按《山海经》云∶生东海及昆仑国。三月、二月花开，紫白色。至七月方始成实，
大者如巴豆，为之母丁香；小者实为之丁香。主风疳 ，骨槽劳臭，治气，乌髭发，杀虫，
疗五痔，辟恶去邪，治奶头花，止五色毒痢，正气，止心腹痛。树皮亦能治齿痛。（《大观
》卷十二页４２，《政和》页３０７，《纲目》页１３６３）
徐表《南州记》云∶生南海山，又云生大秦国。味温，平，无毒。主天行时气，
宅舍怪异，并烧悉验。又按仙传云∶烧之，或引鹤降。醮星辰，烧此香甚为第一。度 烧之
，功力极验；小儿带之能辟邪恶之气也。（《大观》卷十二页４８，《政和》页３１０，《纲目》
页１３６６）
谨按《广志》云∶出鄂、岳等州诸山崖。其树名海藤。花有蕊，散落石上，彼人收
之，谓沙黄。就树采者轻妙，谓之腊草。酸、涩，有毒。主 牙蛀齿，点之便落。据今所呼
铜黄谬矣。盖以铜、藤语讹也。按此与石泪采无异也。画家及丹灶家并时用之。（《大观》
卷十二页５０，《政和》页３１０，《纲目》页１０５７）
谨按《汉书》云∶汉武帝时，西国进返魂香。《武王内传》云∶聚窟洞中，上有
返魂树，采其根于釜中，以水煮，候成汁，方去滓，重火炼之如漆，候凝，则香成也。西国
使云∶其香名有六。帝曰∶六名何？一名返魂，一名惊精，一名回生，一名震坛，一名人马
精，一名节死香。烧之一豆许，凡有疫死者，闻香再活，故曰返魂香也。（《大观》卷十二
页５０，《政和》页３１０，《纲目》页１３８１）
根据《山海经》记载：丁香生长于东海及昆仑国。二月、三月时花朵开放，呈紫白色。直到七月才结成果实，大的果实称为母丁香，小的果实称为丁香。主治风疳（一种以面部生疮、腐烂为特征的儿科疾病），骨槽劳臭（指牙槽骨慢性炎症引起的口臭），调理气机，使胡须头发变黑，杀虫，治疗五种痔疮，驱除邪恶之气，治疗乳头溃烂，止住五色毒痢（指病情复杂、颜色各异的严重痢疾），扶助正气，止住心腹疼痛。树皮也能治疗牙齿疼痛。（引自《大观本草》卷十二第42页，《政和本草》第307页，《本草纲目》第1363页）
徐表的《南州记》记载：丁香生长于南海山，又说生长于大秦国（古代对罗马帝国或西亚地区的泛称）。味道温和，性平，无毒。主治流行性传染病，以及住宅中出现的怪异现象，焚烧此香均有效验。又据仙传记载：焚烧此香，有时能引来仙鹤降落。在祭祀星辰时，焚烧这种香最为灵验。单独焚烧它，功效极其显著；小儿佩戴它能辟除邪恶之气。（引自《大观本草》卷十二第48页，《政和本草》第310页，《本草纲目》第1366页）
谨按《广志》记载：产于鄂州、岳州等州的各个山崖。这种树名叫海藤。花有花蕊，散落石头上，当地人收集起来，称为沙黄。从树上采摘的质地轻妙，称为腊草。味道酸、涩，有毒。主治蛀牙，点涂后牙齿便会脱落。如今所称的“铜黄”是错误的。大概是因为“铜”与“藤”读音讹误所致。按此来看，它与采集石泪（一种矿物药）没有区别。画家和炼丹家常使用它。（引自《大观本草》卷十二第50页，《政和本草》第310页，《本草纲目》第1057页）
谨按《汉书》记载：汉武帝时期，西域国家进贡返魂香。《武王内传》记载：聚窟洲的山洞中，长有返魂树，采集其根部放入釜中，用水煮，等到熬成汁液后，才滤去渣滓，再用猛火炼制如漆状，等到凝固，香气便形成了。西域使者说：这种香的名字有六种。皇帝问：哪六种？一种是返魂，一种是惊精，一种是回生，一种是震坛，一种是人马精，一种是节死香。燃烧大约一粒豆大小的量，凡是因瘟疫而死的人，闻到香气就能复活，所以叫作返魂香。（引自《大观本草》卷十二第50页，《政和本草》第310页，《本草纲目》第1381页）
According to the *Classic of Mountains and Seas* (*Shan Hai Jing*): It grows in the East Sea and the Kingdom of Kunlun. The flowers bloom in February and March, appearing purple and white. The fruit matures only in July. The larger fruits are called Mu Dingxiang (Mother Clove), and the smaller fruits are called Dingxiang (Clove). It primarily treats Feng Gan (pediatric disease characterized by facial sores and rotting), foul odor from Gu Cao Lao Chou (chronic inflammation of the alveolar bone causing halitosis), regulates Qi (vital energy), darkens beard and hair, kills parasites, treats five types of hemorrhoids, expels evil qi, treats nipple ulcers, stops Wuse Duli (severe dysentery with various colors), supports Zheng Qi (upright qi), and stops heart and abdominal pain. The bark can also treat toothache. (Referenced in *Daguan Bencao*, Vol. 12, p. 42; *Zhenghe Bencao*, p. 307; *Bencao Gangmu*, p. 1363)
Xu Biao's *Nanzhou Ji* records: It grows in the mountains of Nanhai, and it is also said to grow in Daqin (ancient term for Rome or West Asia). Its taste is warm, its nature is neutral, and it is non-toxic. It treats Tianxing Shiqi (epidemic febrile diseases) and strange phenomena in dwellings; burning it proves effective. Furthermore, according to immortal transmissions: Burning it can sometimes summon cranes to descend. When worshipping stars and planets, burning this incense is considered the most efficacious. Burning it alone yields extremely potent results; children wearing it can ward off evil qi. (Referenced in *Daguan Bencao*, Vol. 12, p. 48; *Zhenghe Bencao*, p. 310; *Bencao Gangmu*, p. 1366)
Respectfully consulting *Guang Zhi*: It originates from the cliffs of Ezhou, Yuezhou, and other prefectures. The tree is named Haiteng (Sea Vine). The flowers have stamens that scatter on rocks; locals collect them and call them Shahuang. Those harvested directly from the tree are light and exquisite, called Lacao. Its taste is sour and astringent, and it is toxic. It treats Ya Zhu Chi (dental caries); applying it causes teeth to fall out. The current term "Tonghuang" is erroneous, likely due to phonetic confusion between "Tong" (copper) and "Teng" (vine). In this regard, it is no different from collecting Shilei (Stone Tears, a mineral drug). Painters and alchemists use it occasionally. (Referenced in *Daguan Bencao*, Vol. 12, p. 50; *Zhenghe Bencao*, p. 310; *Bencao Gangmu*, p. 1057)
Respectfully consulting the *Book of Han*: During the reign of Emperor Wu of Han, Western states presented Fanhun Xiang (Soul-Returning Incense). The *Wu Wang Nei Zhuan* (Inner Biography of King Wu) records: In the caves of Juqu Continent, there grows a Fanhun Tree. Its roots are collected and boiled in a cauldron with water. Once reduced to juice, the dregs are filtered out, and it is refined over intense fire until it resembles lacquer. Upon solidification, the incense is formed. Envoys from the Western Regions stated: This incense has six names. The Emperor asked: What are the six? One is Fanhun (Soul-Returning), one is Jingjing (Startling Essence), one is Huisheng (Reviving Life), one is Zhentan (Shocking Altar), one is Renmajing (Human-Horse Spirit), and one is Jiesixiang (Chastity-Death Incense). Burning an amount roughly the size of a bean allows those who have died from epidemic plagues to revive upon smelling the fragrance; hence it is called Fanhun Xiang. (Referenced in *Daguan Bencao*, Vol. 12, p. 50; *Zhenghe Bencao*, p. 310; *Bencao Gangmu*, p. 1381)