寶鑑Bogam

Formulas · Text · Donguibogam 東醫寶鑑

Spectral Affliction

Sasu

한글 사수  ·  Pinyin Xie Sui

The chapter on being haunted — which opens by saying there are no ghosts

邪祟

邪祟 is the chapter on possession, and the first thing it does is deny it. 視聽言動俱妄者謂之邪祟 — one whose seeing, hearing, speech and movement are all deranged is said to be spectrally afflicted — and then, in the same passage: 此乃氣血虛極ㆍ神光不足, 或挾痰火, 非眞有妖邪鬼祟也. This is extreme vacuity of qi and blood with the spirit-light insufficient, or phlegm-fire carried along with it; there are not really demons and hauntings. The Jeongjeon says it again at the end of the same section: a person who sees ghosts of five unnatural colours is one whose own spirit is not kept and whose spirit-light is incomplete — 實非外邪所侮, 乃元氣極虛之候也, not an external evil's insult but a sign of the original qi utterly depleted.

What the chapter then describes is recognisable. 3.1 lists singing, weeping, humming and laughing; lying and sitting in ditches; eating filth; going naked; wandering day and night; railing without limit; speaking people's private business without regard for offence; foretelling fortune and misfortune, and getting it right; climbing heights and crossing dangerous places as though on level ground; weeping and groaning and wanting to see nobody. A modern reader will see psychosis and mania in that list, and the fearlessness at heights is the detail that makes it hard to see anything else — but the chapter is describing, not diagnosing, and it is worth leaving it where it stands.

3.2 is a different illness under the same heading. 十疰五尸 is the doctrine of infection from the dead, and the words it uses are precise about what it means: 疰者住也 — 疰 means to lodge — 言其連滯停住, 又注易傍人也, it lingers and stays, and it transfers to those beside. Of the five corpse illnesses: 積年累月, 漸至頓滯, 以至于死, 死後復易傍人, 乃至滅門 — year on year it wears the patient down to death, and after the death it passes again to those beside, to the extinction of the household. That is pulmonary tuberculosis moving through a family, and the Bogam's own 傳尸勞 in the Taxation chapter is the same illness named plainly.

The rest is where the chapter's naturalism runs out. 3.3 ends with the 鬼脉, the ghost pulse — no pulse at the six positions but a moving one below the thumb — and says of it 不須服藥, 但宜 符呪治之, no need for medicine, treat it with talismans and incantations. 3.5 tests for corpse infixation by burning the patient's hair over paper to see whether it clings, which is static electricity. 3.9's thirteen ghost points are Sun Simiao's set and are still taught, but the chapter also has the moxa method under which the practitioner burns the patient's bound thumbs until the ghost begs to leave and gives its name. **Several of the needling methods in 3.9 — the point at the genitals, and the needle driven through the frenulum of the tongue — must not be performed, and the single remedies include protected animals and human and animal waste.** Someone with these symptoms today needs psychiatric assessment, and if the picture is 3.2's, testing for tuberculosis.

3.1 The Form and Signs of Spectral Affliction 邪祟形證

3.1.1
Source원문

視聽言動俱妄者, 謂之邪祟. 甚則能言平生未見聞事, 及五色神鬼. 此乃氣血虛極ㆍ神光不足, 或挾痰火, 非眞有妖邪鬼祟也. 《入門》

Translation영역
One whose seeing, hearing, speech and movement are all deranged is said to be spectrally afflicted. In severe cases he can speak of things he has never in his life seen or heard, and of spirits and ghosts of five colours. This is extreme vacuity of qi and blood with the spirit-light insufficient, or phlegm-fire carried along with it; there are not really demons, evils, ghosts and hauntings.
Clinical note임상 주석
非眞有妖邪鬼祟也 — there are not really demons and hauntings — is the first thing the chapter says, and it governs everything the treatment sections do. The illness is placed in the patient: depleted qi and blood, insufficient 神光, and phlegm-fire. 能言平生未見聞事, speaking of what one has never seen or heard, is as close as the vocabulary comes to naming a hallucination as the patient's own production.

Immun 入門

3.1.2
Source원문

邪祟之證, 似癲而非癲, 有時明有時昏. 《回春》

Translation영역
The signs of spectral affliction resemble withdrawal-epilepsy and are not withdrawal-epilepsy; there are times of clarity and times of clouding.
Clinical note임상 주석
似癲而非癲 and the alternation of clear and clouded periods is a differential: the Bogam's 癲狂 chapter has its own illness, and this one is distinguished by remitting.

Hoechun 回春

3.1.3
Source원문

邪之爲病, 或歌ㆍ或哭ㆍ或吟ㆍ或笑, 或眠坐溝渠ㆍ啖食糞穢, 或裸體露形, 或晝夜遊走, 或嗔罵無度. 《千金》

Translation영역
As an illness, the evil makes the patient sing, or weep, or hum, or laugh; or lie and sit in ditches and eat filth; or go naked with the body exposed; or wander day and night; or rail and curse without limit.

Cheongeum 千金

3.1.4
Source원문

人爲鬼物所魅, 則好悲而心自動, 或心亂如醉, 狂言ㆍ驚怖, 向壁悲啼, 夢寤喜魘, 或與鬼神交通. 病苦乍寒乍熱ㆍ心腹滿ㆍ短氣ㆍ不能飮食. 《病源》

Translation영역
Where a person is bewitched by a ghostly thing, he is given to grief and the heart stirs of itself; or the heart is disordered as if drunk, with mad speech and fright and terror, weeping to the wall, nightmares waking and sleeping, or intercourse with spirits. The suffering of the illness is now cold and now hot, with fullness in the heart and abdomen, shortness of breath and inability to eat.

Byeongwon 病源

3.1.5
Source원문

人之精神不全ㆍ心志多恐, 遂爲邪鬼所擊, 或附着, 沉沉黙黙ㆍ妄言譫語ㆍ誹謗罵詈ㆍ訐露人事不避譏嫌. 口中好言未然禍福, 及至其時毫髮無差. 人有起心, 已知其故. 登高涉險, 如履平地. 或悲泣呻吟, 不欲見人, 如醉如狂, 其狀萬端. 《綱目》

Translation영역
Where a person's spirit is not whole and the heart's will is full of fear, he is struck by an evil ghost, or it attaches itself to him: he becomes sunken and silent, speaks wildly and raves, slanders and curses, and lays bare other people's affairs without regard for offence. His mouth is given to foretelling fortune and misfortune before they happen, and when the time comes it is not out by a hair's breadth. Where someone has conceived a thought, he already knows what is behind it. He climbs heights and crosses dangerous places as though walking on level ground. Or he weeps and groans and wishes to see nobody, as if drunk, as if mad — his manner has ten thousand forms.
Clinical note임상 주석
The fullest description in the chapter, and the one a modern reader will find hardest to read as anything but a psychotic or manic episode: thought broadcasting, prophecy taken as accurate, disinhibition in speech, and 登高涉險如履平地 — climbing heights and crossing dangerous places as though on level ground, which is the grandiose fearlessness that makes mania dangerous. 其狀萬端, its manner has ten thousand forms, is the Gangmok declining to close the list.

Gangmok 綱目

3.1.6
Source원문

人見五色非常之鬼, 皆自己精神不守ㆍ神光不完故耳. 實非外邪所侮, 乃元氣極虛之候也. 《正傳》

Translation영역
That a person sees ghosts of five unnatural colours is in every case because his own spirit is not kept and his spirit-light is not whole. It is truly not an insult from an external evil, but a sign that the original qi is utterly depleted.
Clinical note임상 주석
The section's naturalism stated twice, by two different authorities, at its opening and its close. 實非外邪所侮 — truly not an insult from an external evil — is the Jeongjeon ruling out the aetiology the chapter is named for.

Jeongjeon 正傳

3.1.7
Source원문

夢寐不祥ㆍ多生恐怖, 爲祟惑證矣. 《得效》

Translation영역
Where sleep is full of ill omens and much fright arises, that is the pattern of haunting and bewitchment.

Deukhyo 得效

3.2 The Ten Infixations and the Five Corpse Illnesses 十疰五尸

3.2.1
Source원문

人死三年之外, 魂神因作風塵着人成病, 曰風疰ㆍ寒疰ㆍ氣疰ㆍ生疰ㆍ凉疰ㆍ酒疰ㆍ食疰ㆍ水疰ㆍ尸疰. 盖疰者住也, 言其連滯停住, 又注易傍人也. 《千金》

Translation영역
More than three years after a person dies, the soul-spirit makes itself into a wind-borne dust, attaches to a person and becomes illness: wind infixation, cold infixation, qi infixation, life infixation, cool infixation, wine infixation, food infixation, water infixation and corpse infixation. For 疰 means to lodge — it speaks of its lingering and staying, and it also pours over and transfers to those beside.
Clinical note임상 주석
疰者住也 … 又注易傍人也 — it lodges, and it transfers to those beside. The gloss is on the graph, and it carries the two clinical facts the section is built on: the illness is chronic and it is communicable.

Cheongeum 千金

3.2.2
Source원문

又曰, 十疰者, 氣疰ㆍ勞疰ㆍ鬼疰ㆍ冷疰ㆍ生人疰ㆍ死人疰ㆍ尸疰ㆍ食疰ㆍ水疰ㆍ土疰也. 《千金》

Translation영역
It says again: the ten infixations are qi infixation, taxation infixation, ghost infixation, cold infixation, living-person infixation, dead-person infixation, corpse infixation, food infixation, water infixation and earth infixation.

Cheongeum 千金

3.2.3
Source원문

五尸者, 一曰飛尸, 二曰遁尸, 三曰沉尸, 四曰風尸, 五曰伏尸. 皆挾鬼邪之氣, 流注身體, 令人寒熱淋漓ㆍ精神錯雜, 積年累月, 漸至頓滯, 以至于死. 死後復易傍人, 乃至滅門, 故號爲尸疰也. 《千金》

Translation영역
The five corpse illnesses are: first the flying corpse, second the fleeing corpse, third the sinking corpse, fourth the wind corpse, fifth the lurking corpse. All of them carry the qi of ghosts and evils, pour and flow through the body, and make the patient cold and hot with dripping sweat and the spirit in disorder; year upon year it wears him down by degrees until he dies. After the death it transfers again to those beside, to the very extinction of the household — and so it is called corpse infixation.
Clinical note임상 주석
Cold and heat with drenching sweats, wasting over years, death, and then the next member of the household. 乃至滅門, to the extinction of the family, is what pulmonary tuberculosis did to households, and the Bogam names the same illness 傳尸勞 — corpse- transmitted taxation — in the Taxation chapter. This section is that illness with the mechanism read backwards from the sequence of deaths.

Cheongeum 千金

3.2.4
Source원문

傳疰者, 挾邪精鬼怪之氣而作也. 經曰, 人有逢年月之厄ㆍ感鬼物之精, 無處不惡, 沉黙而不能的知所苦, 積歲漸至委頓, 旣往復傳疰於傍人. 須用通神明ㆍ去惡氣等劑療之. 或者刳麝剸犀ㆍ驅伐邪惡ㆍ飛丹煉石ㆍ引納淸和, 盖爲尸疰設也. 《直指》

Translation영역
Transmitted infixation arises carrying the qi of evil essences and ghostly prodigies. The Classic says: where a person meets the calamity of the year and month and contracts the essence of a ghostly thing, there is nowhere that is not wrong with him; he is sunken and silent and cannot say exactly where he suffers, and over the years he comes by degrees to exhaustion — and once he has gone, the infixation is transmitted again to those beside him. Agents that open the spirit brightness and remove the malign qi must be used to treat it. Some gouge out musk and slice rhinoceros horn to drive out the evil, or fly cinnabar and smelt minerals to draw in the clear and harmonious — all of which was devised for corpse infixation.
Clinical note임상 주석
**刳麝剸犀 — musk and rhinoceros horn — and 飛丹煉石, the sublimation of cinnabar and minerals, are what the sentence names: protected-animal materials and mercury. None of it is to be prepared.** 無處不惡, 沉黙而不能的知所苦 — nowhere is not wrong with him and he cannot say exactly where he suffers — is a good description of the diffuse malaise of a chronic infection.

Jikji 直指

3.3 The Pulse 脉法

3.3.1
Source원문

脉來遲伏, 或如雀啄, 乃邪脉也. 若脉來弱綿綿遲伏, 或綿綿不知度數而顔色不變, 此邪病也. 脉來乍大乍小ㆍ乍短乍長, 爲禍脉也. 兩手脉浮浮細微ㆍ綿綿不可知, 但有陰脉亦細綿綿, 此爲陰蹻陽蹻之脉, 此亡人爲禍也. 脉來洪大弱者, 社祟也. 脉來沉沉濇濇ㆍ四肢重者, 土祟也. 脉來如飄風ㆍ從陰趨陽者, 風邪也. 一來調ㆍ一來速者, 鬼邪也. 《千金》

Translation영역
A pulse coming slow and hidden, or like a sparrow pecking, is an evil pulse. If the pulse comes weak and drawn out, slow and hidden, or drawn out so that its measure cannot be known while the complexion is unchanged, this is an evil illness. A pulse coming now large now small, now short now long, is a calamity pulse. Where the pulse of both hands is floating, floating and fine and faint, drawn out so that it cannot be made out, and only the yin pulse is likewise fine and drawn out, this is the pulse of the yin and yang springing vessels, and it is a dead person working the calamity. A pulse coming flooding and large but weak is a shrine haunting. A pulse coming deep and deep, rough and rough, with the four limbs heavy, is an earth haunting. A pulse coming like a gust of wind, running from yin toward yang, is a wind evil. One beat even and one beat fast is a ghost evil.

Cheongeum 千金

3.3.2
Source원문

欲知祟害, 心脉虛散ㆍ肝脉洪盛, 或浮沉長短大小無定, 或錯雜不倫. 《得效》

Translation영역
To know a haunting's harm: the heart pulse is vacuous and dissipated and the liver pulse flooding and exuberant, or floating and deep, long and short, large and small without fixity, or jumbled and out of order.

Deukhyo 得效

3.3.3
Source원문

乍大乍小ㆍ乍長乍短, 此皆邪脉, 神志昏亂. 《丹心》

Translation영역
Now large now small, now long now short — these are all evil pulses, with the spirit and will clouded and disordered.

Dansim 丹心

3.3.4
Source원문

乍踈乍數ㆍ乍大乍小, 或促或結, 皆邪脉也. 《脉經》

Translation영역
Now sparse now rapid, now large now small, now hurried, now bound — all of these are evil pulses.

Maekgyeong 脉經

3.3.5
Source원문

疰脉浮大可治, 細數難治. 《永類》

Translation영역
An infixation pulse that is floating and large can be treated; fine and rapid, it is hard to treat.

Yeongnyu 永類

3.3.6
Source원문

有人得病之初, 便譫言或發狂, 六部無脉, 然切大指之下ㆍ寸口之上, 却有動脉者, 此之謂鬼脉, 乃邪祟爲之也. 不須服藥, 但宜符呪治之. 《回春》

Translation영역
There are those who, at the very onset of the illness, rave or go mad, and have no pulse at the six positions — yet on pressing below the thumb and above the inch opening, there is a moving pulse. This is called the ghost pulse, and spectral affliction is what makes it. There is no need to take medicine; it should be treated with talismans and incantations alone.
Clinical note임상 주석
不須服藥, 但宜符呪治之 — no need for medicine, treat it with talismans and incantations alone — is the furthest the chapter goes, and the Bogam prints it without comment two sections after the Immun has said there are no ghosts. The two positions sit side by side in the same chapter and the compilers do not reconcile them.

Hoechun 回春

3.3.7
Source원문

若脉沉沉澤澤ㆍ四肢不仁者, 亡祟也. 或大而愵愵者, 社祟也. 脉來乍大乍小ㆍ乍短乍長者, 鬼祟也. 《精義》

Translation영역
If the pulse is deep and deep, moist and moist, with the four limbs insensible, it is a haunting by the dead. Or large but faint and anxious, it is a shrine haunting. A pulse coming now large now small, now short now long, is a ghost haunting.

Jeongui 精義

3.4 Medicines for Treating Spectral Affliction and Corpse Infixation 邪祟尸疰治藥

3.4.1
Source원문

邪祟, 宜用桃奴元ㆍ辟邪丹ㆍ殺鬼五邪丸ㆍ紫金錠ㆍ蘇合香元ㆍ還魂湯方見救急.

Translation영역
For spectral affliction, Peach Mummy Elixir, Evil-Averting Elixir, Demon-Slaying Five Evils Pill, Purple Gold Lozenge, Storax Elixir, or Soul-Restoring Decoction — the formula is given in the Emergencies chapter — is appropriate.

Jebang 諸方

3.4.2
Source원문

尸疰, 宜用十疰丸ㆍ八毒赤散ㆍ太乙神精丹. 《諸方》

Translation영역
For corpse infixation, Ten Infixations Pill, Eight Poisons Red Powder, or Taiyi Spirit-Essence Elixir is appropriate.
Clinical note임상 주석
The division of the chapter's pharmacy in two lines: one list for the deranged patient, one for the wasting household. **八毒赤散 and 太乙神精丹 are mineral elixirs built on realgar, orpiment, cinnabar and alum — arsenic and mercury — and are not to be prepared.**

Jebang 諸方

3.5 The Method of Testing for Corpse Infixation 驗尸疰法

3.5.1
Source원문

凡尸疰病, 欲驗其眞, 以紙覆痛處, 燒病者頭髮, 令病人以簇紙上. 若是疰, 則髮粘着紙, 此疰氣引之也; 非疰則髮不着紙也. 《永類》

Translation영역
In any corpse-infixation illness, to test whether it is the true one: cover the painful place with paper, burn some of the patient's hair, and have the patient gather it onto the paper. If it is infixation, the hair clings to the paper, the infixation qi drawing it; if it is not infixation, the hair does not cling.
Clinical note임상 주석
The whole section, one passage long, and it is a diagnostic test of a kind the Bogam rarely offers — an observable sign with a stated positive and negative result. What it observes is real: dry burnt hair on paper picks up a static charge and clings. What it tests for is not.

Yeongnyu 永類

3.6 The Method of Warding It Off 禳法

3.6.1
Source원문

凡邪祟鬼疰, 宜用藥以禳之. 回春辟邪丹ㆍ李子建殺鬼元, 皆可.

Translation영역
For any spectral affliction or ghost infixation, medicine should be used to ward it off. Hoechun's Evil-Averting Elixir and Li Zijian's Demon-Slaying Elixir will both serve.

Donguibogam · Sasu

3.6.2
Source원문

蘇合香元, 浸酒服之. 又盛蠟紙, 當心胷帶之, 邪鬼不敢近方見氣門.

Translation영역
Storax Elixir, steeped in wine and taken. Wrapped in waxed paper and worn over the heart and chest, evil ghosts dare not approach — the formula is given in the Qi chapter.

Donguibogam · Sasu

3.6.3
Source원문

一女人感邪交通, 取雄黃末 一兩, 松脂 二兩, 熔化, 以虎爪攪, 爲丸彈子大, 焚之, 用焙籠令女坐於其上, 以被盖之, 只留頭耳. 不過三丸, 其邪自斷. 《壽域》

Translation영역
A woman contracted an evil and had intercourse with it. Realgar powder, 1 nyang, and pine resin, 2 nyang, were melted together and stirred with a tiger's claw, made into pills the size of a bullet and burnt; a drying basket was used and the woman was seated above it, covered over with bedding with only her head left out. Within three pills the evil broke off of itself.
Clinical note임상 주석
**Realgar is arsenic sulphide and burning it releases arsenic fumes into an enclosed space around a person's head; the tiger's claw is from a critically endangered animal. This must not be reproduced in any form.** The case is printed here as history.

Suyeok 壽域

3.7 Guiding and Pulling 導引法

3.7.1
Source원문

定神, 叩齒三七遍, 輒咽氣二七遍. 如此三百通乃止. 二十日邪氣悉去, 百日伏尸皆去, 面體光澤. 《永類》

Translation영역
Settle the spirit, clack the teeth twenty-one times, and then swallow the qi fourteen times. Do this three hundred times over and then stop. In twenty days the evil qi is all gone; in a hundred days the lurking corpses are all gone and the face and body are bright and glossy.
Clinical note임상 주석
Teeth-clacking and qi-swallowing, counted out and repeated to a schedule. As a practice it is a breathing exercise with a fixed count, which is the one thing in the chapter a distressed patient could do without harm.

Yeongnyu 永類

3.8 Single Remedies 單方

3.8.1
Source원문

凡三十一種.

Translation영역
Thirty-one kinds in all.

Donguibogam · Sasu

3.8.2
Source원문

朱砂 殺精魅邪惡鬼氣. 作末, 和溫水服一錢. 又常帶之, 辟邪氣. 《本草》

Translation영역
Cinnabar kills the qi of essences, bewitchments, evils and malign ghosts. Powder it and take 1 don in warm water. Worn about one constantly, it also wards off the evil qi.
Clinical note임상 주석
**Cinnabar is mercury sulphide and must not be taken.**

Boncho 本草

3.8.3
Source원문

雄黃 殺精物惡鬼邪氣, 治尸疰, 辟百邪. 以一塊繫頭上妙. 又佩之, 鬼邪不敢近. 作末, 和溫水服一錢尤佳. 《本草》

Translation영역
Realgar kills the qi of essences, malign ghosts and evils, treats corpse infixation and wards off the hundred evils. A lump of it tied on the head is excellent. Worn at the belt, ghosts and evils dare not approach. Powdered and taken, 1 don in warm water, is better still.
Clinical note임상 주석
**Realgar is arsenic sulphide and must not be taken.**

Boncho 本草

3.8.4
Source원문

古鑑 辟一切邪魅ㆍ女人鬼交. 燒赤, 淬酒中飮之. 《本草》

Translation영역
An old mirror wards off every bewitchment, and intercourse with ghosts in women. Heat it red, quench it in wine and drink that.

Boncho 本草

3.8.5
Source원문

半天河水 殺鬼精ㆍ癲狂. 取與飮之, 勿令知. 《本草》

Translation영역
Water caught halfway to heaven kills ghost essences and withdrawal-mania. Take it and give it to the patient to drink without letting him know.
Clinical note임상 주석
半天河水 is rainwater standing in a hollow of a tree or a bamboo stump, caught before it reaches the ground. 勿令知, without letting him know, is the whole of the method: it is given as a deception, which places it among the chapter's rites rather than its medicines.

Boncho 本草

3.8.6
Source원문

代赭 殺精物, 辟鬼魅. 常取帶之. 又作末和水服. 《本草》

Translation영역
Haematite kills essences and wards off bewitchment. Wear it about one constantly. It may also be powdered and taken in water.

Boncho 本草

3.8.7
Source원문

敗天公 主鬼疰精魅. 燒灰爲末, 酒服之. 《本草》

Translation영역
A worn-out bamboo hat governs ghost infixation and bewitchment by essences. Burn it to ash, powder it and take it in wine.
Clinical note임상 주석
敗天公 is an old bamboo rain-hat, the kind worn out by long use. The drug is the worn-ness as much as the bamboo — the Bencao's materia medica includes a number of these objects whose virtue is in what they have been through.

Boncho 本草

3.8.8
Source원문

忍冬草 主五尸疰病. 濃煎取汁, 日二三服. 《本草》

Translation영역
Honeysuckle governs the five corpse-infixation illnesses. Decoct it strongly, take the liquid, two or three doses a day.

Boncho 本草

3.8.9
Source원문

靑蒿子 治鬼氣尸疰. 取搗爲末, 酒服一錢. 《本草》

Translation영역
Sweet wormwood seed treats ghost qi and corpse infixation. Pound it to a powder and take 1 don in wine.
Clinical note임상 주석
靑蒿 is Artemisia annua, the plant from which artemisinin was isolated — the most important antimalarial of the modern era. The Bogam has it here for ghost qi and corpse infixation rather than for fever, and the Malaria chapter's single remedies reach instead for 茵蔯, a different artemisia. The drug that worked was in the pharmacopoeia and filed under the wrong heading.

Boncho 本草

3.8.10
Source원문

艾實 主百惡鬼邪氣. 取實和乾薑作末, 蜜丸梧子大, 飮下三十丸, 其邪鬼卽去. 《本草》

Translation영역
Mugwort seed governs the qi of the hundred malign ghosts and evils. Take the seed with dried ginger, powder them, make pills the size of a parasol-tree seed with honey, and swallow thirty with liquid; the evil ghost departs at once.

Boncho 本草

3.8.11
Source원문

鐵槌柄 主鬼打, 及強鬼排突人致惡者. 和桃奴ㆍ鬼箭爲末, 作丸服之. 《本草》

Translation영역
The handle of an iron hammer governs a ghost's blow, and the case where a strong ghost has shoved and butted a person into harm. Powder it with peach mummy and winged euonymus, make pills and take them.

Boncho 本草

3.8.12
Source원문

安息香 主邪氣魍魎ㆍ鬼疰惡氣ㆍ鬼胎. 取燒之. 又和酒服一錢. 《本草》

Translation영역
Benzoin governs evil qi and goblins, ghost infixation and malign qi, and ghost pregnancy. Burn it. It may also be taken, 1 don in wine.

Boncho 本草

3.8.13
Source원문

衛矛 主百邪鬼魅惡疰. 取燒之. 又煎湯服之. 《本草》

Translation영역
Winged euonymus governs the hundred evils, bewitchments and malign infixations. Burn it. It may also be decocted and the liquor taken.
Clinical note임상 주석
衛矛 is the drug the chapter's formulas name as 鬼箭羽, the ghost-arrow feather, after the winged ridges on its twigs — the materia medica volume's own entry says 一名鬼箭 … 又名 鬼箭羽, 人家多燔之以祛祟, households burn it to drive off hauntings. It is in 辟邪丹, 殺鬼五邪丸, 太乙流金散 and 雄黃丸.

Boncho 本草

3.8.14
Source원문

無患子 辟鬼邪惡氣. 取燒之. 又取中仁食之. 《本草》

Translation영역
Soapberry wards off the malign qi of ghosts and evils. Burn it. The kernel inside may also be eaten.

Boncho 本草

3.8.15
Source원문

蚕退紙 主發狂ㆍ悲泣ㆍ呻吟, 此爲邪祟. 取紙燒爲末, 酒服二錢. 《本草》

Translation영역
The paper of a silkworm's moulting governs going mad, weeping in grief and groaning — this being spectral affliction. Burn the paper to a powder and take 2 don in wine.

Boncho 本草

3.8.16
Source원문

穿山甲 主五邪驚啼悲泣. 燒灰爲末, 每一錢, 酒水任下. 《本草》

Translation영역
Pangolin scale governs the five evils with startled crying and weeping in grief. Burn it to ash, powder it, and take 1 don at a time down with wine or water.
Clinical note임상 주석
**All pangolin species are critically endangered and trade in their scales is prohibited everywhere. This entry is printed as history and nothing in it is to be prepared.**

Boncho 本草

3.8.17
Source원문

桃梟 殺百鬼精物ㆍ百毒不祥. 取爲末, 和溫酒服之. 《本草》

Translation영역
Peach mummy kills the hundred ghosts and essences and the hundred poisons and ill omens. Powder it and take it in warm wine.
Clinical note임상 주석
桃梟, also 桃奴, is the peach that has withered on the branch over winter without falling — the fruit that did not drop. It is the drug the chapter names first, in 桃奴元 and in the 鐵槌柄 entry above.

Boncho 本草

3.8.18
Source원문

烏鴉 治鬼魅. 燒爲灰, 和酒服之. 《本草》

Translation영역
Crow treats bewitchment. Burn it to ash and take it in wine.

Boncho 本草

3.8.19
Source원문

桃仁 主十疰五尸鬼邪病. 取五十枚去尖皮, 水煮取汁, 頓服之, 當吐; 不吐再服. ○又桃仁作粥常食之妙. 《本草》

Translation영역
Peach kernel governs the ten infixations, the five corpse illnesses and ghost-evil disease. Take fifty, remove the tips and skins, boil them in water, take the liquid and drink it all at once; vomiting should follow, and if it does not, take it again. ○ Peach kernel made into a gruel and eaten regularly is also excellent.
Clinical note임상 주석
**Fifty peach kernels is a large dose of a drug containing amygdalin, which releases cyanide on digestion. This must not be prepared.** The vomiting the entry treats as the sign of effect is a sign of poisoning.

Boncho 本草

3.8.20
Source원문

鷹肉 主邪魅, 及野狐魅. 取肉灸食之. 又觜及爪燒爲末, 酒服尤妙. 《本草》

Translation영역
Hawk flesh governs bewitchment, and bewitchment by wild foxes. Roast the flesh and eat it. The beak and talons burnt to a powder and taken in wine are better still.
Clinical note임상 주석
**Birds of prey are protected species.**

Boncho 本草

3.8.21
Source원문

鵲巢 主癲狂鬼魅. 取多年者, 燒爲末, 和溫酒服之, 仍呼祟物名號. 《本草》

Translation영역
A magpie's nest governs withdrawal-mania and bewitchment. Take one of many years' standing, burn it to a powder, take it in warm wine, and then call out the name and title of the haunting thing.
Clinical note임상 주석
仍呼祟物名號 — and then call out the haunting thing's name and title — is the instruction that marks the entry as a rite. Naming the spirit to dismiss it is the same move as the moxa method in 3.9, where the ghost is burnt until it gives its name.

Boncho 本草

3.8.22
Source원문

鸛骨 主五尸疰毒. 取脚骨及觜, 燒爲末, 和溫酒服之. 《本草》

Translation영역
Stork bone governs the toxin of the five corpse infixations. Take the leg bones and the beak, burn them to a powder, and take it in warm wine.

Boncho 本草

3.8.23
Source원문

麝香 辟惡氣, 殺鬼精物, 除百邪魅. 常帶身上妙. 又取少許和酒服. 《本草》

Translation영역
Musk wards off malign qi, kills ghosts and essences, and removes the hundred evils and bewitchments. Worn on the body constantly it is excellent. A little may also be taken in wine.
Clinical note임상 주석
**The musk deer is a protected species and trade in musk is restricted under CITES.**

Boncho 本草

3.8.24
Source원문

羖羊角 辟惡鬼邪魅, 及辟虎狼. 取燒之. 又燒作末, 和酒服, 下鬼胎. 《本草》

Translation영역
Black ram's horn wards off malign ghosts and bewitchments, and wards off tigers and wolves. Burn it. Burnt and powdered and taken in wine, it brings down a ghost pregnancy.

Boncho 本草

3.8.25
Source원문

鹿角 主男女夢與鬼交. 取角屑一錢, 和酒服, 卽出鬼精. 《本草》

Translation영역
Deer antler governs dreaming of intercourse with ghosts, in men and women. Take 1 don of antler shavings in wine, and the ghost essence comes out at once.

Boncho 本草

3.8.26
Source원문

牛屎 辟邪惡氣. 取塗門戶. 又常燒之. 《本草》

Translation영역
Ox dung wards off the malign qi of evils. Smear it on the door and gate. It may also be burnt regularly.
Clinical note임상 주석
Smeared on the doorway rather than taken, which is the one safe way to use it. **Animal faeces carry bacteria and parasites and are not to be burnt indoors or handled.**

Boncho 本草

3.8.27
Source원문

豹肉 主鬼魅邪神. 煮食良. 取鼻煮服, 主狐魅. 《本草》

Translation영역
Leopard flesh governs bewitchment and evil spirits. Boiled and eaten it is good. The nose boiled and taken governs fox bewitchment.
Clinical note임상 주석
**The leopard is an endangered species.**

Boncho 本草

3.8.28
Source원문

虎肉 辟三十六種精魅. 煮食之良. ○虎眼睛ㆍ虎頭骨ㆍ虎爪, 並辟鬼邪, 常帶之, 或置左右. 《本草》

Translation영역
Tiger flesh wards off thirty-six kinds of essences and bewitchments. Boiled and eaten it is good. ○ The tiger's eyeball, skull bone and claws all ward off ghosts and evils: wear them constantly, or keep them to left and right.
Clinical note임상 주석
**The tiger is critically endangered and all trade in its parts is prohibited. Nothing in this entry is to be prepared or possessed.**

Boncho 本草

3.8.29
Source원문

狸肉 主諸尸疰邪氣. 取肉作羹臛食之. 又取頭骨燒爲末, 酒服二錢妙. 家狸亦好. 《本草》

Translation영역
Leopard cat flesh governs the evil qi of all the corpse infixations. Take the flesh and make it into a thick broth and eat it. The skull bone burnt to a powder and taken, 2 don in wine, is excellent. The domestic cat will serve too.

Boncho 本草

3.8.30
Source원문

狐肉 主狐魅. 凡人染着狐狸精, 走巡山野, 或叉手有禮見人, 或於靜處獨語, 或裸形見人, 或祇揖無度, 或緊合口叉手坐, 禮度過常, 尿屎亂放. 取肉灸食, 或取腸肚作羹食之. ○又取狐狸皮鼻端黑處爲末, 酒調服最效. ○又狐頭ㆍ狐尾ㆍ狐屎, 燒之並辟邪惡. 《本草》

Translation영역
Fox flesh governs fox bewitchment. Where a person has taken the fox essence upon him, he roams the hills and wilds; or meets people with hands folded in courtesy; or talks alone in quiet places; or shows himself to people naked; or bows and salutes without limit; or sits with the mouth clamped shut and hands folded, his courtesies beyond the ordinary, and voids urine and stool about him at random. Roast the flesh and eat it, or make a broth of the intestines and stomach and eat that. ○ The black tip of the nose on a fox's pelt, powdered and taken stirred into wine, is most effective. ○ The fox's head, tail and dung, burnt, all ward off evil and malignity.
Clinical note임상 주석
The description of 狐魅 is the most detailed symptom picture in the single remedies, and what it describes is not fox possession: wandering, soliloquy, undressing in public, ritualised and excessive bowing, mutism with a fixed posture, and incontinence. Those are the signs of a catatonic or disorganised psychosis, and 3.1 has already said where the chapter thinks such things come from. **Fox parts and faeces carry echinococcus and are not to be prepared.**

Boncho 本草

3.8.31
Source원문

獺肝 主五尸鬼疰相染ㆍ一門悉患者. 取肝一具, 陰乾爲末, 水服一錢, 日再. 亦治鬼魅. 《本草》

Translation영역
Otter liver governs the five corpse illnesses and ghost infixation where they infect one another and a whole household has fallen ill. Take one liver, dry it in the shade, powder it, and take 1 don in water twice a day. It also treats bewitchment.
Clinical note임상 주석
一門悉患者 — a whole household fallen ill — names the clinical situation of 3.2 exactly, and the remedy offered for it is an otter's liver. **Otters are a protected species.**

Boncho 本草

3.8.32
Source원문

野猪黃 主鬼疰邪氣. 取硏和水服之. 《本草》

Translation영역
Wild boar bezoar governs ghost infixation and evil qi. Grind it and take it in water.

Boncho 本草

3.9 Needling and Moxibustion 鍼灸法

3.9.1
Source원문

百邪所病, 鍼有十三穴. 一名鬼宮卽人中穴ㆍ二名鬼信在手大指爪甲下入肉二分ㆍ三名鬼壘在足大指爪甲下入肉二分ㆍ四名鬼心卽太淵穴ㆍ五名鬼路卽申脉穴ㆍ六名鬼枕在大顀入髮際一寸ㆍ七名鬼床在耳前髮際宛宛中耳垂下五分ㆍ八名鬼市卽承漿穴ㆍ九名鬼路卽勞宮穴ㆍ十名鬼堂卽上星穴ㆍ十一名鬼藏在陰下縫女人玉門頭ㆍ十二名鬼臣卽曲池穴ㆍ十三名鬼封在舌下縫鍼刺貫出舌上.

Translation영역
For illness from the hundred evils there are thirteen points for needling. First is named the ghost palace — that is the point at the philtrum; second the ghost messenger — below the nail of the thumb, two fen into the flesh; third the ghost rampart — below the nail of the great toe, two fen into the flesh; fourth the ghost heart — that is the great abyss point; fifth the ghost road — that is the extending vessel point; sixth the ghost pillow — one inch into the hairline at the great vertebra; seventh the ghost bed — in the hollow at the hairline in front of the ear, five fen below the lobe; eighth the ghost market — that is the sauce receptacle point; ninth the ghost road — that is the palace of toil point; tenth the ghost hall — that is the upper star point; eleventh the ghost storehouse — at the seam below the genitals, in women the head of the jade gate; twelfth the ghost minister — that is the pool at the crook point; thirteenth the ghost seal — at the seam beneath the tongue, the needle piercing through and out above the tongue.
Clinical note임상 주석
These are Sun Simiao's thirteen ghost points, a named set that is still taught and still used — several of them, 人中, 少商, 隱白, 太淵, 申脉, 承漿, 勞宮, 上星, 曲池, under their ordinary names. **The eleventh, at the genitals, and the thirteenth, driven through the frenulum of the tongue and out above it, must not be needled.**

Pyeonjak 扁鵲

3.9.2
Source원문

又鬼邪發狂, 灸十指端去爪一分, 名曰鬼城. 《扁鵲》

Translation영역
Again, for madness from a ghost evil, moxa the tips of the ten fingers, one fen back from the nail; these are named the ghost city.

Pyeonjak 扁鵲

3.9.3
Source원문

治鬼魅狐惑ㆍ恍惚振噤, 以患人兩手大指相並縛定, 用大艾炷於兩甲角及甲後肉四處騎縫着火灸之. 若一處不着火, 卽無效. 灸七壯, 病者哀告我自去, 神效. 此秦承祖灸鬼法也, 卽鬼哭穴. 《入門》

Translation영역
To treat bewitchment and fox delusion with abstraction and shivering lockjaw: bind the patient's two thumbs together side by side, and with a large moxa cone burn at four places astride the seam — the two nail corners and the flesh behind the nails. If one of the places does not take the fire, there is no effect. Burn seven cones, and the patient pleads that he will go of himself: marvellously effective. This is Qin Chengzu's method of moxaing the ghost, and the point is called ghost weeping.
Clinical note임상 주석
病者哀告我自去 — the patient pleads that he will go of himself — is the sign of success, and it is the ghost that is understood to be speaking. The thumbs are bound together and moxa is burnt where the two nails meet until the patient begs; 鬼哭穴, the ghost-weeping point, is still in the point dictionaries. **This is burning a restrained patient until he capitulates, and it is not to be done.**

Immun 入門

3.9.4
Source원문

五尸, 灸乳後三寸, 男左女右, 各二七壯. 又灸兩大拇指頭七壯. 《得效》

Translation영역
For the five corpse illnesses, moxa three inches behind the nipple, on the left in a man and the right in a woman, fourteen cones each. Also moxa the tips of the two thumbs, seven cones.

Deukhyo 得效

3.9.5
Source원문

一切疰, 先仰臥, 灸兩乳邊斜下三寸第三肋間, 隨年壯. 《得效》

Translation영역
For any infixation, first have the patient lie on his back, and moxa three inches obliquely below the edge of both nipples, in the third intercostal space, as many cones as the patient's years.

Deukhyo 得效

3.9.6
Source원문

卒狂言鬼語, 以帶急合縛兩手大指, 便灸左右脇下對屈肋頭兩處各七壯. 須臾鬼自道姓名乞去, 徐徐問之, 乃解其縛. 《得效》

Translation영역
For sudden mad speech and ghost talk, bind the two thumbs tightly together with a band and then moxa seven cones at each of two places below the ribs on left and right, opposite the ends of the curving ribs. In a little while the ghost gives its own surname and personal name and begs to leave; question it slowly, and then untie the binding.
Clinical note임상 주석
**A restrained patient, burnt until he answers as the ghost, then questioned, then released. This must not be done.** It is printed here because the chapter prints it, and because the sequence — restraint, pain, interrogation, the confession that satisfies the practitioner — is worth seeing plainly for what it is.

Deukhyo 得效

3.9.7
Source원문

卒中邪魅恍惚, 灸鼻下人中, 及兩手足大指爪甲本, 令艾炷半在爪上ㆍ半在肉上, 各七壯. 不止, 十四壯. 《得效》

Translation영역
For sudden bewitchment with abstraction, moxa the philtrum below the nose and the base of the nails of the thumbs and great toes, letting half the moxa cone sit on the nail and half on the flesh, seven cones at each. If it does not stop, fourteen.

Deukhyo 得效

3.9.8
Source원문

卒狂鬼語, 鍼足大拇指爪甲下, 卽止. 《得效》

Translation영역
For sudden madness with ghost talk, needle below the nail of the great toe, and it stops at once.

Deukhyo 得效

3.9.9
Source원문

狐魅, 兩手大指合縛, 灸合間三七壯, 當狐鳴卽差. 《得效》

Translation영역
For fox bewitchment, bind the two thumbs together and moxa twenty-one cones between them; the fox should cry out, and the patient recovers.
Clinical note임상 주석
當狐鳴卽差 — the fox should cry out and the patient recovers — closes the chapter. The sign of cure is a sound made by the patient under a burn, read as the animal leaving. **Not to be done.**

Deukhyo 得效

About this translation 凡例

Base text: Donguibogam (東醫寶鑑, 1613 first edition), Miscellaneous Disorders, Volume 7, Spectral Affliction chapter. The Chinese text is collated against the Kyujanggak transcription of the 1613 edition; collation notes are given on the passages they concern. — Eui Young (Justin) Chung, L.Ac., Dipl. O.M.