformed into a yellow bear entering the abyss (bears are dragon-related).

*Continued Book of Han*: During Emperor Ling’s reign, Mrs. Huang of Jiangxia bathed in water and transformed into a softshell turtle, entering the abyss.

*Soushen Ji*: In Huangchu era (Cao Pi), Song Shizong’s mother bathed indoors, turned into a tortoise, entered water, then returned home.

*Yiyuan*: In Yuanjia era (Emperor Wen of Song), Huang Xiu of Gaoping entered mountains and turned into a bear.

*Huainanzi*: Niu Ai fell ill for 7 days, turned into a tiger, and killed his brother.

*Jun Guo Zhi*: Tengzhou barbarians often transform into tigers with five fingers.

*Bowuzhi*: People in Jianghan can transform into tigers.

*Book of Tang*: During Empress Wu’s reign, Zuoshi of Chenzhou fell ill and turned into a tiger; capture stopped the transformation, and tiger fur grew.

Also: In Yuanhe 2 (Emperor Xianzong), a laborer in Shangzhou nearly turned into a tiger; splashing water prevented it.

*Gu Wei Guangzhou Ji*: A 15-16-year-old Li boy in Zhenyang County herded cattle. The cow licked him vigorously, whitening the skin. The boy died; the cow was eaten by 20+ people, all turning into tigers.

*Book of Sui*: In Wen Di’s 7th year, a monk in Xiangzhou turned into a snake, coiling around a tree, extending two zhang.

*Bao Puzi*: Foxes, wolves, monkeys live 300 years and can transform. *Cantong Qi* states: Swallows/sparrows do not hatch phoenixes; foxes/rabbits do not breed horses. Normal. Yet, some give birth to insects, beasts, spirits, or monsters. Why? Did evil thoughts trigger morphic resonance? Some are born from eggs or horses. Divine intervention? Or specific influences?

*Bowuzhi*: Xu Yiwang’s mother laid an egg. Discarded, it was incubated by a lonely old woman, hatching a child who succeeded the State of Xu.

*Yishuo*: Late Han produced a man born from a horse, named Ma Yi, who fled to barbarian lands.

Humans have four limbs and seven apertures—normal. But remote tribes have three heads, shoulder-to-shoulder bodies, flying heads, or drooping tails. Born of marginal Qi, akin to birds/beasts, distinct from civilized kin, yet still奇异 (strange).

*Shan Hai Jing*: Three-Headed Nation has one body with three heads east of Kunlun.

*Erya*: Northern Bi Jian people have half-bodies joined, taking turns eating and watching.

*Yiwu Zhi*: Lingnan Xidong has Flying Head Barbarians with red neck marks; they fly at night using ears as wings to eat insects, returning at dawn.

*Soushen Ji*: General Zhu Huan’s maid could fly her head at night—same type.

*Yongchang Zhi*: Outside SW borders, Pu people have turtle-like tails (3-4 cun). They dig holes to sit; breaking the tail causes death.

Thus, Heaven and Earth’s creation is infinite; human/animal transformation is infinite. Jia Yi’s Rhapsody says: "Heaven and Earth are the furnace, Creation the worker; Yin and Yang are charcoal, All things are copper. Gathering and scattering, waxing and waning—where is constant law? Thousand changes, myriad transformations—never ending. Suddenly becoming human—why cling? Transforming into异物—why fear?" This asserts all change stems from One Qi. How can superficial scholars rely on limited views to dismiss the infinite transformations of the universe as absurd?