中华医史杂志最新文献

Wang Ji (1463-1539) was a well-known doctor of the Xin An Medical School in the Ming Dynasty. He and his representative masterpiece Yun Qi Yi Lan are particularly important in the medical history of Yunqi, which refers to the principles of Air (Qi) regulation, influencing almost all life in nature. In terms of the theory "nonresponsive pulse matching the South and the North in the ten Stem years" (Nan Bei Zheng Bu Ying Mai), Wang Ji differentiated and analysed the changes of this theory after the Jin and Yuan Dynasties and traced it back to the classics the Inner canon of Huangdi (Huang Di Nei Jing), based on Su Wen Ru Shi Yun Qi Lun Ao, Huang Di Nei Jing and other relevant reference materials. This paper examined the evolution of the theory of unresponsive pulse in the ancient and modern literature. It was found that after the Song Dynasty, the theory of nonresponsive pulse in the South-North in the ten Stem years was developed into two main schools. One was represented by Cheng Wuji and Liu Wansu, followed with Zhang Jingyue, Li Yanshi, Yao Zhian, Lu Guanquan, Wu Qian, Huang Yuanyu, Xue Fuchen and Zhou Xuehai, who argued that the nonresponsive pulse was determined by the position of Shaoyin. Another was represented by Liu Wenshu, followed with Wang Ji, Li Zhongzi, Zhang Zhicong and Ren Yingqiu, who believed that Shaoyin always stands in the middle, Jueyin and Taiyin are always on the two sides of Shaoyin.

It was believed, in Bon-pa mythology, that the war between gods and demons led to the "pollution" and "disease" from the demons' "poison". Then "dew" (bdud rtsi,Gan Lu) was claimed to detoxicate the poison. The "dew" (bdud rtsi, Gan Lu), therefore, was related to demons (bdud). The "dew" (bdud rtsi, Gan Lu) was demonstrated as "liquid to purify human (CAN)" when it was used to detoxicate, but shown as "medicine" when it was used to treat "disease". Since the "dew" (bdud rtsi, Gan Lu) was used for purification and treatment, hot springs which were made of the "dew" (bdud rtsi, Gan Lu) were also believed to have similar functions. In this sense, some medicines derived from the "dew" (bdud rtsi, Gan Lu) were taken as Lum medicinal bathing of Sowa Rigpa to imitate and replace hot springs by the Tibetan ancestors to treat diseases.

The "General medical journal of China", started by Hou Yuwen in Beijing in 1923, was renamed the "Journal of Oriental Medicine" in 1933. This journal influenced the medical field in terms of improving medical development, and in particular, playing an important role in spreading western medicine in China in the 1920s and 1930s. The journal was operated and issued in Beijing, Shenyang, and Changchun successively, recording important medical activities and medical experiences at that time, presenting the historical events of multi-dimensional interaction and exchange between medicine and society, medicine and culture, and medicine and politics. In this sense, it has an important historical value.

Hun Su Yi Sheng Lu as a representative work focused on health preservation in the Song Dynasty, a period of highly-developed health preservation culture. It was written by Liu Ci, following the theory of "food is the basis of life" and recorded a great number of principles and methods of diet health preservation. It demonstrated the relationship between diet and the five organs of the human body, diet and disease prevention, diet and time adjusting and diet and risk factors. It provided significant reference for diet health preservation currently.

Hua Tuo was a medical figure renowned for his legendary magic medical skills in the late Eastern Han Dynasty. He has been honored in history by temples or shrines built in memory of him. Based on the local records and historical books in Henan Province, Hua Tuo temples and shrines in this area were examined. A total of twelve temples or shrines were built in nine counties or cities in Henan province. They were mainly distributed in the counties of Shangqiu, Zhoukou and Xinyang along the Huai River, and were close to the hometown of Hua Tuo. Most of them were built in the Ming and Qing Dynasties. They were named as Huatuo Temple, Medical Ancestor Huatuo Temple, Medical Ancestor Hua Gong Temple, Hua Zu Temple and Divine Doctor Huatuo Ancestral Temple.

Yin Chan Quan Shu (Obstetrics and gynecology monograph) is a monograph on obstetrics and gynecology compiled by Wang Kentang in the Ming Dynasty. It had four volumes and was published in the thirtieth year of Wanli (1602) in the Ming Dynasty after it was edited by Zhang Shoukong and others. It was found that Yin Chan Quan Shu has four versions remaining. They were the version printed by Shu Lin Qiao Shan Tang in the Ming Dynasty, held in the National Library of China and the Cabinet Library of Japanese Official Documents Library; the version revised according to the version of Shu Lin Qiao Shan Tang, held in the Library of Capital Medical University, Tianjin Medical College, Shanghai Branch of the Chinese Medical Association, the Library of Guangzhou University of Chinese Medicine and the Cabinet Library of the National Archives of Japan; the version based on the version of Shu Lin Qiao Shan Tang in the Ming Dynasty, transcribed in the fourth year of Wen Hua (1807), collected in the Cabinet Library of the National Archives of Japan; the version transcribed according to the revised version in the Ming Dynasty, collected in the Shanghai Branch of the Chinese Medical Association. It was found that there was no evidence to support the existence of the so-called "version of Kangxi in the Qing Dynasty". This means almost all versions remaining came from the versions published in the Ming Dynasty. The references of Yin Chan Quan Shu came from Pulse Classic (Mai Jing), Chan Bao, Fu Ren Da Quan Liang Fang and other works with the supplement and development by Wang Kentang.Yin Chan Quan Shu was the main sources and foundation of the Criteria of Syndrome Identification and Treatment in Gynecology (Nv Ke Zheng Zhi Zhun Sheng) by Wang Kentang.

The Hu-Chang theory is widely used in Chinese external medicine diagnosis and treatment, and it has been documented in many archives and recordings. However, its provenance and connotation were still confusing and unclear. It was believed that The Covert Prescription for External Medicine (Mi Chuan Wai Ke Fang) by Zhao Yizhen in the late Yuan and early Ming Dynasty was the earliest work with the use of provenance from the existing records of Hu-Chang. In terms of its connotation, it was believed by many scholars that the part of speech of Hu-Chang was an adjective-noun phrase, which means "defensive barrier", ie, "local swelling area in surgical disease". However, based on the textual research and analysis of relevant ancient documents, Hu-Chang should be a verb-object phrase, which means "the vital Qi prevents the diseased area from being infected or deteriorated". In this sense, the characteristic of Hu-Chang, the local swelling range of surgical diseases, can be named as "supervising and monitoring the field barrier".

Liao Ping, a famous scholar for Confucian classics in modern times has made great contributions to the field of Confucian classics. In particular, he interpreted Chinese medicine with the thinking of Confucian Classics. He delved into Inner Canon of Huangdi (Huang Di Nei Jing) and focused on recovering the methods of ancient diagnosis in this publication. He believed that the diagnostic measurement in Inner Canon of Huangdi were taken "to diagnose through cubit skin" and he then created such a diagnose method as his own. He put forward the theory of "Pi Luo Tong Zhen" which means "to diagnose diseases through cubit skin and what was shown on the skin holistically" and the theoretical framework of "Wu Zhen Fa" which means "to diagnose diseases by examining the skin, flesh, tendons, bones and veins comprehensively". While some contradictions and mistakes existed in terms of constructing the theories about the 'diagnosis through skin', Liao Ping interpreted the significance of cubit skin examination in Inner Canon of Huangdi and provided methodological enlightenment for later scholars to trace back to the origin of medical classics, and further explore the diagnosis and treatment system in Inner Canon of Huangdi.

This paper examined the history of snakes as a source of drugs from the Han to the Song Dynasties. Snake products, for medicinal purposes, were not widely used in the Han, Wei and Jin Dynasties out of worship and fear of snakes.The source of snake products taken for medical purposes might be partly because local people ate snakes in the South area. Palace snakes and pit viper products were taken as drugs in the Tang Dynasty for the treatment of leprosy and ulcers of the female external genitals. Zaocysdhumnades were seldom used as medicine because they were not recorded in medical documents in the Tang Dynasty, but only seen in some notes. They were widely used in medical practice in the late Tang and the early Song Dynasties and were formally recorded in medical documents for the diseases caused by Wind. Their effectiveness, rarity, high value and toxicity contraindication were repeatedly stressed while palace snakes and pit vipers were seldom mentioned and used.

Gallnut (Mo Shi Zi), as one of the herbs popularly used in traditional Chinese medicine, came into China from Persia in the Northern Wei Dynasty. Gallnut was translated into different names from Persian into Chinese. This study attempted to identify its names, sources and nature by starting with Mo Shi Zi () and comparing with its relevant names Mo Shi Zi(),Ba Lv Zi () and Wu Bei Zi (). It was found that'', meaning black, in Mo Shi Zi () did not make sense because it neither matched the pronunciation in translation nor interpreted the medical meaning of Mo Shi Zi (). Mo Shi Zi () and Ba Lv Zi() were the same herb in traditional Chinese medicine. In Greek and Arabic classic books, Bullut referred to oak groups and their galls, but not Ba Lv Zi (). Ba Lv Zi () in these books referred to Omphacitis. Mo Shi Zi () referred to insect galls in the family of Quercus infectoriain Xi Yao Da Cheng, a book from overseas, and Wu Bei Zi ()appeared in the annotated text of Mo Shi Zi () as a similar herb. It was found that in traditional Chinese medicine, Mo Shi Zi () and Wu Bei Zi( ) were two different herbs, but could be interchanged in their medical nature.