味甘温。主漏下恶血。寒热惊痫。益气强志。生齿不老。角。主恶疮痈肿。逐邪恶
气。留血在阴中。
角仙茸客。备物药笼。春萌茄紫。香染琼红。折歧误马。戴异称龙。何缘解絷。养性从
容。
清异录。华清宫鹿。人呼为角仙。谈荟。武宗十玩鹿为茸客。唐书传。元行冲曰。愿以
小人
备一药石。狄仁杰曰。君正吾药笼中物。埤雅。鹿茸嫩者为茄子茸。珍其难得。坚者如红玉
。至六十年必怀琼角。下唐类函。荆楚之地。其鹿似马。当解角时。望之无辨。干宁记。鹿
与游龙相戏。必生异角。则鹿得称龙。苏辙诗。何缘解缰絷。埤雅。鹿者仙兽。常自能乐性
。
下闭血瘀血。疼痛。女人带下血。髓补中填骨髓。久服增年。胆可丸药。
性炳纯离。弯环折角。筋粹骨余。风摧霜剥。精结中坚。璞攻外铄。沥胆调涂。釜鸣蛙却。
李峤表。焕炳于纯离之畜。高启词。尔牛角弯环。汉书传。朱云折其角。李时珍曰。角者筋
之粹。骨之余。 又角之精也。石介颂。霜剥风裂。张衡赋。结精远游。易林。建心中坚。
黄庭坚诗。攻璞愿良玉。孟子。非由外铄我也。淮南子。牛胆涂热釜。即鸣。岣嵝
书。蛙得牛胆则不鸣。
味咸温。主青盲明目。杀疥虫。止寒泄。辟恶鬼虎野狼。止惊悸。久服安心益气。轻
身。生川谷。（ 牝羊也）
弗求童 。 思来。触藩奋抵。悬荚嫌猜。假犀饰带。缩锡扬灰。橘绿迭对。漠北谁
栽。
诗笺。俾出童 。胁以无然之物。诗。尔羊来思。其角 。易。羝羊触藩。羸其角。
埤雅
。羝性好触突。故从抵省。南史。江东谓 羊角为皂荚。鲍照诗。不受外嫌猜。益部方物略
记。龙羊角。黑质白纹。以为带胯。其用乱犀。丹房鉴源。 羊角灰缩。贺。贺锡也。出贺
州。汉饶歌。当风扬其灰。杨允杂咏注。橘绿羊或四角。或六角。谓之迭角羊。其角相对。
辍耕录。漠北种羊角。能产羊。贾岛诗。无穷草树昔谁栽。
味甘，性温。主治漏下恶血（经血淋漓不尽且夹杂瘀血）。寒热往来、惊痫（因惊恐引发的癫痫类病症）。益气强志（增强元气，坚定意志）。生齿不老（促进牙齿生长，延缓衰老）。角，主治恶疮痈肿（严重的疮疡脓肿）。驱逐邪恶之气。消除阴分中的留血（瘀血停滞于体内深处）。
角被称为“仙茸”，是备物药笼中的重要药材。春季萌发的鹿茸呈茄子紫色，香气染红了如琼玉般的色泽。折断分枝时误以为马角，形态奇特被称作龙角。为何能解开束缚？因其能涵养性情，使人从容自在。
《清异录》记载：华清宫中的鹿，人们称之为“角仙”。《谈荟》记载：唐武宗的十玩鹿被称为“茸客”。《唐书·元行冲传》记载：元行冲说：“愿以小人充作一剂药石。”狄仁杰回答说：“您正是我药笼中的药材。”《埤雅》记载：鹿茸嫩者称为“茄子茸”，因其难得而珍贵；坚硬者如同红玉。到了六十年必定长出“琼角”。《下唐类函》记载：荆楚之地，那里的鹿像马一样，在脱角时，远看分辨不清。《干宁记》记载：鹿与游龙嬉戏，必生出奇异的角，因此鹿可被称为龙。苏辙的诗写道：“何缘解缰絷”（为何能解开绳索束缚）。《埤雅》记载：鹿是仙兽，常能自得其乐，涵养本性。
下部闭阻之血、瘀血引起的疼痛，妇女带下出血。鹿髓能补中气，填充骨髓。长期服用可增加寿命。鹿胆可用于制作丸药。
鹿的禀性炳然纯阳（离卦象征火与阳），牛角弯环曲折。筋的精华与骨的余气，经历风霜摧残剥落。精气凝结于中坚，外表如璞玉需加琢磨。沥取胆汁调和涂抹，釜鸣蛙却（牛胆涂锅则釜鸣，遇牛胆则蛙不鸣）。李峤的表文写道：“焕炳于纯离之畜”（光辉闪耀于纯阳之畜）。高启的词写道：“尔牛角弯环”。《汉书·朱云传》记载：朱云折断了他的剑角。李时珍说：角是筋的精华，骨的余气，又是角的精粹。石介的颂文写道：“霜剥风裂”。张衡的赋写道：“结精远游”。《易林》写道：“建心中坚”。黄庭坚的诗写道：“攻璞愿良玉”。《孟子》写道：“非由外铄我也”（不是由外部强加的）。《淮南子》记载：用牛胆涂在烧热的锅上，锅就会鸣响。《岣嵝书》记载：青蛙遇到牛胆就不会鸣叫。
味咸，性温。主治青盲（视神经萎缩等导致的失明）、明目。杀灭疥虫。止住寒性泄泻。辟除恶鬼、老虎、野狼。止住惊悸。长期服用能安心益气，轻身延年，生于山川河谷。（指母羊）
不求童断其角。思虑到来。触藩篱奋力抵撞，悬挂荚果令人猜疑。假借犀角装饰腰带，收缩锡灰扬起尘埃。橘绿相互叠对，漠北是谁栽种。
《诗经·笺》记载：“俾出童 ”（使公羊断角）。胁之以无然之物。《诗经》：“尔羊来思，其角 。”《易经》：“羝羊触藩，羸其角。”《埤雅》记载：公羊性好触突，所以字形从“抵”省。《南史》记载：江东称羊角为皂荚。鲍照诗：“不受外嫌猜”。《益部方物略记》记载：龙羊角，黑底白纹，用来做带胯，其用途混淆了犀角。《丹房鉴源》记载：羊角灰缩。贺，即贺州产的锡。出自贺州。汉代饶歌：“当风扬其灰”。杨允《杂咏注》记载：橘绿羊有的四角，有的六角，称为迭角羊，其角相对。《辍耕录》记载：漠北种植羊角，能产羊。贾岛诗：“无穷草树昔谁栽”。
Sweet in taste, warm in nature. It primarily treats leukorrhea with foul blood (menstrual bleeding with dark clots), alternating chills and fever, and fright-induced epilepsy (epileptic conditions triggered by fear). It tonifies Qi, strengthens willpower, promotes tooth growth, and delays aging. The horn primarily treats malignant sores and carbuncles (severe abscesses), expels evil qi, and resolves retained blood within the Yin aspect (blood stasis deep within the body).
The horn is known as "Xian Rong" (Immortal Velvet) and is an essential ingredient in the medicine cabinet. In spring, the emerging velvet resembles the purple of an eggplant, its fragrance dyeing the jade-like redness. Breaking the branched antlers might be mistaken for horse horns; their unique shape earns them the title of dragon horns. How can they untie bindings? Because they nurture temperament, allowing one to remain composed.
*Qing Yi Lu* records: Deer in the Huaqing Palace were called "Jiao Xian" (Horn Immortals) by people. *Tan Hui* records: The ten play deer of Emperor Wuzong of Tang were called "Rong Ke" (Velvet Guest). The *Book of Tang: Biography of Yuan Xingchong* records: Yuan Xingchong said, "I wish to serve as a medicinal herb." Di Renjie replied, "You are indeed a material in my medicine cabinet." *Pi Ya* records: Young deer velvet is called "Qie Zi Rong" (Eggplant Velvet) due to its rarity and value; hard velvet resembles red jade. At sixty years old, it must grow "Qiong Jiao" (Jade Horns). *Xia Tang Lei Han* records: In the Jingchu region, deer resemble horses; when shedding antlers, they are indistinguishable from afar. *Gan Ning Ji* records: When deer play with swimming dragons, they grow abnormal horns, hence deer can be called dragons. Su Zhe's poem asks, "He yuan jie zhi" (How can the reins be untied?). *Pi Ya* records: Deer are immortal beasts that naturally find joy in nurturing their nature.
It treats lower abdominal obstruction of blood, pain caused by blood stasis, and leukorrhea with blood in women. Deer marrow tonifies the middle Jiao and fills the bone marrow. Long-term consumption increases longevity. Deer gallbladder can be used to make pills.
The deer's nature is bright and purely Yang (associated with the Li trigram representing Fire and Yang). Ox horns are curved and bent. They consist of the essence of tendons and the remnants of bones, enduring wind and frost. Essence condenses in the center, while the exterior requires polishing like uncut jade. Extracting gallbladder bile for topical application causes pots to ring and frogs to fall silent (*Li Dao Tiao Tu, Fu Ming Wa Que*). Li Qiao's memorial states, "Huan bing yu chun li zhi chu" (Shining brightly among purely Yang animals). Gao Qi's ci writes, "Er niu jiao wan huan" (Your ox horns are curved). The *Book of Han: Biography of Zhu Yun* records: Zhu Yun broke his sword's pommel/horn. Li Shizhen stated: Horns are the essence of tendons, the remainder of bones, and the refinement of the horn itself. Shi Jie's ode writes, "Shuang bo feng lie" (Peeling by frost, cracking by wind). Zhang Heng's fu writes, "Jie jing yuan you" (Condensing essence for distant travel). *Yi Lin* writes, "Jian xin zhong jian" (Establishing firmness in the heart). Huang Tingjian's poem writes, "Gong pu yuan liang yu" (Polishing the rough jade hoping for fine jade). *Mencius* writes, "Fei you wai shuo wo ye" (Not imposed from without). *Huainanzi* records: Applying ox gall to a hot pot causes it to ring. *Gou Lou Shu* records: Frogs do not croak when encountering ox gall.
Salty in taste, warm in nature. It primarily treats blindness (specifically *Qing Mang*, often referring to optic atrophy or night blindness), improves vision, kills scabies mites, stops cold-type diarrhea, wards off evil spirits, tigers, and wild wolves, and calms palpitations and fright. Long-term consumption pacifies the mind, tonifies Qi, lightens the body, and prolongs life. It grows in rivers and valleys. (Refers to female sheep).
Do not seek castration. Thoughts arise. Ramming fences and struggling, hanging pods cause suspicion. Fake rhino horn belts, shrinking tin ash rises. Orange green overlaps, who planted them in the north desert?
*Shi Jing Jian* records: "Bi chu tong " (Causing the ram to lose its horns). Threatening with non-existent things. *Shi Jing*: "Er yang lai si, qi jiao ." *I Ching*: "Di yang chu fan, lei qi jiao" (A male ram hits the fence, trapping its horns). *Pi Ya* records: Male rams have a nature prone to butting, hence the character derives from the abbreviated form of "di" (butt). *Southern History* records: Jiangdong referred to ram horns as soap pods. Bao Zhao's poem: "Bu shou wai xian cai" (Not subjecting oneself to external suspicion). *Yi Bu Fang Wu Lue Ji* records: Dragon ram horns have a black base with white stripes, used for belt buckles, confusing their use with rhino horn. *Dan Fang Jian Yuan* records: Ram horn ash shrinks. He refers to tin from Hezhou. Originating from Hezhou. Han Dynasty Rao Ge: "Dang feng yang qi hui" (Let the wind scatter the ash). Yang Yun's *Za Yong Zhu* notes: Orange green sheep may have four or six horns, called Die Jiao Yang (Overlapping Horn Sheep), with horns facing each other. *Chuo Geng Lu* records: Planting ram horns in the northern desert can produce sheep. Jia Dao's poem: "Wu qiong cao shu xi shui zai" (Who planted the infinite grass and trees in the past?).