\r羚羊角\pd394.bmp\r
味咸、苦，寒、微寒，无毒。主明目，益气，起阴，去恶血注下，辟蛊毒恶鬼不祥
，安心气，常不魇寐，疗伤寒，时气寒热，热在肌肤，温风注毒伏在骨间，除邪气惊梦，狂
越僻谬及食噎不通。久服强筋骨，轻身，起阴，益气，利丈夫。生石城山川谷及华阴山，采
无时。
陶隐居云∶今出建平、宜都诸蛮中及西域。多两角，一角者为胜。角甚多节，蹙蹙园绕。
别
有山羊角长极长，唯一边有节，节亦疏大，不入药用。《尔雅》名 羊，而羌夷云∶只此名
羚羊角，甚能陟峻。短角者乃是山羊尔。亦未详其正。唐本注云∶《尔雅》云∶羚，大羊。
羊如牛大，其角堪为鞍桥。一名 羊，俗名山羊，或名野羊。善斗至死。又有山驴，大如鹿
，皮堪靴用，有两角，角大小如山羊角。前言其一边有蹙文又疏慢者是此也。陶不识，谓山
羊，误矣。二种并不入药。而俗人亦用山驴角者。今用细如人指，长四、五寸，蹙纹细者。
南山、商、浙间大有，今出梁州、直州、洋州亦贡之。今按陈藏器本草云∶羚羊角，主溪毒
及惊悸，烦闷，卧不安，心胸间恶气毒，瘰 。肉，主蛇咬，恶疮。山羊、山驴、羚羊，三
种相似，医工所用，但信市人，遂令汤丸或致乖舛。且羚羊角有神，夜宿取角挂树不着地。
但取角弯中深锐紧小，犹有挂痕者即是真，慢无痕者非，作此分别，余无它异。真角，耳边
听之集集鸣者良。陶云一角者，谬也。臣禹锡等谨按药性论云∶羚羊角，臣，味甘。能治
一切热毒风攻注，中恶毒风，卒死昏乱不识人，散产后血冲心烦闷，烧末酒服之。主小儿惊
痫
，治山瘴，能散恶血。烧灰治噎塞不通。孟诜云∶羚羊，北人多食，南人食之，免为蛇虫所
伤。和五味子炒之，投酒中经宿，饮之治筋骨急强，中风。又角，主中风筋挛，附骨疼痛，
生摩和水涂肿上及恶疮，良。又卒热闷，屑作末，研和少蜜服。亦治热毒痢及血痢。
图经曰∶羚羊角，出石城山谷及华阴山，今秦、陇、龙、蜀、金、商州山中皆有之。戎
人多
捕得来货，其形似羊也，青而大，其角长一、二尺，有节如人手指握痕，又至坚劲。今入药
者
皆用此角。谨按《尔雅》云∶羚，大羊。 （音元），如羊。郭璞注云∶羚，似羊而大，角
圆锐，好在山崖间； 似吴羊而大角，角椭，出西方。许慎注《说文解字》云∶羚，大羊而
细角。陶隐居以角多节，蹙蹙圆绕者为羚羊；而角极长，唯一边有节，节亦疏大者为山羊。
山
羊，即《尔雅》所谓 羊也。唐注以一边有蹙文又疏慢者为山驴角，云时人亦用之。又以细
如人指，长四、五寸，蹙纹细者为堪用。陈藏器云∶羚羊夜宿以角桂木不着地，但取角弯中
深锐紧小，犹有挂痕者是。观今市货者，与《尔雅》所谓 羊，陶注所谓山羊，唐注所谓山
驴
，大都相似。今人相承用之，以为 羊其细角长四、五寸，如人指多节蹙蹙园绕者，其间往
往弯中有磨角成痕处，京师极多，详本草及诸家所出，此乃是真 羊，而世多不用，不知其
所以然者何也？又陈藏器谓∶真角，耳边听之集集鸣者良。今牛羊诸角，但杀之者听之皆有
声，不必专羚角也，自死角则无声矣。
雷公凡所用亦有神羊角。其神羊角长有二十四节，内有天生木胎。此角有神力，可抵千
牛之
力也。凡修事之时，勿令单用，不复有验，须要不拆原对，以绳缚之，将铁错子错之，旋旋
取用，勿令犯风，错未尽处，须三重纸裹，恐力散也。错得了即单捣，捣尽，背风头，重筛
过，然入药中用之，若更研万匝了，用之更妙，免刮人肠也。食疗伤寒热毒，下血，末服之
即瘥。又疗疝气。外台秘要治噎。羚羊角屑不拘多少自在末之，饮服方寸匕，亦可以角摩
噎上，良。千金方∶疗产后心闷不识人，汗出。羚羊角烧末，以东流水服方寸匕，未瘥再服
。肘后方∶血气逆心烦满。烧羚羊角若水羊角末，水服方寸匕。子母秘录∶治胸胁痛及腹痛
热
满。烧羚羊角末，水服方寸匕。又方∶治小儿洞下痢。羊角中骨烧末，饮服方寸匕。产宝令
易
产。羚羊角一枚，刮尖为末，以酒调方寸匕。
衍义曰∶羚羊角，今皆取有挂痕者。陈藏器取耳边听之集集鸣者良。亦强出此说，未尝
遍试
也。今将他角附耳，皆集集有声，不如有挂痕一说尽矣。然多伪为之，不可不察也。
味咸、苦，性寒、微寒，无毒。主治明目，益气，起阴（提升阳气），去除恶血下注，辟除蛊毒、恶鬼及不祥之气，安心气，使人常不噩梦睡眠，治疗伤寒，时行气候引起的寒热，肌肤间的热邪，温风注入的毒邪潜伏在骨间，祛除邪气、惊梦、狂躁妄动及饮食噎塞不通。长期服用可强健筋骨，轻身，起阴，益气，对男子有益。产于石城山川谷及华阴山，采集没有固定时间。
陶隐居说：现在出产于建平、宜都等地的蛮族地区以及西域。大多有两角，只有一角的为优。角节非常多，紧密环绕。另有山羊角极长，只有一边有节，节也稀疏粗大，不入药用。《尔雅》中称为羱羊，而羌夷人说：只有这个叫羚羊角，非常善于攀登险峻之地。短角的才是山羊罢了。也不详其确切名称。唐本注说：《尔雅》云：羚，是大羊。羊像牛一样大，它的角可以做马鞍桥。一名羱羊，俗名山羊，或名野羊。善于争斗至死。又有山驴，大如鹿，皮可做靴子用，有两角，角大小如山羊角。前面说的其中一边有皱纹又稀疏缓慢的是这种。陶弘景不认识，认为是山羊，错了。这两种都不入药。但世俗人也使用山驴角。现在入药的角细如人手指，长四、五寸，皱纹细密的。南山、商州、浙间大量出产，现在梁州、直州、洋州也进贡。现在考证陈藏器《本草》说：羚羊角，主治溪毒及惊悸，烦闷，卧不安稳，心胸间恶气毒，瘰疬。肉，主治蛇咬，恶疮。山羊、山驴、羚羊，三种相似，医生所用，只相信市井之人，导致汤剂丸药有时出现差错。况且羚羊角有神异，夜间宿息时将角挂在树上不着地。只要取角弯曲处深锐紧小，还有挂痕的就是真品，平缓无痕迹的不是，做此分别，其余没有其它差异。真角，在耳边听之沙沙作响的为良。陶弘景说一角者，是谬误。臣禹锡等谨按《药性论》说：羚羊角，臣药，味甘。能治一切热毒风攻注，中恶毒风，突然昏死乱不识人，消散产后血冲心烦闷，烧成末酒服。主治小儿惊痫，治疗山瘴，能散恶血。烧灰治疗噎塞不通。孟诜说：羚羊，北方人多食用，南方人食用，可避免被蛇虫所伤。和五味子炒制，投入酒中过夜，饮用治疗筋骨急强，中风。另外角，主治中风筋挛，附骨疼痛，生磨和水涂肿上及恶疮，良。另外突然热闷，屑作末，研和少量蜜服。也治疗热毒痢及血痢。
图经曰：羚羊角，出产于石城山谷及华阴山，现在秦、陇、龙、蜀、金、商州山中都有。戎人多捕来售卖，其形状像羊，青色且大，角长一、二尺，有节像人手指握痕，又非常坚劲。现在入药的都是用这种角。谨按《尔雅》云：羚，是大羊。（音元），像羊。郭璞注云：羚，似羊而大，角圆锐，喜欢在山崖间；羱羊像吴羊而大角，角椭，出产于西方。许慎注《说文解字》云：羚，大羊而细角。陶隐居以角多节，紧密圆绕者为羚羊；而角极长，只有一边有节，节也疏大者为山羊。山羊，即《尔雅》所谓羱羊也。唐注以一边有皱纹又稀疏缓慢者为山驴角，说时人也使用它。又以细如人指，长四、五寸，皱纹细密者为可用。陈藏器云：羚羊夜间宿息以角挂木不着地，只要取角弯曲处深锐紧小，还有挂痕的是。观察现在市售的货，与《尔雅》所谓羱羊，陶注所谓山羊，唐注所谓山驴，大都相似。今人相承使用，认为羱羊其细角长四、五寸，如人指多节紧密圆绕的，其间往往弯曲中有磨角成痕处，京师极多，详细考察本草及诸家所出，这乃是真羱羊，而世人多不用，不知道其原因是什么？又陈藏器谓：真角，在耳边听之沙沙作响的为良。现在牛羊诸角，只是杀了之后听之都有声，不必专指羚角也，自然死亡则无声了。
雷公凡所用也有神羊角。其神羊角长有二十四节，内有天生木胎。此角有神力，可抵千牛之力也。凡是修治之时，不要令单独使用，不再有效，须要不拆原对，用绳子绑住，将铁锉子锉之，慢慢取用，不要令犯风，锉未尽处，须三重纸包裹，恐力散也。锉得了就单独捣，捣尽，背风头，重筛过，然后入药中使用，如果再研一万匝了，使用更妙，免刮人肠也。食疗伤寒热毒，下血，末服之即愈。又治疗疝气。外台秘要治疗噎。羚羊角屑不拘多少自在末之，饮服方寸匕，也可以用角摩噎上，良。千金方：治疗产后心闷不识人，汗出。羚羊角烧末，以东流水服方寸匕，未愈再服。肘后方：血气逆心烦满。烧羚羊角若水羊角末，水服方寸匕。子母秘录：治疗胸胁痛及腹痛热满。烧羚羊角末，水服方寸匕。又方：治疗小儿洞下痢。羊角中骨烧末，饮服方寸匕。产宝令易产。羚羊角一枚，刮尖为末，以酒调方寸匕。
衍义曰：羚羊角，现在都取有挂痕的。陈藏器取耳边听之沙沙作响的为良。也是强行提出此说，未曾遍试也。现在将他角附耳，皆沙沙有声，不如有挂痕一说详尽。然而多伪为之，不可不察也。
Antelope Horn (Lingyangjiao)
Salty, bitter, cold, slightly cold, non-toxic. Primarily treats brightening the eyes, benefiting Qi, raising Yin (elevating Yang energy), expelling downward-flowing evil blood, warding off gu poison, malevolent ghosts, and inauspicious influences, calming the heart Qi, preventing nightmares during sleep, treating shanghan (cold damage), alternating chills and fever caused by epidemic qi, heat in the skin and muscles, toxic pathogens from warm winds latent between bones, dispelling evil qi, startling dreams, mania, delirium, and dysphagia. Long-term use strengthens sinews and bones, lightens the body, raises Yin, benefits Qi, and is advantageous for men. It grows in the valleys of Shicheng Mountain and Huayin Mountain; it can be harvested at any time.
Tao Hongjing stated: Currently, it comes from the barbarian regions of Jianping and Yidu, as well as the Western Regions. Most have two horns, with single-horned ones being superior. The horn has many nodes, tightly coiled. There is also a goat horn that is extremely long, with nodes only on one side, which are sparse and large, and is not used in medicine. *Erya* calls it Yuan sheep (Yuan yang), while Qiang and Yi people say: Only this is called Antelope Horn, which is very capable of climbing steep terrain. The short-horned ones are indeed goats. Its exact name remains unclear. The *Tang Bencao Zhu* states: *Erya* says: Ling is a large sheep. The sheep is as big as an ox, and its horn can serve as a saddle arch. Also known as Yuan sheep, commonly called goat or wild sheep. It fights to the death. There is also a mountain donkey, as big as a deer, whose hide can be used for boots; it has two horns, the size of which resembles goat horns. The previously mentioned type with wrinkles on one side that are sparse and slow refers to this. Tao Hongjing did not recognize it and mistakenly identified it as a goat. Both types are not used in medicine, although laypeople also use mountain donkey horns. The horns currently used are thin as a human finger, four to five cun long, with fine wrinkle patterns. They are abundant in Nanshan, Shangzhou, and Zhejiang areas; currently, Liangzhou, Zhizhou, and Yangzhou also offer them as tribute. According to Chen Cangqi's *Bencao*: Antelope horn primarily treats stream toxins, palpitations, restlessness, insomnia, malignant qi and toxins in the chest and heart, and scrofula. The meat treats snake bites and malignant sores. Goat, mountain donkey, and antelope are similar; physicians rely on market vendors, leading to errors in decoctions and pills. Moreover, antelope horn possesses spiritual properties; when resting at night, it hangs its horn on trees without touching the ground. One should select the curved part of the horn that is deep, sharp, tight, and small, retaining hanging marks; those that are smooth without marks are fake. This distinction applies, with no other differences. Authentic horns produce a rustling sound when held to the ear; these are good. Tao's claim about single-horned ones is erroneous. Ministers Yu Xi et al., according to *Yaoxing Lun*, state: Antelope horn is a minister herb, sweet in taste. It can treat all heat-toxin wind attacks, sudden poisoning by evil wind, sudden death with confusion and loss of consciousness, dissipate postpartum blood stagnation causing irritability, and when calcined into powder and taken with wine, it treats pediatric convulsions and epilepsy, mountain miasma, and can disperse evil blood. Calcined ash treats dysphagia. Meng Shen said: People in the north often eat antelope; those in the south who eat it avoid injury from snakes and insects. Stir-fried with Schisandra chinensis (Wuweizi), soaked in wine overnight, and drunk, it treats stiff sinews and stroke due to wind. Additionally, the horn treats wind-stroke with tendon spasms and pain adhering to the bone; when raw, ground and mixed with water, applied to swellings and malignant sores, it is effective. For sudden heat syncope, powdered horn mixed with honey is taken. It also treats heat-toxin dysentery and bloody dysentery.
*Tujing* states: Antelope horn grows in the valleys of Shicheng Mountain and Huayin Mountain; it is now found in the mountains of Qin, Long, Long, Shu, Jin, and Shangzhou. Barbarians capture them for trade; they resemble sheep, are green and large, with horns one to two chi long, having nodes resembling finger grip marks, and are very tough. The horns currently used in medicine are of this type. According to *Erya*: Ling is a large sheep. (Pronounced yuan), resembling a sheep. Guo Pu's commentary notes: Ling resembles a sheep but is larger, with round and sharp horns, preferring cliff sides; Yuan sheep resembles Wu sheep but is larger with elliptical horns, originating from the West. Xu Shen's commentary on *Shuowen Jiezi* states: Ling is a large sheep with fine horns. Tao Hongjing identified antelope horns as those with many nodes tightly coiled; whereas horns that are extremely long with nodes only on one side, which are sparse and large, are goat horns. Goats are what *Erya* refers to as Yuan sheep. The Tang annotation identifies horns with wrinkles on one side that are sparse and smooth as mountain donkey horns, noting that contemporary people also use them. It further specifies that horns thin as a finger, four to five cun long, with fine wrinkle patterns are usable. Chen Cangqi stated: Antelopes rest at night by hanging their horns on wood without touching the ground; selecting the curved part that is deep, sharp, tight, and retains hanging marks indicates authenticity. Observing current market goods, they largely resemble the Yuan sheep described in *Erya*, the goat noted by Tao, and the mountain donkey in the Tang annotation. Contemporary usage accepts Yuan sheep horns that are thin, four to five cun long, like a human finger, with many tightly coiled nodes; often, there are wear marks in the curve where horns rubbed against each other. These are abundant in the capital. Detailed examination of *Bencao* and various sources suggests this is the true Yuan sheep, yet most people do not use it, and the reason is unknown. Chen Cangqi also claimed: Authentic horns produce a rustling sound when held to the ear; this is good. However, horns of cattle and sheep also make sounds when killed, so this is not exclusive to antelope horns; naturally dead ones produce no sound.
Lei Gong mentioned that the divine sheep horn used has twenty-four nodes and contains a natural wooden core within. This horn possesses spiritual power, equivalent to a thousand oxen. When processing, do not use it alone, as it will lose efficacy; it must be kept intact, bound with rope, and filed with an iron file, taking small amounts gradually, avoiding exposure to wind. The unfiled portion must be wrapped in three layers of paper to prevent potency loss. Once filed, it is pounded separately, sifted repeatedly in the wind direction away from the head, and then added to medicines. Further grinding ten thousand times is better to avoid scraping the intestines. For dietary therapy of shanghan heat-toxin and lower bleeding, taking the powder cures immediately. It also treats hernia. *Waitai Miyao* treats dysphagia with antelope horn shavings; take one cun-bi dose with water, or rub the horn on the throat area, which is effective. *Qianjin Fang* treats postpartum chest oppression, unconsciousness, and sweating; calcine antelope horn into powder, take one cun-bi dose with flowing eastward water, repeat if not cured. *Zhouhou Beiji Fang* treats rebellious blood and qi causing irritability and fullness; calcine antelope horn or water sheep horn into powder, take one cun-bi dose with water. *Zimu Milu* treats chest and hypochondriac pain, abdominal pain, and heat-fullness; calcine antelope horn into powder, take one cun-bi dose with water. Another formula treats infantile profuse diarrhea; burn the bone inside the sheep horn into powder, take one cun-bi dose with water. *Chanbao Ling* facilitates childbirth; take one piece of antelope horn, scrape the tip into powder, mix with wine, take one cun-bi dose.
*Yanyi* states: Currently, antelope horns with hanging marks are selected. Chen Cangqi preferred those that rustle when held to the ear. This is a forced assertion, not verified through extensive testing. Now, holding other horns to the ear produces rustling sounds, making the "hanging mark" criterion more definitive. However, many fakes exist, so careful inspection is necessary.