Full text of "The beverages of the Chinese; Kung-fu; or, Tauist medical gymnastics; the population of China; a modern Chinese anatomist; and a chapter in Chinese surgery"

See other formats

THE

BEVEEAGES OF THE CHINESE

•::o::

KUNG-FU

TAUIST MEDICAL GYMNASTICS

THE POPULATION OF CHINA

•::o::-

A MODERN CHINESE ANATOMIST

AND

A CHAPTER IN CHINESE SURGERY

::o::

JOHN DUDGEON, m.d., cm.,

PROFESSOR OF ANATOMV AND PHYSIOLOGY,
IMPERIAL COLLEGE (t'UNG-WEN-KUAN), PEKING.

&c., &c., &c.

TIENTSIN.
The Tientsin Press,

I89T.

Digitized by the Internet Archive

in 2007 with funding from

IVIicrosoft Corporation

http://www.archive.org/details/beveragesofchineOOdudgrich

THE BEVERAGES

THE CHINESE,

JOHN DUDGEON, m.d., cm.
TEA.

The first use of tea as a beverage in China dates from
the commencement of the Sui (|J§) dynasty (589 A.D.).
Previous to this it appears to have been used as a
medicine, and is said to be mentioned in Shen Xung's
()P$ ^ ) ^^c(^ouut of Aliments, some 3,000 years before the
beginning of our era. By some its origin is ascribed to
Imperial notice in the After Han (^ '^) dynasty
(221-265 A.D.). It is recorded of one of the Heroes of
the Three Kingdoms (about 221-263 A.D.) that he made
his guests drink not less than seven pints of wine,
but that a certain officer who could not drink more
than three pints of wine, as a favour was allowed to have
tea secretly given him in the place of wine. Mencius
{l(y'^'l2\ B.C.) says— "In summer cold water was used in
drinking; in winter, boiling water"— from wdiich it may be
inferred that tea was not then used. The use of tea,
begun in the Sui dynasty, gained in reputation during the
T'ang (^), 620-907 A.D., and was abundant in that
of the Sung (^), 970-1280 A.D., being esteemed and
used everywhere. It is stated that a duty on tea in the
T'ang dynasty, to such an extent had its consumption

reached, was levied in the year jS^^ A.D. This duty
was increased in the succeeding dynasty, the Sung, when
tea was first sent up as annual tribute to the Emperor.
We are, therefore, safe in assuming the origin of this
beverage in the 6th century of our era, and that, although
known earlier as a medicine, it was not till the 9th that
its use became general over the Empire.

The above is the substance of two notes in A^tes and
Queries (Vol. Ill, Nos. 5 and 7). My own investigations
have led me to the following account of the origin and
antiquity of tea. In a work on Dietetics, entitled
Yin Shih Pien (^^^^f), hy Chang J^^sing'yiln{^^l^'^) ^
published in the i8th year of Chia Ch'ing (1814),
and reprinted by Ts^ao Chien ("^ '^ ), in the 3rd year of
Tao Kwang (1824), in 8 volumes, it is said in the section
on tea that the Pen Tsao {Great Herbal), quoting the
commentary on \X\q Erh Ya (^ ^^), a Dictionary of the
12th century B.C., by /veu^ (|P), states that ehia-k'n-lUt
(^ ^ ^) is ^^*^' -^ ^^^ people of the kingdom of Shu (^),
modern Sze-chuan, called it h'n-cJi'a [^1^)^ bitter tea,
also chw'en (^), the old leaves of the tea plant.
Lu Yil (|^ ^), in the middle of the 8th century, author
of the Ch'a Ching (^ ^)^ a treatise on the tea plant,
the earliest book on the subject, says there are five
names given to tea, viz,,—-ch'a (.^), chia (;^), sh^ (^),
ffi^fig (^) [spring sprouts], and chuj'cn .(^). In the book
called Tan Ch'ien Lu.{^ ^ ^), tea is said to be the
ancient I'u (^), sonchus obraceus, sow-thistle, a bitter
edible plant. The Shih Ching (|^ ^) says : — Who ever
says t^ti is bitter? It is as sweet as the shepherd's purse.
{Capsella bursa pastor is) Cki (^). Yen Shih-ku

(SM iSili ifjjf '^ celebrated scholar and one of Ihe chief
Imperial Secretaries in the first two reigns of the T^ang
d3'nasty, 7th centur\% says: — There is a place called
Ch'a-Iing (^ (^), and that, in the Han dynasty, the
name cJi^a was first given to the plant tUi. In the Spring and
Aulinnn Annals oiih^Ch' i (^) kingdom, there occurs the
character Vu. Both of the Han histories speak of the
Tu'ling (^1^). Tlie geography of the same dynasty
speaks of CJi^a-Iing in the country oi Chang-sha (-^ JJ^).
The character /'// occurs twice in the ErJi Ya.
The character cJiUi is made up of grass, man, and
wood. It is said the cJi^a character is not found
in the Six Classics, Yang and Yen say it is found there.
Under the radical grass, it quotes t'u-k^u-ts'ai
(^ ^ ^)) ^^ already explained by Kwo, in the Shih
Ching, Under the section on 'wood, Kwo says oi cJiia-kUc-t' u
that soup can be made of its leaves. When picked early,
it is called tea, later ming. There are clearly here, as our
author maintains, two totally distinct things. K'u-tUi can
be read as CJiai CJiia (^ j[j[} •^). The I'u of kUc-ts'ai
has retained its old sound. Yang has, therefore, not
examined, our author asserts, this point carefully. There
is great danger of pronouncing t^u as cJi'a. It is not
found in the ancient Herbals included among Drugs.
The character first appeared in the Herbal oi Su Kung-t^ang
(i^ ^ r^)> *^" official who revised and completed the
T'ang Dynasty Materia Medica, and Ch^en Ts^ang-ch^i
(^ 1^ ^), fi'St half of the 8th century. He published
a work which may be translated : — Omissions in previous
Works of Materia Medica. It is said to be found in
Shen Nung's Account of Aliments, but this was added
falsely by later writers. It does not occur in the ancient

records. Why do we know it was introduced iillerwards?
Because, before the time of Kwo's commentary on
the Erli Va, there was no such cliaracter as ch'a.
How comes it then to be included in Shen Xung's hst?
In the Ski Chi (^ gg), and in the books of the anterior
and after Han Dynasties, there was no tea character.
In the time of the Three Kingdoms, in the Wu history
there is an official named Wei Yao (^ f|g), who did
not drink wine ; and, as it looked ill to be seated among
guests and not to drink wine, Sun Hao (-^ |5^),
the emperor, gave him cJm'en (^) in place of wine,
that is tea.

In Kaug-JiLS Dictionary, it is said that everybody says
that tea is the ancient t^w, but they do not know how many
sorts there are of tea. The t'li of chia-k'u-tUi is the
present tea. Sun says the t'n is not a clean plant,
and is not the so-called k'u-ts'ai (bitter vegetable J.
The chia-k^u-t'ii is said to resemble the chiJi-tp^e (j(^ '^),
gardenia Jlorida. The Pen Ts'ao speaks of sJian-chUi
(jjj ^), mountain or wild tea, Camellia Japonica,
because its sprouts resemble the niing (^).

Duty on tea was first levied in the 14th year
of f^ -^ (794 A.D.). It began then to be drunk as
a beverage. Before this period, the drinks in use were
soups made of flesh, vegetables, grains, and the juice of
fruits. Every place has its distinctive name for the shrub
or beverage, and these names are simph^ legion. The tea
planters and sellers selected their own names, with a view
to enhance the value of their article. Its consumption
increased greatly after the T'ang. In the succeeding
dynasties of the Sung and Yuen, muie and more tea
was drunk. In the Ming dynasty, tea was exchanged for

liorses witli the Hsi Fan ( jJQ ^), Tliibetans. There
were onicials appointed to control this duty on tea, which
had become of very great importance, and added larj^i^ely to
the finances of tlie State.

The Indian account of the origin of tea is that Darma,
son of an Indian king, who hved in profound sohtude,
devoting himself to study, and meditating all night
in the garden, found himself one night almost
succumbing to sleep ; whereupon he tore off liis
eye-lids, which he tlnew on the ground, and which
forthwith produced the tea plant. In Kacmpfers
Japan, a slightly different and extended version of
the same legend is given, it being there stated that
Darma came to China, about 519 A.D., as a missionary ;
and that, eating the leaves, he discovered their extraordi-
nary virtues, thereby acquiring renewed strength to enable
him to continue his godly contemplations.

The Japanese tradition, wdiich ascribes its introduc-
tion into China to this Indian Buddhist priest, who visited
this country in the 6th century, favours the supposition
of its Indian origin. Fortune describes its introduction
into Japan by a Buddhish priest, in the beginning of the
9th centur}'.

The Dutch were the first to make Europeans
acquainted with the properties and use of tea, and have
thus rendered Europe tributary to China to the extent of
some thirty millions of taels annually. Tlie average
export is about two millions of piculs.

Assam would seem to have been the original habitat
of the plant, and its cultivation in India is merely a
return to its old home.

As infused and immediatcl}' drunk, Chinese tea is
wonderfully free from tannic acid and rich in tbeine, and
proves a o^ood restorative without either milk or suo^ar.
It is refreshing in a marked degree, and enables one to
bear fatigue without exhaustion. In the Artie regions,
it has been found that those who took tea stood the cold
better and kept warmer than those who took spirits,
although there is a widely prevalent fallacy abroad regard-
ing the heating powers of spirits. Milk and sugar spoil
Chinese tea, particularly the milk which clogs the mouth
and prevents the palate from enjoying the aroma of the
plant. The tea is made by pouring boiling water over
it, and infusing it for a few minutes in a covered cup. The
Chinese always use boiling water. They will not drink
tea made with water not boiling. Such tea is said to
cause indigestion and diarrhoea. If the water is not
boiling, the tea leaves float for some time on the surface.
With boiling water, they sink almost immediately. The
Chinese, like many of ourselves, do not know the secret
of using only freshly boiled water for making tea. The
water-kettle in their houses and restaurants is constantly
kept boiling, so that hot water and tea are everywhere to
be had on the instant. Tea made with water which has
long been kept boiling is not good. Even in the Russian
samovar, which is supposed to have the advantage
over the English hot water urn of having boiling water
always ready, may sometimes be at fault in this respect.
Water should be brought up to the boil, but not past
it. In the West, we usually allow the water to
boil for some time, and then allow it to ^^ stand"
too long, and, when refilling the teapot, the water is
not boiling. There is much truth, therefore, in the
homely saying—

" Unless the kettle boiling be,
Filling the teapot spoils the tea."

Some of our residents have adopted the practice of using
only distilled water for all dietetic purposes. Such water,
it is unnecessary to say, should be filtered through charcoal
or other means employed to enable it to regain its lost
oxygen.

The Chinese mode of infusion is perhaps not so
well suited for our teas, as in their preparation they
are already spoiled to delicate palates accustomed to
the less highly cured, sun-dried teas of China and
Japan. Tea which requires milk and sugar has been
spoilt by repeated firing and fermentation. The infusion
made from such tea is coarse and bitter, and so we
find it necessary to disguise its bitterness with sugar
and neutralize its astringency by milk, a thin albuminous
fluid, which forms in the stomach an insoluble albuminate
of tannin. We thus mollify and sweeten the black
draught we are so fond of imbibing. In this wa)^ we
first make our lea unpalatable and semi-poisonous, and
then minimize its nauseous and bad qualities by additions
which destroy the delicate flavour. Tea should not
be infused and left to *' draw," so as. to take ^' the strength
out of it," as it is termed, but the leaves should be
subjected to a rapid percolation with hot water.
This object is attained by using a cup with a perforated
bottom, held over or fitting into the teapot while
the hot water is poured upon the leaves. The leaves
do not come into contact with the infusion
after it has passed the strainer.

Some medical men, however, at home are of opinion
that a little tannin in our tea, as in our wines, may be

a good thing, as it restrains digestion and prevents our
food passing out of the system too rapidh% as is apt to
be the case when cookery is become, as with us,
a fine art. One writer considers the effects of tannin as
conducing to the exhilarating, satisfying, and narcotic
action of tlie beverage.

The Chinese mode of infusion gives a tea free from
excess of tannin, while extracting all the aroma.
The difference in the amount of tannin by infusion and
percolation is very marked. Such tea can be drunk
without milk or sugar, and the delicate aroma and pleasant
taste are preserved.

The demand at home is for the strong teas of Ceylon
and India. They are cheaper, because the3^''go farther; and,
if China is to retain the English market at all, tea dealers
inform me that less tannin must be expressed from the
leaves. This is more important in their view than even
a reduction in the duty of the higher class teas.
Foreigners in China do not drink the tea as prepared for
the Chinese but for the Foreign market. The difference
between black and green tea is simply one of preparation.
The green teas are not subjected to the same amount of
fermentation, nor to such a high temperature in the final
drying.

Tea-shops and tea-houses, or kivans (^ ^*), abound
everywhere, from the highly respectable to those of the
plainest description. Although some of the lowest may
bear a distant affinity to some of our public houses,
there is the marked difference in the beverage, although
spirits are to be had and are sometimes seen there also.
These tea kwcmSj or restaurants, often occupy extensive
ranges of buildings. They have usually a large space
on the public street, like the continental cafiSj covered

over in summer with matting. Inside and outside stand
square or long tables with benches; and at the further end,
or sometimes in tlie centre, is the kitchen portion, fitted
with huge kettles, teapots, and boilers for hot water.
A goodl}^ number of waiters are emploj^ed, who move
<ibout with hot kettles and cups, packages of tea, or tra3^s
of cakes or dried fruits. The people for the most part
bring their own tea, and for one cash may sit there all day,
sip their tea, and have as much hot water as they
please. These benches are well filled all day long.
Tobacco smoking is not prohibited, and conversation is
freely engaged in. These places supply also basins of
Avarm water, and towels of loose texture for washing or
wiping hands and face. Indeed this is the first thing
supplied at their inns and tea houses; and, in coming off
a cart journey in a country where dust so largely
prevails, nothing is more refreshing than such a warm
wash or wipe, and afterwards a few cups of hot tea. Music,
such as it is, is often supplied at these places, and the
working classes resort to them for news, gossip,
amusement, or recreation. They are frequently turned
into places where recitals of strange legends or tales
from ancient history are poured forth. General business
<ind disputes of all sorts are invariably settled at the
tea houses. Eating houses and inns are frequently
connected with them, where a substantial meal, animal or
vegetable, is served on the shortest notice, and where the
various culinary operations are performed under one's eye.
The charges, too, are excessively moderate.

The principal Peking tea dealers proceed once a year
to Foochow, to purchase their supplies. Foreign steamers
make this journey now comparatively easy, rapid, and
cheap. A tea shop, adjoining my residence and having

several branches in the city, with a Mongol connexion,
sells from 40,000 to 50,000 catties annually. The tea
is flavoured with the flowers of the jasmine, called
vionUnva-y and, on the streets, one often notices the
agreeable aroma so distinctive, contrasted with the
surrounding malodorous conditions, left behind the rapid-
carriers of these precious fresh flowers. These flowers
are carried in numerous little bags at the ends of slight
bamboo poles, and the tea-dealers throughout the city
are thus daily supplied. Snuff is also rendered fragrant
by the use of the same flow^ers.

It is here unnecessary to enter upon either the
chemical analysis or dietetic value of tea. Suffice it to
remaik that it has become one of the necessaries of life
in the west, tending to repair waste, reducing the amount
of solid food necessary, diminishing the tear-and-w^ear
of the body and consequent lassitude of the mind,
and maintaining the vigour of both. A Chinese writer,
more than two centuries ago, wrote — ■
'^Drink it, and the animal spirits will be lively and clear."
The Chinese do not generally attribute any ill effects to
tea drinking. They hav^e no stated periods for
imbibing it, and they never make a meal of it.
It is drunk weak, and immediately after infusion.
When it stands any length of time, it becomes intensely
bitter and astringent. It is sometimes said to have
a hundred disadvantages, and to possess only one benefit^
viz., — that for clearing the vision. Taken before meals,,
it moistens the throat and stomach ; after meals, it
washes the mouth and teeth, fastening and preserving
the latter to old age. Taken to excess, it is said to
destroy the juices formed in digestion, which should go to
the nourishment of the body. It is said to keep the

istomadi in too moist a condition, a certain amount of
■dryness and heat being necessary for healthy action.
It is also said to discolour the white of the e3^e,
turning it yellow.

In the work on Dietetics already quoted, it is
further said, in speaking of the properties of tea,
that, from the time of the T'ang dynasty, it was used
as a medicine to dissipate the fat and oil of the body,
to clear the head and vision, and to promote the expulsion
of wind and phlegm. In ClVen Ch'eng's ( ^ ^ )
Pen Ts'ao (a distinguished physician of the Sung ;
his work is a revised combination of the Great Herbal
and the T'u Chiug, ^ $^), it is said that tea boiled
with vinegar was used in the cure of diarrhoea.
A Dr. Yang Shih-ying ( ^ it >^ ) of the Sung
dynasty, author of the Jen CJiai ChiJi Chih Fang
( tH ^ [J ^H ~)j ), says, what is still more wonderful,
that ginger and tea combined cure dysentery.
The ginger assists the male principle, and the tea
the female; the one is cold, the other hot, and so the
two principles are harmonized. Our author criticises
these two supposed remedies very sharply. Celebrated
emperors and scholars, he says, are said to have been
<:ured by such and such remedies. The histories, however,
take no notice of their illnesses and cures. Several
centuries afterwards, such receipes are praised by the
druggists, in order to deceive ignorant people. We can
afford to despise all such prescriptions, even when
they are backed by the most illustrious names.
Some physician states it, and the Great Herbal believes
it. There is no cure for mistakes of this sort. Is such
practice not like a dream of dreams?

The action of tea is noted, as already stated, as
clearing the head and e3'es, and removing the fat of the
body like chzv'en-Jiiung ( J|| '^ ), pleurospermum sp.,.
and ts'ung'pai ( ^ ^ )> onion bulbs. If taken
strong, it will cure head-ache ; but this is the end of its
advantages, according to the Chinese. The injury which it
causes is the scraping of the viscera, and the dissolving
of the fat. In the case of great tea-drinkers, the air
and blood are injured ; and hence the skin loses its
healthy colour, and their bodies become thin and yellow.
Drinking constantly, these disadvantages pass unnoticed.
Those in whom this tea- craving is set up do not
understand this. No matter what good things a man may
eat and become fat, he loses it all when he takes to tea ;
he becomes thin, and his sense of taste is vitiated.
If a table be smeared with grease and it be washed with
tea, it looks as if new ; so likewi.se with man's body,.
f\hich is made up of blood and flesh, and produces fat
by means of which the body is nourished. It can not,,
therefore, withstand tea. Hence the peoples outside
China, on the North and West (the Mongols), daily
consuming so much beef and mutton, must have recourse
to tea ; otherwise they could not get rid of their enormou.s
and abundant fat, which they naturally take on, and it
was in this way and with this object that trade was
begun with them, and a duty levied upon tea. But why
do the Chinese, who live upon rice and millet and wash,
their food down with a little wine, drink tea ? They do
not need it. People who eat flesh and drink milk must
take tea, to remove and prevent the accumulation of fat.
People who live well and are fat and white (lean people
are supposed to be thin and black) ought to drink tea,
for the air is obstructed ; hence apoplexy and such like

diseases. Here tea, which is bad, does good ; so we have a
substance ciuite contradictory, — bad and yet at the same
time good ! This difference in effect it is well to know.

Our author continues: — Tea prevents one from sleeping,
and so injures one's vitality and blood. The work Po Wu
( U ^ ) speaks of the difficulty of obtaining sleep
after drinking true tea. Li T'ing-fei ( ^ ^ ^ ),
Yuen d}'nasty, author of the Yen Shou S/iu ( ^ ^ ^ ),
says: — One ought to drink little tea; still better, not to
drink at all; and certainly not on an empty stomach.
There is reason in this. We do not know who was the first
to drink tea, and it is hard to advise all men not to drink it.
We must advise people to drink little, and that weak, not
too much and too strong ; or, better still, take some other
substances as a substitute. In diseases with thirst, -the more
you drink, the thirstier you become, and the diseases are
more difficult to cure ; so there is the greater reason for
having recourse to substitutes. Our author here appends
a list of thirty-five such substitutes. So for our author.

Tea has attained to an enormous consumption among
the peoples of the North. With them it has an incontest-
able hygienic advantage, as stimulating and maintaining
the animal heat. Moreover, it is also nourishing ; and in some
countries, as among the Mongols at the present day, not
only is the infusion drunk but the leaves are eaten. The
Chinese, when thirsty, often chew the leaves of the finer sorts.
Wlien it is drunk too strong, it agrees only with persons of
a nerveless and lymphatic temperament. Men of dry and
nervous constitutions, and weak and excitable women,
ought to abstain, or to correct its too great activity with
milk. Its medical uses are less extended. It is especially
employed as a digestive and sudorific.

The consumption of tea is largely on the increase
in the west. With many of the poor labouring classes,
it serves as breakfast, dinner, and supper, with bread and
butter and sometimes meat to it. The reason for this,
over and above its stimulatit properties, is probably the
ease and readiness with which it can be proposed, and
the ignorance of cooking, or the unwillingness or want
of time to cook a proper meal. The proposed " free breakfast
table" will in this respect, it is feared, accentuate the
enfeeblement of body and mind, the inveterate dyspepsia,
the general nervousness, loss of will power, palpitations
of the heart, muscular tremors, etc., which are attributed
to its addiction, by still further increasing its
consumption, and consequently do more harm to the
physique thaii the removal of a slight duty, which is not
felt and will not be appreciated, will afif)rd a boon.
Du Halde remarks that it is a common saying among the
Chinese — ^' Those who do not love tea, love wine."
In this region, there is a saying — ^^ First tea,
then wine."

The sanitary and wholesome effects of tea upon the
system cannot in truth be overlooked or disregarded.
Much of the quiet life and domestic habits of the Chinese
are to be traced to this beverage. The very weak infusion,
which they drink, allov^^s them to spend all the time they
choose at the tea tables. What a change from thrift,
quiet, and industry, to misery, poverty, quarrels, and
sickness, would not obtain, if spirit drinking took the place
of the sipping of this national beverage. There is no doubt
whatever that the general temperance of the Chinese is
largely owing to the extensive use of tea. It is making
similar way in the West; and, if more largely used in the
establishment of workmen's restaurants, with good, cheap,

and not too strong tea after the Chinese style, would be a
most likely means to restrict the unfortunately too
large consumption of alcoholic liquors. Tea rooms for
the upper classes in some of our large cities are now
much frequented in the afternoons by customers,
many of whom jMeviously found their way to the
public houses. My friend Mr. Cranston of Glasgow
lias probably done more than any other tea dealer
in the United Kingdom to provide a pure tea,
infused on scientific principles, and to have provided
tea saloons for ladies and gentlemen; and his efforts
have been rewarded by an ever increasing amount of
patronage. He has also done much in having a
chemical analysis made of the various teas by an
analytical expert, the late Professor Dittmar, showing the
amount of theine and tannic acid in the difterent
samples, and has done much to keep the excellence
of the China tea, in its richness in theine, before the
public. Cheap tea saloons on the Chinese plan are
a desideratum among the forces that make for temperance,
industry, thrift, and health, among our drink-sodden
lower classes. Would that Mr. Cranston would direct
his energies towards suppl3n'ng this desideratum, and
so remove the reproach that is attached to that city.
Tea is certainly one of the greatest benefits these
•Oriental peoples possess, and its universal use among
the Mongolian race for a thousand and more years
proves the efficiency of its properties as a nervine,
a stimulant, and a beverage. One has only to visit
any large Chinese city, to observe the value of tea as
^* a harmonizer and satisfier of their wants and passions."
Besides tea, as an important factor in keeping the Chinese
a temperate people, other considerations relating

to the nature and mode of drinking tbeir wines
and spirits will be adduced further on, with the
same object.

We have lluis very briefly discussed the great drink
of the Chinese, '^ the cup that cheers, but not inebriates."
It is par excellence the beverage of this people, and is
constantly presented on receiving visits, making purchases^
transacting business, and at all ceremonies. It is offered
at all hours, and diunk at all times. It is invariably
offered on entering a Chinese house. The cup with its
cover, containing newly infused tea, is placed before each
guest. The request to take more is generally construed
as a polite hint that the interview should terminate.
The same etiquette rules with regard to wine, when it is
offered. Not to present tea thus would be to disregard
tlie usages of polite society, and to be destitute of good
manners. It is to be feared that foreigners often offend
unconsiously the Chinese, by not offering tea except the
visit should happen to be at the foreigii tea time.
A closer observance of the Chinese style, in the matter
of presenting tea in receiving visits, would favourably
dispose this people towards foreigners, or at least prove
that they understood the rules of good breeding and
hospitality, and are in reality not baibarians as they are
so frequently and contemptuously designated.

Another very common drink among this people
is simple hot water. This makes a very good drink,
provided the water be hot enough. It is very cooling
and satisfying, washes out the stomach, forms a good
solvent for the food, and seems in a variety of ways to
act most beneficially, whether taken the first thing in the
morning or before or after meals. I have known it, used
in this way, to act beneficially on rheumatism, indigestion.

constipation, and other ailments. It certain!}- possesses
curative powers in many stomachic, hepatic, and renal
affections, and might be adopted with profit in the West.
We are glad to learn that it is coming into more general
use. It is death to all parasites or ova, or other germs
of disease, that may be introduced into the system
through water. Cold water is very rarely drunk by
Chinese. Hence their carelessness, in too many cases, in
regard to the source of their water supply, whether from
rivers or wells containing sewage contamination, or
suspiciously near foul drains. It would be a safe rule in
the West to boil fluids like water and milk where
epidemics are supposed to depend for their rise, continuance,
and spread, on the whaler and milk supply. It is for this
reason that the Chinese enjoy such an immunity from
zymotic diseases, to which they are not entitled, considering
their insanitary environments which set all our Western
ideas of sanitation at defiance. In summer, cold tea and
cold boiled water are extensively drunk.

Among summer drinks there is the sivan-viei-taug
(^ tft ^)> ^ decoction of a certain kind of green plum
obtained from the south, which is taken during the hot
months with ice as a cooling pleasant drink. It is sold
everywhere on the streets. The plum is mixed with
sugar and made into a dry paste, and so sold in the dry fruit
shops. It is also mixed with some kzvei-Jnva (^ ^lCi)y
the flowers of the osmanlhus fragrans of Loureiro.

All the yeai through, apricot tea or gruel is sold
on the streets, a drink made of sweet and bitter apricot
kernels. White rice, with water and sugar, are pounded
together along wMth the apricot kernels ; water is boiled,
and this paste is added until a proper consistence is reached.

Another summer disli, used extensively among the
Manchus and Eunuclis, is lau. It is made of boiled milk,
to which sugar and sour yellow wine are added, which
causes the milk to coagulate. Sometimes wheaten starch, or
starch prepared from the lotus, alias arrow-root, are added,
to give greater consistence to it. Except in North China,
milk is not a dietetic article ; and, even there, to a very small
extent, except in the form of curd just noted. The casein
in their diet is supplied by bean curd. It may not be
uninteresting to add here that, in some Chinese
towns in the South, women's milk is sold on
the streets for motherless infants, or octogenarians
in second childhood, or where a milk diet is prescribed.
As this substance nourished the vital powers in infancy
and childhood, so the Chinese argue regarding its virtues
in later life. The upper classes, in circumstances requiring
milk, hire wet-nurses. The present Empress Dowager,
when at the change of life, about ten years ago, had such
a wet-nurse, the wife of a patient then in our hospital,
and I am told still continues the practice.

WINES AND SPIRITS.

The Chinese, tor the last few thousand years, have
had a wine; and, since the Mongol dynasty in the i3lh
century, when distillation became known to them,
have possessed a spirit. Not a few^ of our sinologues,
however, in their translation of the term tsieu in
the Chinese Classics, have rendered it, in my view^,
incorrectly, by spirits. Dr. Legge, for example,
at first translated the word by wine; but lie says there

can be no doubt the term, in tlie ancient books, signifies
''spirits distilled from rice," equal to our *' ardent spirits."
The term '' wine " seems to him inappropriate because,
quoting fiom Gaubil, the grape has only been known
to the Chinese since the First Han dynasty
("is* M) (202 B.C.— 25 A.D.). But, in all langmiges, the
term '' wine " is applied to the fermentation of fruits,
whether these be grapes or not. We must understand,
therefore, that the ancient Chinese had a fermented
liquor piepared from rice, the staple food of the
people. The art of distillation was certainly unknown
at that time. The word tsieu is now used generically ;
and, when the fermented or distilled product is meant,
a qualifying adjective is added, such as sJiao (burnt)
for spirit, and yellow or Shao-hsing (the name
of a city in the province of Cheh-kiang, about 70 miles
from Xingpo, * where the most celebrated wine is
manufactured) for wine. In Japanese, the spirit is
termed sho-cliu, which is identical with the Chinese
expression of which sani-sJwo (thrice fired) is the
foreign-coined equivalent, and the fermented wine from
the rice is teimed sake, which is just the Chinese tsieu.

Fermented liquors were known in ancient times.
Wine is mentioned both in Homer and in the Old
Testament; and the Egyptians, Gauls, Germans, and
other ancient nations understood the art of brewing beer
Irom malted grain. They understood the preparation of
wine from grape juice. The Alexandrians were the first
to perfect the exceedingly rough methods of distillation,
which had previously existed. Aristotle knew that

* Said by Du Halde to resemble \'enice, although preferable to it,
because the canals in the Chinese city are filled with running water.

sea-waler by evaporation could be made drinkable,
althougb he does not describe the method. In the Chinese
dictionaries, under tsien, it is simply said — Take cJiii mi
(S ^) ^^^^^ ^^ leaven and rice, and so obtain the
jang tsieu (^ v^), or fermented wine (not spirits, as
Giles renders it). From the definition of the jang Isieu, it
is evident that a fermented liquor is intended, not a
distilled one. Williams says that — ^^Samshoo is the general
name for distilled and fermented liquors. The art of
distillation has been known among them (the Chinese)
from remote times, and rice and millet have been chiefly
used by the distillers." Doolittle says — '^ Ardent spirits
among foreigners in China are called samshoo, or Chinese
wine. This wine is always a distilled liquor, a kind
of whisky."

From the above extracts, it is evident that some
confusion exists as to fermentation and distillation.
I hope I shall be excused from dwelling so particularly
on the meaning of the Chinese term tsieu, as it involves
an earlier knowledge of distillation than the Chinese
possessed. It favours an antiquity to which spirits cannot
lay claim, and more particularl}^ as all our sinologues
have been carrried away with the idea that ardent or
distilled spirits is the liquor denoted by this term in the
ancient books. I regret to be obliged to differ from so
many high authorities. I appeal to the proofs adduced
in support of the view here advocated. Not to multiply
examples, take the following merely: —

In the Shih Chiug (^ ^^) occurs the expression
Cho i ta ton {^ ]^ -jx. ^)y ^o pour out (for use)
a large ion. This expression goes back to the time
of the Lieh kingdom, before the Han dynasty.

Or, take the expression — Li Pal ton tsicu sJith pal pien
(^ g 4 Vpm If .^) -"Li Pai (Tai-po), the poet,
drank his ton of wine, and wrote his hundred verses."
Although the measures of capacity may have altered,
the ton, or ten pints, was at that time by no means a
small quantity. Can we concieve of the poet drinking a
ion of ardent spirits, and inditing his celebrated verses
afterwards? The reference is undoubtedly to the yellow
wine. Again, a w^riter in the 'Pang dynasty has a couplet
referring to the period of the Han dynasty, the first
line of which reads — P'n Vao inei tsieu yeh kivang pel

(M ^ H V® 1^* 3fc ti?;) — ''^00^ ^^^\^^ ^^'^'"e Js ^ cup
bright at night."

As we have done with tea in the investigation of its
origin and the Chinese ideas of its effects on the system,
so it may be deemed advisable here to lay before the
Society similar investigations with regard to the grape,
wine, and spirits, chiefly drawn from the same work on
Dietetics.

Wine (Tsin). — People in the North call it Southern
wine, also White wine. In the native place of the author
(Poyang),it is called "Water wine." The Herbal says: — The
clear is called Jang (^); the turbid, jv^w^ (^)i ^^^^ thick,
ch'nn (|jp); the thin, // (^); the heavy j'afig, choiv (S^j")*
the "one night" sort, // (^); the beautiful, hsil (§§);
the unpressed, p'ei (gfj); the red coloured, tU (B§)>
the green, Ung (^^)] the white. In {^^). But the seeds
-of all sorts of grasses, woods, grains, and fruits, free of oil,
can be used in the manufacture of wine. The wine of
rice is the best suited as a medicine in disease, because it
develops the efficacy of the medicine, causes circulation

in the net work of vessels, stirs the blood, and sets in
motion the air, causing it to mount to the head, determines-
to the skin, and disperses to the extreme limits of the
whole body. Under ordinary circumstances, people who
like wine, when ill are disinclined for it. In such a case^
the disease is very severe. When the patient begins
to drink wine, his sickness is beginning to impro\e.
Pure wine is intoxicating. It can cure the ulcer,
which has come in contact with equine sweat. An
ulcer of this sort swells, the pain is increased, there
may be convulsions and fatal syncope, if it is not
rapidl}- cured. A patient, labouring under the bite of a
rabid dog, ought not to drink wine. Chow Hou-fang
{ fl*)* ^ ~)j ) ^^^^ ^^ ^'^ good not to drink wine for a
whole year. If bitten by a serpent, the wound is to be
washed with cold wine. If a person has been subjected
to great dread, and death is feared, one or two cups of
hot wine must be poured down his throat at once.

The injury caused by wine is that it destroys the
intestines, confuses one's nature, promotes sexual
intercourse, produces worms, destro3's both the family
and the state, and causes fighting and unseeml}- bra\\'ling.
I n ancient times, it was frequently forbidden.

Men love to drink strong wine, but the Doctors prefer
the diluted sort. This latter is an effectual diaretic,
somewhat like taking hot gruel. It is ver}' effectual in
reducing dropsy. To do so, however, the dilution must
take place at the time of manufacture, and not at the
period of drinking it; otherwise it injures the spleen, and
causes diarrhoea. Many instances of its efficacy as a
diaretic are adduced, in conjunction with rice gruel.

Tsao (5|9§), or Distiller's grains or drugs, is next
treated. Another name for it is Po {^%^. It warms and

dissolves food, opens the stomach, and strengthens the
spleen. When the wine is taken out of it, the poison
is lessened. By the addition of oil and salt, the poison
is entirely removed. Salt removes the strength of wine.
The poison of wine is owing to the presence of too much
tsao. Its nature is hot. In Peking, our fresh milk supply
is derived from cows fed on this refuse from the distilleries.
Spirits, SJiao-tsicu {j/M y^) = burnt wine. — Another
name is "Fire wine." In the book called Yin SJimi CheiigYao
(tfe fli IE W), by Ho Ssu-hwei (^ ff )^), of the
Yuen dynast}-, it is called A-la-cJii (jJ^ |^l] ^)
{A Icohol ?), a foreign expression. The method of preparing
this spirit is not ancient. The process was introduced
into China by the Siamese and Dutch, at the end of the
Yuen dynasty (1280- 1 368 A.D.). Siam and Holland are
countries l}'ing to the East, near Fuhtsien ; the Hollanders
are the red-haired foreigners.* The injury caused by the
*' Water wine" is also possessed by this spirit. Its nature is
very violent and bad; and, compared with the ta?i (§)£)>
a poisoned wine, much worse. If you drink too much, the
seven openings (ears, eyes, nostrils, and mouth) all run
blood, and death ensues ; and so does also blood flow
from the anus and urethra (the large and small
conveniences in Chinese), and death follows. Or, if death
does not immediatel}- take place, the pain that
follows is still more severe than that caused by tying the

* Our author is quite wrong as to the situation ol these countries.
There is probably here a reference to the possession of Formosa by the Dutch.
In the Ming dynasty, the Chinese took the Dutch and the Portuguese
(Falanki, Franks) to be [eoples of the Indian archipelago. The first
appearance of the Hollanders in China dates from the first decade of the 16th
century. The expression Siamese Brandy occurs in the Chinese works.
If was " twice burnt," and aromatic ingredients were added. This brandy
was anthelmintic in its action.

legs with sticks (a mode of punishment; brass bars were
formerly employed). It is popularly called "Flowing fire,"
liu kwo {JSfl j^). Before the advent of ardent spirits,
there was no such disease [as here described], so that the
ancient books mention no remedy, and give no name.
All known remedies, such as those emplo}'ed in the treatment
of cutaneous affections, relieving pain, rheumatism of the
joints, are all of no avail. If adults abandon it, they may get
better; but the aged are sure to succumb to this disease.

People who have this craving for spirits cannot be
restored ; their bodies, lives, and vital spirits are all injured.
The contracting of this terrible malady is all one's own
■doing. Hence no pity can be extended to such.

The manufacture of spirits consumes the grain, and
leaves the people with nothing to eat. It thus injures all
under Heaven. In ancient times, cultivators of the soil
got an extra year's supply of grain every three }'ears;
in nine years, they reaped three years' advantage.
At present, there is nothing over; and when rain, or drought,
or pestilence occurs, and there is a famine, the officials of that
region implore the Emperor to dispense charity, establish
soup-kitchens, and remit the land taxes. The injury thus
sustained affects not only the people, but also the state.
There is nothing more serious than this. If spirits be
taken with which to cure disease, the cold is dispersed, and the
watery humidity removed. After inundations, when the
people are suffering from illnesses, the body cold and there
is vomiting and purging, the abdomen full and distended,
with a feeling of tightness and narrowness, or if one
fall into water and is saved, and there is still some water
in the bowels, spirits, if given in repeated doses, will recover
the individual. This is using it medicinally, and deriving
advantage from it; but its evils are unspeakably great.

People with blood diseases, if they do not give up
■spirits, medicine has no effect upon them ; and, if the bones
be fractured and the flesh contused, and the man drink
spirits, he is lost. If pregnant women drink spirits,
their progeny break out with small-pox, and the children
are few. If a man has sons and grandsons and still
•drinks, his posterity will rapidly disappear. If three
generations drink, posterity becomes defunct. The author
has known several tens of families who have been given
up to drinking, like one falling into water. Why do not
such take their fingers and reckon up their near relations
who have died or are still alive, and thus awake to the
injury produced ? In the book Erh Plan Chi (^ ^J ^),
it is related of the \\\i-chiang ( i^ /X ) magistrate,
Chow Wei (J^ '^) by name, that he loved to drink,
and was daily fuddled and muddled; everything with him
was topsy-turvy, and everN'thing forgotten. After a few years
he died, and was put in his coffin ; spirits as usual were
offered at his gra\e, the coffin took fire, the mourners
sought to save his body from the flames, — but alas !
both coffin and body were consumed. Was this not a
reproof from Heaven for his drinking? And was this
not a necessar}^ punishment ?

Grape ^Vinc. — The Pen Ts'ao sa\'s grape wine
was first made in the Hsi Yii (pQ J^).^ Tl">e book
Liang Ssr, Rung Tsc Chi ( ^ |Zg .^f^ "^ IE ) .•
Chronicle of the Four Worthies of the Liang Dynasty y
by Chang Yueh ( gg {^ ), ^^-j-y^o A.D., speaks
of the country of Kao-chang ( ^ ^ ) t sending

*By Hsi Yii (|f^ J^) '^ "i<?''^nt Central or Western Asia,— the region
of the Caspian Sea, which is acknowledged by botanists and conrirmed by
historical testimony to have been the original country of the vine.

f Kao-chang, the ccuniry of the Uigurs, is identified with Turfan.

tribute of frozen raisin wine, obtained by placiny; the wine
in a cool cave where a cool wind prevailed, and which kept
good for a }'ear. Yeh Tse-ch'i (^ -^ ^), '^^ ^^^^ book
Ts'ao MiihTse{'^, yf^ ^) sa3-s:— In the Yuen dynasty,,
in the district of Chi-ning (^ ^), they preserve grape wine

(iw W^)y ^^^^ although it is extremely cold, sufficient ta
freeze it, there is a centre piece which remains unfrozen ;
this is its essence. If this is drunk, the cold goes to the
arm-pits, and the person dies. Again, he says: — Wine of
two or three }'ears' standing contracts great poison. Here
he says what is quite true, in speaking generally of the grape.
Wine is made of all sorts of grain ; a year after, the
strength in increased ; the older, the stronger. In drinking
it at first, one is not intoxicated ; but, if one goes to the
door and exposes himself to the air, the irrepressible power
of the wine is developed, and a person cannot control it.
(The North wind is tolerable, the South one is unbearable).
Some thus intoxicated die; others contract illness; the sick
in no case must drink wine.

In the 6"///// CJii (^ ^g), in the description of the
nations of Central Asia, there is the Ta Yuen Lick CJnven
iZ^ ^ ^l] fli)) ^^' ^(^count of Fergana, in which it is said
that the custom of the people of Wu-sun {^ ^^), a country
on the Western borders near the Hiung-nu (-j^ ^[), name
of the Turkic tribes during the Ts'in and Han dynasties,.
is to drink wine and use the grape (y^ j^) with which
to make it. The wealthy people store over ten thousand
piculs, which may be kept good for scores of }'ears-
How is it that in this case it is not poisonous, after being
preserved so long? It is because of the climate, which
gives these people immunity from the poisonous effects
of the wine. Therefore, this must not be taken as proof of

its innocuousness. In the book Vi'fi S/ian Chaig Yao
(alread}' quoted), the grape wine is said to be of various
sorts. One sort termed }la-so-h\vo (5^ tfH^ j^) is the
most dangerous. The wine from Hsi-fan (jftj 3|:)
(Thibetans residing near the source of the Yellow River and
North-west of Szechuan) is less so. That from Ping-yang
and Tai-\'uen, in Shansi, is still less so. In the manufacture
of this wine, although leaven is used, it has not the taste
of grain. Whether new or old, the sick must not drink of
it. He says, further: —If the grape be long preserved, it does
not require the diii ; it will of itself produce wine.
The wine is ver}' ,aromatic, sweet, and strong. The book
Kwc'iSin Tsa Chih (^ ^ || .^^0. ^y Chou Mi (J^ ^),
latter half of the 13th and begiiniing of the i4Lh century,
says: — Fears if kept for a time do not require chi'i, and yet
produce good wine. The Shu Ching says: — If you
make wine, you must have chii. How is it that, without the
yeast, wine is made? How comes it that it is so violent?
The reason of this can not be understood. All sorts of
fruits can be used in making wine. In tlie Yuen dynasty,
there is a poem in which occurs the expression: — "In the
Spring, the colour of the Tung-t'ing is priceless; great
multitudes of oranges are planted, to provide the materials
for wine-making."

The IIsL Yii Grape Brandy. — If Chinese drink it,
they niusL die. The Great Herbal strongly interdicts it.

All sorts of Wine. — All wine moves the blood.
The wine made of the Sweet Sorghum, and the panicled
and glutinous millet slops the blood. All wine exalts the
spirits. The wine made of barley, buckwheat, and beans,
is not favourable to the air (does not harmonise).
All wine is hot ; the longer kept, the hotter it becomes.
This latter sort is popularly called ^'mother wine."

Wine destitute of water, altliougli the taste is agreeable^
its nature is very violent. If it be drunk, the throat
and tongue become dry and liot; and, if much be
drunk, there is belly-ache and hsematuria. At the
present day, all use the ^^old wine" (rice wine), for the
most part thick and strong; and, when fragrant and
pungent drugs are added, heat is developed (the heat
character is employed to avoid the use of the Yang in this
connexion), and it removes the essence of the Yin.
It injures the spirits; and, compared with the Tang (^)
wine (?), is still worse. The Tang-kwei (^ ^)
wine, made from an umbelliferous plant, probably
ligusticum dentilolnm, can not be intended as among the
thirty-four different kinds of medicinal wines which are
given. The tang-kwei sort is recommended as a tonic.

The Shaohsing wine is reckoned, at the present day,
the best; its taste is acid and yet not acid, astringent and
yet not astringent. If you drink it, it causes head-ache
and dryness of the mouth. Everybody knows then the
poisonous nature of the yeast.

A wine called Slu'-hung and Shr'-hung-ch^uii
(:!|*f ^&^ ^)j ^^"o^^''^ ^o all the [Chinese] world, is used as
a cooling beverage in summer. A poem in praise of it was
w^ritten in the Ming dynasty. The mode of manufacturing
this species of wine was brought from the Western
Barbarians. In the time of Han Wu Ti ('^ ^ ^\
who had business in the South-west at the same time
with Fergana, the Yetae Yueh-ti (^ ^), Cli inng-tse
{^^ ^)y ^'id K^ang-chil (J^ ^), Sogdiana, it was
introduced into China. From the time of the Marquis
Po Wang (j^ ^ >^)^ so the ancient Ode says — "All over
the earth, there is no wine that is cold." In the summer.

the Yin essence is secreted inside; by taking a little,
one does not experience great intoxication, and one feels
a degree of comfort. \t the present day, those who
drink spirits also say that they take it as an antidote
to the heat.

In the feudal states of Ch'in (^), modern Shense
and Kansuh, and Shu ('^), there was a wine called
Tsa-ma (ng |||). In the Ciiin (^) and Chao (jg)
states, there was the Hsiang-ling wine (^ \^ yg);
and so on, giving a list of places in ancient times
producing celebrated wines.

On the whole, after weighing the pros and co?iSf
the advantages and disadvantages are about equal.
The methods of manufacture are numerous. All are
hot and poisonous.

The Herbal states that the character for *^ peach "
was borrowed, and in the Han dynasty applied to the
grape. In the Sliih Chi (^ gg), the grape character was
written thus, ^ [^. A'u ther name given to the grape
is Ts'ao-lung-chu (^ ^' ^), representing its clusters
strung together like pearls. People drink it and become
intoxicated ; hence the name.* The round grapes are
called as above (vegetable dragon pearls) ; the long are
designated Ma-ju (,^ $L), mare's teats ; + the white,
crystal [-^ ^); and the black, purple (^). In the

* The derivation, according to the Herbal, is thus said to be due to
its intoxicating property, r/;?., — p'u (^Wj^ to drink deeply, to be jolly, and t'ao
(@^), <^'i"""l< f^r tipsy, in allusion to the use and abuse of the wine made
therefrom. The term fi'u-i^ao, now in use for grape, has been supposed to be
a corrujnion of some foreign word. The Greek botnis, the sound in Chinese
of the first three letters, has been suggested.

f Mare's milk, apjilied to this species of grape, is suggestive of the drink
kountiss,~a. favourite beverage in Central Asia.

Han dynasty, Chang Chien (gg ^) brought back the
vine seeds from Hsi Vic (g ^). Sheii Xung's Ilcrhal
is said also to contain the vine. Before the Han,
the district of Lung-hsi (|^ fEf) had the grape, but it
had not entered China.* In the T'ang history, it is
said grapes came from Po-sze (^ ^), Persia, and also
from Kao-chang (Fergana).

In the East of the Kiang provinces, included formerly
in the Wu kingdom, there was a wild vine called ying-yii
(S JJ)' ^^^^ grapes of which were small and sour.
In the fermentation of wine, the chil is generally used;
but when the grape or honey is used, the chil is not
necessary. In the ancient book Chan Kwo ^'-^t^ClflJ^^J^)
is related the story of the Emperor's daughter and I-tih,
the fabled inventor of wine. The Shuoh Wen ( |§; ^ )
gives Tu K'angf [j^ J^), otherwise known as Shao K^ang

(^ J^), as the first maker of wine. The Hcrbals^ys
wine is still older than this, and goes back to the days of
Hw^ang Ti (^ *^).

Mr. Sampson {Notes and Queries, Vol. Ill, No. 4,
Page 50) is inclined to think the grape vine is a native of
North China, and that superior varieties only were
brought from Western Asia. The quotations from
Sze Ma-tsien about the grapes and wine of Fergana and
of Cophene in Afghanistan, as given in the Description
of Western Regions, in the Han dynasty, and as being
introduced into China by Chang Chien and

•Before the time of the Han, Lung-hsi, an old name for the South-eastern
corner of Kansuh, did not belong to China. The vine, as here stated, was
introduced into China, 122 II C.

t Mayers says of him that he was one of the early distillers (?) of wine
from the grains of rice, and hence classed with I-tih. His name is sometimes
confounded with that of Shao K'ang, of the Hia dynast)', 2079 B.C.

others at that time, are adduced. The author
of Mcng Ch'uan Tsa Yen (^ ^ ^ "^) is quoted,
who maintains tliat, though grapes have been known
in China from time immemorial, it is yet true that
they were brought by Chang Chien from Fergana;
for these latter were of a different kind to those previously
known. Chinese authors write of the grape and the wild
variety, some as distinct plants, some as forms of the
same tree, and both existent in North China. One author
says that the envoys of the Han introduced a 7iezv sort
of grapes (0^E^^Q).

Hue holds that the vine was extensively cultivated
in China at an early period, and quotes Sze Ma-tsien
(163 B.C.) as speaking of a certain rich man who had
a vine-yard, out of which he made 10,000 measures of wine
5'early. The reference here, as we have already shown, is
to the extensive production and great consumption of
wine in Fergana. Hue also says that the poems
composed under the dynasties of Yuen and Han prove
the extensive use of the juice of the grape. He here
quotes two dynasties, 1000 years apart, and transposes
them. No one doubts the prevalence of grape-growing
and wine-drinking under the two d3Miasties named.
Wine was very commonly drunk, and caused a good
deal of mischief. Both grapes and wine, at the periods
above mentioned, were largely sent as tribute or friendly
offerings from the states of Central Asia to the Chinese
Emperors, and were employed as complimentary gifts
between the Emperor and his high officials.

The vine. Hue continues, has been sacrificed to the
culture of cereals, owing to the immense population of
China, and the necessity of reserving the land for food.

He thinks it indisputable that the vine was known to the
Chinese long before the Christian era, and that grape wine
was in use under every dynasty and every reign to the
15th century. The grape is now sparingly cultivated,
only for eating either fresh or dried. He speaks of the
great consumption of corn spirit, by which be doubtless
means the ordinary samshoo. Corn brandy, he says, was
not know in China at so ancient a date as wine, — not
earlier than the end of the 13th century. It was only
then that tliey became acquainted with the process of
distillation. He says they hit upon, by mere chance,
something like the origin of our own porter. But this
does not agree with the statements of their own books.
The most commonly used wine. Hue further states, is that
obtained from the fei mentation of rice. It is a kind of
beer. This Chinese wine, although containing little
alcohol, easily gels into the head. The Chinese knew of
the fermentation of liquors at least twenty centuries B.C
This subject is not without interest at the present
moment, in view of the statement that opium as a
stimulant in the East takes the place of alcoholic beverages
in the West. This is a very favourite argument wMth
pro-opiumisls. Xo statement could well be further from
the truth. Before the Royal Commission on Opium,
Dr. Legge said there was little alcoholic liquor drunk in
China; and that in 34 years he had seen only one drunken
Chinaman. Drunkenness is rare, but not spirit drinking.
It is feared by the Commission, and this view is generally
held by pro-opiumists, that, by abandoning opium, much
evil would result from spirit drinking. Great harm ha&
been done to the Indians by the introduction of spirits,
It is feared, if opium were prohibited, that the Chinese
would follow the Japanese, and drink a great deal

of liquor instead. The Chinese (although, alas! large
consumers of opium) are not universally addicted to it,
as they are to tobacco, and very largely to wine and
spirits. Altliougli the latter can be made to take the
place of opium, and as such used as a substitute for it
where it is sought to abandon the opium habit, nevertheless
ardent spirits are used extensively by opium smokers.
The more inveterate smokers eschew drink, as the action
of the two articles is known, in one respect at least, to be
antagonistic, the one being astringent, the other diffusive in
its action. At the same time, spirits are often partaken of,
in order to experience the effects of opium more speedily
throughout the system. And it is a fact which has often
come within my cognisance that, in cases of opium suicides,
the chances of recovery after spirits are much diminished.
It must be understood then that drinking is by no means
the unconmion practice which some believe, among
opium smokers. It is very far from being so, too, among
the general population. The experience of the Chinese,
both as regards fermented and distilled liquors, may be
said to be tolerabl} extensive, and some useful lessons
may be learned from them.

I Tih is the reputed inventor, some 2,200 years B.C.,
of the use of wine in China. In spirit shops, we often
observe the tablet with the woids — / Tih chili tsieu
(^ ^ "0* V@), — '''^^^^ fine wine of I Tih." He is said to
have made it to the order of the daughter of the Great Yii^
who tasted it, found it good, poured it on the ground, sent
I Tih into banishment, and forbade the knowledge of
wine, adding that it would cause the ruin of his country.
The characters used to designate this individual, viz., —
"barbarian fiery dogs" — lead us to suppose that this wine
was of foreign origin, these barbarians being located

outside the Xorlh-west of China. Lieu Ling, one of tlie
renowned fraternity of poets and \vine-bil)beis in the 3rd
century A.D., is said to have uttered tlie wish that he
might be followed by a grave-digger, so that he should
be interred without delay or ceremony, when l:e should
fall dead in his cups. Li Tai-po, the famous poet of the
T'ang dynasty, whose poems are still sung by the
boys on the street, and whose poems was the subject of an
interesting Paper read before this Society by Dr. Edkins,
one of our previous Presidents and most active members,
was one of the most notorious drinkers of antiquity.
Unless he drank wine to intoxication, he could not versify.
The T'ung Emperor of his day once, it is said,
received a despatch from a neighbouring outside kingdom,
most probably Corea or Japan, which none of his
officials could decipher. His minister Ho Chih-chang,
a lover of dissipation and joviality, who was called
the mad cap of Sze-ming, and by the Emperor, Ho Kwei,
Ho the Devil, a friend of the poet's, introduced him
to the notice of the Emperor. After executing the
task found impossible by the Ministers of State,
he became Poet Laureate to the Emperor, who,
whenever he wished verses, plied the poet liberally
with wine. On one occasion, the Emperor found him
lying dead drunk, and himself wiped the froth that
oozed from his mouth. Latterly the poet, afraid of
offending the high officials of the Court, resolved to
relinquish his post. The Emperor offered him money
and rew^ards, but these he declined. He finally granted
Li Tai-po a decree that, wherever he went, he should
be freely supplied with wine. He foimerly used to get
into debt for drink, on all possible occasions. And upon
these terms the poet parted w^ith his august master,

and it is said shortly afterwards was drowned
during a drunken spree in a river of the province
of Szecluian.

The oldest temperance address in the world (older than
the Proveibs of Solomon) is that by the Duke of Chao,
as found in the S/m King (^ ,^^), in which it is said:—
''When Heaven was sending down its [favouring]
commands and laying the foundations of our people's
sway, spirits [ wine] were used only in the great
sacrifices. [But] when Heaven has sent down its terrors
and our people have thereby been greatly disorganized
and lost their [sense of] virtue, this too can be ascribed
to nothing else than their unlimited use of spirits.
Yea, further, the ruin of the feudal states, small and great,
may be traced to this one sin, — the free use of spirits.
King Wen admonished and instructed the young and those
in office managing public aftairs, that they should not
habitually drink spirits; their use should be confined to
times of sacrifices, and even then with such limitations
that virtue should prevent drunkenness. Farther on, in
the same address, he says :— ''Sternly keep yourself from
drink." Dr. Legge remarks: — ''The drunken debauchery
of Kii was the chief cause of the downfall of the Hia
dynasty, and that of Shang was brought to an end mainly
by the same vice in Show."

It is to the credit of the Chinese that drinking to
excess is almost unknown, although moderate drinking
is largely indulged in. The consumption of wine among
the better classes, and of spirits among the middle and
lower classes, is very common. The latter seldom,
if ever, partake of a meal without a small cup o( sainshu.
One of the most common contrivances for the promotion
of drinking at their social gatherings, as for example

during the New Year festivities, is similar to the game
of mona, played by the lower orders in Italy, derived
from the Roman sport of micare digltis^ of which Cicero
remarked that you must have great faith in the honesty
of any man with whom you played in the dark, —
^'multa fide opus est, ut cum aligno in tenebris misces," —
and which gave rise to the Latin proverb — ^'Dignus est,
quicum in tenebris misces," — said of a thoroughly honest
man, since it would be easy to cheat in the dark.

The game consists in each person guessing
at the number of fingers suddenly held up between
himself and his opponent, and the penalty of the
loser is each time to drink a cup of wine. In Western
lands, the penalty would most probably be reversed, the
loser forfeiting the glass of wine ! The game is called in
Chinese Hwa Chit en ( g^ ^ )j speaking with the fist,
or TsaiMei {^ ;f^), guessing the plum, and consists, as
just stated, in two persons simultaneously throwing out
towards each other one of their fists, with one or more
fingers distended, each at the same moment pronouncing
a number which the parties guess will be the aggregate
of the number of distended fingers of both hands.
The winner is the one who guesses the exact number of
these fingers, and the loser drinks a cup of wine as a forfeit.
Should neither guess rightly, the game proceeds without
either drinking. If both should happen to be right,
neither wins. For example, if A thrusts out three fingers
and calls out six, and B thrusts out five fingers and calls
five, neither wins. If B had called eight, he would have
won. If B had thrust out three, and called five, A would have
won. He called six, which is the aggregate of the two
numbers. The Chinese are usually very boisterous in playing
this game. Frequently all the guests at the table may be

-engaged at the same time in playing it. Among scholars
the same game of forfeits is played, the game consisting in
writing poetical sentences to rhyme with some given
words. I have often been present at such gatherings, but
I have never seen any scenes such as, v^'ith us, would give
rise to scenes worthy of Sir Toby and his associate in
Twelfth Night. On such occasions, when some freedom is
permitted, the drinking is almost entirely that of forfeits,
the winner being freed from emptying his cup on ^^ entering
the year." The peculiar noise of calling out the numbers
associated with some animal or other object is heard in
the streets of a Chinese town in almost every house,
along with the clanging of gongs and the firing of crackers
to fiighten away evil spirits.

The yellow wn'ne of the South is made of Chiang-mi
(jIlL ^\ 01' glutinous rice, of which one may see
dumplings with dates or sugar in them, covered with leaves,
on the streets of the Capital, especially in the fifth moon.
In the North, the small glutinous yellow millet is used
instead of rice. The rice or millet is first boiled into a
paste, and distillers' grains called chit (J|[), leaven, are
ground to powder and mixed with it. The mass thus
becomes leavened and loses its viscidity, and resembles
rice chou, or porridge; it is then put into a sack and pressed,
and the expressed juice is the yellow wine in question.
In colour and flavour it resembles some of our weaker
pale wines, especially a very mild sherry. Vinegar is
made in a similar manner, but with kao-liang ( ^ ^^ )
and grain husks; and the juice is not expressed, but allowed
to trickle. Spirits in the North are made of the red
kao-liang, with the addition of the chit made from
wheat. Instead of saying that a person has drunk spirits,
the Chinese sometimes say he has drunk kao-liang

water, — somewhat resembling our euphemism of '^mountain
dew/' or ''old man's milk."

The Vao or Drug wn'nes are legion, and answer
to our tinctures, and need not here be specified or
further referred to.

The residue, in the preparation of the yellow wine,
is used in the distillation of a very strong spirit,
little inferior in strength to pure alcohol, and like
strong whiskey both in its colourless appearance and
smoky flavour. Why does Giles define shao tsiat
distilled spirit, the ardent spirit of millet, as commonly
drunk in Xorth China ? The Mongols drink a strong
liquor distilled from mutton. The)' have also a liquor
prepared from maie's milk, called Jwuiuiss, used in the
West in cases of phthisis.

The spirit capacity, tsieu-liang (vQ;^), or power
of drinking, varies much among the Chinese, as among
ourselves. In liquor contests with foreigners, the latter
have always prevailed. One catty at one time with
guests is considered the largest ; four ounces at meals
is very common. This is considered rather a large
*' capacity." This last class, wdi en they are entertaining
guests and have recourse to the viorray will drink a catty,
and as a matter of course become intoxicated.
The common practice at the two daily meals amongst
nearly all classes of men (for we except the women,
who do not diink) is to take one or two ounces.
One hundred Peking large cash (5) will buy one ounce
at present; and this is considered dear, the usual price
being not more than 3 or 4 cash. Spirits are certainly
cheap in China, and one might suppose this fact would
favour their excessive use. Notwithstanding the

cheapness, the people, as we all observe, are sober.
On ordinary occasions at meals, spirits to the value
of id or ^d may be drunk. Few people go beyond
this, and few could well stand more.

Hue tells us that gambling, drunkenness, and
libertinism, are the three great vices of the Chinese that
cause pauperism. As to gambling and drinking, he says,
in the South they drink less, but play more ; the reverse is
the case in the North. Their liquors always retain an
unpleasant taste, which can be got rid of by macerating
various aromatics in them. The people drink this
brandy with avidity. ''This horrible drink," says Hue,
'* is the delight of the Chinese, especiall}' of those of the
North who swallow it like water. Many luin themselves
with brandy, as others do with gaming. One can hardly
imagine what pleasure the Chinese find in imbibing
these burning drinks, which are absolutely like liquid fire,
and, moveover, very ill tasted."

Spirits are so cheap that all the alcohol' and all
the spirits required, for example in Great Britain, for
industrial pursuits, medical preparations, and general
consumption, might easily he imported from China
and sold there at a much cheaper rate than the product
of our own stills or that of German}-. A leading British
merchant in China, my friend the late Mr. T. T. Fergusson
of Cliefo(>, ( nee wiote to me of the possibility
with the advent of machinery for coal mining in the
future, of large quantities of cheap alcohol being exported
to Europe from China. Much cheap and good alcohol
is at present produced here, and the impulse given to
the production by cheaper coals would enable it to
be exported at a cheap rate. This would be a '' coming
full circle of the wheel," vis a vis our opium traffic

with China. A British Consul in China, my friend the
late Mr. T. T. Meadows of Newchvvang, once strongly
urged the cheapening of opium, with the view of making
it non-respectable and so strangling the evil.
The suggestion was fortunately not acted upon.
India, by the way, has it in her power, by doubling
the quantity of her poppy growth and reducing the
price by one half, to kill the Chinese native growth,
rivet her drug upon China, and continue to secure her
revenue from this deleterious source. I dread to
contemplate the results, in our own country, of the
cheapening of the cost of spirits. We are not prepared
for such a policy. Were the physiological effects of
alcohol upon the system widely understood, we might
have less to fear. The main hope of the people in
the West, in the mean time at least, is in the raising,
or at least maintaining, the duty on spirits. There is
perhaps more to be gained from this course than from
any partial or local diminution, however sweeping,
of the number of licences, or even in local option,
to mitigate the evils of this curse. This is our experience
with regard to opium in China. Safety for our labouring
classes and the common people lies in increased duties.
Smuggling can be put down by an efficient preventive
service, and the vigilance of the police should prevent
the existence of Shebeens.

The Chinese agricultural class drinks little; the
merchant and literary classes are the chief drinkers.
The very lowest class of the cities, a class without fixed
occupation, drink heavily almost without exception.
They subsist by borrowing from their neighbours. Both
wines and spirits, as a rule, are drunk hot. A common
saying is that if wine or spirits be drunk cold, one is apt

to have aii<esthesia (numbness). The heating adds to
its flavour, but it is said does not increase the amount
of drinking, nor lead to excess among the Chinese.
]\Iy personal experience is that one drinks more, and
certainly with more pleasure, or at least with less aversion,
when it is heated, although at public dinners one does
not quite approve of the custom of emptying undrunk
wine that has become cold into the common wine-kettle,
to be re-heated and re-served to the guests. The
heating is done by placing the kettle in hot water. This
IS the mode in which most things are heated in China.

Wine stands at the head of the four great vices of the
Chinese, as mentioned by themselves; the other three being
lust, sell ('^), wealth, isai (^), and anger, cJii (^).
At the betrothal of children, the words of agreement
of the parents are not considered sufficient; each must give
the other a cup of wine. In forming friendships likewise,
the Chinese exchange cups of samshoo, like the Germans
in their brotherhood of Dn. On the first night of
marriage, the same ceremony is gone through, the newly
married couple pledging each other. The expression
*^ wine mat," to designate that the tables are spread and
the guests invited, refers to the period when there were
no tables in China, and people sat on mats on the ground.
The same expression is still current, although tables now
exist. Three cups of spirits are always poured on the
ground on the marriage day, in the centre of the court
yard, when offerings are made to Heaven. Spirits are
much used in sacrifice and worshipping at the temples.
Pure water is sometimes also offered, as it is an original
element; tea never, at least in the North, as it is not
considered pure, and what is offered to the gods, or to

ancestors at the graves, or to Confucius, must be clean.
Spirits are used principally because, being distilled, they
are of course the perfection of purity. Spirits are largely
drunk by the Chinese as by ourselves, to add to joy and to-
drown misery and cares.

At first, spirits were chiefly used in the North by the
Mongols and others; and the Chinese soldiery there, taking
to it, brought the habit to the Chinese. To us, the people
appear the soberest in the world ; to themselves, they are
a people addicted to spirituous liquors. Drunkenness, as
already remarked, is not a common vice, a's we Westerners
see it; and yet drinking is very common among all classes,.
and intoxication is by no means rare, although it is not
seen on the streets of an Oriental city as it is seen in the
West. It is, therefore, a serious mistake to suppose that
opium has taken its place. There is the unrestricted sale
of ardent spirits, but mlrabilc diclu unaccompanied b}^
the scenes of brutality and violence which harmonize so
miserably with our boasted Western civilization. I have
seen more drunk persons between the hours of public
worship on a Sunday in one street of Glasgow than I have
seen on the streets of Peking in thirty years. There are
no licensed shops in Chinn, in our sense of the word, for
the sale and consumption of spirits. Chinese retail spirit
shops are known as Tsieu-hwan ( yg f^ ), ^i' Tsicu-lou
( V® t^)5 ^'^^^ those of smaller dimensions as Tsicu-p'it
( vg ^^ ). For convenience, the shops for the sale of
articles of food, vegetables, oils, and such like, also sell
spirits. Outside the Ha-ta Gate, the wholesale spirit inns,
known as TsieiL-tien ( yg jjg ), exist in large numbers.
The amount of duty levied on spirits brought into the city
may be learned from the native Custom House, situated

just outside this Gate. But even this amount will fall
very far short of the amount consumed, for there is much
smuggling at the Ciri-hwa (^^) Gate, and over
the high city walls, at which the officials wink. The
spirits sold so plentifully at tahles on the streets
are of this smuggled soit. Both men and women,
in considerable numbers, make a living by this smuggling.
The chief distilleries are to the East of Peking, on
the road to Tungchow. A Chinaman or woman. With
their loose clothes and long gowns, can secrete 120 catties
in 5 or 6 catty jiig's bladders around their waists.
The}^ carry a few of these bladders likewise quite exposed
on their shoulders, and for these they perhaps pay a small
duty to the petty officials. They make three or four runs
daily. A very large quantity of spirits is thus smuggled
into the city. Poor people who desire to make a
livelihood are found on the streets or by the road-sides,
with tea and spirits for sale. The large kettles are wrapped
round with a close-ficting felt covering, to keep the tea
infusion warm; and the mouth of the spirit jar is covered
with a pig's bladder, to prevent evaporation. It is often
sold in considerable quantities in these bladders.

Well, if drinking habits are so common, how is it
that we do not see far more drunkenness ? One reason
is owing to opium. The people now drink less, although
Dr. Kerr of Canton thinks that the drinking habits
of the people are very much tlie same before opium
smoking was begun as we find them now. The Chinese
here tell me that the quantity now consumed is distinctly
less. Before the advent of opium, intoxicated persons,
they say, were frequently to be seen. Then people found
spirits, as they now^ find opium, an almost necessary
medium of conversation and for the transaction of

business. A decade of years previously, I am informed^
it was the custom in brothels to spread a repast with
spirits; now it is opium. The customs in the country
districts differ widely, however, from those of the cities.
Foreigners notice the life of the Chinese principally
in the towns, and it is there where opium is chiefly
consumed. At the fairs in the country, which are held
several times monthly, every five days as a rule, much
spirits are drunk, with pretty much the usual consequences
that follow drinking to excess in the West. But even
here also there is a marked difference since the advent
of opium. The universal prevalence of tea has largely
moderated the use of spirits, although in the agricultural
districts of the North even tea is little known. There is
here a numerous sect of teetotallers, known as Tsai-li
(^ ;^). Their tenets also forbid the use of opium
and tobacco. They flourish specially in and around
Tientsin. They, like all other sects, have been rigorously
suppressed by the authorities, by whom they are regarded
with suspicion as a secret political sect. The influence
and fear of parents, teachers, masters, etc., has been
largely felt in preventing the younger men, sons, pupils,,
and apprentices, from exhibiting themselves in public
when intoxicated.

Comparisons between opium in the East and spirits-
in the West have often been drawn to the disadvantage
of the latter. The appalling scenes of drunkenness so-
common to a European city are of the rarest occurrence
in China. Alcohol is a much greater social evil than
opium. The action of opium is personally more
injurious than that of alcohol. The evils of alcohol are
seen publicly; those of opium are seen privately. The use
of alcohol, as practised in our own country, is a greater

curse to the community there than the use of opium^
as practised in China, is to the Chinese. It has been said,
where opium kills its hundreds, alcohol counts its victims-
by thousands. An Indian medical officer has testified
before the Opium Commission that, for every hundred
lunatic patients who enter asylums in India from drink,
only five or six are from opium. He has also testified
that opium is less injurious than alcohol, that it never
produces any disease except in the last stages when
the opium eater suffers from emaciation and diarrhoea,,
and this, he added, was quite exceptional. Opium,
he said, never produced drunkenness, as alcohol did ;
it caused no quarrelling, or wife beating, nor were suicides
committed under its influence. Alcohol was said to cause
disease of the heart, liver, kidneys, and other organs.
Although there is much truth in these views, they are
not all the truth.

The opium somkei's debauch may be said to be a
constant state, comparable to drunkenness, for the craving
has to be satisfied at regular intervals. The loss of
character, the destruction of morals, the premature aging
of the body, the decay of the vital powers, the petty
larceny, in short, the opium eating the man, and he
becoming its slave, and numberless other points, have
been quite lost sight of. Giles says — ''Opium is a more
self-regarding vice than drunkenness, entailing gout
and other evils upon the third and fourth generations.
Posterity suffers nothing from the opium smoker, for
this blessing is denied to him." As regards posterity
and the inheiitance of disease, the Chinese have not
remarked any results regarding spirits. Wine is strongly
aphrodisiac; opium less so. Until the habit is confirmed,,
the aphrodisiac action is increased ; but impotence

follows hard after. Such is not the result of spirit
drinking. To commit great crimes, such as murder,
spirits are necessary. The opium smoker takes to petty
larceny and theft, to obtain the wherewithal to appease
his craving.

The Chinese consider opium the worse evil.
A person can do without tlie drink, even when he has
a craving; but not the opium smoker. Opium is a much
more expensive vice than drink. There are far more
drinkers of ardent spirits than opium smokers. Drinkers
recover readily Irom intoxication ; an overdose of opium
causes death. A non-drinker, if hungry, will call for food;
a drinker will call for more drink. The drink habit can
be more easily abandoned; the smoker lies down,
wastes time, is utterly unfit for anything until the
craving is satisfied. People of business and no leisure
have no time to indulge in opium; hence spirits are had
recourse to. The excise on spiiits is greater than that
on ojnum. The distillation of spirits is not considered
a respectable calling; and, although the Emperor derives a
large revenue from its manufacture and sale, distilleries
may be closed at any time by Imperial decree when the
years are bad, as the spirits take up the graui which
ought to go to the support of the people. The distillers
usualh^ pay a defim'te sum per annum as dut}', independent
of their out-put, and they are usually licensed for six years.
The duty is collected on the same ticket with pawn-shops
and brothels!

The licence to distil is granted to these distilleries,
called Shao-kwo ( j^ ^ ), only on condition that they
shall employ only spoiled grain unfit for any other
purpose, and thus not destroy tlie grain for the food of
the people. This, together with the law specially

forbidding tlie fabrication of rice wine, are instances of the
excellent theory of this people. A fee to the officials
removes all difficulties. Notwithstanding the large fee
which is thus paid, distillation is still considered private.
All may brew the yellow wine, upon which there is no
duty and no embargo whatever.

About 30 or 40 per cent, of the opium smokers also
drink moderately of spirits. Of this number, perhaps
not more than 10 per cent, take it somewhat freel3^
This depends largeh^ en their ^'spirit capacity." Before
taking to opium, they were accustomed to spirits.
Many who have acquired the drink craving will take to
opium which relieves it, both being stimulants, and so
take less.

That drunkenness and immoderate di inking are
extremely rare in China is owing to a variet}' of causes,
which it is somewhat difficult to specify in the order of
• their importance. We have noted some of the reasons
which prima facie might have been supposed to favour
drinking. Among the reasons which make for moderation
may be specified the badness (want of fragrance, and great
lack of variety) of Chinese wines and spirits. They have
practically only one sort of each. There is every year
a large increase in the consumption of foreign liquors,
both wines, spirits, and beer. It is as yet almost solely
confined to the ports, and to those Chinese who have been
abroad or come into contact with foreigners. The Chinese
are also trying our foreign cookery, and some of the
officials have native cooks who understand the foreign
art. Foreign drinks are sold at some of the native
stores. The liigh price of foreign spirits is the only
thing that prevents their extensive use. Their
consumption is certain to go on increasing. This seems

to be a constant accompaniment of our Western
civilization. Their fragrance and variety are sure to-
tempt the Chinese palate. The Customs Returns
unfortunately take no cognisance of the import of foreign
liquors, as they are supposed to be for European
consumption exclusively. As the Customs authorities^,
however, have lately been obliged to take notice of the
import of morphia (some 16,000 ounces per annum) by
foreign druggists for the manufacture of the ''White Medicine
Powder/' to the growing use of which and its true
composition the writer called public attention some twenty
years ago, and now beginning to be largely used for
hypodermic injections, both to satisfy and cure the
craving, — so spirits and wines will doubtless some day
require also to be noted. Beer is now largely brewed
in Japan, where it is fast becoming a very common
beverage, ousting the German article, and finding an
export trade beyond the limits of the country of the
Rising Sun. Our Champagne, called by the Chinese
San-pin-tsieu ( ^ ^ vf§ ), from the sound, is much-
relished by the high officials. The Viceroy at Tientsin
produces it to his foreign guests, along with the invariable
and universal beverage, tea. Brandy, gin, and other
spirituous drinks are now being called for by the Chinese
at the ports. A few^ years ago, I was called to attend
the Prince of the Turgouth Tartars, the twelvth in descent
from the one whose memorable journey, immortalised by
De Quincey, from the banks of the Volga in his return
with his people to the allegiance of China, and the missiou
to whom, of Tulishen, the Ambassador deputed by the
Emperor of China, is translated by Staunton. I found him
the victim (»f both opium (one ounce daily) and wine
(25 pints of Champagne daily). Once in about ten days-

he was seized with violent spasms, to relieve the pain of
which he had several slaves, his retainers, lie upon him.
His wrists were paralyzed. The cure of the opium habit
was preceded by that of the drink, from both of which,
as well as the paralysis, he was happily free for eighteen
months ; but, during one of my furloughs home, he again
fell before the double evil, re-induced to it by a friend,
a Mongol Duke, and both have since fallen victims.

This sad case illustrates the fallacy of supposing those
who take to opium do not take to drink; and that, if the
opium were prohibited, the drink curse would be
introduced. A large pei-centage of opium smokers, as
already stated, consume also a great deal of spirits.
The interdiction of the one would doubtless increase the
consumption of the other. It is not, however, the
question of the prohibition of one vice and the creation,
as is so often supposed, of another. It has often been
said that the human race must have some stimulant or
narcotic; and, if they don't take to this, they will take to
that. One country will take to opium, another to alcohol,
a third to hemp, forgetting or ignoring the fact that the
Chinese are largely addicted to opium, alcohol, tobacco,
etc., the latter being in universal use by all classes, male
as well as female.

Some have argued that temperament will always
decide the form of stimalant which will prevail in any
country; that, in the West, with the excitable and
sanguine temperament, spirits will always hold the
pre-eminence; and that, among Orientals, with the
lymphatic temperament, opium will always prevail.
Opium is certainly peculiarly suited to the Chinese
constitution. But China, not to speak of Japan, is not by
any means a coutitry where the non-consumption of

spirits is remarkable; and yearly evidence is accunuilating
to show that morphia liypodermic injections, the eating
of opium, and the drinking of laudanum, not to meuLioii
the extensive use of chloral and other narcotics, are very
largely on the increase in the West.

In our estimation, the Chinese drinks are devoid
of all fragrance, and there is a great want of variety.
I have not the slio^htest doubt that much of the drinkinsf.
in which our people indulge, is owing to the aroma of the
beverages, their great variety, mode of preparation and
combination, to tempt the palate. Knowing the fiery
nature of their spirit, the Chinese cannot carry their
drinking to the extent of intoxication. Before this stage
is reached, unpleasant symptoms supervene. On the
other hand, their native wines are so mild that it is
equally difficult to reach the point of intoxication consistent
with all the circumstances that surround public drinking.
This is a most happy self-moderating, self-regulating
quality of the spirits and wines, not to mention other
restraining reasons to be presently mentioned. Of course
in some cases the extreme poverty, in spite of the
cheapness of the spirits, obliges the drinker to stop short
of intoxication. The Chinese say foreign wines are more
intoxicating than their own, because they can drink of
the foreign up to the point of intoxication; whereas, with
their own spirits, the effects produced are such as to oblige
them to stop short. The wine is, of course, much weaker
than the spirits, and yet they are intoxicated with it sooner
than with spirits. This point may lielp also to throw
additional light on the meaning of the word tsieu in
ancient times.

Fusil oil or Amylic alcohol, potato spirit or hydrated
oxide of Amyl, for it is known by all these names, the

substance in Chinese spirits iij^on which this self-regulaLing
principle depends, is a colourless liquid with a characteristic
odour obtained as a bs-product of crude spirit. It exhales
a poweilul and peculiarly suffocating odour, and leaves a
burning taste. It is obtained in distillation by continuing
the process after the pure and h"ghter spirit has been
drawn off. The Chinese ignorance of the rectification of
spirits, and their desire to add body, pungency, and strength
to the spiiit, and thus permit of dilution with water, is the
cause of the presence of this most deleterious substance in
their liquois. It consists of several alcohols, which boil at
difterent temperatures, and is extremely difficult to
sepaiate in a complete manner. Towaids the end of
distillation, it passes over in considerable quantity. It is
geneially supposed to be the product of the fermentation
of sugar. It is this substance which causes flushing of the
face, mounting into their heads, burning sensation in the
stomach which it disorders, causing vertigo an^l next day
a feeling like one threatened with immediate ilhiess, and
induces them to remain in-doors to conceal their suffusion,
although they are not really drunk. These effects
manifest themselves hefoic the stage of intoxication is
reached, showing that the action of fusil oil on tlie nervous
system is more rapid than that of alcohol. The Ciiinese
attribute the cause o( nearly all their diseases, \.\\q fans et
origo maloruiu, to either spiiils or anger. Stricture of the
gullet and malignant disease of the stomach, so conniion
in China, aie to a large extent to be traced to this cause.
At the same time, it is a sure antidote with the Chinese
to drunkenness. Ignorance of the chenn'stry and of the
rectifying of liquors is, therefore, the salvation of the
Chinese. This, it appears to me, is at least part of the
explanation of the uncommonness of drunkenness in China.

The evil effects which are caused by indulgence in
brandy, and of which the Chinese are sensible, are to be
ascribed to the higher homologues of ethylic alcohol.
To wine, manufactured by the addition of starch sugar
before fermentation to a grape most poor in sugar, must be
ascribed the head-ache and unpleasant symptoms produced,
even when taken in small quantity. This starch sugar is
obtained from the inferior potato starch, and leaves behind
a quantity of unfermentable residue, which, like fusil oil,
is poisonous.

Spirits are said to be adulterated with arsenic and
pigeon's dung, the object being to accelerate and increase
vertigo, and so add a fictitious strength to the spirit.
The tobacco of the water-pipe is also credited with
being steeped in opium and arsenic. I have sometimes
wondered whether the use to which pigeon's dung was put
in the seige of Samaria, as mentioned in II Kings, VI, 2^,
where it is said the famine was so great that an ass's head
sold for so much and the ^^ fourth part of a kab of dove's
dung was sold for five pieces of silver," was not similar to
this practice in China ! The scriptural record obviously
implies that it was eaten, and grain is not supposed in
a siege to be so plentiful as to permit of waste of this sort
unless they wished to drown their sorrows, deaden their
privations, or increase their maitial courage. I know
not whether this substance in question produces this
effect. In seasons of drought and famine, Imperial Edicts
are issued against the distillation of grain, it being
considered more in accordance with the will and harmony
of heaven and the necessities of the situation that the
grain should be preserved for the food of man and beast
and as seed for the future harvest. The people consider
this a wise step on the part of the '' father of his people,''

and no opposition is offered to it, although such Edicts
are rarely carried out in practice, as in so many other
matters Chinese where the theory is excellent. It is very
seldom, however, that this course requires to be adopted.
In a review of the reasons which make for temperance
in China, the absence or restrictions of social life, the
exclusion of the female sex, the ceremonies between hosts
and guests, the general politeness of society, the etiquette
of the family relations, official and literary status, the
nature of the drink consumed, the mode of partaking of it
at entertainments, etc., do not favour immoderate drinking,
and therefore ought not to be overlooked. Our social
customs in the West have done much to foster the
consumption of spirituous beverages. They lead up to and
maintain much of our drinking. In China, the seclusion of
women largely accounts for the absence of the social
element. This condition, therfore, has its advantages as
well as its disadvantages. The guests drink only when
called upon by the host. It is on such occasions,
as may naturally be supposed, that the most wine
is drunk. Such entertainments take place among
the officials at the closing and opening of the seals
when the month's holiday at the New Year takes
place, and at births, marriages, funerals, official promotions,
and the opening of places of business. At such times,
and these are the only social gatherings in China, the
amount of drinking depends largely upon the hilarity
and bon-Jwmie of the host. No guest would dream of
drinking ad libiium, or whenever he felt disposed;
the periods and quantity are to a large extent regulated
by the host. If he sip his wine when he calls upon the
table, the guests take their queue from him. Should he
call for the glass to be emptied, the guests must have

some valid excuse for not following his exiimple, and
indicate the thorough draining of the vessel on their
thumb nails. If tlie conversation be lively or
argumentative, and particularly if the host be talkative
and given to story-telling, very little wine is drunk;
if a man of considerable liquor capacity, he will fill glass
after glass and pledge the entire table, or engage in an
encounter with any guest who chooses to accept his
challenge. No one would ever dream of calling for wine
for himself; the attentive host, or one's own servant who is
in wailing, will attend to this. Moreover, all through the
meal there is oji/y one sort of wine furnished. Although
the Chinese have a variety of wines, chiefly medicated, it
may be stated generally that there is only one in use,
the Shao-hsing or Yellow Wine, which contains much
less alcohol than our mildest sherry, with which it is
sometimes compared. This is a matter of some moment^
as much of our inmioderate drinking and intoxication
arises from the great variety of wnnes. Mixing of liquors
is acknowledged to be very injurious, especially when
the varying densities of the fluids drunk is imperfectly
appreciated. The importance of this point, and the
German saying in relation to it, will be keenly appreciated
by any one who has suffered from ignorance or indiscietion
in tiiis respect. If w^e followed the custom so largely
prevalent on the continent, and kept ourselves to a good
sound claret which would stand aqueous dilution,
if necessary to a considerable extent, we should have less.
drinkmg and intoxication. It is somewhat remarkable
that the wine producing countries are so free from the
habit of intoxication; and this is doubtless the reason why
taking wine is approvingly spoken of in our sacred
writings.

Again, spirits are never preseiUed at official or
ceremonial repasts. This would be considered a low
and vulgar beverage to present to the guests. As the
Chinese saying has it, — *'\Vine is the polished gentleman;
samshoo, the rowdy." It is worth noting, too, that the
wine is invariably drunk warm, because when
cold it is much less palatable. The Chinese rule is to
introduce meats and drinks, as far as possible, at the
temperature of the body. Again, the wine is
sipped rather than drunk; at least, the guests
often try to beg off with a sip instead of emptying
the cup, especially towards the end of the meal.
It should be noticed here, too, that the cups are
excessively small,— more like liqueur glasses. They are
thus enabled to take a goodly number without being in
the least affected, or at all exceeding the bounds of
sobriety and moderation, and thus satisfying all the calls
of hospitality. The necessity of drinking the wine warm
may have originated the smallness of the cup. The size,
at any rate, is to be commended. Our various glasses,
as a rule, especially for spirits and the stronger alcoholic
wines, are much too large. Our people argue that glasses
were made to be filled. It is not considered polite or
hospitable to half fill a glass. The size of the glass
often adds to the amount drunk, people seldom
taking the size into consideration. We often try to deceive
ourselves by the use of such language as '^only a
thimble-ful," a quantity often, if measured, of no mean
amount. What keeps the Chinese a sober people is very
largely without doubt to be attributed to the fact that
wines and spirits are, as a rule, partaken of only at meals.
The system is then in a condition to bear up better
against the evil effects of the indulgence than if the

■stimulants were taken on empty stomachs and debilitated
constitutions. I wish here, in the strongest manner
possible, to emphasize this most important point, and
would therefore call particular attention to it. It is so also
in the case of opium; the craving returns after, never
before, the meal has been partaken of. I dread to think
of the infinitely greater evils and misery which opium
would produce, if the habit preceded the sustenance of the
body. The opium debauchee's appetite is at best but
miserable and inadequate, and it would be still worse if
opium took more largely the place of it. If the glass of
beer or wine were limited among our people to meals,
we should probably not have occasion for the present
crusade against this most stupendous evil.

Another point of some value is that, after the meal
is finished, no more wine is served. This point is implied
in the foregoing one; but, as it is so important and differs
so widely from th.e usages of Western society, it will admit
of separate statement. The Chinese host rises from table
after the last course of the meal has been disposed of, and
all. the guests rise with him and retire to the library,
garden, pavilion, or other room, where tea and tobacco
are served, or opium, as the case may be. There is no
sitting round the table, indulging in liquor and talking of
business, politics, or gossip. At all such entertainments,
ladies are of course never present. Their restraining
influence is never needed. The rules of Cliinese society
strictly forbid the commingling of the sexes. Our ladies
should insist on seeing the gentlemen in the drawing
room as soon after dinner as possible, and it should be the
duty of a good host and hostess to see this healthy
custom strictly observed. After dinner, let there be
various entertainments and amusements provided, as is

often the case in China. ]Music on the piano in the
drawing-room is of course unknown among Orientals, and
would be out of the question. Dancing would be opposed
to all ideas of Chinese decorum and comfort; but, if
desired, and the Chinese as spectators admire the foreign
ball-room, would be supplied b}^ paid dancers. Wh}-, they
argue, should people of means fatigue themselves so, when
they can enjoy, the luxury at no great expense. Private
theatricals, shadow pictures, jugglers, and ventriloquists are
the stock entertaimnents in China. Privately, Chinese
chess or draughts ma}' be engaged in, but no spirits or
wine ever accompanies them ; no night caps, or stirrup cups,
or farewell visits to I he dining-room are ever practised.

Chinese dinners take place at mid-day or early
in the afternoon. This, too, is favourable to moderate
drinking. Invitations to dinner most frequently take
place at, and in conjunction with, theatres or at restaurants;
rarely, if ever, at the home of the host. Such invitations
are the stereotyped modes of showing friendship or
gratitude. The social relations at home forbid the
invitation of outside guests there. Most frequentl)^ a
public theatrical rej^resentation and a dinner are combined;
and a table, equal to our box, is hired at the theatre,
where a repast is partaken of while the pla) or plays are
being acted. Public theatrical representations take place
only during daylight.

The nature of the diet of a people has much to do
with the prevalence of spirit drinking, our animal food
favouring it, the Asiatic vegetable diet making more for
temperance in drinking. Tlie Chinese and Japanese are
largely a vegetable, rice, and fish eating people; the large
quantities of vegetables each meal, in the South, alternating
with flour among the better classes, in the North, and of

millet among the lower classes. The Mongols are an
almost exclusively mutton-eating people, and the coldness
of their climate and their nomadic life finds addiction to
spirits very prevalent. I have never, however, at Peking
seen an intoxicated son of the grass land. The Chinese are
very much subject to dyspepsia. The two meals, which are
the rule, partaken of early in the forenoon and late in the
afternoon, necessitating over-eating at meals, are to a
large extent responsible for the indigestion of which they
so commonly complain, and at the same time prompt to
the use of spirits which are thus both a cause and an
effect of the dyspepsia. Their vegetable diet has much
to do with this condition. Those who take spirits
regularl}^, twice daily to their meals, assert that they
could have no appetite, and digestion would be impaired,
were they deprived of spirits. Their dyspepsia is much
aggravated by the coarse spirit, which becomes chronic;
and, after some years, it lapses into complete inability to
swallow, a condition very common among the male
Chinese in advanced life. A vegetable diet, however,
does not certainly call for indulgence in drink to the
extent of the animal one. Why should that ^'fine confused
eating," yclept haggis in Scotland, if not on this principle,
require invariably to be washed down with aqua vilaef
Unfortunately for their health and agriculture, the Scotch
have almost entirely given up the 'Mialesome parritch."
A return to a more vegetable and farinaceous diet would
be advantageous to our health and beneficial to the
country in other ways, besides removing the desire for
ardent liquors.

In further reviewing the causes that make for
temperance, the religious injunctions against spirit-drinking
by all the religions of the East, which are so remarkable

and which have exercised so important an influence in
checking the excessive use of ardent spirits, cannot be lost
sight of. Abstinence from intoxicating hquors is one of
the five precepts of Buddhism, — "Drink no wine."
It holds a similar position among the Mohammedan tenets,
and similar precepts are contained in the religious books
of the Hindoos and Sikhs. It is this injunction against
spirits, in my opinion, which led to hemp and opium being
used as stiauilants and narcotics among the Mohammedan
peoples, and by them extended to Eastern lands. Many
of the less strict of the Buddhist priesthood, known to
me personally, are in the habit of partaking both of spirits,
opium, and flesh, and are addicted also to some other sins
which more particularly pertain to the latter. But such
are not held in the highest respect by their confreres,
the best of whom lead a very simple, vegetarian, ascetic,
and celibate life, carrying out the precepts of their
religious founders, and seeking thereby, in the case of the
Buddhists, to enter Nirvana. Giles tells us that, at the
door of every Buddhist monastery, may be seen the notice —
"No wine or meat may enter here." Even the laity are
not supposed to drink wine. At Hsi-yii-sze ( PS :^ ^rf )
and Tan-choh-sze (^ "^ ^), ^^^'^ ^iivgQ monasteries of
Foh (Buddha) in the hills west of Peking, the priests have
permitted foreign visitors to pass the night only on the
condition that they did not eat meat and drink wine.

The religions of Asia, — Buddhism, Hinduism, and
Mohammedanism, — have certainly done much for the
sobriety of the Asiatics. In India, where the consumption
of alcoholic beverages is largely on the increase, thi«
drink question appears to the natives as of far more
moment than opium-eating, which is reckoned as

comparatively innocuous. The liquor question to them
seems of more importance than the opium one. On this
account, they failed to understand the wisdom of the
appointment of the Royal Commission to investigate into
the lesser evil, while the greater is left untouched.
To the minds of many, the consumption of spirits seems
almost an integral part not only of our civilization but
of our Christianity.

Our Christian religion inculcates temperance in all
tilings. The moderate indulgence in intoxicating liquors
is not only not condemned, but rather approved. One
thing, however, may be taken for certain, — that, had the
Founder of Christianity and St. Paul lived in these days,
they must have favoured self-denial and total abstinence.
The practice of the Church of Rome does not seem to
have had much influence in combating the evil among
its adherents, although one of the ornaments of the church,
SI lately deceased Cardinal, threw the weight of his
great influence into the Temperance Movement. The
self-denying life claimed for the Roman Catholic priests,
as compared with the life of supposed luxury and ease
enjoyed by Protestant missionaries, has been often
remarked upon. I presume men of the right stamp are
to be found within both communions.

But not only is spirit-drinking forbidden b}' the tenets
of the Eastern religions, but it is likewise opposed to the
teachings of molality by the ancient Chinese sages.
In the Classics, virtue, morality, temperance, — the qualities
of the superior man, — are there extolled and inculcated.
Filial piety, regard for parents, self-respect, the duties of
subjects to their patriarchal form of government, etc., are
strongly inculcated; and these are all factors of considerable
value against the people becoming sots to intemperance.

We have already referred to the oldest temperance lecture
in the world as found in these ancient Classics.

Another set of reasons which make for or against
temperance may be found in the temperament and
constitution of the people. The peoples of the East and
West may be differentiated in their mental and physical
characteristics, in their literatures and religions, by the
ideas of rest and activity, the lymphatic and sanguine
constitutional peculiarities. Opium smoking or eating
suits the oriental; sju'rits, the occidental temperament.
Although, speaking generally, there is much truth in this,
yet, like so many half truths, much error lurks in it.
Opium is taken like spirits, for its first or stimulant action;
not so much for its second and after sedative effects,
in both of which it resembles spirits. It is the outwardly
decent stimulant which public opinion, religion, and
customs demand in the East. The Chinese idea of
happiness (after possessing wealth, the god of which has
the whole nation as devotees, and having posterity in
the shape of sons to hand down unbroken the family
links, and have his manes not left unhonoured and
un worshipped, the greatest calamity that can befall
mortal; is that of comfort, idleness, repose, the otium
ciivi dignitate which no one knows better how to enjoy.
Give the Chinaman his opium pipe and seraglio, with
nothing to disturb the tranquil flow of life, and his
blessedness is complete. Every thing about him, the
government of his country, the absence of politics, of the
Press, of the Nineteenth Century Western civlization with
all its activities and worries, the absence of religious
controversies, etc., all bespeak a disposition which finds
its utmost happiness in repose and stagnation. Hence the
chaim which the opium pipe and lamp have for such people.

Mucli blame is attached to our climate for the
prevalence of so much drinking. The Northern cold
peoples have become addicted to spirits and animal food
from more or less of a felt want; the warm Southerners,
to vegetable diet, fruits, and light wines. While it is true
physiologically that we require animal food to keep us warm,
and we partake more of it in winter than in summer,
it is not such a physiological necessity of our systems
that we should favour spirit drinking. Warmer and more
suitable clothing would render unnecessary the frequent
recourse to ardent spirits, to keep out the cold.
The sense of heat, when spirits are swallowed and for a
short time afterwards, is followed after a brief period by
one of depression and a greater sense of cold, the heat of
the body being slightly lower; and this suggests a return
to the stimulant, and so the habit is thus regularly
appeased, and the necessity of constant addiction
established.

I do not find any climatic reasons in China to account
for the rise of the opium habit or the use of ardent spirits.
Officials from the North, proceeding to the South and
there acquiring the opium habit, on their return often
state that their reason for beginning it was the miasma of
the South, which the people say is fatal if encountered.
This pestilential vapour is teimed chang (^^). The
opium evil exists largely in large non-malarious tracts
of the Chinese Empire. The supposed prophylactic
properties of spirits in warding off fevers and other
diseases do not fall within the scope of the present Paper.

Some of the suggestions here thrown out seem
certainly worthy of our imitation. Part of the present
Paper was originally intended for an article on the Drink
Question in China, the sequel to one published a few

years ago in one of our first class provincial newspapers
•on the Norwegian Drink System, after a visit paid to that
•country and Sweden, and investigation into the subject
on hues similar to those since followed by certain pubh'c
writers and sneakers.

^>5^P339(^C-<->^

APPENDIX :-Substitiites for Tea, proposed by the
Chinese author of the work on Dietetics quoted in this.
Paper (See page 13).

^ ^ ?hK ^ Chinyinlnvaye ^^/f"^'^''^ Japonica

•^ {leaves).

^^ >^E ■?- ffi ^ ^^^^^ "^'''^ ^^^ Zr6V7/w Chinense (buds

V iia J m ^f^ miao ye and leaves.

fB'J 'k^ ^ 'f^>e pal ye Ctipressns fnnebrts

'i^ ^ Sung ye Pine {leaves).

5E J[lP ^S ^ Wu chia ken ye Elentherocrocus {roots

^^^ -^ ^//rt^ leaves).

M ^^ ^ Jt W ^"^^ *^''"^'^^ y^ SophoraJaponica[hvigs,

Mb J^ ^ m ^ li^,-a ^l^i}^ /or^-^r^, and buds).

^ rl ^ V'"h Maimentungchi Aneilematisniedicirad.

^ P^ ^ i'+ '^''^'^ "^^'' ^""S Asparagus fih'cmus

^ *' clii {Juice of the roots).

*lb i^ V'-h Tihwangchi Rehmannia glutinosa

^ ^ ' {juice).

-Vir M V'-f Kan tb'ao chi G/j'cyrr/iiza [lic^uorice}

" ^^ ' {juice).

M ^S V'f Lu ken chi PhragmitisRoxburghii

± i% ^' \\ T'ufuhngchi ^'Jt';^^^^^^^^

^«i^^^ Ch^u^^enp^iye ^^-:^^-

and juice of leaves).

^ ^ H" Lan ye chi Indigo leaves {Juice).

•^ -^ ^ ^ >V_L Ch'o ts'ien ye Plantago major {Juice

■=+*- KlU :5lFS M <T shih chi of leaves and seeds).

* leaves and flowers).

^B ^ V'i" ^'^' "^^ ^^^^ Sesamum [juice),

/h ^ ^)+ Siaomaiclii T/V/Zcz/'M ir/;^^/]

' ^37 II [jmcc).

lh. ^ t"h '^^ "^^' c^^'i Barley {juice).

S S t+ Heilovvchi Glycine hispida [soja\

'*^^ -^^ ' ' Black bean [juice).

,_ ^ Phaseolus junngo

^ S V^i" ■'^^ low c hi [Kidney bean).

Green bean [juice).

^ S W Pien tow clii Dolichns lahlab [juice).

ti ^ ^i\ Clung mi chi Rice [juice).

tH ^^'{^ ^l\ ^^ '^^^ ^^^'^ Glutinous Rice [juice).

^^ 71^ y-y* Sli mi chi Setaria Italic a [juice).

^W y^ VT" ^'"-^ "^^ ^^'^ Sorghum {juice).

^ ^ ^ tf T.esuyechi

ffi -j^ V't Pohochi

^ BM V'"!" ^^' ^"^ ^^^'^ Radish [juice.)

;fg ^^'-f- I\Iei chi Prune {juice).

;j# 1^ ^(^ Kan Ian chi 0//z7^ {juice.)

M n- Tsaochi yujicbe juice

yH i I [Zizyplius vulgaris).

^jb rtw Mr 1 ■• Nepheliuni Lonpana

fl HR -/r Lung yen ch. Q^^.^^^

;k4} ^J4- Shih chi Persimmon {juice.)

j^ §if: ^4- ChO ping chi Juice of orange cakes.

'ffi |g|5 V'-p Ping laiig chi Betel-nut [juice)

Perilla ocymoides
{juice of leaves).

Mentha juice
[Peppermint).

Errata and Addenda.

On Page 4. — Insert this omitted paragraph : —

In the Herbal, tea is found under
the word viing (^). It is there said
that, in Shen Nung's SJiih Ching {^^ ^),
cVa-ming (^ ^) was first produced in
I-chow (^ j^W ), a city in Szechuan, in
llie time ot the Five D3Miasties, —
the modern capital of that province,
Cl. eng-tu Fu {^ ^ )f^).

On Page 6. — After boihng water, add — '^ or boiled
water near the boiling point."

On Page 13. — For /or, read far.

For thirty -Jive read thirty -six.

On Page 14. — Line 6, {ox proposed, x^tx^ prepared.

By 3'ello\v millet is meant the grain
c?d\^d ^\\x {^^\ panicummiliacemn . The
siau-mi (>]> ^\ small millet, is the
setaria italica ; and the tall millet, or
kau-liang, is the holcus sorghum.

On Page 2^. — For ligusticiim dentilolum, read TJgusticum
aciitilohum.
For Yetae, read Getae.

After Ckinng-tse add: — On the
frontiers of Szechuan and Thibet, it was
introduced into China from the time of the
Marquis Po Wang (that is the title by
which Chang Ch^ien, the envoy to the
Central Asian states, was ennobled) ;
so the Ode says, etc., etc., etc.

On Page ^d. — For aligno, read aliquo ; and for misces,
read mices.

On Page 38. — After tinctures add — " or liqueurs."

On Page 52. — For grape ?)iost, read grape jniist.

KUNG-FU,

JMEDICAL GYMXASTrCS.

JOHN DUDGEON, m.d., cm.

Movements for the development of the body and for
the prevention and cure of disease were known and practised
in the most ancient times in all countries. We find gymnastic
exercises forming a part of the religion of the ancients.
The great heroes of antiquity either instituted, restored,
or took part in them. Poets made them the theme of their
verses ; and so, by immortalizing not only themselves but
their victors whose fame they celebrated, they animated
the Greek and Roman youth to tread in similar steps.
Such exercises were then indispensable, the use of
fire-arms being at that time unknown. The body required
to be strengthened, and health to be confirmed and inured
to fatigue. Contests were generally decided in close
fight, by strength of body. Hence the origin of gymnasia,
where the science of movement, as it were, was taught,
and which were ahvays dedicated to Apollo, the god of
physicians. The Greeks owed much of their mental
greatness to these exercises. They formed one of the
three great parts into which all education was divided,

?ind this branch was the more imporlant in that it did not
cease at a certain period but was continued through hfe.
The Greek effort in education seems to have been directed
to the attainment of a sound mind in a sound body, and it
was on this account that their physicians and philosophers
placed well-regulated exercises as of first importance.
We know that the officers of these institutions were
recognised as physicians. Exercises of all kinds, such as
walking, dry-rubbing or friction, wrestling, etc., were a
few^ of the common aids of physic, as they were termed
by Asclepiades, who did so much to bring Ihem into
repute. The term athlctae might most appropriately be
applied to the Chinese Tauist priests, the Greek word
athlos, from which it is derived, being similar in meaning
to kung-fu. In other respects, however, they resemble
more closely the Agonistae, who followed gymnastics
solely with the view of improving their health and
strength; and who, although they sometimes contended
in the public games, did not devote their whole
lives, like the Athletae, to preparing for these
contests.

Gymnastics became a part of medicine shortly before
the time of the ^^ Father of Medicine;" and, according
to Plato, as a means of counteracting the bad effects
of increasing luxury and indulgence. It soon passed into
a complete system, as already in.dicated. The gymnasia
were often connected with the temple services in Greece
where chronic ailments, through bodily exercises, baths,
and ointments, could be cured. iEsculapius came to be
considered the inventor of bodily exercises. Plato styles
two of these Greek gymnasts, who cured disease, the
inventors of medical gymnastics, Iccus of Tarentum and
Herodicus of Selymbra. The latter in particular made

use of them for medical purposes, which is the reason he
is considered to have been the first inventor of this art.
Plato relates that the latter was himself ill, and sought
what gymnastic exercises might conduce to his recovery.
He gained his object, after which he recommended the
same meth.od to others. Before his time, dietetics was the
chief part of medicine. It w^as he who advised his
patients to undertake the journey from Athens to
Megara, a distance of i8o stadia, equal to 6 German miles,
and back. Hippocrates, who w^as one of his pupils and
superintended the exercises in his palaestra^ tells us that
Herodicus cured fevers by walking and wrestling, and that
many found the dry fomentations did them harm.
In consumption, he advised the patients to suck
women's milk from the breasts, a practice found existing
in China at the present day among the old and
-debilitated. Galen mentions Premigenes, who was
•great in the peripatetic theory and wrote on
gymnastics.

Other ancient nations besides Greece and Rome
seem to have been early convinced of the importance
of a knowledge of the means of preserving health.
Among the Hindu legislators, we find laws enacted
with this object; and, wn"th the view of enforcing them and
making them obligatory, w^e see them joined on to
religion, just as in China w^e find similar precepts
extensively pervading their sacred books. The Chinese,
like the Hindus, have quite a large number of works
on the means of retaining health. These have reference
to climate, seasons, time of the day, food, bathing,
anointing, clothing, housing, sleep, etc. Exercise receives
always a high place in all such works; for it increases
strsngth, prolongs life, prevents and cures disease by

equalising the humours, prevents fatness, and renews and
increases the power of resistance. In the Booh of Rites
( 1,000 B.C.), we find archery and horsemanship laid down
in the curriculum of study to be pursued at the National
University. At the present day in China, besides the
exercises involved in /w/;;^-/)^, the various exercises that
prevail in Europe are practised publicly and privately
b}' all classes, especially by the Mantchus, and to a much
larger extent than among ourselves. Our present mode
of warfare has done much to put an end to gymnastics
as a part of education and a means conducive to robust
health. The ancients may have esteemed them too
highly, just as the moderns neglect them too much.
True philosophy points to the golden mean as the place
where truth is to be found. There are evils from inactivity
as well as evils from excessive exercise; but gymnastics,
when practised under proper control, must be invaluable
in ensuring good health, a clear intellect, and in curing
many complaints. Preventive medicine is coming every
year more and more to the front, and gaining more
attention and importance. The present age seems to be
more alive to the importance of gymnastics than any
preceding age of modern times. We find them introduced
by enlightened teachers into many of our schools and
warmly advocated by many medical men. Treatises on
this subject are published yearly. One author considers
hygiene to be the most useful sphere of the physician,
and he believes that the subordinate value of therapeutics
may be proved by statistics. Another writer, also a
German, speaks of gymnastics as the principal agent
for the rejuvenescence of body and mind.

But it is necessary to trace the rise of this subject in
China somewhat more particularly.

The first mention in Chinese history of a system of
movements, proper to maintain health and cure disease,
dates back to pre-historic times, the time of the Great Yii,
when the country was inundated, and the atmosphere
was nearly always wet and unhealthy, and disease over-
flowed, so to speak, the earth. The Emperor ordered his
subjects each day to take military exercise. The movements,
which they were thus obliged to make, contributed not
a little to the cure of those who were languishing,
and to maintain the health of those who were well.

Premare refers to the same tradition, where he says
in his researches of the time anterior to the 5"//?^ Ching\ —
In the time of Yu, the waters did not flow away, the rivers
did not follow their ordinary channels, which developed
a number of maladies. The Emperor instituted the
dances named Ta Wu (^ ^) , the Great Dances.
The native author, who reports this tradition, adds that
the life of man depends upon the union of heaven and
earth. The subtle material circulates in the body; and,
if the body is not kept in movement, the humours do not
flow, the matter collects, and from such obstruction disease
originates. The great philosophers explained in a similar
way the cause for the most part of maladies. But that
which is specially remarkable in the Chinese tradition is
that moisture and stagnant water are considered the
source of the endemic and epidemic maladies, and that
an efficient means to prevent them consists in the
regular exercise of the body or in the circling dances.
These movements tend in effect to produce a centrifugal
result, from the centre to the circumference, very suitable
to restore the functions of the skin, and to give tone and
vigour to the whole economy. These dances form part
of the institutions of the Empire.

We read also in the Shu Ching that the Emperor Yu
ordered the dances to be executed with shields and
banners. These two sorts of dances were the first
sanctioned in the Li Chi^ or ritual of civil and religious
ceremonies. Great importance was attached to the
regular bodily exercises. Like as in Greece, to sing and
dance well constituted a good education. Even to the
present day, the people take to exercises, in order to give
themselves bodily strength and as much suppleness as
possible; as, tor example, the exercises of the bow and
arrow, throwing and catching a heavy stone with a hole cut
in it with which to provide a handle, heavy bags of gravel,
the bar with the two circular heavy stones at the ends
of it, the various feats of jugglery, etc. This taste for
bodily exercise is one of the fundamental maxims
which have not ceased to be considered as the
base of all progress and all moral development, the
improvement of one's self. Pauthier, in his Chine
Modenie, mentions a large number of famous dances
of antiquity.

The founder of the Shang dynasty (1766 B.C.)
had engraven in the bath-tubs — "Renew thyself
each day completely; make it anew, still anew, and

always anew {^ B ^ B H ff 3^ H tf )•

From the earliest times there were public institutions
where were taught the six liberal arts (music, arithmetic,
writing, religious and civil ceremonies with their dances,
fencing, and charioteering). We read in the life of Confucius
that he applied himself to perfect himself in all
these exercises. Regular and rythmic movements
were had recourse to, to develop the physical force,
skill to maintain the health and to combat certain
diseases.

78 .

After the period of movement for the cure of disease
-comes the period of healing by the virtues of plants,
according to Chinese tradition. Although Fu-hsi had
begun thus to cure maladies, the art is particularly
ascribed to Shen Nung (about 3218 B.C.). He
-distinguished all the plants, and determined their different
properties. The first Great Herbal is ascribed to him.

The term Kung-fu (X ^) means work-man, the
.man who works with art, to exercise one's self bodily,
the art of the exercise of the body applied in the
prevention or treatment of disease, the singular postures
in which certain Tauists hold themselves. The expression
Kung-fu ( 5^ 3^ ) is also used, meaning work done.
The term Kung-fu, labour or work, is identical in
character and meaning with the word Congou j applied in
the South to a certain kind of tea. In China it is applied
medically to the same subjects as are expressed by the
•German Heil Gytnjiastik, or Curative Gymnastics, and the
French Kinesiologies or Science of Movement. Among the
movements which are embraced within the domain of this
method are massage, friction, pressure, percussion,
vibration, and many other passive movements, of which
.the application made with intelligence produces essential
hygienic and curative results. These different movements
have been in use in China since the most ancient times*
They are employed to dissipate the rigidity of the muscles
occasioned by fatigue, spasmodic contraction, rheumatic
pains, the effects of dislocations and fractures, and in
many cases of sanguiferous plethora in place of bleeding.
These practices have to-day passed into the habits of the
people, and those who are in charge of them are usually
the barbers, as they were practised in Europe in the
middle ages, who frequent the streets advertising the

• 74

people of their presence by striking a kind of tuning-like-
fork called hwantow. Those usually who practice these
movements are the barbers who have shops, and the
various exercises are generally gone through in the
evenings. In the sequel of this Paper, we hope
to describe the methods pursued by them. There is
also a class of rubbers, who go to private houses
or who undertake to teach the art. Here we
have certainly a procedure allied to medical gymnastics,
to which the Chinese attribute therapeutic value.
Kung-fu embraces, as already remarked, massage (a word
not found by-the-bye in Webster's Dictionary, from the
Greek masseiii, to rub, or Arabic mass, to press softly);
and shampooing (a Hindu word meaning to knead),
a practice still in vogue in China and highly esteemed.
Massage consists in such operations as kneading,
thumping, chafing, rubbing, pressing, pinching, etc. The
barbers, as a part of their duty after shaving the pate and
face or plaiting the queue, treat their customers to kneading
the scalp of the head, eye-brows, spine, calves of the legs, etc*
These operations are practised both by way of preventing
and curing disease; but more generally, as in part in
Western countries, for the comfort and sense of bracing
which it confers. The practice is now largely had
recourse to in the West, and with marked benefit in cases
of deficiency of nerve force, — neurasthenia, paralysis,
hysteria, etc. The various methods of manipulation
comprised under the term massage include effletirage,
petrissage, f 7 iction, and tapotement. All these movements
are centripetal, and done with the dry hand. The effect
produced by such manipulations is the promotion of the
flow of lymph, otherwise designated luunours by the
older writers, and blood, and the stimulation of the
muscles of the skin and the skin reflexes.

A medical man, who was lately asked if he used
massage much in his practice, replied — '' Oh yes, a great
deal; my butler does it." After that, one should not have
!been surprised to hear that the electrical treatment was
conducted by his footman, and that the kitchen maid
undertook the obstetric cases. Mere rubbing or
shampooing is no more massage than a daub of paint is
a work of art. It is not only a vicarious way of giving
exercise to patients who cannot take it themselves, but it
is a valuable curative agent. Lady Manners, in the
Nineteejith Century, says — ^^The Chinese are supposed
to have learnt the use of gymnastic exercises from the
Indians, and the subject mentioned in the most ancient of
their books is called Cong-fou, or Science of Living."
The late Dr. Macgowan gives the term for Kung-fu
as Kang ( jft])j ^^^ Great Bear, and fu (^), a charm.

The Tauists, the priests of the religion or system of
rationalism of Lau-tse (500 B.C.), have always been the
chief practitioners of this form of Medical Gymnastics.
These Bonzes, as they are called by the French, a term
corrupted from the Japanese and first applied by the
Portuguese t^ a Japanese priest, were the early alchemists
of the world, and have for centuries been in search of the
philosopher's stone. In cinnabar they supposed they
had found the elixir vitae. Alchemy was pursued in
China by these priests of Tao long previous to its being
Jinown in Europe. For two centuries prior and for four
or more subequent to our era, the transmutation of the
base metals into gold and the composition of an elixir
of immortality w^ere questions ardently studied by the
Tauists. The Arabs, in their early intercourse with China,
thus borrowed it, and they were the means of its diffusion
in the West. Kung-fu owes its origin to these same

investigators, and was adopted at a very early period, by
which to ward off and cure disease and for strengthening
the body and prolonging life, in which it has
been declared a far-reaching and efficacious system.
My friend, the late Mr. Wylie, in his excellent Notes on
Chinese Literature, remarks regarding Tauism that it
has ^^ changed its aspects with almost every age.
Commencing with the profound speculations of contem-
plative recluses, on some of the most abstruse questions^
of theology and philosophy, other subjects in the course-
of time were super-added which at first appear to have
little or no connexion with the doctrine of Tau.-
Among these the pursuit of immortality, the conquest
of the passions, the search after the philosopher's stone,
the use of amulets, the observance of fasts and sacrifices,,
together with rituals and charms, and the indefinite
multiplication of objects of worship, have now become^
an integral part of modern Tauism."

[ Note. — The reader, who may wish to consult this
curious subject along with the Medical Divinities and
Divinities worshipped in Medical Temples in China, will
find a series of Papers by the present writer — On C/miese
Arts of Healing y in the Chiiiese Recorder, Vols. 2 and 3].

Besides a system of gymnastics and charms in
Chinese Medicine, there are other systems, one of whicb
deserves a passing notice. Numerous works exist on all
such subjects. There is one on the Art of procuring
Health and Long Life, without the aid of physicians and
by means of regimen and general hygienic measures.-
Such things are inculcated as the regulation of the heart
and its affections; and rules are laid down with regard to
dietetics, business, and rest, containing many wise, useful,
and quaint precepts, which, if attended to, would certainly

conduce to health and longevity, but which, being
persistently neglected, the constitution is ruined and
loaded with infirmities, life is shortened, and the body ia
sorely burdened with disease. [ Note.— The reader will
find one such work translated in Du Halde ].

It is the object of Kung-fu to make its votaries almost
immortal ; at least, if immortality be not gained, it is
claimed for it that it tends greatly to lengthen the span
of life, to increase the body's power of resistance to
disease, to make life happier, and to make the muscles
and bones insensible to fatigue and the severest
injury, accidents, fire, etc. The benefit, too, the soul
derives from such exercises and the merit accruing to the
individual are not to be lightly esteemed. I have seen
these priests subject themselves to great hardship and
severe trials, without producing any impression upon
them.

Having briefly sketched the practice of the art in
ancient times both in the Orient and Occident, a few
remarks on its practice in modern times are necessary to
complete our historical retrospect.

In 1569, Mercurialis at Venice published his treatise
De arte Gy7n?iastica, in which he recorded the most
important exercises used by the Greeks and Romans, and
which has proved a perfect mine for subsequent writers
of the 17th and i8th centuries, who derived their
knowledge of this subject largely from this source.
In 1740, according to M. Dally, and 1728, according to
Dr. Roth, appeared in English a work by Francis Fuller
on Gym7iastic Medicifie, every man his own physician,
treating of the power of exercise in its relations to the
animal economy, and its great necessity for the cure of
various maladies, such as consumption, dropsy,

hypochondria, itch, and other skin eruptions. This book

made a sensation at the time, and it passed through several

editions, and was translated into several languages.

In 1748, there were published at Helmstadt two works in

Latin, entitled Dissertatio de arte gymnastica nova by

Boerner, and De Gymnasticce mediccz veteris iriventoribus

by Gerike. The medical world was too much pre-occupied

with pharmaceutical and chemical speculations to pay

attention to the Gymnastics of the Greeks, and still less

to those of the Tauists, those Priests of Supreme Reason.

Pere Amiot, one of the Roman Catholic missionaries

at Peking, drew attention to the subject of Kung-fu,

or, as he spells it, Cong-Fou, by the publication of his

Notice dii Cong-Foxi in 1779, in Les Memoires stir

les Chinois, of which more anon. In 1781 appeared

Tissot's work La Gymnastiqtie Medicate. In 1821,

another Frenchman, Londe, published a treatise on the

same subject, or exercise applied to the organs of man

according to physiological, hygienic, and therapeutic

laws. These works merit study at the present day for

the high estimation of the power of regular and

methodical movement on the living mechanism which

they indicate. The most important works for rational

gymnastics have been undertaken on the mechanism of

locomotion. In 1794 an English work appeared, by John

Pugh, the anatomist, entitled A Treatise on the Science

of Muscular Action^ showing its utility in restoring the

power of the limbs. A work by Dr. Barclay, called

The Muscular Motions of the Human Body^ published in

Edinburgh in 1808, was one of the most remarkable,

having for its object the anatomical study of each organ

with relation to movement; and another on The Power of

Compression and Percussio?t in the cure of Rheumatism,

Goutf Debility of the Extr equities, and in promoting

Health and Longevity, by Dr. Balfour, of Edinburgh, in

1819. Various works in French appeared for the cure of

deformities of the spinal column and osseous system

generally, and chorea by means of pressure, percussion,

friction, massage, position, attitudes, movements (active

and passive), which constitute the science and art of

medical gymnastics, the therapeutics of antiquity, which

has had such prodigious success, principally in the

deviations and spasmodic and chronic maladies against

which modern therapeutics has generally recognised its

powerlessness. In 1830 Dr. Koch's Gymnastics in

relation to Dietetics and Psychology was published.

Numerous other works in French and other languages

appeared, treating of friction, ligatures, compression,

vibration, percussion, etc. Dr. Roth believes a great part

of the results produced by the so-called water cure is

owing to the importance of movements, in which the

douche, compresses, friction, etc., have so great an influence

as well by their dynamical as by their mechanical effects.

We have reserved, for the sequel of this retrospect, n otice

of the originator of what is now called the Swedish

system of Gymastics, Ling (born 1766, died 183Q). His

system is based on anatomical and physiological principles;

and, in this respect, differs entirely from the Chinese, which

can lay claim to no such foundation, and is therefore not

calculated to produce all the curative results claimed for

the Swedish system. His great principle was the oneness

of the human organism and the harmony between mind

and body, and between the various parts of the same

body. The development and preservation of this harmony

is the educational or prophylactic part of the system;

the restoration of the disturbed harmony forms the subject

of the medical part. His idea, in Dr. Roth's words, was
that an harmonious organic development of the body and
of its powers and capabilities by exercises, considered in
relation to the organic and intellectual faculties, ought to
constitute an essential part in the general education of a
people. He looked upon anatomy and physiology as the
basis of gymnastics essentially necessary. His intention
was to make gymnastics not only a branch of education
for healthy persons, but to demonstrate it to be a remedy
for disease. The curative movements were first practised
in Stockholm in 1813. His system is now largely
extended through the various countries of Europe.
He arranged the vital phenomena, which are subordinate
as well to physiological as to physical laws, in three orders,
known as the Dynamical, Chemical, and Mechanical agents.
The union and harmony of these three, combined,
constitute a perfect organism.

Under the Dynamical he places the manifestations
of the moral and intellectual powers; under the Chemical,
generation, nutrition, reproduction, sanguinification,
secretion, etc; under the Mechanical, breathing, circulation,
walking, etc. He cairies out this analogy of these three
fundamental agents of the vital powers in various
directions, as, for example, telluric influences, such as light,
heat, electricity, magnetism, etc., are embraced in the
Dynamical ; nutriment, medicine, poisons, etc., in the
Chemical; and shock, pressure, etc., in the Mechanical,
The organism itself is divided into the brain, heart, and
lungs; arms and legs corresponding to the same three
agents. The animal, vegetable, and mineral kmgdoms
permit of a similar analogy. Hitherto it has been
principally by medicines, acting generally on the Chemical
agent alone, that we have tried to preserve health and

cure disease ; the Dynamical and Mechanical agents have
been either entirely neglected or unscientifically
considered. In any discordant action of the organism,
in other words, in indisposition and disease, which of the
three agents must be principally acted upon, must be
considered. As the chemical agent is as inseparable
from the other two as these are from it, hence it must be
impossible to effect a cure in all diseases solely by pure
medicines which act principally on the chemical agent.
Wherefore medical men frequently prescribe either
exercise influencing the mechanical, or amusement, etc.,
acting by means of the dynamic agent. '^ It is as wrong,"
and we are now quoting from Dr. Roth, " to recommend
a healthy person only to eat and drink, and not to move
or amuse himself, as it is in diseases to act exclusively on
one factor of the vital power." The great Sydenham,
when dying, consoled those who complained of the loss
of the great physician by saying — ^'I leave behind mo
three great and most important means, viz., —
air, water, and exercise, which will compensate for
the loss of my person."

Ling's idea of the harmonious development of the
organs of the body, being the essential base of the
education of the young and of the people, is a Greek idea
w^hich is found in all the writings of the philosophers.
Barclay of Edinburgh in 1808, as we have shown,
professed the same idea in the treatise on the muscular
motions of the body. St. Paul's words in his Epistles to the
Corinthians (I, XII, 24) and to the Ephesians (IV, 16),
considered solely from the physiological point of view,
are still to-day the most perfect synthesis of the science.
M. Dally thinks it would be doing a real wrong to Ling's
reputation to have him posed as the inventor of it.

His system resembles exactly that of the Kung-fu of the
Tauists, and to M. Dally it appears less complex than that
of the Tauists. The Chinese system, continues our
author, is sanctioned by 5000 years of continued
experience. For it is from Central Asia, and from the
seat of the origin of mankind, that the Tauists have
imported this doctrine into the Orient, and since this
epoch have not ceased to make application of it. But it
is also from Central Asia, and from the same source as that
whence the Tauists have drawn them, that the ancestors
of the Greeks imported into the Occident the same
doctrine. What then, asks M. Dally, is the merit of
Ling ? As his body of doctrine does not differ from that
of the Tauists, it must be admitted also that at the same
time Ling had in his hands the Notice of Amiot or some
other original Chinese treatise, produced it may be by
other missionaries or by some persons attached to
Embassies from Europe in China. (Lawrence Lange, by-
the-bye, was a Swede, and the first Russian Consul at Peking
in the second decade of the i8th century). The doctrine
of Ling in its entirety, theoretical and practical, is only a
sort of counter-drawn daguereotype of the Kung-fu of the
Tauists. It is the royal vase of Dresden, the splendid
Chinese vase with its Chinese figures overlaid w^ith
European paint. This is, according to our historical studies,
says Dally, the real merit of Ling. After all, whether
the work of Ling is only an importation of the doctrine
conserved in China in all its primitive originality and in
its essential therapeutic character, or a simple renovation
of Greek art more especially applied to the education of
man, or a harmonious development of form and force
applied to aesthetics and the military art, — in a word,
whatever be the sources whence Ling may have drawn

the elements and the combinations of his system and its
apphcations, it is none the less true that he is one of the
men who have much aided to bring back gymnastics
among us as a science and an art to the purer traditions of
high antiquity.

My attention was first called to the Notice of
P. Amiot, now nearly thirty years ago, by the following
communication from a friend in Edinburgh : —
'^The Chinese have a mode of treating many diseases by
various w^ays of breathing w^iile the patients are placed in
previously determined positions, w^iich vary according to
the nature of the disease. The treatment is called Cong-fu,
and was practised by the followers of the Bonzes, Tao-sse,
who prepared the patients by religious ceremonies for the
treatment. The French Missionaries of Peking have
published in their Memoir es concernant les Chinois^
Paris, 1779, a chapter on this treatment under
the name of Notice du Cong-fu des Boznes Tao-sse,
Will you kindly furnish answers to the following?
I. — Detailed information on the positions and breathing

movements.
2. — Whether the followers of the Bonzes, Tao-sse, still

exist and practise the treatment by breathing

movements.
3. — The titles of Chinese woiks on this subject.

Some works with wood engravings have been

published on the subject.
4. — ^Any other information regarding this mode of

treatment."

This letter was perhaps dictated by Dr. Roth, with

whom I have since kept up a friendly and constant

correspondence, and supplied him with the various

Chinese works containing illustrations on the subject.

The result of my attention having been called to this
treatment is the following article on Kung-fu, which was
submitted to Dr. Roth, and by him recommended for
publication. I was unwilling at the time to present to
the medical profession or to the general public a subject
so meagerly handled, and during all these years have
waited for the convenient time to devote to it more
study and research, with the view of supplying at least
sufficient details to render any one, ignorant of Chinese
and medicine, able to grasp the subject and determine its
usefulness or otherwise as a prophylactic and curative
agent. Unfortunately the press of work, necessitated
by the care of a large hospital and other duties, has
prevented me from pursuing further this study.
The subject was brought by me before the Peking
Oriental Society a few years ago, and it is now published
in their Journal.

Dr. Roth has been the most prominent exponent
and successful practitioner of the system in Great Britain.
As an Hungarian exile after the Russian invasion
which crushed the Hungarian cause in 1849, he
settled in London after studying Chinese in Paris for some
time, and chose this speciality in which he rose to
eminence. He published numerous works on the subject
which are well known, the chief of which are —
The Cure of Chrojiic Diseases by Movements, Handbook
of the Movement Cure, On Paralysis in Infancyj
The Prevention of Special Deformities, The Treatment
of Writer s Cramp, etc., etc. He presented the present
writer with copies of all his published works.
His Hand-book is characteristically "dedicated to all
Medical Practitioners who are disposed to examine before
they condemn." His work on Infantile Paralysis is

dedicated to my friend and namesake Dr. R. E. Dudgeon,
who was the first to befriend the exile on landing on our
shores, and who was the first to give proof of this confidence
by placing some patients under his care. I visited Dr.
Roth at his residence, 48 Wimpole St., London, on more
than one occasion, where he showed me his institution
for carrying out this treatment by movement.
He had a similar institution at Brighton.

Amiot says Kung-fu consists in two things, — the
posture of the body, and the manner of respiration.
There are three principal postures, — standing, sitting, lying.
The priests of Tao enter into the greatest detail of all the
attitudes, in which they vary and blend the different
postures. As these, however, have more connexion with
their doctrines than the medical part of Kung-fu, it will
be enough to indicate the general principles. The different
modes, in the three principal positions, of stretching,
folding, raising, lowering, bending, extending, abducting,
adducting the arms and legs, form a variety of numerous
attitudes. The head, the eyes, and the tongue, have each
their movements and positions. The tongue is charged
to make in the mouth such operations as balancing,
pulsating, rubbing, shooting, etc., in order to excite
salivation. The eyes close, open, turn, fix, and wink.
The Tauists pretend, when they have gazed for a long
time, first on one side then on the other, in regarding the
root of the nose, that the torrent of thought is suspended,
that a profound calm envelopes the soul, and a preparation
for a doing-nothing inertia which is the beginning of the
communication with spirits.

Regarding respiration, there are three ways, — one by
the mouth, one by the nose, and inspiration by the one
and expiration by the other. In the three modes of

respiration, sometimes it is the inspiration that is, as
Amiot puts it, precipitee,fil^e, pleine or eteinte] sometimes
it is the expiration, sometimes also both. The other
principal differences which he at the base of Kung-fu in
respiration, as noted by Amiot, are inspiration and
expiration by sifflementy haleineey sauts, repetition^
attractioiiy and deglutition.

It has now been said in what Kung-fu consists^
It hes with art to choose and combine them, to change
and repeat them according to the malady which it is
sought to cure. The morning is the best time for it.
After the sleep of the night, the blood is in a state of
greater repose, the humours are more tranquil, and the
organs more supple, especially if one has been careful to
sup lightly. Fat persons, or those charged with humours,
gain it always by eating nothing at night; and this
preparation is absolutely necessary for certain maladies.

In Amiot's Notice^ twenty figures are given illustrative
of the text. In each of the postures, the principal thing is
to respire in a particular manner a certain number of times,
and to proportion the length of the Kung-fu to the
malady. The body is either half nude or dressed, and the
position is either standing or sitting. There are series
of each. In respiration, the" mouth must be half full of
water or saliva. Various potions,, decoctions, and drugs,
are ordered to be taken before or after Kung-fu;
they seem to have been added in the course of time,
to facilitate the effects.

Amiot dispensed with entering into greater details,
as Kung-fu was only a bagatelle, or at least may be so
merely; yet, as he might fail to make his jneaning clear,
and as otherwise, as he says, it is always good to speak
to the eyes, he had figures copied to give an idea of the

subject. In a few words, he indicates the different
maladies which they are said to cure, in order that the
European physician may be in a position to pronounce
on this singular practice. Of the twenty figures drawn,
although seventeen are given for the sitting posture, it
would be necessary, he says, to add many more to give all
the attitudes and positions which are blended with the
posture; ''but in truth we have not had the courage to
copy out a larger number," or, as Hue says in speaking of
current facts in Chinese medicine, he prefers to abstain
because, says he, ''Le vrai pent quelquefois n'etre pas
vraisemblable." Amiot says — "The account which we
have under our eyes is in a manner so obscure and
in terms so bizarre that we have not ventured
to risk a translation of it." If some alleviation to
the ills of humanity is the result of it, he will believe
himself well recompensed for the courage he has had
in risking the Notice,

The physical and physiological principles of the art are
the following, and I am indebted to M. Dally for this resume.

I . — That the mechanism of the human body is altogether
hydraulic, that is to say, that the free circulation
of the blood, of the humours {i.e., the lymph), and
of the spirits, and the respective equilibrium which
modifies their movements and their reciprocal
action, being all the time the weight and the wheels
of the human body, the health subsists only by
this circulation, and this equilibrium, wherein it is
re-established, only by their re-establishment.

2. — That the air, which without cessation enters the blood
and the lymph through the lungs, being as the
balance which tempers and restores their fluidity,
can neither be re-established nor subsist of itself.

The consequences of these two principles are : —
I. — That the circulation of liquids in the human body
having to conquer the two great obstacles of weight
and friction, everything which tends to diminish
the one or the other will aid in re-establishing
it when it is altered.
2. — As the activity and elasticity of the air increases the
fluidity of the liquids, and facilitating by that
means their movement, all that tends to increase or
diminish the force and volume of them in those
of the human bod}, ought to accelerate or
retard their circulation.
These principles and consequences being supposed,
the defenders of Kung-fu enter into very great details,
to approximate it to the sympathetic correspondence of the
different parts of the body, the action and reaction of the
great organs of the circulation, of the secretion of the
lymph, of the digestion of the aliments, etc. So much for
the principles. What of the theory ?

There are the two essential principles of Kung-fu, —

the posture of the body, and the mode in which respiration

is quickened, retarded, and modified.

I. — If we look at the circulation of the blood, lymph,

and spirits, on the side of the obstacles which

the weight opposes to it, and of the friction

which retards it, it is evident that the mode

in which the body is straight or bent, lying or

raised, the feet and hands stretched or bent,

raised, lowered or twisted, ought to work in the

hydraulic mechanism a physical change which

facilitates or impedes it. The horizontal situation,

being that which diminishes the greatest obstacle

of the weight, is that also which is most favourable

to the circulation. That of being upright, on the
contrar)^, leaving all its resistance to the action of
the weight, ought necessarily to render the
circulation more difficult. For the same reason,
according as one holds the arms, the feet, and the
liead, raised, or inclined, or bent, it ought to become
more or less easy for it. This is not all; that
Avhich retards it, in one place, gives it more force,
where it does not find any obstacle; and, from that
time, it assists the lymph and the blood to overcome
the engorgements which obstruct their passage
there. One can further add that, the more it has
been impeded in one place, the more its impetuosity
brings it back there with force when the obstacle is
removed.

It follows from this that the different postures
' of Kung-fu, well directed, ought to operate in a
salutary disengagement in all the maladies which
spring from an embarrassed, retarded, or even
interrupted circulation. Now, how many complaints
are there that are not thus caused? One can
even demand if, except fractures, wounds, etc.,
which derange the bodily organisation, there are
any which do not so originate ?
2,—rlt is certain that the heart is the prime mover of the
circulation, and the force which it has to produce
and conserve it is one of the grand marvels of the
world. It is further certain that there is a sensible
and continual correspondence between the beatings
of the heart, which fills and empties itself of blood,
and the movements of dilatation and contraction
of the lungs, which empty and fill themselves
with air by inspiration and expiration. This

correspondence is so evident that the beating of
the heart increases and diminishes immediately, in
proportion to the acceleration or retardment of
the respiration. Now, if we inspire more
air than we expire of it, or vice versa, its
volume ought to diminish or augment the
total mass of blood and lymph, and ought to
invigorate more or less the blood which
is in the lungs. If one hurries or retards the
respiration, one ought to hurry or weaken the
beatings of the heart. The bearing of this on
Kung-fu is self-evident, and need not further be
illustrated. It is evident that, in accelerating or
retarding the respiration, we accelerate or retard the
circulation, and by a necessary consequence that
of the lymph; and that, in the case of mspiring.
more air than we expire, we diminish
or augment the volume of the air which is
therein contained. Now, all this mechanism
being assisted by the posture of the body, by
the combined and assorted position of the
members, it is evident that it ought to produce
a sensible and immediate effect upon the circulation
of the blood and lymph, — an effect physical,,
necessar}^, and intimate, linked to the mechanism
of the body, an effect so much the more certain as
the repose of the night has rendered the organs more
supple, as the diet of the evening has diminished
the plenitude of the arteries, of the veins, and of the
canals of the absorbents and lacteals. The object
of the Notice in the Meinoires, Amiot says, is not
to teach Kung-fu, but to enable European
physicians to examine its value without prejudice.

The above is chiefly a translation from Amiot's article.
M. Dally subjoins some observations. He supposes the
Tauists to consider the body as a vertical line, and the
members which are attached to it as articulated springs of
the line, able to take in turn all the different positions.
Upon this vertical line they have made four general
divisions, — the head, the arms, the trunk, and the legs.
Each of these divisions has general movements proper to
it, and the articulated parts of each of these divisions
have also their particular movements. He takes, for
example, the head, of which they have considered not only
the general movements, inclined in front and to the back,
to the right and to the left, but also the particular
movements of torsion of the neck to the right and left,
those of the eyes, of the nose, of the mouth, of the tongue,
and of the jaws. They have obtained new movements
in combining the general movements among themselves,
the particular movements among themselves, and the
particular movements with the general movements. Is it
wished to get an idea of the number of attitudes,
orders, series, or formulae, of which this system is
composed? It is sufficient to represent only what in
mathematics one calls permutations, arrangements, and
combinations; and the figures become infinite. This
infinite multiple of formulae reproduce themselves again
by the addition of the different modes of respiration, and
by other conditions, such as the quickness, the resistance,
the body being naked or dressed, burdened with a weight
upon the head, on the shoulders, or in the hand,
according to the malady; besides the body lying,
sitting, standing, stretched or relaxed, immovable or
movable, walking, running, dancing, leaping, in an active
or passive state, or one part active and another passive ;

all the conditions which influence specifically the
physiological effect of the same movement, or of a
similar series of movements.

After mentioning the above six observations,-
M. Dally gives an example which he says one
can verify upon one's self. Stretch forth the arms
forcibly, while friction is made in a concentric curve-
over the abdominal region. What do you feel?
An increase of heat in the intestines, at the same time
also a diminution of the heat in the anterior side of
the abdomen. Therefore, there is an augmentation
of the circulation in the arteries of the intestines, and a
diminution of the blood in the abdominal veins. Would
you like that the friction cause an effect altogether the
contrary? Lower the arms, and hold them hanging.
In this position, the same friction produces a diminution
of the blood in the intestinal veins, and an augmentation
of the circulation in the arteries and in the anterior
abdominal walls. Then, in the one case and in the other,
there has been, at will, an exchange of arteriosity and
absorptivity between the walls of the abdomen and
the intestines. Then again, in the one case and in the
other, the conditions of vitality which preside over the
functions of all the organs of the abdominal region are
powerfully active, and one conceives that it is possible
to produce the same effects on the entire economy, in
assisting by general friction the tension or distension
of the whole muscular system, the tension or
distension which the reserve of the breath or the
simple ordinary respiration can again notably modify.
Thus, of the different attitudes, they can produce
physiological phenomena exactly alike or variously
modified; and what is of great importance in the

application to the treatment of disease is this, that we
Can isolate a portion of the body, by acting on some
other parts.

Such is the system of Kung-fu, and P. Amiot, says
Dally, one of the most profound mathematicians of his
time, has perfectly understood the grandeur of this
system when he says that all the known postures and
attitudes do not form a moiety of those which the
Tauists have imagined.

These are M. Daily's observations on the
system. He then adds these on the method.
We know the elementary movements of Kung-fu
and their various combinations to be infinite. By the
examples which we have given ot the physiological
effects of friction, combined with tension or relaxation
of the abdominal muscles, one can judge with what
precision and exactitude these effects can be produced,
in order to combat the diseases against which they are
indicated, such as constipation, diarrhoea, or any other
enteric trouble. In order to better appreciate the power
of Kung-fu, it would be necessary to make a special
study of the thousand different modes of respiration ; for
this is the essential point, and, according to the
observation of Amiot, the most difficult of this method.
Yet, says M. Dally, the difficulty can be overcome by
special physiological and anatomical study, and by the
stern experience obtained by the effects. One can be
assisted in this matter by the traditions of the employment
of this exercise among the peoples of antiquity.

After citing instances, he sums up thus : —
Upon this point, as upon all others, one comes back
to the wisdom of high antiquity, where movement is still
timid and partial, but which tends constantly to complete

and generalize ilself. Amiot's figures (4, 6, 12, and 20)
recall to M. Dally the formulae similar to those which
he has previously given, in affections of the abdominal
region. He quotes figure 9 as a formula against vertigo
and dazzling. It indicates a movement of double
pressure of the head, combined without doubt with a
movement of vibration and a certain respiration.
He himself applied this remedy with success against
vertigo and inveterate pains of the head. The physiological
effect of this formula is innervation, molecular division,
and increase of activity of the absorbent vessels.
Applied to the head, it ought necessarily to bring back
there the freedom of the functions. An analogous
practice is found among the Greek physicians and in
Ling's method. M. Dally has also verified attitude 15
against gravel, nephritic pains, and lumbago. He obtained
instantaneous relief. As it is here only a question of a
certain pressure upon the kidneys, with tension of the
anterior muscles of the body, one is able to take the
different attitudes which pre-dispose the muscles in the
same manner, and to make them exercise this pressure
by another person. This gymnastic remedy, M. Dally
says, is an hereditary usage in Hungary. Amiot was
afraid to risk a translation, which M. Dally deeply regrets;
and he hopes, in the interests of science, that some able
and curious expert is to be met with who will undertake
to reconstitute this method, with the elements of which
he has annotated the system. M. Dally here, in a foot
note, refers to his visit in 1854 to Dr. Roth in London,
who w^as the learned and zealous director of an
establishment there. He spoke of the discovery he had
made of the Notice dii Cong-fti^ in the Mivioires sur les
ChinoiSy praying him to examine this doctrine which bad

the greatest afifinity with that of Ling. He hoped much
from this step. M. Dally thought that efforts made
in the hbraries of Europe, and in the yearly papers sent
by the missionaries in China, might probably find out
the works which Amiot had consulted. The works with
figures, consulted by Amiot, and many others, are now
before the present writer.

In the meantime, continues our author, we remark in
the Notice that the conditions of time and diet were
accessory elements in the application of Kuiig-fu. We
notice also in it that the simultaneous administration
of movements, along with certain medicaments, was a
practice foreign to the primitive and rational doctrine of
this institution, as well as the superstitious practices with
which it is to-day surrounded. Amiot does not say
whether the system of Kung-fu is applicable to the
treatment of deformities, luxations, and other surgical
cases. In support of the treatment of surgical cases by this
method, he (M. Dally) quotes from Lay's The Chinese
as They Are and Dr. Williams' Middle Kingdom^ and
says he could multiply facts of this kind, which clearly
establishes that the science of physiological movement
furnishes the Chinese with effectual means in the treatment
of maladies of all sorts. According to Du Halde, the
residence of the Chief of the Tauists, called the Celestial
Doctor (TMen Sze), is in the department of Kan-chou Fu,
in the province of Kansuh, a mountainous country
which furnishes an extraordinary abundance of medicinal
plants. There is the central establishment for the teaching
of the doctrine. They possess secondary establishments,
one of the most considerable being that in Kiangsi, where
a crowd of sick come together from all parts, in search
of a remedy for their ills.

M. Dally next gives us some observations on the
principles and the theory. According to Amiot, the
Tauists consider the human body as a purely hydraulic
mechanism, and he explains their physical principles
and their physiological theory according to this sole
fundamental idea. In this case, there will be between the
doctrine of the Tauists and those of the latro-mechanists
such a similitude of affinity that one can believe that they
pertain to the same school. Yet Amiot makes it under-
stood that Kung-fu relies still upon other principles.
The primitive priests considered the body not only as a
physical and mechanical apparatus, but also as a chemical
one. They recognized even that the physical and chemical
laws of the body are subject to the influence of a superior
principle, which rules and harmonizes them in the unity of
the living being. This Chinese conception recalls exactly
the theory of Ling — of mechanical, chemical, and dynamic
agents, which balance themselves and hold themselves in
equilibrium upon a central point which is the life and
whence proceed the three principal agents. Dr. Bayes of
Brighton, in his memoir entitled Oii the Triple Aspect
of Chronic Disease j London, 1854, takes also for the
base of his observations the theory of the Chinese balance
of the three vital forces, which he borrowed probably from
the doctrine of Ling. M. Dally has already spoken of
them; it is necessary, he says, to revert to them again.

The animal forces, locomotive or muscular, Vang, and
the vegetative forces, secretory or chemical, Yin, are
harmonised and held in equilibrium by the physical forces,
Tai-chi; and from this state of equilibrium results life and
health. These three forces have contrary tendencies; the
Ya?ig tends to produce and perpetuate itself incessantly,
the Yin tends to descend to the terrestrial region, and the

Tai'chi remounts to its origin, the Tao^ the reason of all
the visible manifestation. The Yang and the Yin are so
united among themselves that they are in a state of
reciprocal dependence, and they possess only a certain
power of reaction proportioned the one to the other,
a power dispensed by the Tai-chi. It is in the
maintenance of this proportionality, of this species of
static, physical, chemical, and intellectual equilibrium, that
the will, the moral power of man, and the acts by
which this will manifests itself, ought to tend incessantly.
Now, Kung-fu has been instituted for this object.
It is charged with the maintenance or re-establishment
of all parts of the body and its faculties in their condition
of unity and primitive harmony among them and with
the soul, in order that the soul may have at its disposition
a powerful and faithful servant for the execution of its
will. In other words, and from the Notice of Amiot,
Kung-fu is " a real exercise of religion, which, in curing the
body of its infirmities, frees the soul from the servitude of
the senses," and gives to it the power to accomplish its
duties upon the earth and of raising itself freely to the
perfection and perpetuity of its spiritual nature in the Tao^
the reason of the grand creative power. Thus Kung-fu,
in its primitive institution, appears as a souvenir of the
Tree of Life, under which man of the first days came, after
his labours, to shelter his forces and his health and
conserve his soul, still pure, a docile instrument of his will.
Such are the principles upon which reposes the theory of
Kung-fu of the Chinese, like that of their chemical and
pharmaceutical medicine, and also that of their religious,
social, and philosophic doctrines; for the Chinese, whatever
be their studies of man or the institutions which concern
him, carry always their considerations into all the

elements of his nature and his constitution. However
we may think that the progress of the civiHzation of the
West has not 3^et arrived at this degree of practical reason,
we are certainly astonished to see that, from the first ages
of humanity, the priests of Tao were in possession of this
grand thought of the unity of the human nature, and that
they had made the apphcation of it to all things, even to
hygiene and to therapeutics, by movement organised in its
relations with the physical, chemical, and psychical laws
of the human being.

Indeed, this will be a curious history to write, says
Dally, that of these old priests of Tao, — these remains
still living of the first Brahmans of India, of the Magi of
Chaldea, of the priests of Egypt, of the Druids of Gaul,
their contemporaries, diverse sects, — sprung more than
3000 years before our era, from thealteration of the primitive
tradition of mankind. Depositories of the tradition, these
founders of nations carried the doctrine of Kung-fu from
the common cradle into all the countries wdiere they
established themselves. Perpetuated whole and complete
among the Chinese, we shall find it more or less mutilated
and altered among other peoples.

Lao-tse was the founder of the religion of Tao,
or rather the restorer of it, as he himself says.
He appeared in the 6th century B.C.; and, like Confucius,
his rival, the political reformer of China, at the same
epoch as Buddha, Zoroaster, Socrates, and Plato, curious
synchronisms which prove the providential solidarity of
all the fractions of humanity. M. Dally, believing that
he hears the distant echo of the religious principle of
the Kung-fu in Plato whom he quotes, he concludes this
chapter with the words of St. Paul, in his Epistle to the
Thessalonians (v. 21)^ where M. Dally recognises the pure

tradition of the religious and scientific principle which
presides in the doctrine of the Kung-fu: — ^'And
the God of peace himself sanctify you wholly; and
may your spirit, and soul, and bod}^ be preserved
entire, without blame, at the coming of our Lord
Jesus Christ."

I am indebted for much of wl-at has now been
presented, in illustration of this system, to Pere Amiot, and
particularly to M. Dally, who has published a large work
on the subject, called Cin^siologie on Science dtt
Movement, Paris, 1857, in which he reviews Amiot's
Notice, He sums up the subject in these terms.

This art is a very ancient practice of medicine,
founded on principles originally pure and free of all the
superstition with w^hich it is to-day surrounded. It goes
back to a period when the Tauist priests formed an official
sacerdotal caste, in the time of Hwang-ti (2698 B.C.).

The art consists in three essential parts : —

I. — It comprises divers positions of the body, the art of
varying the attitudes ; and it explains how, during
these positions and attitudes, the act of respiration
ought to be carried on, following certain rules in
various inspirations and expirations.

2. — The method has its own scientific language.

3. — It has really operated in the cure of disease, and in
the alleviation of many infirmities.

The Chinese, to whatever order they belong, have
recourse with eagerness to this mode of therapeutics,
when all other means of cure have been tried in vain.
Thus, Kung-fu has really all the characters of an ancient
scientific method.

100

So much for the principles and theory of Kung-fu as
given by Amiot, and so ably enforced and explained
by Dally. The latter entertains higher ideas of the
value of Kung-fu than, in my opinion, is warranted.
Amiot gives some of the salient points of position and
breathing movements for the cure of certain maladies,
but has not criticised or pointed out the unscientific ideas
of the Chinese, not only regarding their cosmogony or
philosophy of creation, but the physiology and anatomy
of the human body which in their system are closely
correlated, including the number, position, and functions
of the viscera, the circulation of the blood, the true cause of
the pulse, etc., and which are diametrically opposed to our
modern Western medical science. A couple of illustrations,
which will be found in the sequel, will explain the Chinese
ideas of the human body. Although their theories,
however, may be and are wrong, there may be and doubtless
is advantage derived from Kung-fu in the prevention and
cure of disease, and the strengthening of the body,
just as in their therapeutics, although entirely empirical,
they are often successful in the treatment of disease.

We reserve for the conclusion of this Paper our own
remarks and investigations into these principles and
theories, and now hasten to place before the reader some
of the various methods, active and passive, prophylactic
and curative of disease, and for strengthening the body.
There are numerous works on the subject, copiously
illustrated by more or less rude wood-cuts showing the
various positions, — sitting, standing, and lying. To
facilitate the full understanding of much that lies at the
basis of all Chinese philosophy, and of course also of their
medical practice and theories, and is taken for granted
in Kung-fu, would require our entering into the general

101

subject at some length. At present it must suffice, aided
by brief notes where the references would otherwise be
unintelligible, to give as briefl)^ as possible the rationale
of the art from the Chinese standpoint. This remarkable
people have always highly esteemed the study of physic,
because of its utihty in the preservation of life and the
cure of disease, but chiefly from the close connexion which
they believe exists between the body and its various
members and the heavenly bodies. The reader will,
therefore, not be astonished to find in Kung-fu, as in their
medicine generally, much that is puerile and sublimely
ridiculous, with here and there grains of wise observation
and practical remark. Their reverence for antiquity, and
their clinging to their elaborate and beautiful theoiies
which their ignorance led them to make, and their
•conservatism leads them to keep, has been the chief
•cause of retarding progress in medicine and the cognate
sciences. Had they shown as much talent and industry
in studying man as he is, as they have exhibited in the
industrial arts, etc., the Chinese would undoubtedly have
been the first physicians in the world. With the highest
heathen civilization, they stand lowest in point of
practical medicine.

The Eight Ornamental Sections.
This name has been handed down by the sages of
antiquity, and hence the eight illustrations. The object
aimed at is to prevent the entrance of demons and vicious
air, to obtain clearness in dreams and sleep, and not
stupidity, to shut out cold and heat from the body, and
prevent disease from gaining a lodgment. The time w^hen

102

the exercises are enjoined to be carried out is after the
third watch (ii to i a.m.), and before noon, as this period
agrees with the creation of heaven and earth, and also
with their fixed series of diurnal revolutions; and the blood
and air cannot stop, but must proceed also in their
revolutions, and this is in accordance with the principles
of the Eight Diagrams, which has excellent reason on its
side. The idea in the expression '^ to close the fist
tightly" has not been deeply investigated. Not only
must the eyes be closed and see one's own eyes, and thus
the heart shut to the external world, but at the time of
sitting cross-legged, the left heel must be so flexed as to
buttress the movable place (perinseum) below the root of
the memhrinn virile oi the kidney, so as to prevent leakage
of the semen. In performing this kiing^ it is not
absolutely necessary to do it at the periods specified.
Any lime of the day when the body is at leisure and the
heart unoccupied will do equally well. To use the
exercise much or little must be left to each one's own
discretion. If persons, however, will abide by the after
midnight and before noon arrangements, then, if at these
periods they should have no leisure, what then ? Those
who wMsh to learn Tao cannot but understand this. Such
is the native introduction to these sections. It will
be observed that they are prophylactic.

No. I. — Knocking the teeth and collecting the
spirits. Bump the teeth and assemble the spirits 36 times.
Let the tw^o hands embrace the Kmen-liin * (the head) and

* A mountain of Central Asia, the Hindu Kush, widely celebrated
in Chinese legends, especially in ancient fable and Tauist mytholog)'. The
cosmogonists and mystics elevated it to the position of the central mountain of
the earth, or as we say now "the roof of heaven," and the source of the
*' four great rivers," also the residence of the queen of the genii. Innumerable
marvels are related of this mountain, with its trees of pearls, jade-stone, and
immortality. The appropriation of the name of this mountain to the head is,
therefore, not out of place.

103

beat the ^'Heavenly Drum" (the occiput) 24 times.
Note, — The eyes must first be shut, and the heart dark
(/>., ill Tauist phraseology, sit cross-legged), the fists
must be tightly closed, and ihe heart at rest, and both
hands placed behind the vertex (of the head); then 9
respirations such ihat the ears vvill not hear, afterwards
respire, but still to be inaudible to the ears; then sound
the ''Heavenly Drum'' 24 times; jifierwards knock the
teeth and assemble the spnits; ihen both hands with their
palms must cover the ears, and the fore-finger is to press
upon the middle finger, and the back of the braiji to be
tapped right and left each 24 times. (The occiput is also
sometimes termed the ''Jade Pillow " ).

104

No. 2, — Shaki7ig the ^^Heavejily Pillar', The right
and left hand to shake the ^^ heavenly pillar " each
24 times. Note, — First close the fists tightly, then move
the head once right and left, look at the shoulder and
upper arm while following the movement 24 times.

105

No. 3. — The Tongue Exciting Gargling and
Swallowing the Saliva. Let the tongue stir up the palate
right and left 36 times, gargle 36 times, divide into 3
mouthfuls, and, like hard things, swallow [the salira thus
produced], and afterwards the ^'fire" (inflammation) vrill go.

106

Note, — Let the tongue excite the mouth, teeth, right and
left cheeks; and, when the sahva has been thus produced,
then gargle; and, when the mouth is full, then swallow
it. The tongue is the ^^red dragon," the saliva is the
''divine water," and the swallowing of the three mouthfuls
must imitate the sound hi hi ( yQ yQ , the sound of
gurgling water).

No. 4. — Rubbing the Kidneys, With both hands
rub the court or hall of the kidneys (the loins)
36 times, the more the better. (T'ang [^], chia [^1,
and fu [|^], are indifferently used; and, when apphed
to the viscera, denote their residence). Note. — Close
the respiration, rub the hands until warm, then rub the
kidneys according to the number of times already
mentioned; afterwards draw back the hands, close the
fists tightly. Again shut the breath, reflect, use the fire
of the heart and burn (heat) the tan tien (navel); and,
when you feel that it has become very hot, then use the
subsequent method. In the expression ''the dragon going
and the tiger fleeing," the sahva represents the dragon
and the air [of respiration] the tiger. In closing the
breath and rubbing the hands warm, the nose first inspires
the pure air, and then the respiration is closed; after a
little, the hands are rubbed quickly until they become
quite hot; then slowly let the nose give exit to the air.
To rub the back chi7ig mm, ^ f^ {i.e., semen door)
means the external kidney behind the loins (as explained
by the Chinese). When the joining of the hands in
rubbing is finished, withdraw the hands and grasp the fists
firmly (as before). Again shutting off the air, think of

107

the fire as burning the "wheel of the navel." This refers
to the tan tieii, and using the "heart fire" to think it
down to the heating of the tan tien.

108

No. 5. — Winding the Single Pulley, With the
right and left [hand], turn the single pulley 36 times.
Note, — First bend the head and move the left
shoulder 36 times, then the right also ^6 times.

109

No. 6. — Windi7ig the Double Pulley. Thirty-six times.
Note, — Move the two shoulders like a pendulum 36 times.
Bend the head, move the shoulders, think the fire from
the tmi tien upwards by the ^'double pass" (one of the
acupuncture apertures in the back) to the brain, the nose
introducing the pure air ; then close for a brief period,
and extend the feet.

No. 7. — Pressing the Vertex, Rub the two hands
together, and after five hearts (voluntar)^ half-coughs,
in Chinese, k'o, Urij'), interlace the hands and support
Heaven, and then press the vertex each 9 times.
Note, — Interlock the hands and raise them aloft to
support the void 3 or 9 times.

Ill

No. 8. — Grasping the Hook. Let the two hands
take the form of a hook, advance them to the front, grasp
the soles of the two feet 12 times, again withdraw the
feet and sit iipriglit. Note. — Bring both hands to the
front, clasp the soles of the feet 12 times, re-collect the
feet and sit upright. Wait till the saliva in the mouth is
produced, then gargle and swallow according to the
number of times already indicated, move the shoulders
and body 24 times, and also the pulley exercise (termed the
'^ river cart") 24 times; think the fire of the tan-tien from
below upwards, and burn (heat) the body. At the time
of thinking, the mouth and nose must be closed for a very
little. Wait till the saliva is produced in the mouth; if it
fail, then re-excite it, gargle and swallow according to the
former method. When the 'Mivine water" is swallowed
9 times, and the gurgling sound produced, the pulses
become all harmonized and regulated.

112
The rive Animals.

These figures for the cure of disease by perspiration
were designed by the celebrated surgeon Hwa-to, of
the Han dynasty (2nd century A.D.), who is not
only the Esculapius of China but was well versed
in all the secrets of Tauism. He was w^ondrously
skilled in acupuncture, and some of his surgical
operations are of a very marvellous description. He was-
the first to use anaesthetics in scraping the poison
from the arm of Kwan-ti, the god of war and patron
of the present dynasty. If one's body is not in
health and peace, the performance of these five
figures w^ill produce perspiration and cure the disease
and discomfort.

Figure i. — The Tiger, Close the breath, bend the
head, close the fists tightly, and assume the severe form
of a tiger. The two hands are slowly to lift a supposed
weight of 1000 catties; the breath is to be retained till
the body is upright, then swallowed and carried down
into the abdomen. This is to cause the '^divine air"
(animal spirits, energy) to proceed from above downwards
and produce in the abdomen a sound like thunder;
to be done some 7 times. By this sort of movement,

113

the air and pulses of the body will be harmonized,
and the hundred (all) diseases prevented from being
produced.

114

Figure 2. — The Bear. Assume the form of a bear,
incline the body shghtly to the side, swing it to the right
and left, place one foot in front and one behind, and
stand fast. Use the air till the ribs on the two sides
and the joints all resound. Also, move the strength of
the loins to remove the swelling (?) some 3 to 5 times.
This will relax and tranquilize the tendons and bones.
This also is the method for nourishing the blood.

115

Figure 3. — The Deer. Shut the breath, bend the head,
close the fists tightly, turn the head hke a deer viewing
its tail; the body even, contract the shoulders, stand
on tip-toe, stamp on the heel, and including the 'Mieavenly
pillar" (the neck) the entire body will move; do it some
3 times, or each day once will also do. To do it once,
on getting out of bed in the morning, is the best of all.

116

Figure 4. — The Monkey, Stop the breath, assume the
form of a monkey climbing a tree, one hand as it were
holding some fruit, one foot raised; on the heel of one

117

foot turn the body, and cause the '^divine air" to revolve,*
carrying it into the abdomen till you feel perspiration is
exuding, and then it is finished.

Figure 5. — The Bird. Close the breath, assume the
form of a bird flying, raise the head, inspire the air of
the coccyx, and cause it to ascend to the hollow of the
vertex (head) ; let the two hands assume in front
[the attitude of] reverence [or worship], raise the head

* The expression yiin-chH y j|g ^^^ j occurs in almost every exercise.
In fact, without this there is properly speaking no kung i "Jot \
It is the very essence of the art, and the greatest stress is laid upon it.
Its impossibility, absurdity, and uselessness, even if possible, do not require to
be demonstrated. The benefit which is derived is from the exercise in
attempting the impossible. Man is considered a "little heaven." The
pure air is inspired, and, by swallowing it with effort, it is carried down to the
navel or ian tien — an imaginary spot one inch below the navel — thence to the
coccyx, where there is an aperture which in young persons is pervious but in
old persons is filled up with fat ; thence up the back, past the "double barrier'*
to the occiput; then over the vertex to the "heavenly door" (the brow), and
finally find^ egress by the nostrils as foul air. This is performing a revolution
of the microcosm, and that which is denoted by yiin-chH. The Tauists prefer
the retirement in the monasteries in the hills to go through these exercises,
x\ the air there is pure.

118

(so as to have the face upwards), and go out to meet
the spirit and break the vertex {i.e., open the brain,
as it were, to receive it).

119

Kung-fu for the Four Seasons.

In the year's exercises, we must omit all references
to the time each day, which ranges from mid-night to
7 a. m., when they are enjoined ; also the numerous
correlations with pulses, blood-vessels, viscera, the five
elements and their natures, the atmospheric influences, —
whether heavenly, earthly, or respiratory, — the eight
diagrams, the cyclical signs, points of the compass, etc.
There are two exercises for each month, making 24 in all,
arranged according to the 24 solar terms or periods
(breaths) of the year, corresponding to the day on which
the sun enters the first and fifteenth degree of one of
the zodiacal signs. To each of these an appropriate name
is given, w^iich we have retained, as they are in popular
use. The exercises are arranged according to the four
seasons, and each season is prefixed and suffixed with
some animal representing the correlated viscera.
These we have also retained from their quaintness,
excellency of design, and with the view of conveying an
idea of the Chinese correspondencies. It will be observed
that the Black Tiger and the Dragon occur very frequently
in the Tauist works. Charms also frequently accompany
them; but, as this is a wide subject and has a special form
of treatment, it is omitted here. It has been discussed
elsewhere. The various correlations of the human body will
be found treated in the Philosophy of Chinese Medicine ^ a
work contemplated by the writer. In the medicinal exercises
which follow, I have given the prescriptions attached to
them, as they throw some light upon their materia medica
and mode of preparing drugs, the nature of their recipes,
etc. Included in the chapters on Seasonable Regimen^
referred to further on, are found prescriptions ascribed to

120

the Yellow Emperor (2697 B.C.), to cure or prevent
diseases of the viscera which are omitted. The spring
governs birth; summer, growth; autumn, harvesting; and
winter, storage. For each period and for each viscus,
the various things that regulate and assist are given;
what is indicated and what contra-indicated, with all
matters that ought to be attended to.

The liver is the viscus which stands at the head of
the three months of spring. It is represented as a dragon
(see illustration, below). The name of its spirit is '' Dragon
Smoke;" its appellation is "Containing Brightness."

121

The form of the liver is that of a dragon ; it stores up the
soul ; it resembles a hanging bottle-gourd of a whitish
brown colour ; it is placed below the heart, a little nearer
the back ; the right has four lobes, the left three lobes ;
its pulse emerges from the end of the thumb. The liver is
the mother of the heart and the son of the kidneys.
To repair and nourish it, during the first half of the three
months, one must sit facing the east, knock the teeth 3
times, shut the breath and inspire 9 times; breathe the south
air, — take in 9 mouthfuls and swallow 9 times. Certain
medicines are also ordered. The kung to direct the liver
for the spring three months is to press equally
the two hands on the shoulders, slowly press the body
right and left each three times. It can also be done by
clasping or interlocking the two hands, turning the palms
and dorsa alternately to the chest 3x5 times. This
will cure obstruction of the liver from vicious wind and
poisonous air, and prevent disease from developing.
These exercises must be incessantly attended to morning
and evening in the spring, without intermitting even one
day; and, with the heart set upon it, the cure is complete.
If, after driving out the corrupt air, the eyes be fixed and
closed, opening them only a little, and then puff out the
air slowly and by little, the cure of a flushed face and
flow of tears will be effected.

I. — For the Solar Term of the First Mo7ith, or
^^Beginning of Spring^ — Hands folded, press the thigh,
turn the body, twist the neck towards the right and left
alternately 3x5 times ; knock the teeth, respire, gargle
(as it were the air in the mouth), and swallow 3 times*
For the cure of rheun^atism and obstructions, pain
in the neck, shoulders, ear, back, elbow, and arm, —
See Figure, next page.

122

2. — For the Middle of the First Months or ^^ Rain
Watery — Hands folded, press the thigh, turn the neck
and body as before, alternately to the right and left
3x5 times, etc., as above. For the cure of obstruction
and the storing up of vicious poison in the Three Divisions
(imaginary viscera) and net-work of vessels, difficult
deglutition, deafness, and pain of the eyes. *

* The illustration, being identical with the above Figure, is omitted ; tht
pressure of the hand is applied to the right instead of the left thigh,
and the head is turned to the left. The character used in the second is-

pi (B^), which is not found in any of our Chinese-English Dictionaries.
In the writer's Vocabulary of Anatomical Terms, to be published shortly^
it refers to the region of the stomach. The part to be pressed upon in the abovt

Figure is pi (@fi), the thigh, which agrees with the illustrations

123

3. — Second Month, nameof Solar Term^ — the " Waking-
of Insects" (animals that have secreted themselves all winter
are supposed to come out on this day). — Close the fists
tightly, turn the neck, move the elbows like the wings
[of a bird] 5x6 times, draw them backwards and
forwards, tap the teeth 6x6 times, inspire and swallow
3x3 times. To cure the corrupt poison and
obstructions of the loins (lumbago), back, lungs, and
stomach, dryness of the mouth, yellowness of the eyes,
epistaxis, difficult deglutition, face swollen, aphasia,
rheumatism of the head, tooth-ache, darkness of vision,
intolerance of light, loss of smell, polypus, and boils all
over the body.— -6"^^ Figure, below.

124

4- — Middle of the Second Month, — termed the
'^Spring Equinox" — Extend the hands, turn the head to the
right and left 6 x y times, knock the teeth 6 x 6y inspire and
swallow 3x3. To cure weakness and the vicious poison
of the chest (consumption), shoulders, back, and
small blood-vessels, tooth-ache, neck swollen, rigors,
feverishness, deafness or ear-ache, tinnitus aurium, pain
behind the ears, pain of the shoulders, elbow, upper
arm, and back, oppression in the lungs (fulness), skin
feehng like a husk or shell (not painful but itchy). —
See Figure, below.

125

5. — Third Mouthy — Solar Term ^'Pure Brightness!' —
Change hands right and left, like drawing the bow, each
7x8 times, knock the teeth, respire, taking in the outside
pure air to displace the foul air from within, and swallow
the saliva each 3 times. To cure the weakness and vicious
air of the loins, kidneys, intestines, and stomach, painful
deglutition, ears deaf and painful, pain of the neck and
inability to turn it, pain in the shoulder and unable to
raise it, body bent and without strength, arm painful,
and weakness of the loins. — See Figure, below. *

* This Figure corresponds with Amiot's No. 2, which is explained as
directed against asthma and the pains of the loins and bowels. It is not
necesiarj to turn the head.

126

6. — Middle of the Third Month, — termed *^Corn
Rain'' — Sitting evenly, alternately raise the right and left
hand as if supporting something, and alternately with the

127

right and left cover the breasts, each 5x7 times, etc.*
To cure blood obstruction in the spleen and stomach,
yellowness of the eyes, bleeding of the nose; cheeks, neck
and arm swollen and painful, palms of the hands hot. —
See Figure, opposite page, f

* Each exercise concludes invariably with the phrase /*«' na yen ye
\ ftfc JF^ 1^1 1^ ) , which we have translated respire aud swallow
the saliva so many times. The word t'u refers to the air coming out of the
rnouth softly and slowly (expiration); na to its entering by the nose
(inspiration) also slowly and continuously. The expression is equivalent to
breathing out the foul and sniffing in the pure air. The repetition of the
phrase is omitted.

The air of expiration moves the "heavenly stems" (lo), and the
air of inspiration the "earthly branches" (12); those cyclical signs forming
the cycle of 60 combinations.

t This Figure corresponds with No. 4 of . Amiot, which is said
to DC against embarrassment and obstruction of the stomach and jaundice.

128

The name of the spirit of the gall-bladder is "Glorious
Dragon/'and its appellation "MajesticBrightness." Its form
is that of a tortoise coiledround by a serpent (see illustration
on previous page); its resemblance is to a suspended
gourd ; its colour is a green purple; it is placed in the middle
of the liver. Its kung'is to sit upright, place the two soles of
the feet together, raise the head, with the two hands take
hold of the ankles and move the feet 3x5 times. Or
with the two hands press the ground, straighten the body,
and add force to the loins and back 3x5 times. In this
way, the vicious air and poisonous wind can be driven out.

Then follow the summer three months, — Fourth, Fifth,
and Sixth. The period starts with the picture of the heart.
The name of its spirit is " Great Red;" its designation
is "Guarding the Soul ;" its form is like " the Scarlet Bird"
(the fancy name of a position in geomancy) ; as the Red
Ruler, it stores up the spirit. It resembles the lotus turned
upside down ; in colour, like white reflected on brown ;
it is placed in the middle of the lungs above the liver,
one inch below the apex of the ensiform cartilage
(in Chinese the aperture called the "dove's tail"). The
pulse of the heart issues from the end of the left
middle finger, at the aperture termed "the communicating
centre." In order to direct the heart into a right course^
sitting straight, with both hands clenched, with strength
ram down alternately the right and left each 5x6 times.
Also, with one hand raised aloft in space as if supporting
a picul of rice, right and left alternately. Also, with both
hands clasped, and the foot placed within the clasped
hands, each 5x6 times, during which period let the breath
be held, to drive out all diseases caused by vicious wind
in the heart and thorax. This exercise to be performed
for a long time, with the eyes shut, the saliva swallowed

129

3 times, and the teeth knocked 3 times. Afterwards hem
slowly. Whatever grief may be in the heart or ulcers in
the mouth will be cured. Or, sitting upright, throw both
fists forward ( as if fighting ), and bring them back
6 times, — See illustration, below.

130

Additional two exercises for directing the heart are
given as follows: — First, sitting upright, body inclined, use
strength in this position like a hill supporting a hill.
In this way, sit, using force to drive out the vicious wind
of the loins and spine, to make pervious the five viscera
and six /w, to disperse foot vapours (gout), to tone the
heart, and strengthen the system; and do it the same on the
u-vright and left sides. The second method is with one hand
to press the stomach, one hand raisedijiff^ards, use all your
strength as if supporting a stone, and retain the breatfi;
arnJ 66. Vhe same on both sides, to dispel the poisonous
wind of W\^ ribs, to cure the heart, and cause the blood
and pulses to circulate and harmonjze.

When the seven apertures of the heart are all open, the
Chinese assert the highest intelligence. With a moderate
amount of wisdom, only five openings are pervious; and, in
the case of the intensely stupid, all the openings are
blocked up, and no air passes through. The heart is the
son of the liver and mother of the spleen (in their view).

In the beginning of the Fourth and Fifth months, early
in the morning, facing the south, sitting straight, bump the
teeth 9 times, gargle the saliva in the mouth 3 times,
silently think, draw^ the south air into the mouth and
swallow 3 times, hold th^ breatli, and take 30 inspirations
after each such holding,, and so fill up and replace the
vicious air. v ' -^

7. — Fourth Month.f Solaj: Term named ^^Beginning
of Summery — Breath closed and eyes shut, turn and
change the hands, and press them on the knees each 5x7
times, etc. To cure wind and dampness collected in the
ching-lo or net-work of small blood-vessels, arms and

131

axillae swollen and painful, palms of the hands hot.
This illustration (see Figure below) corresponds with Amiot's
No. i6, which is said to be against the continual
heat of the palms of the hands and soles of the feet.

Z.—The Middle of the Fourth Month, termed ''Small
Fully — One hand is raised as if upholding something,
one hand pressed down, right and left each 3x5 times,
etc. To cure obstructions in the liver and lungs of the
usual character (i>., — the vitiated air and poison which

132

has become stagnant and refuses to disperse), fulness of the
thorax and libs^ pain and palpitation of the heart, flushing
of tlie face, eyes yellow, heart sad, painful and afraid,
palms of the hands hot. This (see Figure, below)
corresponds with Amiot's No. 17, which is against
embarrassment of the lungs and suffocation.

133

Before engaging in the kung-fu of the Fifth Month,
there is as usual the preliminary exercise of placing the
palms of the two hands together, and as it were pushing
forward the fore-arm and wrists 7 times, to purify the heart
of wind and trouble, and to disperse the obstructing air.

On the 5th day of the Fifth month, take a little of the
earth of the grave, a piece of brick and a stone, go home
and place them in a little bottle and bury it outside the
door below the door-step; the whole family will thus
be protected against disease of the period. Also take
vermilion and write a charm, and apply it to the front of
the heart. This will cure all sorts of diseases, and prevent
disease from entering the body. To be applied for the
united three months.

9. — For the Solar Term of the Fifth Month y named
•*^ Sprouting Seeds." — [Although the figure is standing,
the instruction is sitting. The sitting character [tso'] seems,
however, to indicate the passing a season in such exercises,
just as hsing-kung (^ ^{f) refers to the carrying out of
the same ; an expression w^hich occurs almost invariably
in the body of the instructions, while the other (^)
forms the title or introduction]. The body is thrown back,
both hands raised aloft as if supporting a thing, and great
force is to be used with both right and left in raismg up
(the supposed weight) 5x7 times. Fix the breath,
the remainder as usual. To cure weakness of the loins
and kidneys, dryness in swallowing, heart and ribs
painful, eyes yellow, thirst, body hot and thighs painful.

134

head and neck painful, face red, cough and expectoration
upwards, leakage downwards (diarrhoea of the lower air
may mean passage of wind, emission of semen, or diarrhoea),
grief, fear (see Figure, below). It corresponds with Amiot's
No. 5, which is against pains of the heart, leanness of
exhaustion, and thirst accompanied with heat of the body.

135

10. — The Middle of the Fifth Months termed '^ Summer
Solstice^ — Kneel, stretch the hands, interlock the fingers
and bend them over the foot, change the feet right and
left each 5x7 times, etc. To cure the obstructed wind
and damp not dispersed (rheumatism), painful knees,
ankles, and arms, palms hot and painful, kidneys, loins
and spine painful, heaviness of the body, all sorts of pain.
{See Figure). Corresponds with Amiot's No. 11, which
is directed against pains of the knees, embarrassments
of the kidneys, and the swelling of weakness.

136

II. — For the Solar Term of the Sixth Month, named
*^ Slight Heat!' — Press the two hands to the ground, bend one
foot under the body, stretch out the other with force 3x5
times, etc. To cure rheumatism (wind and dampness)
of the legs, knees, thighs, and loins, fuhiess of the lungs
with excessive flow of phlegm, asthma, cough, pain
in the middle of the sternum, violent sneezing, abdominal
distension and pain to the right of the navel, the
hands contracted (bent crooked), body heavy, hemiplegia,
loss of memory, whooping cough, prolapsus ani, weakness
of wrist, joy and anger inconstant. {See Figure).
Corresponds with Amiot's No. 12, against paralysis of
certain members, short and precipitate respiration,
pains of the lower belly with tension.

137

12. — For the Middle of the Sixth Months termed'^ Great
Heat!' — Sit all in a heap on the gound, twist the head toward
the shoulders, and look like a tiger to the right and left each
3x5 times, etc. To cure rheumatism of the head, neck,
chest, and back, cough and asthma, thirst, dulness ( taking
pleasure in nothing ), fulness of chest, pain of the arm,
palms of the hands hot, pain above the navel or the
shoulder and back, cold and hot perspiration, frequent
micturition, diarrhoea, skin anaesthetic, inclination to
grief and crying. {See Figure).

138

For the last half of the Sixth Month, the hmg-fu is>
sit quite straight, extend the fingers upwards, bend them
backwards, perform this 3 times, then bending them to
the front in the same way in front and behind alike.-
To cure the loins, spine, feet and knees of paraplegic wind,
and to disperse the vicious air of the bladder.

The spleen is called "Constantly Present;" designation,
the " Soul's Residence;" — in form, phoenix hke. It secretes
the soul, resembles an upturned basin, colour like white
reflected on yellow, covers the centre above the navel,
in front covers horizontally the stomach, its pulse issues
out of the side of the end of the big toe of the left
foot just at the corner of the nail, distant about the
breadth of the leaf of the chm-ts'ai (allium tuberosum)^
(See illustration).

139

During the Sixth Month, the following exercise is given
-as directing into the right courses. Extend one foot,
bring both hands to the front, and let them draw the feet
3 X 5 times. Alsokneeling, both hands grasping the earth,
turn the head and look, using force and looking like a tiger
3x5 times. This exercise can drive away the rheumatism
which obstructs the spleen, and promotes digestion.

The tiger appears as the illustration of the lungs
in the hmg beginning the Autumnal three months.
Its spirit's name is *' Truly Beautiful," and its designation
'''Empty Completeness." It is like a tiger, and secretes
the soul. It resembles the suspended bell {ching^
of the Buddhists ; its colour is like white reflected on red;
it is placed above the heart, opposite the chest, and is of
6 lobes. Its pulse issues from the inside of the end
of the thumb of the left hand, distant from the nail over
tMVofat, in the middle of the hollow there. (See illustration).

pr^'^The kimg for the Seventh, Eighth, and Ninth Months
IS with both hands to grasp the ground, contract the body,
bend the spine, raise the body 3 times, to disperse the vicious
windof the lungs and the old injuries that are there collected.
Also turn the fist and beat the back with the left and

140

right hands each 3 times, to drive out the enclosed
poisonous air in the thorax; and, after having done this
for a long time, shut the eyes, knock the teeth, and rise.
13. — For the Solar Term of the Seventh Month, called
^^ Beginniyig of Atitumn!' — Both hands to the ground,
contract the body, close the breath, raise up the body
in a jerking manner y x ^ times, etc. To fill up the
empty (weak) and injured parts, to dispel the air of the
loins and kidneys collected there, the heart and ribs painful
and so unable to turn the body, the face as if covered with
fine dust, the outside of the foot hot, head-ache, jaws
painful, eyes projecting, canthi painful, sternum and
arm-pits sw^ollen and painful, paroxysms of cold perspiration.
(Sec Figure).

141

14. — For the Middle of the Seventh Months termed
*^ Stopping of Heat!' — Turn the head to the right
and left, raise the head, turn the two hands and beat the
back each 5x7 times, etc. To cure rheumatism, pain of
the shoulder, back, chest, ribs, thighs, knees, small blood
vessels, outside of the leg and ankle, pain of the various
joints, cough, asthma, shortness of breath, thirst, —
all will then disappear. (See Figure).

142

15. — For the Solar Term of the Eighth Months termed
** White Z>^w."— Seated upright press the two hands on the
knees, turn the head, pushing and stretching it each 3x5
times, etc. To cure rheumatism of the loins and back,
aguishness, epistaxis, Hps deepened in colour, neck swollen,
aphasia from disease of the pharynx, face of a dark colour,
retching, inchnation to sing and desire to ascend high places,
eager to cast off clothes and go about naked (insanity).
(See Figure).

143

1 6. — Middle of the Eighth Month, na^ned ^^ Autumnal
Eqidnoxy — Sitting cross-legged, both bands covering the
ears, turn sideways to the right and left 3x5 times, etc.
To cure rheumatism of ribs, loins, thighs, knees, and
ankles, distension of the abdomen with rumbling of air,
feeling as if air were colliding with the breasts, the thighs
legs and ankles painful, incontinence of urine, inability to
turn the thighs, from the ham space to a little above the
ankle feeling as if ripped up, very rapid digestion,
fluids eargerly drunk, stomach cold, asthma, dyspnoea.
(See Figure).

an U'^ !^ ^^^ ^^^^^ '^^^^^^ ^f ^^^ ^^'^^^ Month, called

Cold Z/^a;."— Sittmg upright raise both arms, jerk up the

body as if supporting something, right and left 5x7 times,

144

etc. To cure all sorts of vicious wind, cold, and damp, pain
of the ribs, head, neck, loins, and spine, head-ache, eyes as
if falHng out, neck as if being pulled out, haemorrhoids,
fistulae in ano, insanity, head painful on both sides,
frontal pain and also pain of vertex, yellowness ot eyes,
polypus, epistaxis, cholera, and such like. (See Figure).

145

i8.— Middle of the Ninth Month, termed ''Frost's
Descent.'' — Seated even, extend both hands and seize the
feet ; and, accompanying this exercise, use strength in the
middle of the feet, then relax and withdraw the hands 5x7
times, etc. To cure wind and damp having entered the
loins, inablity to extend and flex the feet and thighs, painful
joints, lower part of leg painful as if laid open, painful
head, back, loins, pelvis, thighs, knees, muscular paralysis,
lower portion of body swollen, evacuation of pus and
blood (dysentery), the small abdomen distended and
painful, difficult and painful micturition, tendons cold,
gout, haemorrhoids, prolapsus ani. fSee Figure;.

146

The kidneys form the illustration at the beginning of
the last three months of the year, which is as follows: —
The name ofitsspiritis'TheWaterSpirit/'andits designation
"Nourishing Infants." Its form is that of a \ ellow deer with
two heads. It stores up the will. It resembles' a round
stone, is of two colours like white silk reflected on purple.
It is placed opposite the navel, and lies in close contact
with the lumbar spine. The left kidney is the real one, and
mates with the five viscera. The right kidney is called the
Mi7ig Men (^f^) or "Gate of Life," and in the male
secretes the semen, in the female the foetal membrane.
The pulse of the kidney issues from the middle of the
soles of the feet. (See illustration).

^ .^■•••4 v^r' i:o~0.-:'y^^<^<.l§:-

I mmmmmM.

147

19- — The Solar Term of the Teiith Month , called
^^Beginning of Winter l' — Seated upright, one hand on the
knee, one luuid grasping the elbow, change right and left
and support the right and left 3x5 times, etc. To cure
the hsii-lao (empty toil, consumption) and vicious poison
in the chest and ribs, fulness of ihe thorax, loins painful,
neither able to bend nor straighten [the body], deficiency
of saliva, face dusky, nausea and hiccough, indigested
faecal motions, head-ache, deafness, jaws swollen, eyes red
swollen and painful, sense of fulness and depression
in abdomen and ribs and the four extremities,
vertigo, pupils painful. (See Figure).

148

20. — For the Middle of the Tenth Month, termed
^^ Slight Snow." — One band placed on the knee, the other
grasping the elbow, right and left using force 3x5 times,
etc. To cure wind, damp, and warm poison of the wrist
and elbow, a wife's enlargement of the small abdomen and
a husband's hernia, fox (?) hernia (all sorts of hernia),
incontinence of urine, swelling of the joints, contraction
of tendons, small fnembrum virile, five sorts of gonorrhoea
(wind, fire, cold, poison, damp), diarrhoea, fear, fulness
of the chest, asthma of the lower ribs. (See Figure).

149

2 1 . — For the Solar Term of the Eleventh Mouthy named
*^ Great Sriow." — Standing straight, the knees extended, both
hands to the right and left as if supporting the two feet,
right and left stamping, each s ^ 7 times, etc. To cure
wind and dampness of the feet and knees, heat of the mouth,
dryness of the tongue, swelhng of the throat, jaundice,
hungry, and cannot eat, cough, haemoptysis, asthma,
vision indistinct, fear (as if about to be seized).— See Figure.

150

22.— For the Middle of the Eleventh Month, called
''Winter ^o/^/Zc^."— Silting evenly extend both feet, clench
the two hands, press both knees, and with extreme force
perform this with the right and left 3x5 times, etc. To
cure cold and damp of the hands, feet, mmute blood
vessels, spine, and thighs, insensibility of feet, inclination
to recumbent position, soles oi feet hot, navel painful, pain
of the lower ribs between the shoulders and the middle ot
the thighs, fulness of the thorax, large and small abdomen
painful, difficult micturition, distension of abdomen, neck
swollen, cough, loins cold like water and swollen, air
below the navel not harmonious, little belly (below navel)
very painful, diarrhoea, feet swollen, chilblains, dysentery,
heart desiring. (See Figure).

23. — For the Solay Tervi of the Twelvth Month, named
'^Slight Coldy — Sitting upright, one hand pressing the foot,

151

the other raised aloft as if supporting something, turn the
head and change alternately [the hands], use great force
3x5 times, etc. To cure the air stored up in the arteries
and veins, retching and vomiting, stomach painful, abdomen
distended, ague, fulness of thorax, failing appetite,
sighing, great heaviness of body, grief, below the heart
painful, diarrhoea, suppression of urine, jaundice, the five
diarrhoeas of five colours, large and small "convenience'

152

impervious, face yellow, mouth dry, indolent, desire to
lie down, angina pectoris, hungry, liking savoury things,
want of appetite. (See Figure).

24. — For the Middle of the Twelvth Monthy termed
" Great Cold." — Both hands thrown behind, sitting kneeling
with one foot extended straight out, with one foot use force
right and left alternately each 3x5 times, etc. To cure
the storage of all sorts of influences in the small net-work
of blood-vessels, the root of the tongue hard, painful and
unable to be moved, inability to move the body or to he
down, unable to stand great expenditure of strength, thighs
and ham space swollen, the pelvis, thighs, legs, feet and back
painful, distension of abdomen, rumbling in the intestines,
food indigested causing diarrhoea, feet unable to be pulled
together in order to walk, the nine openings impervious.
(^See Figure).

153

Medicinal Kung (5^ ^).

No. I. — The Honourable and Real Form of the
Great Pure Ancestral Teacher. — To cure pain
in the abdomen and suddenly alternating cold and hot.

Sit upright, with both hands embrace below the navel,
wait till the tan-fien is warmed, perform the kiuig, revolving
the air in 49 mouthfuls/*

In one work this Figure is termed '^ Twisting
(or Pressing) and Holding the Tan-t'ien." —
For the cure of abdominal pain and nourishing
the strength of the male principle.

The Leading Air Soup.

Prescription. — Take of ts'ang-shu [or ts'ang-chu] ( -j^ "m^ V
Atractylis ovata; hsiang-fu ( ^^ [ij^ ), Cyperus rotundus; ch'en-p*i
(^ -Be)' orange peel; chw'an-hiung (J|| ^ ), Pleurospermum
Sp., or Conioselinum univitatum Cumbelli ferae); pai-chih ( Q jff^ y,
root of Angelica anomala; fu-Iing ( ^^js^ ^^ ), fungoid growths on
roots of Pachyma cocos; t'u-fu-ling ( j[^ ^Jf^ ^^ ), root of the
smilax (China-root); shen-ch'ii ( fj S )' ^ celebrated medicine
cake for curing colds and dispersing wind, brought from Chin-chew
near Amoy (the name means "divine leaven"); tzu-su ( ^ |P ),
Perilla ocymoides; dried ginger and Hquorice ;— of each the
same quantity. Make a decoction in water.

* The illustration is that of a Tauist priest sitting cross-legged as described.
As the illustrations are too numerous and occupy too much space,
they are omitted unless the positions or figures are more or less striking,
and where they resemble or are identical with those already given,
reference to the illustration is sufficient.

154

No. 2. — The Venerable Prince Li playing the Lute. —

To cure chronic disease and yellow swelling.

Sit silently with both hands on the knees, rub forcibly, let
the heart consider and wait till the air has circulated to all
parts of the body, and make it go round in 49 mouthfuls.
The air will thus revolve, the blood harmonize, and diseases vanish.

The Jujube Iron Pills.
Prescription. — Take of green alum ( j^ ^p ) sulphate of iron?

burnt, orange peel, ts'ang-shu, of each 2 ounces; sha-jen ( ^^ r^ )^
cardamoms, 3 mace ; dried ginger, 2 mace ; chih-ch'ioh, or chih-k'o
(^^)> ^^^^^ sepiaria (large fruit); pmg-lang ( ^ ^ ),
Areca catechu (betel-nut); jen-shen ( J^ ^^ )^ ginseng, root of
Aralia quinquefolia (Pansax Ginseng), of each 3 rnace ; powder,
boil the jujubes, beat them into a pulp, mix the powder and
make into pills of which 49 form a dose morning and evening,
to be taken with rice gruel. Fish, fowl, cold and raw articles,
and fatty substances are contra-indicated.

After each Prescription, there is a stanza of poetry.

The older woik consulted omits the poetry.

The stanza accompanying this recipe reads : —

At first when there was chaos, there was the female principle,
then there ascended the male principle, and heaven was divided ;
the former principle increased, the latter diminished, and then both
harmonized ; heaven and earth then appeared, and the Great Reason,
and this was the Creation. *

The Figure given in the books is that of the Founder of

Tauism. He is popularly termed Lao-tse, the Old Child,

from the white appearance of his head and the aged

appearance of his face at birth. The epithet really means

the Old Master. His surname Li was derived from the

name for a plum tree, under which he was said

to have been born. He was a contemporary of

Confucius. The illustration is, as described, an

attitude of meditation assumed by the Tauist and

Buddhist priests.

* In the accompanying exercises with prescriptions, the Chinese
characters with the botanical identification of the substances will be inserted
only on their first occurrence. AVhere the substance is well known»
Is common and popular name only will be used.

155

No. 3.— Hsii Shen-weng's ( ^ J J ^ ) Method
of preserving the Air and opening the Passes.—
To cure false satiety {i.e., — being empty and yet
having the feehng of fulness).

The closed places, or passes, are : —

I. — The mouth, the door of the lungs.
2. — The teeth, the leaves of the door.
3- — The larynx, the inspiratory door. (The sounds
in Chinese for expiration and inspiration resemble
the sounds produced b}^ the acts, as for example
hu hsi, to expire and inspire respectively).
4- — The gullet, the mouth of the stomach.
S' — The cardiac orifice.
^. — The pyloric orifice.
7. — The anus.
The soul goes by the head in the good, and by the
fundament in the bad, into the earth. The nine
openings of the body do not here require to be specified.

156

Sit firmly, place the two hands cross-wise on the
shoulders (the naked beggars in winter adopt this attitude to keep
themselves warm), let the eyes look to the left side, move the air
round in 12 mouthfuls ; then turn the eyes to the right, and
respire as before.

The attitude resembles Amiot's No. 6, which is
said to be against fuhiess and embarrassment in
the intestines, with weakness.

The Protecting Harmony Pills.

Prescription.— Td^^ of shan-ch'a-jou ( |J[l ^ |^ ), fruit of
Crataegus pinnatifida,2 ounces ;shen-ch'fi (fried) ;pan-hsia (^& H)>
tubers of Pinellia tuberifera (or rad. Ari macrori); ginger juice to be
beaten with it; fu-ling, .of each i ounce; lo-fu-tse (fried) ^ ^ -y^^

Raphanus sativus (radish seeds); orange peel; hen-ch'ioh ( ^g ^^ )y
lotus fruit, of each 5 mace ; powder, form the shen-ch'ii into a paste,
with which to make the pills. Dose, 30 to 50, to be taken in
a little ioup (hot water).

No. 4. — The Immortal with the Iron Crutch
pointing the Way. — For the cure of paralysis^

This disease is supposed by the Chinese to be caused
by phlegm blocking up the passages; that on the
left is called tan (^), that on the right hwan (^).

167

Stand firmly, point with the right hand to the right,
eyes to be directed to the left, niove the air round in 24 mouthfuls.
Let the left foot point to the front, look to the right and left,
move the air round in 24 mouthfuls, then the right foot in front.

The Harmonizing Air Powder.

Prescription. — Take of ma-hvvang (^^ ^J)> Ephedra vulgaris;
orange peel; wu-yao \^ |^), Daphnidium myrrha; pai-chiang-ts'an
( Q 3^ ^S^» chw'an-hiung, pai-chih, of each i mace ; liquorice,
chieh-k6ng (i^>^)> Platycordon grandiflorum, dried ginger,
of each 5 candareens; chih-ch'ioh i mace. To be taken
in boiled water, in which 3 slices of ginger have been digested.

158

"The Immortal with the Iron Staff" is included by
Tauist writers in the category of the Eight Immortals.
His surname was Li. He is largely represented in Chinese
legendary lore. No precise period is assigned to his
existence upon earth. His disembodied spirit entered the
body of a lame and crooked beggar, and in this shape the
philosopher continued his existence, supporting his halting
footsteps with an iron staff. Hence his name, Vieh Kwau

No. 5.— The Maiden Immortal Ho (^ f[l( ^)
slowly ascending to Heaven. — To cure gravel twisting
the intestines and abdominal pain.

In one work, the Figure— a male— is termed
" The Eighty-one (9 x 9) Ways of ascending to Heaven,"

159

Sit inclined, the two hands embracing the knees on a
level with the navel, tread up and down with the right and
left feet 9 times, move the air round with 24 mouthfuls.

This Maiden is one of the Eight Genii.
When born, six hairs were seen growing on the crown of
her head. At fourteen she dreamed that a spirit gave
her instruction in the art of procuring immortality,
in the obtaining of which she was to eat powdered
mother-o'-pearl. She vowed herself to a life of virginity,
wandered in the mountains, lived on herbs, and ultimately
disappeared from mortal view. She has since, it is said,
been twice seen. '

The Salt Soup (Water) Method for bringing on
Vomiting.

Prescription. — Use very much salted water to cause vomiting
and the affection is cured.

This corresponds with Amiot's No. 19, which
is there said to be against calculus and nephritic colic.

No. 6.— Pai Yu-ch'an ( Q 3E !^ ) seizing his Food
like the Tiger. — To cuie twisting intestinal gravel.

This Figure is elsewhere termed — The Hungry
Tiger seizing his Food.

160

The abdomen to the ground, the hands and feet with force to be
turned upwards, move the air in 12 mouthfuls, and move the
hands and feet right and left 3x5 times. Then sit up erect firmly,
make the air advance by this kuiig in some 14 mouthfuls.
(See Figure 6).

This corresponds with Amiot's No. 15, which is
against gravel and sand in the kidneys; and he adds —
"People speak well of its effects and cures."

Prescription. — Take red earth and alum, of each 5 mace; powder,
use one bowl of cold water, mix, allow it to settle, and then drink.

No. 7.— Han Chung-h's (g| g ||) Method of
sounding the '^ Heavenly Drum." — To cure vertigo.

Sometimes called — The Vertigo-curing Tiger, or the
Peach Blossom Tiger.

A similar exercise is given under the heading —
The Hands beating the Wind Residence (acupuncture
aperture below the occipital protuberance) causing
Thunder. — For the cure of head-ache from
inflammation of the membranes or from wind.

Bite the teeth, sit straight, shut the breath, use both hands
and cover the ears, beat the "Heavenly Drum" 36 times,
again tap the teeth 16 times.

Adding to the Taste of the White Tiger Soup.

Prescription. — Take of gypsum (roasted) 2 candareens; chih-mu
("591 '^)> Anemonhena asphodeloides, liquorice, of each i mace;
pan-hsia 2 candareens; mai-tung (^ ^), tubers of Ophiopogon
japonicus, 8 candareens; chu-ye \\i ^r/j bamboo leaves,
5 candareens ; rice a pickle. Make decoction with 3 slices of ginger
in it. (The heart will thus become as bright as a mirror, and as
clear as Heaven, — the first couplet of the poetical stanza).

This Figure corresponds with Amiot's No. 9, which is
said to be against vertigo and dazzling, and resembles
No. I of the Eight Sections, and is therefore here omitted.

161

No. 8.~The Immortal Maiden Ts'ao ("ff fjll f^)

looking at the Figure of the Ultimate Principle of
Being (^ ;gy — Xo cure inflammation, pain and
swelling of the eyes.

162

Fix the tongue on the palate, direct the eyes to the vertex
and nose [alternately], cause the fire of the heart to descend
to and enter the yun^-chucn (acupuncture aperture in the centre
of the sole of the foot), draw up the kidney water ( semen )
to the kw'en-hm. In performing it, do it 3 times each time:
set it on fire in 36 mouthfuls.

The Bright Eye Flowing Air Potion.
Prescription.— TB.ng--k\yQ\ ( ^ ^ ), Ligusticum acutilobum,
pai-shao ( Q ^), Paeonia albiflora, sheng-ti (^ t|Jj), Rehmannia
glutinosa, lung-tan-ts'ao ( ^ ^ ^ ), Gentiana scabra, ch'ai-hu
( ^ "jQ ), Bupleurum falcatum, hwang-lien ( ^ ® )»
rhizome of Coptis teeta, chih-tse ( ^ -^ )^ Gardenia florida,
tan-p'i ( ^ ^ ), root bark of Pasonia montan; — of each i mace.
Take of rhubarb boiled in wine, dried and again boiled
and dried 3x7 times, 2 mace ; and make a decoction and drink.

No. 9.— Ch^ieu Ch'ang-ciyun's ( fi: :g ^ ) Method

of Turning the Windlass ; otherwise called the Genii

turning the Windlass (the Shoulder). — To cure severe

pain of the back and arm.

Sit high (as on a chair ), extend the right and left
feet inclined, with the two hands press the knees, moving
the air round in 12 mouthfuls. Do it daily 3x5 times.

The Moving Air Soup.
Prescription.— Tak.Q of kau-pen ( ^ ;^ ), Nothosmyrnium
japonicum, fang-feng ( B? M4 )> Pe"cedanum terebinthaceum (?),
root of an umbellifera, chw'an-hiung, of each i mace; ch'iang-hwo
( 5u SS" )» Peucedanum decursivum, tu-hwo ( :^ ^J" \
Angelica inaequalis, of each 2 mace; man-ching-tse ( ^g ^Ij -^ V
a kind of turnip with a white tuber below ground, 6
candareens; liquorice 5 candareens. Boil in water, and drink.

The Figure is omitted.

No. lo.-Ma Tan-yang's {^^^M^lk^Wk )

Method of using the strength of Fire for the whole Body. —
To cure the primordial air in a debilitated condition.

Sit firmly cross-legged, first rub the two hands warm, then
rub the eyes; afterwards use them to sustain below the ribs on
the two sides. When the air advances, rouse it to go upwards,
and move the air round in 12 mouthfuls.

163

The Ginseng Astragalus Soup.

Prescription. — Take of ginseng, hwang-ch'i (^^ ]^)» Astragalus,
pai-shu (Q TIl)' tang-kwei, of each 2 mace; orange peel, fu-ling,
liquorice, of each i mace. Add ginger and jujubes, and boil in water.

The Figure is omitted.

No. II. — Chang Tze-yung ( 5M ^ ^ ) driving the
Pestle. — To cure indigestion, distension and rumbling
of the abdomen, with pain each time.

164

Stand firmly, with the two hands support heaven, stamp
the earth, and circulate the air 9 times.

This Figure corresponds with Amiot's No. 20,
against intestinal movements and disquiet in the
whole body.

The Soup for widening the Middle (Thorax).

Prescription. — Take of tzu-su, keng-yeh (^j|^^), Hemiptelea
Davidi (Zelkora Davidi), cardamons, chih-ch'ioh, ch'ing-p'i
(W ^)' i"^"^^^"^^ fruits (dried) of a species of citrus, orange peel,
betel-nut, mu-hsiang ( yj^ ^ ), root of Aplotaxis auriculata
(putchuck), pan-hsia, lo-fu-tse, hou-p*o ( J^ :;J?|> \ flowers of
the Szechuen hou-p'o-tzu, ts'ang-shu, tse-hsieh ( ^§ ^^ )

Alisma plantago, mu-t'ung ( >f^ ^ ), Clematis, of each the same ;
crude ginger, 2 slices boiled in water.

No. 12.— Miss Huang-hua {^ 'Vci ^) Sleeping
on Ice. — To cure consumption and extreme debility
from venereal excesses.

165

Lie with the left hand for a pillow, rub the abdomen with
the right fist, flex the right foot a little, press the right leg
upon the left a little, and as if sleeping in this manner
inspire 32 mouthfuls, and move the air round in 12 mouthfuls.

The Soup of the Great Shop for strengthening
the Centre (Thorax).

Prescription.— TdiViQ. of ginseng, pai-shu, fu-ling, pai-shao,
shu-ti [see sheng-ti] ( ^ ]^ ), hwang-ch'i, of each i mace ;
tang-kwei, chw'an-hiung, tu-chung ( ^H! 'W* )> ^^^^ °^ ^"
Euphorbiaceous tree, ts'ung-jung ( ;^ ^^ ), ^Eginetia Sp., ku-chi

(rK ^W)> legumes of Psoralea ( Bauchee seeds), of each
7 candareens ; liquorice, cinnamon, of each 3 candareens.
Boil with ginger and jujubes, and take it at any time.

N0.13.— YinCh^ing-ho's(|3- ;^ ^rtj)SleepmgPlan.—
To cure weakness of the spleen and stomach,
and indigestion of the five cereals (hemp-seed, millet,
rice, wheat and pulse).

Recline on the back, place the right foot like a frame
on the left foot, lay the two hands straight on the shoulders,
the abdomen coming and going ; move the air round in 6 mouthfuls.

166

The Strong Spleen Pills.

Prescription. — Take of pai-shu ( roasted with earth ),
chih-shih (>j$^ ^) roasted, Aegle sepiaria (small fruit), orange peel,
mai-ya ( ^^ ^P ) roasted, sprouts of wheat and barley,

shen-ch'u (roasted), shan-yao (|Jj ^^), Dioscorea Sp. (yams),
fu-ling, ts'ang-shu (roasted), of each i ounce; hou-p'o (prepared)
8 mace; mu-hsiang 5 mace. Powder, take non-glutinous rice flour
and make into a paste and form pills, of which 6 or 7 for a
dose in rice gruel.

No. 14.— Li Ch'i-ch'an's ( ^ :j# ^ ) Method
of dispersing the Semen ( ?^ ) [ching]; sometimes
called Lii-tsu's Method for strengthening the same. —
To cure spermatorrhoea from dreams.

Sit upright, raise up both feet, rub until warm the soles of
both feet, and move the air right and left each in 30 mouthfuls, and
so the semen will not flow away. The Chinese believe that the chin^r
is secreted in the kidneys and can be dispersed throughout the entire
body, and thus be prevented from collecting and flowing away.

167

The Strong Cliing Pills.

Prescription. — Take of chih-mu ( roasted ), hwang-po (^ t5)>
Phellodendron amurense or Pterocarpus flavus, of each i ounce;
burnt oyster shells, burnt fossil bones, tz'u-shih (^ 1K)>
Euryale ferox, lien-jui stamens of lotus flowers, fu-ling, yuen-chih
(Is ^)> ^°°^ ^"*^ ^^^^ ^^^^ °^ Polygala sibirica,
shan-chu-yii ([Jj ^S §§)j fi'uit of a shrub not yet identified, —
of each 2 ounces. Powder boiled rice, make the pills with a
cinnabar coating. Dose, 50 pills on an empty heart (stomach),
and swallow with diluted salted water.

No. 15.— The Maiden Chang Chen-nii (gg ^ jR)
fixing her Animal Spirits. — To cure emptiness
and great pain of the heart.

168

Sit upright, with the two hands press the knees, use the
idea in it, look to the right and elevate the left, move
the air in 12 mouthfuls, look to the left, raise the right,
and move the air in 12 mouthfuls.

The Pain - removing Powder.

Prescription. — Take of wu-ling-chih ( 3l ^g fl0 )>
magpie's dung, p'u-hwang ( »^ ^^ ) roasted, Typha sp., tang-kwei, of
each I ounce; jou-kwei,Cinnamomum cassia, mu-hsiang,shih-ch'ang-p'u

(•S "iS* w/j Acorus gramineus, of each 8 mace. Powder, boil,

dose 4 mace, to be boiled with a little salt and vinegar.

This corresponds with Amiot's No. 13, which is

against the ills of the heart, with fuhiess, grief and languor.

No. 16.— Wei Po-yang's ( ^ f fl ^ ) * Method of
beating the Wind. — To cure chronic paralysis.
Sit upright, place the right fist against the right ribs,
with the left hand press the knee, extend and withdraw the feet,
think, move the air to the diseased part right and left
each in 6 mouthfuls.

The Gold-producing Tiger-bones Powder.
Prescription. — Take of tang-kwei, ch'ih-shao ( ^j^ >^ ),
Paeonia albiflora (the cultivated variety which bears red flowers),
ch'wen-hsfi-twan (J|| j^ ^iT)^ Dipsacus asper or Lamium album
from Szechuan, pai-shu, kau-pen, tigers' bones, — of each i ounce;
wu-shao-she-jou (^ ^ 4*^ 1^) 5 ^"^"'^^^- Po^^^er, dose 2 mace,
to be swallowed with tepid wine.

No. 17.— Hsueh Tao-kwang (^ M 3fe) rubbing
his Heel. — For nourishing the original essence.

Sit straight, with the hands rub until warm the sole
of the left foot, move the air in 24 mouthfuls, afterwards rub
warm the sole of the right foot, the rest the same as the left,

* A celebrated Tauist philosopher and alchemist of the Han dynasty,
who is known to have devoted himself to the preparation of
the elixir of immortality, and who is the author of a professed commentary
on the Yih'king^ or Book of Changes.

169

The Figure resembles No. 8 of the Ornamental
Sections, and is therefore omitted.

The Extract of the Two Immortals, Kvvei and Lu.
(The Tortoise and Deer).

Prescription. — Take of deer horns lo catties, shell of aland tortoise
5 catties, kow-ch'i-tse (^j^pj /fB •^) Lycium chinense, 30 ounces,
ginseng 15 ounces. Use a jar and make it after the manner
of an extract, then dissolve it in wine, and take for a dose
2 to 3 or 4 mace on an empty stomach.

No. 18.— Ko Hsien-weng (^ ^ ^) opening the
Thorax. — To cure the thorax of obstruction.

Stand erect, the feet placed after the Chinese figure of 8 ( /V ) J
interlock the two hands, carry them to the front of the chest,
rub them times without number, and move the air in 34 mouthfuls.

170

Another plan is with the left hand using force dircctecf
to the left, the right hand also forcibly following the left, the head
also with strength directed to the right, the eyes strongly directed
t» the right, move the air in 9 mouthfuls, change the hands and repeat.

The Powder for widening the Centre.

Prescription. — Take of chih-ch'ioh ( roasted ), chieh-kcng, fu-ling,.
pan-hsia, orange peel, hou-p'o, hsiang-fu, sha-jen, — of each the-
same quantity. Add a few slices of ginger, and make a decoction.

No. 19.— Wang Yii-yang's ( ^ 3S ^ ) Method of
dispersing Pain.— To cure periodical air and a.
painful condition of the whole body.

171

Stand upright firmly, let the left foot be carried

to the front, the right to the back, place the two fists on the belly,

move the air in 24 mouthfuls. The exercise is the same
on the right and left.

The Ginseng Harmonizing Air Powder.

Prescriptioji. — Take of chw'an-hiung, chieh-keng pai-chib,
orange peel, chih-ch'ioh, liquorice, ma-hwang, wu-yao, ginseng,
ch'iang-hwo, — of each 7 candareens. Make a decoction.

No. 20.— The Maiden Ma ( ^ $j5f ) rubbing
(away) the Disease. — To cure imperviousness of the
air and arteries.

Stand firmly. If it be the air and blood vessels of the
left side that are not pervious (/.^., not circulating so as to reach all
points), then the right hand acts the hing, and the idea or thought is
to be directed to the left. If it be the right side that is impervious,
the left hand acts, and the will is to be on the right. Each side to
have 5 mouthfuls of the revolving air.

Except that the hand is pointing, this Figure of
Miss Ma resembles that of Miss Ts'ao (No. 8),
who is viewing the Absolute from which is evolved
the two primordial or positive and negative essences,
or male and female principles.

Ma Ku is one of the female celebrities of Tauist fable,
-a sister of the immortalized soothsayer and astrologef
Wang Yuen of the Han dynasty.

172

The Putchuck Flowing Air Potion.

Prescription, — Take of pan-hsia, ch'ing-p'i, liquorice^
0-shu ( ^ ^ ), Kampferia pandurata, betel-nut, hsiang-fu,
ts*ao-k\vo ( ^J J^ ), Amomus medium (Ovoid Chinese cardamom),
pai-chih, mu-kwa ( tJi^ iR )> Chinese quince (Pyius Cathayensis),
ginseng, ch'ih-fu-ling, red variety mu-t'ung, hwo-hsiang ( ^& ^^ )
Lophantus rugosus (bishopwort), ting-hsiang, cloves, flower buds
of Eugenia carophyllata, orange peel, tzu-su, jou-kwei, hou-p'o,
mu-hsiang, mai-tung, pai-shu, ch'ang-p'u, Acorus calamus,
ta-fu ( -ys^ j^ ), betel-nut skin. Add 3 slices of ginger and i jujube,
and make a decoction.

No. 21.— The Picture of Chang Kwo-lao *
abstracting from and adding to the strength of Fire.

(tt ^ ^^\ — ^^ c^^® ^^ 1^^^^ of the blood of
the Three Divisions (imaginary functional passages)
advancing upwards, vision indistinct.

Sit upright, let the hands rub the navel warm,,
afterwards press the knees, shut the mouth, sit quiet and
wait till the air is fixed, then revolve the air in 9 mouthfuls.

* One of the Eight Immortals of the Tauists, who flourished
toward the close of the 7th and middle of the 8th century. He led
an erratic life and performed wonderful feats of necromancy. Mayers informs
us that he had a white mule as his constant companion, which carried him
thousands of miles in a day, and which, when he halted, he folded up and
hid away in his wallet. By spirting water from his mouth upon the packet,
the beast again resumed its proper shape. He was asked to Courts
but the ascetic wanderer spurned every tempting offer.

173

The Chrysanthemum Powder.

Prescription. — Take of ch'iang-hwo, mu-tsei ( yf^ ^J ),
Equisetum japonicum, hwang-lien, chw'an-hiung, ching-chieh,
( ^!l 5r )' Salvia plebeia, fang-feng, tang-kwei, pai-shao,
liquorice, kan-chii-hua ( "^ ^ ^ ), Chrysanthemum sinense
(sweet), a kind exported from Canton, man-ching-tse ( ^ ^jj "^ )>
hwang-ch'in ( ^^ .^ ), Scutellaria viscidula, — of each the same.
Make a decoction, to be taken after food.

The illustration is similar to Numbers 2, 9, 10, 16.

No. 22, — Ch'en's^ww^ for obtaining his Great Sleep. —
To cure cold caught at any of the Four Seasons. *

Lie on one side, flex the legs, rub the two handi until warm, embrace
the membrum virile and icrotum, and revolve the air ki 24 mouthfuls.

The Ch*iang-hwo (acting) like a Divine Powder.

174

175

* One of the most frequently occurring names in the works on Kung-fu
is Ch'^n Hsi-i, or tw'an ( ^[ :^ ^°fii)» ^"^ ^^° seems to have
designed many of the Figures for the cure or prevention of disease.
The year's Kung-fu is attributed to him. He died about 990 A.D.
He was a celebrated Tauist philosojaher and recluse, who devoted himself
to the study of the arts of sublimation and the occult philosophy of the
Yih Ching. He is recognised, as the late lamented and rare sinologue
Mr. Mayers says, by Chu Hi as having founded the modern school of
interpretation of the system of the diagrams. He was summoned to court
of the second Emperor of the Sung dynasty, for the purpose of instructing
the Emperor in the mysteries of the arts of sublimation and the occult
philosophy of the Book of Changes. The designation by which he is known
was conferred upon him by the Emperor. All the works on Kung-fu contain
his celebrated Sleeping Recipes. Hence perhaps the popular fable that he slept
800 years. Although he appeared in the Sung dynasty, he is said to
have been born in the Chow (1122-249 B.C.)- He certainly passed much
of his time in meditation, in the exercise of Kung-fu, and this too perhaps
may have given rise to the tradition of his long sleep. The popular traditiort
also asserts that he did not speak till be was seven years old. He lived in a
cave at Hwa-shan in Shansi ; his bones were buried by order of Kanghi,
the Emperor (1662-1723 A.D.), the poor Tauists priest having used his
skull for about 1000 years as an object with which to extract alms from
the benevolent, the use to which it was put resembling the "wooden fish,"
a skull-shaped block, the emblem of sleeplessness, on which the
preists beat time when chanting.

There are illustrations of Ch'en sleeping on the left and
right sides in two of the works consulted. It is accompanied by two
poetical stanzas, the last line of the left sleeping kung running thus : —

When the tiger and the dragon are collected together at
two of the "Earthly Branches" (related to fire and water),
the Great Elixir is complete.

The tiger is here placed on the right, the dragon on
the left. In the sleeping exercise for the right side (see illustration),
the liver occupies the right and the lungs the left side, with
two of the Eight Diagram figures, Li and A''a« (fire and water respectively),
above and below, and Hu in the middle, and the whole stanza reads : —

The air of the lungs resides in the place of the K^an ; the liver is directed
towards the Li place. Revolve the air (an older work gives spleen air
instead), call it to harmonize in the middle position ; the five airs
(the atmospheric influences or natures of the Five Elements)
collect together as one, and enter the great void. (See also No.s 27 and 33 ).

176

Prescription.— TBk^ of ch'iang-hwo, tu-hwo, pai-chih,
orange peel, tzu-su, shan-cha, ts'ao-kwo, fang-feng, kan-ko
(to ® )) Pachyrhizus angulatus, pan-hsia, liquorice, ts'ang-shu,
ch'ai-hu, hwang-ch'in, chw'an-hiung, — of each 8 candareens ;
ginger 3 slices, and 3 onion tubers. Make a decoction,
and take it hot, to produce perspiration.

No. 22,,— Shih Hsing-lin's {:B ^ ^) Method of
warming the Tan-t'ien. — To cure the small bowels of air,
cold and pain.

Sit upright, rub the two hands extremely hot, direct
them to the navel, and circulate the air in 49 mouthfuls.

Adding to the taste of the San - ling ( ^ ^ )
Powder.

Prescription. — Take of chu-ling ( ^' 1^ V tuberiform bodies
of an unknown nature, tse-hsieh, pai-shu, fu-ling, cinnamon^
hwei-hsiang ( jgj ^^ )^ Fennel (Foeniculum vulgaris),

betel-nut, mu-l'ung, chin-ling-tse ( ^ ^^ -^p ) , chii-ho-jen
( J^g ^S t-»)> oi"a"ge seed kernels. Make a decoction,
adding a little salt.

The Figure is the usual one, with the hands embracing
the navel as directed.

177

No. 24.— Han Hsiang-tse's ( @ ^ "^ ) * Figure
for nourishing Man's Heart ( ^ \ i|i> ) . —
To cure curvature of the lumbar spine and shaking
( palsy ) of the head.

Stand firmly, bend the head, curve the lumbar spine, and
perform the act of showing reverence. In doing this kujt^, let
the hands and soles of the feet be on the same level. Revolve the
air in 24 mouthfuls.

* One of the Eight Immortals of Taaist fable, and an ardent votary
of transcendental study. He was a pupil of the patriarch Lii, Mayers says,
**and having been carried up to the supernatural peach tree of the
Genii he fell from its branches, and in descending entered upon the
state of immortality."

178

In one work the Figure is designated — " The
Dragon wagging his Tail." — For the cure of lumbago.

Soup for expanding the small blood-vessels.
Prescription. — Take of ch*iang-h\vo, fang-chi ( ^ ^^ ),
roots and bulbs (?), pai-shu, tang-kwei, pai-shao, chiang-hwang
( ^ ^ ), turmeric (Curcuma longa ), of each i ounce; liquorice
7 mace, hai-fung-p'i (y$^]^), either Acanthopanax^
ricinifolium or Bombax malabaricum, i ounce. Dose 3 mace,
with 10 slices of ginger. Make a decoction.

No. 25.— Miss Chao-ling's ( flS ^ I^ ) manner
of making disease go. — To cure cold, numbness,
and extreme pain of the leg and foot.

179

Stand erect, extend a finger of the left hand, with
the right hand nip the belly of the arm. Revolve the air
in 24 mouthfuls.

A similar exercise is termed — The Patriarch Lii's
Method of causing the blood and air to circulate. —
For the cure of pain of the back and shoulder.

Stretch out the left arm and press the inner aspect of the
fore-arm with the right hand, and vice versa. Take 22 breaths.
The Fang-feng T'ien-ma Powder.

Prescription. — Take of t*ien-ma ( ^ jj^ )j Gastrodia elata,
fang-feng, liquorice, chw'an-hiung, chiang-hwo, tang-kwei,
pai-chih, hwa-shih ( j^^ .^ ), Talc, of each 2 ounces; ts'ao-wu-t'ou

( ^ i^ B3 )» ^co"'^^' pai-fu-tse ( Q PH* "J^ ), Arisaema sp.,
ching-chieh-sui ( y^ ^f* 5^^ ), of each 5 mace. Powder,
take warm wine, and dissolve in a little honey, take ^ to i mace;
and mix with it. Take of this medicine until you feel
slightly numb, and then stop.

No. id, — Lii Ch'un-yang's* Figure of sustaining
the Pulse. — To cure the hundred (all) diseases.

Sit upright, let the two hands press the 'sun' and 'moon,'
two lateral acupuncture apertures two inches below the heart,
9 times ; circulate the air 9 mouthfuls.

Another method is to press the knees with the two hands,
twist the body right and left, and with each turn of the body
revolve the air in 14 mouthfuls.

*Lu Tsu ( g la ), or Yen ( ^ ), or Tung-pin ( *;|^ ^ ),
or Ch*un-yang ( j&U ^T \ for he is known by all these names, was born

755 A.D. He was one of the most prominent of the later patriarchs
of the Tauist sect, of whose doctrines he was an ardent votary.
He was invested with the magic formulas and a sword of supernatural
powers with which he traversed the Empire, slaying dragons and ridding
the earth of divers kinds of evils during a period of upwards of 400 years.
In the 1 2th century, according to Mayers, temples were erected to his honour
and were dedicated to his worship under the title Ch'un-yang, which he had
adopted. Several such temples exist at Peking. He is worshipped especially
by the fraternity of doctors and barbers. He and Ko Hsien-weng ( No. 18 ),
each at 64 years of age, met their teachers and embraced the Doctrine.
For an account of this patriarch, see the writer's articles on Medical Divinities
and Divinities in Medical Temples (Chinese Recorder, Volume 3, 1870).

180

The Figure resembles in every respect No
also No. I of the Ornamental Sections.

A similar exercise is elsewhere termed — The March
of the Blood Vessels.

Prescription. — Use i \vei-ling-hsien( ^^ ^^ fUl), Clematis sp.,
on the two days known as ping-ting ( j^ "J") and wei-sze (^^ S/>
horary characters, dry it in the shade, powder, pass through a sieve;
2 mace for a dose in warm wine; avoid tea. It is well, while cutting
the drug, not to hear the sound of water. To be taken on an empty
heart, and in summer there will be no epidemics, and in autumn
no ague and dysentery, and all diseases will be banished
easily and without trouble, as the title of the Prescription intimates.

Corresponds with Amiot's No. 7 for sustaining
the health.

No. 27. — Ch'en Hsi-i imitating the Cow descending
from looking at the Moon ( p^ ^ ^ ^ ). — '
To cure spermatorrhoea only.

When there is about to be an emission, let the
middle finger of the left hand plug the right nostril, and let
the right hand middle finger press the wei-lil ( J^ ^ ) aperture,
coccyx, ( where the seminal road or vessel is supposed to be situated ),
and so stop the flow of the semen ; revolve the air in 6 mouthfuls.

181

The ktmg is sometimes termed — A Cow grasping
the Moon.

The Shen-hiung ( f J "^ ) Soup.

Prescription. — Take of ginseng, ko\v-ch% yuen-chi, hwang-ch'i,
liquorice, kwei-shen ( ^ ^ ) [see tang-kwei], tu-chung (roasted),

^^ ), root bark of Lycium chinense.

•t

pai-shu, ti-kuh-p'i ( ^

p'o-kuh-chih (roasted), of each the same quantity. Add i slice
of ginger and 7 lotus seeds deprived of their core. Make a
decoction with water, and take.

No. 28.— Fu-yeu-ti-chun (^^^^) drawing the
Sword from its Scabbard. — To cure all sorts of cardiac pains.

182

Stand erect and firm like the character I (a nail),

raise the right hand and look to the left ; if the

left hand be raised, look to the right. Revolve the air

in 9 mouthfuls, turn the head, and look to the four quarters.

The above is elsewhere termed — The Immortals

unsheathing the Sword. — For the cure of cardialgia.

With the raising of the right hand, the body is turned in the
opposite direction, and vice versa.

The Falhng cup Soup.

Prescription. — Take of Hsuen-hu-so ( ^^ "fl^ ^ \ tubers
of Corydalis ambigua, wu-ling-chih ( thoroughly roasted),
chien-k'ow-jen ( ^g ^g t- )> nut'^eg kernels from Fuhkien,
of each 6 candareens; liang-chiang ( J^ "^ )) Galangal (alpinia
officinarum), shih-ch'ang-p'u, hou-p'o, orange peel, hwo-hsiang,
of each i mace; chih-ch'ioh, su-keng ( j|^ j^ ), Perilla
ocymoides, of each 6 candareens. Make a decoction with
water, and drink.

No. 29. — The divine ancestor Hsii (^jp$ jii.)
shaking the *^ Heavenly Pillar." — To cure all sorts
of ulcers on the head, face, shoulders and back^

Sit upright, let the two hands seize below the heart,
agitate the "heavenly pillar" right and left, with each revolve
the air, hem and blow 24 mouthfuls.

The Figure resembles Numbers i, 18 (standing)
and 21,

The Powder for dispersing the Poison.

Prescription. — Take of hwang-ch'in, hwang-lien, c rhubarb,
pai-chih, ch'iang-hwo, fang-feng, chin-yin-hwa ( ^ ^ ^ \
Lonicera japonica, lien-chi'oh (valves of fruit of Forsythia suspensa),
tang-kwei, ching-chieh, t'ien-hwa-fen ( ^ ^ )to V root of
Trichosanthes multiloba, and liquorice, — equal quantities of each.
Make a decoction, and drink.

183

No. 30. — Ch'en Ni-wan's Method of grasping the
Wind's Nest (acupuncture aperture below the occiput;
see No. 7). — To cure want of clearness of the brain,
and rheumatism of the head.

Sit with the back to the outside, and let the two
hands embrace the ears and the back of the head. Revolve the air
in 12 mouthfuls, and bring the palms together 12 times.

The Ch'iang-hwo Pai-chih Soup.

Prescription. — Take of ch'ai-hu, fu-ling, fang-feng, ching-chieh,
hwang-lien, tse-hsieh, tang-kwei, pai-shu, man-ching, gypsum,

ts'ang-shu, hsin-i y^ ^?m "^"^^ °^ Magnolia conspicua
(or M. Kobus), sheng-ti, chw'an-hiung, kao-ren, liquorice, pai-chih,
ch'iang-hwo, hwang-ch'in, hsi-sin ( 3^ ^^ \ Asarum Sieboldi,
shao-yao (same as pai-shao), of each the same quantity.
Add crude ginger, and make a decoction.

184

No. 31.— Ts'ao Kwo-chieu ("^ M M)^ taking off
his Boots.— To cure pain of the foot, calf of the leg
and abdomen.

Stand firmly, place the right as if scaling a wall,

let the left hand hang down, direct the right foot in front,

and itep in vacuo. Revolve the air 16 times. The left and
right are the same.

* One of the Eight Immortals of Tauist fable.

185

This exercise is elsewhere called — The Immortals
taking off their Shoes. — For the cure of lumbago.

The right foot is directed to be firmly planted on the ground and
the other slightly raised on the toes, and i8 breathings to be taken.

The Ch^iang-hwo Soup for nourishing the exhausted,

Prescriptio7i. — Take of ch'iang-hwo, ch\A'an-hiung, ts'ang-shu,
pai-chih, nan-hsing ( ^^ ^ ), Arisasma japonicum (?), tang-kwei,
shen-ch'ii, of each i mace ; sha-jen, kwei-ch'ih, bark of cassia twigs,
fang-chi, mu-t'ung, of each 8 candareens. Add 3 slices of ginger,
and make a decoction.

No. 32.— Chao Shang-tsao's ( ^ Jt jtt ) Method of
transferring and stopping the ching. — To cure wet dreams.

186

Sit on one side, use the pair of hands to take hold
of the soles of the two feet, first take hold of the left sole
and rub it warm, and revolve the air 9 times. Afterwards do the
same with the right sole, and perform the huig like the left.

The Jade Pass Pills ( 3S ^ ); Yil-men (3S H ),—
the Jade Door, the Ching Door.

Prescription. — Take of ginseng 6 mace; jujube kernels, roasted
oyster shells, wu-pei-tse (|§ '^ '^)i "ut-galls of Rhus semialata
(commercial), punjabenis (medicinal), roasted alum, fossil bones, of each
5 mace; fu-shen ( "yf^ JJ}^ ) roots and bulbs, i ounce; and yuen-chi
(core to be extracted), i^ ounces. Steam the jujube kernels,
and make the whole into pills. Dose 50 to 60 on an empty
stomach, to be taken in soup made from the seeds of the lotus.

No., 33. — The pure peaceful Heavenly Preceptor's
Sleeping Kung. — To cure spermatorrhoea from dreams.

187

Recline on the back, the right hand supporting the
head (as a pillow), the left hand grasping firmly the obscure
parts, extend the left leg straight, flex the right leg,
let the heart think, and revolve the air 24 times.

The above is elsewhere termed — The Sleeping
Exercise of Ch^en Tu^an. — For the cure of
consumption and the effects of venery.

Recline obliquely on a pillow, with the right hand under the
head ; with the left rub the abdomen, draw up the legs, the left not
quite up to the level of the right, the left pressing on the right,
breathe gently, vacant in thought, and take into the abdomen
32 mouthfuls. Do this 12 times. If long continued, the disease
is certain to be cured.

Another similar exercise is simply termed — The
Sleeping Method. — For the cure of nocturnal emissions.

Lie on the back and make a pillow of the right hand,
with the left hand press on the thigh of the extended left leg,
draw up the right leg, think, and inspire 24 mouthfuls.

There is yet another Sleeping Method, for the
cure of dyspepsia.

With both hands rub up and down the abdomen in all directions,
like the whirling of a river or the eddying of the ocean.

The Nourishing - heart Soup.

Prescription. — Take of ginseng, shan-yao, mu-t*ung, fu-sh^n,
swan-tsao-jen ( ^ >^ ^ ) , seeds of Diospyros lotus,
Jcwei-shen, clarified tang-kwei, pai-shao, yuen-chih flesh
(pulp), lien-hsii (^^) [same as lien-jui], of each
the same quantity. Add ginger, jujube, and lotus pulp.
Make a decoction, and take.

188

No. 34.— Sun Hsuen-hsu ( -^ ^ ]S ) imitating
the Black Dragon taking hold of his Claws.—
To cure pain of the loins and legs.

Sit firmly on the ground, extend both feet, push out
the two hands in front and take hold of the two feet
on the same level, and come and go in this way performing
the exercise. Revolve the air in 19 mouthfuls.

Elsewhere this exercise appears as — The Dragon grasp-
ing his Claws. — For the cure of pain of the whole body.

Sit with the body straight, both feet extended together,
close ■ and open alternately the fists, stretch forward the
body along with the fists, and take 12 mouthfuls.

Another is termed — The Tiger stretching his Claws. —
For the cure of pain of the back and limbs.

Sit upright with both legs crossed, stretch both arms
to the front on a level with the feet, move them backwards
and forwards in this manner, so that the air may follow the motions
of the arms and thus be introduced into the parts affected.

189

The Niu-hsi Wine.

Prescriptio?i.—TdkQ of ti-kuh-p'i, wu-chia-p'i ( 3l j^ &)i
Eleutherocrocus, i-i-jen (^ gf ^ ), seeds of Coix lachryma
(roasted), chw'an-hiung, niu-hsi, of each 2 ounces; liquorice, shSng-ti,
3 ounces; hai-t'ung-p'i ( J^ ^]pj ^ )j i^ ounces ; ch'iang-hwo
I ounce; tu-chung (roasted), 2 ounces. Use good wine without lees,
to be well digested. Dose i or 2 cupfuls, 3 or 4 times daily,
to be drunk before the flavour of the wine has passed off.

No. 35.— Kau Hsiang-sien's ( ^ ^ lit )
imitation of the Phoenix* spreading its Wings. —
To cure diseases the same as the preceding one.

* A fabulous bird. The male is termed feng, and the female hwang ;
combined form the generic designation of this wondrous bird, a compound
between the peacock and the pheasant, with the addition of many gorgeous
colours. ( See illustration in the Year's Kung-fu ).

190

Bend and contract the body a little, raise the hand
higher than the vertex, let the mouth and nose slowly
emit the pure air (!) in 3 or 4 mouthfuls, let the left foot
be directed to the front, let the toes of the right foot
be opposed to the left heel, and revolve the air 10 times.

The Flowing Air Potion.

Prescription. — Take of ch'iang-hwo, ts'ang-shu, chw'an-hiung,
tang-kwei, hsiang-fu, pai-shao, orange peel, pan-hsia,
mu-hsiang, chih-ch'ioh, mu-t'ung, liquorice, betel-nut, tze-su,
of each the same quantity. Make a decoction.

^Q 26. — Fu Yuen-hsii ( '(ll JC j^ ) embracing
the Vertex,— To cure vertigo.

191

Sit upright, rub the two hands warm and embrace
the vertex door (anterior fantanelle), shut the eyes to prevent the
animal spirits from being dissipated, blow, hem, and drum the air to
cause it to ascend to the top of the vertex; revolve the air 17 times.

The Rhubarb Soup.

Prescription. — Take of the best rhubarb, and digest it in wine
7 times; dry, and then powder. Use tea, and take 3 mace for a dose.

No. 37.— The immortal Li Hung-chi { ^ ^i, |^ )
admiring the Moon. — This Figure is designed
to harmonize the air and invigorate the blood.

Bend the arms as if prostrating one's self to do obeisance;
cross the hands and feet, crawl along on the ground, practise
the hmg right and left, and revolve the air each in 12 mouthtuls.

Harmonizing the Air and Nourishing the Blood Soup.
Prescription.— IzkQ of tze-su (leaves of the stem), i mace,
ch'iang-hwo, i mace; oan-hsia, tsang-pai-p'i ( ^^ Q j^ ),
root bark of the mulberry (Morus alba), ch'ing-p'i, orange peel,
ta-fu-p'i (^' W^ ^), same as betel-nut, of each 8 candareens;
ch'ih-fu-ling, mu-t'ung, of each 8 candareens ; ch'ih-shao
(same as pai-shao), i mace; liquorice 5 candareens, tang-kwei
I mace, and jou-kwei 3 candareens. Make a decoction.

192

No. 38. — Li T'ieh-kwai the Immortal leaning on
his Staff. — To cure pains of the loins and back.

Place the hands to the back and stand firm, take the
staff to buttress the loins, let the left side lean on the staff,
revolve the air 108 times, divide into 3 mouthfuls and swallow,
afterwards kneel, swing from side to side as if sweeping the ground.
Do it on the right side in like manner.

This Figure is elsewhere called — The Immortal
leaning on a Stick. — For the cure of lumbago.

Take 18 mouthfuls 3 timei, and move alternately the
legs as if sweeping the floor.

193

The Tang-kwei Method of picking out Pain.

Prescription. — Take ofch'iang-hwo, liquorice, hwang-ch'in (digested
in wine),yin-ch'en (^^ ^); Artemisia sp., roasted in wine, of each
5 mace; k'u-shen (-^ ^^)) ''oot of Sophora flavescens or gustifolia,
ko-ken ( ^ J^ )> Pachyrhisus angulatus, ts'ang-shu, of each 2 mace;
fang-feng, kwei-shen (clarified), chih-mu (washed in wine)»
ginseng, sheng-ma ( ^ ]i^ ), Astilbe chinensis, fu-ling,
tse-hsieh, chu-ling, of each 3 mace. Dose 8 mace, made into a
decoction with water, and no special time for taking it.

No. 39. — The True Jade Immortal's method
of harmonizing the Hall of the Kidneys. —
To cure pain of the legs.

194

Sit upright, clench the two hands, rub them warm, place the
palms of the hand to the posterior chiiig door, rub several
times, the more the better, and each time revolve the air 24
times. (In spermatorrhoea the legs are said to be painful).

Tlie Soup for removing the Heat and overcoming
the Damp.

Prescription. — Take of hwang-p'o (moistened in salted water and
afterwards roasted), ch'iang-hwo, tze-hsieh, ts'ang-shu, prepared
liquorice (half the quantity of the other ingredients), tu-chung
(roasted), pai-shao (roasted in wine)^ mu-kwa, wei-ling-hsien,

orange peel, of each i mace; niu-hsi (^p ^^), 8 candareens.
Add 3 slices of ginger, and make a decoction in water.

No. 40. — Li Ye-p^o ( ^ ^ ^|» ) imitating the child
reverencing. — To cure the same as the preceding.

195

Sit firmly, extend straight both feet, use pressure to the root
of the thighs, let the heart think, and revolve the air 12 times.

The Hai - t'ung - p^i Potion.

Prescription. — Take hai-t'ung-p'i, \vu-chia-p*i, chw'an-tu-hwo,
chih-ch'ioh, fang-feng, tu-chung (roasted), niu-hsi (digested
in wine), i-i-jen (roasted), of each i^ ounces. Put it into
good wine, boil it to drive off the "fire" and the poison;
to be taken on an empty stomach. Dose 5 mace.

No. 41.— Lan Ts'ai-ho ( ^ ^ ^ ) ^ imitating the
Black Dragon shaking his Horns. — To cure pain of
the entire body.

* One of the Eight Immortals who, according to Mayers, wandered
about a beggar in a tattered blue gown, with one foot shoelesss,
wearing in summer wadded garments and in winter sleeping on snow and ice.
She waved a wand in her hand, and chanted verses denunciatory of
fleeting life and its delusive pleasures.

196

Sit upright, extend both feet, close firmly the two
hands, and together with the body direct them to the front,
revolve the air in 24 mouthfuls, place the feet on the ground,
bend the head, let the two hands grasp the toes of the two feet,
and revolve the air as above.

The Soup to cause the Blood-vessels to circulate.

Prescription. — Take of hsuen-hu-so, tang-kwei, jou-kwei,
of each i ounce; powder, mix with wine, and take 3 or 4 mace.
Add wine according to each individual's wine capacity;
when the pain ceases, cease the medicine.

No. 42.— Hsia Yun-feng ( H S ll# ) i^iitating the
Black Dragon in a horizontal position on the Ground. —
To cure pain of the back and spine.

Bend the body, creep on the ground, kneel, place the two
hands on the ground, revolve the air r'ght and left 6 times.

A similar exercise is enjoined in that known as
Using the Golden Block to sodden the Earth. —
For the cure of abdominal pain.

Both hands are raised above the head with the palms upwards
as if supporting heaven, and both heels are pressed firmly on the
ground ; the arms are drawn down, and nine respirations are taken.
(Compare No. 7 of the Ornamental Sections).

The Trinity or

197

Three

Harmonies Soup,

Prescription.— Take of orange peel, pan-hsia, fu-ling,
wu-yao, chih-ch'i6h, chw'an-hiung, pai-chi'h, ch'iang-hwo, fang-feng,
hsiang-fu, of each the same quantity, and make a decoction.

No. 43. — Ho T'ai-ku supporting Heaven, seated. —
To cure swelling of the abdomen from debility.

Seated upright the two hands are raised as if
supporting a thing, move the air, and by upheaval lead the air
upwards in 9 mouthfuls, then make it descend in 9 mouthfulf.

198

The above is sometimes called — Supporting the
Pagoda towards Heaven. — For the cure of enlargement
of the abdomen. (Compare this with standing Figure
No. II of Chang Tze-j^ang driving the Pestle).

The Fragrant Sha Ling and P^i Potion.

Prescription, — Take offu-ling-p'i^ ta-fu-p'i, wu-chia-p'i,ginger-skin>
ts'ang-pai-p'i, root bark of mulberry, chih-ch*ioh, sha-jen, pai-chu,
lo-fo-tse, mu-hsiang, mu-t'ung, tse-hsieh, chu-ling, of each the
same quantity. Boil, to be taken a little while after meals.

No. 44. — Liu Hsi-ku ( ^ ^ "jjf ) exhibiting terribly
the Ferocious Tiger. — To cure dysentery.

199

Place the two hands in front and behind (one in
front, the other behind), like grasping a horse and putting aside flowers,
the feet also to be placed in front and behind, and take steps
in performing the exercise. For white dysentery, let the air advance
directed to the left in 9 mouthfuls; for red dysentery, the
same to the right.

The Yellow Wax Pills.

Prescription. — Take of yellow wax i ounce ; almonds 49, digested
in water to strip off the skin and the point (the latter supposed
to be poisonous); mu-hsiang, 5 mace; 7 croton seeds, Croton Tiglium
{fold them in paper and beat to express the oil); melt the wax,
and mix in the ingredients to make pills the size of green peas.
Dose 15 for red dysentery, to be taken with liquorice soup;
for the white variety, use ginger as a menstruum.

No. 45.— Miss Sun Pu-erh (^ ^ Zl) waving
the Flag. — To cure the same as the preceding.

200

Direct the body to the front, the two hands to be extended
straight in front like taking hold of a thing; raise the right foot,
so as to have the heel off the ground ; then flex and extend
the feet ; revolve the air in 24 mouthfuls ; right and left the same.

The Pai Shao Yao Soup.
Prescriptioji.—Tdike of pai-shao, tang-kwei, of each i mace;
rhubarb 2 mace, mu-hsiang 5 candareens, hwang-lien i mace;
hwang-ch'in, betel-nut, of each 8 candareens; liquorice 7 candareens.
For one dose. A decoction.

No. 46.— Ch'ang Yao-yang {"^ ^ ^) imitating
the Child worshipping the Goddess of Mercy. —
To cure pain in front and back of heart.

The body to assume the Chinese figure 8 \/\)\ bend the head
as far as the front of the chest, place the two hands on
the abdomen, and revolve the air 19 times.

201

The Soup of the Two Oranges.

Prescription. — Take of chih-so ( same as so-sha-mi ), Amomum
villosum, pan-hsia, orange peel, chih-shih, sha-jen, hsiang-fu,
mu-hsiang, hou-p'o, hwei-hsiang, hsuan-hu, ts'ao-tou-k'ou
( -^ S ^§ )> tze-su ( stem and leaves ), of each the
same quantity. Add ginger 3 slices, and make a decoction.

No. 47.— Tung Fang-shuo's (^^ >^ ^)* Method
of grasping his Big Toes. — To cure hernia.

* Tung Fang-shuo, 2nd century B. C. It is related that he was the
child of a miraculous conception, and his mother removed to a place
further to the eastward from her home to give birth to her child ;
and hence his name. According to common repute, he was the
embodiment of the planet Venus.

202

With the two hands grasp the big toes of the two feet,
bend the toes for a period equal to 5 respirations, lead the air in
the abdomen throughout the entire body.

Another method is bending all the ten toes in this manner,
which is better.

Hwei - hsiang Pills.

Prescription. — Take fu-ling, pai-chu, shan-cha, of each i ounce;
chih-shih 8 mace, ta-hwei-hsiang (roasted) i ounce, wu-chu-yQ

(:^v ^^ §§/ ^o^sted I ounce, orange seed (roasted) 3 ounces,
stones of the Lichee ( ^ >K ^ )' Nephelium Litchi, i ounce.
Powder, with honey form pills, each pill to weigh i^ mace,
to be taken on an empty heart. Break up the pills,
and take with soup of ginger.

No. 48.— The Patriarch of P^eng's ( ]^ ffl. ) *
Method of brightening the Vision.

* The Partiarch of P'eng is a mythical being, who is reputed
to have attained a fabulous longevity. He was 767 years of age when the
Yin dynasty came to an end (1123 B.C.). He is said to have nourished
himself upon the powder of mother-o'-pearl and similar substances.
By some he is regarded as one of the incarnations of Lau-tse.

203

Sit on the ground firmly, reverse the two hands and place
them behind, extend the left leg, flex the right knee and press it
upon the left leg equal to a period of 5 respirations, and induce
the lungs to drive out the wind. If this attitude be assumed
for a long time, things at night will be seen as clear as day.

Another method is at cock-crow to rub the two
hands warm, and iron (as it were) the eyes; rub thrice
and iron the eyes as often; then take the finger and rub
the eyes, and right and left will become divinely brilliant.

The Ti - hwang Pills ( same as Sheng - ti ; see
No. 8 ) for clearing the Eyes.

Prescription. — Take of sheng-ti (washed in wine), shu-ti (the same),
of each 4 ounces; chih-mu (roasted in salted water), hwang-p'o
(roasted in wine), of each 2 ounces; cakes of Cuscuda (Dodder)

seeds, t'u-szu-tzu ( ^^ ^^ -^ ) prepared in wine, tu-hwo, of each
I ounce; kan-kow-chi, chw'an-niu-hsi (washed in wine), of each
3 ounces; sha-yuen-chi-li (VKyS^^^S), seeds of an unknown plant,
3 ounces. Powder, and with honey make pills the size
of the wu-L'ung-tse (seeds of sterculia platanifolia ).
Dose, 80 pills. In summer, use weakly-salted water as a
menstruum. After more than a month, use wine in taking it.

These exercises conclude with a description of three
Figures. The first is a pipe or reed (see Figure below),
which is introduced into the two nostrils 3/^w, and in calibre
must fit exactly the nostrils, so as to allow no leakage
of air. The tube is pervious, and the apex has an aperture
for blowing into. It is employed in constant coughing
in profuse perspiration, body hot, voice hoarse or lost,
loss of flesh and constitutional w^eakness. In the case of
haemoptysis, a cure is guaranteed in seven days by its use.
It is only necessary to hem or flow into the tube.

204

To cure red sputum, each time the instrument is used,
a small cupful of hsia7tg-ch'an, ^^ j^ (a venereal medicine,
very costly and highly esteemed, said to be produced from
a toad's forehead, and coming from the south); woman's milk,
two eggs, and pig's pancreas cut very fine. Mix the whole
thoroughly, then put it in a porcelain vessel or silver wine-cup,
steam it until well done, and take it every morning for seven days on
an empty stomach at the same time as blowing into the pipe.

The second Figure is designed against fulness of
the chest, and weakness of the air (constitution).
The instrument ( see Illustration below ) is to be
placed on the navel. It will also cure amenorrhoea
and spermatorrhoea.

205

Before blowing into it, take 3 li of musk ( 10 li= i candareen)y
gum (olibanum i mace ; catechu, myrrh, and sandal wood, of each
I mace. Powder, and with honey form into cakes, one cake to
be applied to the navel. Take i slice of ginger, the size of
the cake and half the thickness of a cash (Chinese copper money);
take the artemisia ( Tanacetum Chinense) and make into
a pill or tuft the size of a bean (number unimportant),
and burn till the ginger is hot. When the heat is felt inside,
remove the medicine and blow into the instrument.
No second application is necessary.

Thethird instrument (see Figure below) is to be inserted
two fen into the meatus urinarius, for the cure of
spermatorrhoea ; to be introduced smeared with wax.
The blowing into it is to be according to the
age of the patient, one blow for each year ;
the number may be increased, but not diminished.
From 5 to 7 days before commencing the use of the
instrument, whether the patients be male or female, the body is
to be strengthened by the use of good wine, flesh and rice,
that the improvement may be speedy.

^A:A5t#m:5SmB

206

In the fourth illustration (a tube resembling a rib),
the patient reclines on the back with warm water
or olibanum wine in the mouth; afterwards a young
man is to blow into the tube according to the
above directions. The following is the method.

Take red lead, etc. ( a disgusting preparation made from the
menstrual discharge, and so called because of its resemblance
to red lead ) ; — the details are hardly fit for publication in English.

ii: ± m 4^ ^ t^ m ^ m ^

5i ^ p M W $n ^ $1 Ir

A portion is dropped into the small end of the tube and placed in
the nose ; the youth then blows into the other end with all his force ;.

the sick person waits till he experiences the "^f ^^ ^^.
Onions and garlick and all sorts of acid and acrid things
are to be avoided. This plan, if followed for a long time,
will add to one's longevity. If, after using the method,
warmth is felt inside, woman's milk may be drunk.

207
Extra Curative Kung without Prescriptions.

In a work copiously and beautifully illustrated on
Kung-fu, which apparently has been abstracted from
my library but of which I made a translation and had
the most striking illustrations copied and cut nearly
30 years ago, I find many of the illustrations and
descriptions with unimportant variations in other and
later works on the subject, some of which have already
been presented to the reader. The titles of some of
the kung are altered, and the positions slightly varied;
the description of the exercises is very closely adhered
to in all. The titles are in most cases very poetical and
graphic, and are supposed to be suggested by the attitudes.
To save space, incorporation has been attempted.
Repetition both in letter-press and figures is sought to
be avoided, and only the more striking ones are
presented. These curative exercises are followed by
prophylactic ones, including the Dragon and Tiger series.

No. I. — The Patriarch Lii's Method for separating

the Roads (the supposed vessels proceeding to the

various viscera). — For the cure of weakness of

the pulses of these vessels.

The Figure is similar to that for the middle of the
Fifth month of the series for the Year.

No. 2. — The Patriarch Lii's Method for distributing

and regulating the air that has become stationary. —

To cure spermatorrhoea.

This Figure is identical with that of the middle of the
Ninth month of the Year's kung.

No. 5. — Pa Wang raising the Incense Burner.

(If the cock crow at the first watch, fires are prevaihng;

if at the second, thieves).

The Figure is similar to that of the middle of the Fourth
month of the Year's series.

208

No. 4. — Ursa Major's Tail opening what is dosed. —
For the cure of all miscellaneous diseases.

Sit erect with both hands on the legs and bend the head and
body, now to the right, and then to the left, and take in 14 breaths.

No. 5. — For the cure of chronic abdominal growths.

Sit straight, rub the ribs of both sides, and the part
over the tumours ; and while rubbing inspire 34

No. 6. — The Etiquette
For the cure of paralysis.

times.

of the Immortals. —

209

Sit on a high seat, the left foot placed on the opposite thigh,
and the right extended forwards; clasp both hands, and, with the
head turned in the opposite direction, stretch out the clasped
hands in the other, and vice versa, inspiring 24 times.

No. 7. — For the cure of Lumbago and Sciatica.

Both hands together, bend them to the ground slowly;
raise them up again quietly straight above the head ; shut the
-mouth, and breathe through the nose 3 or 4 times.

. No. 8. — For the cure of cold of the Kidneys,
with pain in the back and limbs.

Both hands are made warm and pressed against the lumbar
region. ( See Ornamental Sections, No. 4 ).

210

No. 9. — Li Peh * enjoying the Moonlight. —
For the cure of stoppage of the blood.

The position is like beating a serpent. Grasp the feet
with the hands, reverse the hands, and take 12 breaths.

No. 10. — Moving the ^^ Heavenly Pillar." —
For the cure of headache, rheumatism and
imperviousness of the blood vessels.

Place both hands on the knees, twist the head to both
sides, and take 12 inspirations. (See Ornamental Sections, No. 2).

* Li Peh, the most widely celebrated among the poets of China.
He derives his name, T*ai-peh, from the planet Venus, which is said to have
shot down and entered the bosom of his mother. The Imperial Courtier,
Ho Che-chang of the T'ang Emperor, on hearing of his remarkable talent,
exclaimed — "This is indeed an Immortal banished to earth."
(See the author's article on The Bererages of the Chinese,
for further notice of the Poet).

211

No. II. — The Patriarch Lii's Method for
•curing Disease, caused by the blocking up of the
vessels with the blood and air.

Stand, and if on the left raise the left hand, and vice versd.

No. 12. — For the cure of diaphragmatic dyspepsia.

Let the left hand be thrown to the left side, and let the
right hand follow it with the head thrown in the opposite
direction, and vice versa-, to be repeated on each side 9 times.
.(The illustration resembles that of the Solar Term of the
Tenth month ).

No. 13. — The Patriarch's Lii's Method for separating
the Air. — For the cure of stiffness of the body.

With closed fists press on both ribs on a level with the
hollow of the breast (the ensiform cartilage at the bottom of the
heart), and use strength internally in breathing on both sides 24 times.

No. 14. — To harmonize the blood vessels, the three
divisions of the body (upper, middle and lower parts
of the trunk, into which the Chinese divide the body),
and to cure indistinctness of vision and weakness.

Sit cross-legged and rub the hands till warm, and then rub
the soles of the feet ; then press both hands on the knees,
open the mouth, and inspire deeply 9 times.

No. 15. — Pa Wang's Walking Method. —
For the cure of painful contraction of the
whole body caused by cold.

Stand, and with the hands press closely upon the part
above the crest of the ilium, first on one side, then on the other,
in three positions, with one leg forward. Repeat 12 times.
( See Dragon series, No. 2 ).

212

The Dragon Series.

The Dragon is the chief among the four divinely
constituted beasts, a legendary monster depicted by
Chinese tradition as a four-footed reptile resembling a
huge saurian. The watery principle of the atmosphere
is pre-eminently associated with it. For a notice of the
Dragon King see the writer's article in The Chinese
Recorder, on Praying for Rain (Volume i, 1867).

No. I. — The Dragon stamping the Earth, or The
Stamping -Earth Dragon (and so with all the other titles)^

Let both hands embrace crosswise both shoulders ; fix the toes
on the ground, and stamp with the heels 24 times. This is used for
the strengthening of the ligaments and bones. The stamping with the
heel causes the blood to circulate in heaven and earth, high and low
(that is, all over the body). The blood and air thus circulating
everywhere, boils, abscesses, etc., will not be produced. In this way,
man can voluntarily and gratuitously strengthen himself.*

* These directions are usually in rhyme, so as to be easily remembered
and committed to memory. The Chinese have no correct notion of the
circulation of the blood. They speak invariably of blood and air;
and, together, these words stand for the constitution. Original air is
supposed to be mixed with the blood, and to be the cause of its onward
movement. ( The position of the arms resembles No. 3, Medicinal Kung ).

213

No. 2.— The Dragon wagging bis Tail.

214

Place both legs firmly together, and move from side to
side like a dragon's tail, 24 times. For pacifying and making
comfortable the ligaments and bones. (These results are
produced by the movement of the coccyx).

No. 3. — The Dragon rubbing his Head.

Take hold of the Dragon with the left hand, and rub his head
with the right hand; seize it slowly, and afterwards move it firmly;
do not be afraid to repeat it any number of times. The black dragon
is the liver, and the white tiger is the lungs. By so manipulating,
hardness w'lW disappear, and the dragon at the sight of the tiger
will not be afraid. (The illustration is similar to Xos. i,
18, 23 and 29, of the Medicinal Kung).

No. 4. — The Whirling - Wind Dragon.

With closed fists and head slightly bending
downwards, strike out first the right hand and then the left,
each hand following the other. This is in order to move the
bones and muscles, and cause the blood to advance
forwards, and so prevent the body from becoming weak.
(The illustration is similar to that for the Third month).

No. 5. — The Dragon joining his Feet.

Sitting straight place first one leg and then the other in the
opposite axilla, and with the hands grasp the opposite elbows.
To cause the blood to pass down the vertebrae to the
kidneys and coccyx. (The illustration, a male, is similar
to No. 5, of the Medicinal Kung).

No. 6. — The Dragon shutting the Pass.

The hands to be lifted up with the palms towards heaven, and
the air is thus driven up to the head. To be done 24 times;
and, if the air reach to the ?ii-wan bone, * the organs of
vision and hearing will be strengthened. (The illustration
is similar to No. 7, of the Eight Ornamental Sections).

* *• Mud pellet bone, " so called from its containing the brain called
the "mud pellet palace," and this again from a reference in the Han
dynasty to an official who, with such a pellet, could close the Han Pass.
( See the writer's Anatomical Vocabulary^ — ** Ni-wan" ).

215

]s^o. 7. — The Dragon closing in the Inspired Air.

Perfect quiet to be maintained, without which the exercise is useless.
To be done 81 times. To impart strength to men. (The illustration
is similar to Nos. 2, 10, 16, 21, 23, and 29, of the Medicinal Kung).

No. 8. — The Dragon supporting Heaven.

The object of this movement is to cause the air to
pass from all parts of the body to the coccjx. The person lies
on his back, the heart is empty (free from all care, etc.),
the legs are drawn up, and the hands clasped underneath, 81 times.
By this kiing-fii alone can the air freely circulate to the coccyx.

No. 9. — The Ascending Dragon.

The person sits cross-legged, the breath is retained and
drawn into the abdomen, the mouth is closed and the tongue
thrown against the palate. Prescribed for driving out cold,
with the hands in the loins, and against incontinence of urine.

Inspire by the nose 90 times. If inspiration by the nose
be not attended to, the passages will be blocked up; and, if the mouth
be not closed, the dorsal muscles will be rendered uncomfortable; and,
if the tongue be not rubbed against the palate, the air from below
will not pass to the occiput, and all pass round like the flowing
of the Yellow^ River and the tides of the ocean and go into the heart.

There are three more given to complete the dozen,
forming the ^' Dragon Set :" — one, The Dragon taking
Water ; another, The Dragon fearing Fire ; and The
Dragon meditating on the Elixir. These, not being very-
different from some others already given, are omitted.

216

The Tiger Series.

The Tiger is the greatest of the four-footed creatures,
the lord of wild aaimals, and represents the masculine
principle of nature. He lives for a thousand years.
When 500 years old, he becomes white. His claws act
as a talisman ; and the ashes of his skin, when worn
about the person, act as a charm against disease.
In Tauist literature, the Dragon and the Tiger
play a most important part.

No. I. — The Mountain -Jumping Tiger.

Jump from one place to another, and then back, 24 times.
In this way, the black dragon and white tiger are brought face
to face, and the door of the hill (to become genii) will be" opened'

No. 2. — The Tiger coming out of the Cave.

The person, on all fours, moves backwards and forwards,
each 12 times. The muscles and bones are thus made
and kept movable, the viscera enjoy peace, and the blood
and veins flow regularly.

217

No. 3. — The Flying- Rainbow Tiger.

The two arms are stretched out together in one direction,
first to the left and then to the right, 24 times, as if flying
to the right and to the left. This opens the chest, and makes
it feel comfortable. The muscles, bones and heart are likewise
benefited, and so disease is prevented. ( The illustration resembles
those for the Second and Tenth months of the Year's Series).

No. 4. — The Relaxing -Tendon Tiger.

Both legs are stretched out fiat on the ground from the body-
right and left, with the arms grasping the feet like the string of
a bow, turning to the right and left 12 times each way.
With the view of moving the muscles, ligaments and bones,
preventing the production of disease, or removing it far off.

No. 5. — The Tiger suspended from a Beam.

Suspended from a cross-bar, weigh the body, first on
one hand, then on the other, 24 times; and all manner of
diseases will vanish, the air and blood will circulate,
and the viscera be made comfortable.

218

No. 6. — The Tiger fixed like the Tripod
of an Incense Burner.

Sit cross-legged and straight, with hands at the side
like a tripod firmly fixed, with the shoulder placed straight,
and the head thrown up 24 times. Thfs is considered
great hmg-Jii, and calculated to produce great good.

No. 7. — The Standing - on - one - Leg Tiger.

First on one side, and then on the other, each 12 times.
To give peace to the bones and ligaments of the entire body.

No. 8. — The Turning - his - Body Tiger.

'^^

219

As if the feet were flying, and the two hands on the ground
supporting the body. To be done 24 times without stopping.
To prevent the air stopping anywhere, and causing
debility and laziness of the body.

No. 9. — The Tiger turning himself.

The hands are turned with palms backwards, and the
shoulders are grasped firmly 8t times. Used for broadening
the chest, and causing the blood and air to move constantly.
{The illustration is similar to No. 3, of the Medicinal Kung).

No. 10. — The Tiger swallowing Saliva.

The saliva to be swallowed 24 times. To diminish
the fire (inflammation) of the heart.

No. II. — The Peach - Blossom Tiger.

The face is to be roughed with both hands, the voice
is to be thrown out by pronouncing /m until the
face is red and quite hot, and there are no wrinkles,
and the face is as if the person had been drinking.*

No. 12. — The Peaceful Spirit Tiger.

Sit cross-legged, to pacify the heart, as if looking at a
laeautiful garden or picture.

* The peach tree is an emblem and symbol of longevity, and derives
much of its allegorical character from a reference to it in the Book of Odes.
It occupies too a prominent position in the mystical fancies of the Tauists.
Magical virtues were very early attributed to twigs of this tree, and its use
in making handles, beating down earth with the view of driving away
demons, is in constant demand, and originally in writing charms to be
placed over the doors at the New Year to drive off evil spirits.
The pilgrims to Miao-feng-shan, in the Fourth moon, bring back peach sticks
to ward off evil spirits. A host of superstitious notions cluster around the
peach- wood,— many of a magical nature. It yielded the fruit of immortality.
According to Mayers, one of the panaceas of. the Tauists
was said to be composed of the peach tree mingled with
the powdered ash of the mulberry, which not alone cured
all diseases but also conferred the boon of immortality.

220

No. 13. — The Tiger ( a lady ) playing the
Dragon's Flute.

There are no holes in the sides ; therefore played at the end
If it be not blown, the air can not enter; and, if the air do not enter
the road is not open; and, if the road be not open, the taji-t'ien air
does not move, and the person is not able to play. If it succeed,
then the tan-t'ien air passes to the "Heavenly Door,"
and so round the entire body, according to diagram illustrative
of the Physiology of Kimg-fii ( inserted at the end ).

No. 14. — The Dragon ( a man ) playing the
Tiger's Guitar.

To cause the heart to desire and wish for things, and then
both their hearts will be "joyful and contract no disease
(different musical instruments are recommended).

Then follows — The Dragon aski?ig the Tiger the
News, and The Tiger ( a lady ) arriving at the Village
of the Dragon, The illustration is unfit for publication.

^^s^^

Kneading.

Under this title we include all forms of friction^
pressing, rubbing, shampooing, massage, pinching etc.
This method of cure and prevention of disease is of very
ancient origin. It has been revived in modern times
and is of growing importance, the practice being employed
in a large and ever-increasing number of diseases*
From times immemorial the department of pressing
and rubbing an-rnoh-ko (^^ ^), has been one
of the 13 divisions of the great Medical College of China.
This mode of treatment is used when the skin, tendons
and muscles are injured or when the bones are fractured^

221

or dislocated, or where the soft parts are swollen,
hard or anaesthetic. If the vessels become pervious and
the air is no longer ])locked up, this method acts as a
deiscutient and the disease is cured. The Medical Colleg
of the present dynasty has only five officially recognised
departments; viz., medicine, surgery, children's diseases
and diseases of the mouth and eye. The other branches
are forbidden and particularly acupuncture which is not
allowed to be practiced in the Palace. The prevention
and cure of disease b}^ lubbing existed long anterior
to the Founder of Tauism. Its place seems afterwards to
have l)een taken by charms, incantations, magic and prayers,
all of which, along wnth kimg-fit^ alchemy and the elixir
of immortality, are treated together in the Tauist books.

In the volume from which we have taken the ^'divine"
Surgeon Hwa-to's "Five Animals" there is the following
on Shampooing (pressing and rubbing) called the Indian
Method or that of Solomon, from the Sanskrit sala
(^Shorea rohiista) the immense tree under which Buddha
was born and died.

Grasp the hands and twist them as if washing them.
Slightly interlock the hands and turn them backwards and forwards
towards the breast. Grasp the hands and press them alternately on the
right and left » thigh. "^ Let the hands act on both sides as if
drawing a bow of 5 piculs' resistance. With both hands press
heavily on the thigh and slowly hoist the body on both sides.
With firmly closed fists push forward the hands alternately.
Stretch the fists upwards and downwards alternately to open the thorax.

* The pi ( ^ft ) which occurs frequently in these directions for
Shampooing is the thigh. It is the same as pi f H^ j which is the
same as pi ( ^ffl j the thigh. Pi ch'ih ( B^ ^§ j is the stomach. See
foot note year's Kung, first month.

222

Act as if supporting a stone on the palm. Turn the hands backwards
land strike the back on each side. Lay the hands on the ground and
tift up the body by bending the spine thrice. Embrace the head
with the hands and turn it on the thigh. This is to pull out the
shoulders. Sit sideways on the two sides alternately as if leaning
against a hill. Sit and stretch out alternately the feet and draw
them forward in space. Lay the hands on the ground and look
backward on the right and left alternately. This is termed the
*' tiger looking." Stand on the ground and twist the body round
thrice. Deeply interlock the hands and tread the feet alternately
in them. Stand erect and with the feet tread right and left in space.
Sitting, stretch out the legs and hook them alternately at the knees.

These eighteen forms are to be practised thrice daily,
and after one month, even an aged person will become
strong and walk as fast as a galloping horse, ^yill be able
to eat, the eye will become bright, and moreover, will
never feel tired or contract illness.

The Pressing and Rubbing Method of Lau-tse (Tauist).

Press down heavily on the thigh with the hands on each
side and twist the body twice seven times. Press the thigh with
the hands on each side and twist the shoulder twice seven times
Embrace the head with the hands and twist the loins twice
seven times. Shake the head twice seven times and support it thrice.
Embrace the head with one hand and support the knee with the
other and bend the body thrice on each side. Support the head with
one hand and the knee with the other from below directed upwards
three times on each side. Grasp the head directed downwards
with the hands and stamp the feet three times. Grasp the
hands and pass them over the head right and left three times-
Interlock the hands, support the heart in front (front of the
breast) pushing out and turning them back three times.
Interlock the hands and press the heart three times.
Bend the wrist, buttress the ribs and draw back the elbow
thrice on each side. Draw back right and left side, pull
forwards and backwards each three times. Extend the hands, draw
back the neck thrice on each side. Lay the back of one hand on the

223

knee and let the other draw back the elbow, then lay the palm on the
Icnee three times on each side. Let the hand press the shoulder
from above downwards and change the hands on each side.
Push (the air) with the empty frsts, ( loosely closed ) three times.
Interlock the hands and move them backwards and forwards
reversing the dorsa and palms three times. Move the hands
outwards, inwards and downwards each thrice. Rub and twist the
finger thrice. Shake the hands backwards (reversing the dorsa and
palms) three times. Interlock the hands and hoist the elbow up and
down times without number and exhale the breath ten times only.
Place the two hands together three times. Lower the two hands
three times. Interlock the hands and pass them over the head
expand the ribs on the right and left ten times. Turn the fists
backwards and rub the spine up and down three times.
Turn the hands and grasp the ridge straight up and down
three times. Pronate the palm, take hold of the wrist and move
it inwards and outwards thrice. Pronate the palm and raise
it in front three times. Pronate the palm and interlock the two
hands and move them horizontally three times. Pronate the palm in
a straight horizontal position aud lift them up three times.
If the hands get cold beat them from above down-wards until
they become warm. Extend the left foot and support it with the
right hand, the right and left taking hold of the foot, from
above downwards and straighten the foot three times.
Let the right hand take hold of the foot, the same as the other
Whirl the foot backwards and forwards three times. Whirl the foot
to the left, and to the right each three times. Whirl the foot
backwards and forwards three times. Straighten the feet three times.
Twist the thigh three times. Shake the foot inwards and
outwards three times. If the foot gets cold, beat it until warm.
Twist the thigh so many times and stamp the feet three times
and straighten them three times. Act like a tiger on the right
and left and twist the shoulder three times. Push the heavens
and support the earth right and left three times. Swing (like
a pendulum) a mountain right and left, carry (on the back) a
hill, and pull up a tree, each three times. Extend the hands and
twist them straight in front three times, knees and feet each three
times. Twist inwards and outwards the spine each thrice.
(For further remarks on this method see further on).

224

The patriarch of Peng says that by rubbing the face and ears
with the hands every morning, the vigour of the face will then flow
everywhere. Again by rubbing the hands until they get warm, and
then rubbing the face, it will look bright and be able to bear the cold
without suffering. He also says that the man who wishes to harmonize
the breath must take a room, shutting the window and door, with a
warm mat, a high pillow and the body reclining perfectly straight, shut
up the eyes and the breath in the chest, and put a feather on
the nose so that it does not move and after 300 breaths, the eyes
will not see, the ears will not hear (will become insensible) and
thus ne'ther cold not heat will come nigh the body and no poisonous
insects will deposit their virus on it, and the person will attain
to the age of 360 years and thus become a neighbour of the
genii. Every morning and evening with the face towards the Souths
place the hands on the feet and the knees, knead the joints gently,
exhale the foul breath by the mouth, and inhale the pure air by
the nose, and with the hands right and left, support the abdomen
in front and behind, above and below. After a while, open the
mouth, knock the teeth, wink the eyes, press the head, pull the
ears, curl up the hair, loose the loins and cough in order to develop
and excite the breath. Turn the hands and using the idea stamp
the feet eighty or ninety times and then stop. Settle the heart slowly,
preserve the thought like a Buddhist priest, shut the eyes and you
will then see the original air come down as a canopy of distinctly
different (5) colours gradually to the head, pass through the skin,
to the flesh, the bones, the brain and finally to the abdomen and al
the inferior viscera will derive benefit from it like the absorption
of water. When the ku hu noise is heard in the abdomen, then keep
the thought and do not let it communicate with external things>
so the original air will be transported to the " sea of air " {^^ Vfi)r
and finally to the yung chuen ( M ^ )> (acupuncture aperture
on the inner aspect of the sole of the foot between the heel and
great toe) and the body be excited. It is to be done once or twice a
day up to as many as three to five times, when the effect will be
that the body will feel pleasant, the face appear bright, the hair
glossy, the ear and the eye become clear and intelligent, and the
strength of the air become robust and all diseases be removed. If
it could be performed 5,000 or 10,000 times without stopping up

225

to the full 100,000 times, the Kung-fuist is not far from the genii.
And thus it comes about that the body is full of the suitable air»
free from sickness, otherwise all manner of disease will be engendered.
Whoever, therefore, wants to improve his health must know how
to harmonize the breath. It may he held after midnight and before
noon, when the air is alive and can be profitably harmonized ; in the
afternoon or before midnight the air is dead and unprofitable. By
lying on the back on thick and warm bedding, high pillow, keep
the body even, stretch out the hands and feet, bend the joints
of the thumb 4 or 5 inches apart from the body and the feet the same
distance apart from each other, knock the teeth frequently and
swallow the saliva, breathe air through the nose into the abdomen
until full, after awhile, gradually exhale from the mouth and repeat
the process continuously. Where there is a heavy fog, bad wind and
extreme cold, the breath should not be inhaled. When one has
caught a cold and is feverish or has malignant boils, the kung must
be performed at once, no matter what the time may be, and continued
until cured. Another of the Tauist patriarchs, Ju Hsii, says that at
cock crowing we should rise, sit on the bed and guide (refine) the
breath; when finished and the toilet completed we should sit straight
and according to the season, whether cold or hot take some
refreshment; before partaking, a little medicinal wine is to be drunk.
After it has dispersed, enter some quiet place, burn incense and
purify the heart, after which read or chant prayers or charms and
thoroughly wash away every thought of anger, grief, care etc., from
the heart; after a little while, go out into the courtyard, slowly take
step after step, letting off the breath. If the ground be d?mp the
walking must be intermitted. Take 5 steps outside the room to
disperse the air, pass the management of all domestic affairs to your
son and thus set the heart free from all family cares. If the heart
cannot be made and kept pure at home, then seek a retreat elsewhere,
whether 50 or 100 // distant, and daily contemplate peace, and what is
needed there, let some of the family bring it, etc.

The patriarch Shih-shih says, after meals fist rub the abdomen
with a warm hand and walk 50 or 60 steps; repeat the operation after
the midday meal and walk 100 or 200 steps but never walk hastily to
cause panting, and return to the couch and lie down, extend the limbs
but do not sleep, after the breath becomes settled, sit up and take

226

some medicinal articles such as dates, ginsing, China-root and liquorice
in a decoction, and when a degree of warmth is experienced, take
a decoction of bamboo leaves, imperata arundinacea (ophiopogon
japoiiicus J; ?ir\d when the stomach is full do not walk quicklv and when
it is empty do not use the voice to call or use one's breath.

The patriarch, Chung Cheng, says, that man ought not only to know
how to take his proper food but also to know how to harmonize the
body by rubbing and kneading, moving the joints and guiding the
breath. The importance of the latter is to keep it moving so as not to
become an obstruction.

Books on Kung-fu.

The Tauist work Tsun-sheng-pa-chien (j§[^/V|^),
in 20 books was written by Kau-lien-shen-fu (j^J^'^"^),
in 1 591. The first and third prefaces are by the author
the second by Ch'ai-ying-nan ( ^ Jg |^ )• The work is
divided into eight parts; two books are occupied with the
subject of Undivided Application, four with Seasonable
Regimen, from which we have taken theKung-fu for the year;
two with Rest and Pleasure ; two with Prevention of Disease,
from which we have taken the Eight Ornamental sections;
three with Eating, Drinking and Clothing; three with Amuse-
ments in retirement; two with Efficacious Medicines and
one with Examples of the Virtuous, and the Contents form
the twentieth volume. In the large list of drugs the poppy
is mentioned only once and among a list of prescriptions
opium occurs only once as an ingredient in a pill entitled
The Great Golden Elixir.

227

This work is well got up : There is a sameness of
language and illustration running through the works of this
class. The more recent and cheaper books have been
reproduced from the older works with minor changes and
additions.

Another work called Hsing-ming-kwei-chih ( j& ^
^ -Q* ), is by an accomplished Tauist of the Sung
dynasty called Yin-chen-jen (3^ ^ ^ \ on the Govern-
ment of the inner man. This is one of the most celebrated
treatises on this art. It is in 4 volumes and treats at large
of the principles and method of practice and is amply
illustrated by plates. It was first printed in 161 5 and
another edition in a large and handsome style was issued
about 1670. The ist preface is by Li-p'o, (^ ^ )>
the 2nd by Ch'ang-chi [^ ^)j ^^^^ 3^^ ^Y Tsou-yuen-piao
(^1>7C^). ='"d the 4th by Yu-t'ung (it Ml
all in the time of Kanghi.

1'he contents of this work are of the usual Tauist character,
discourses on the Great Reason, Birth, Life, Death, the Elixir, the
Absolute, the Yin and Yang, Refining the Heart etc. One chapter,
entitled the Three Passes, Agreeing and Opposing, begins thus:-
Reason (tau) produced one; one produced two; two produced three
and three produced the myriad things. Another chapter on the
True and False or the deflected and the perfect beginning with
the great Tau producing heaven and earth ; and these, man and
things, states that there are 3,600 Tauist methods; 24 sorts of the
Great Elixir and 96 sorts of outside doctrines. There are numerous
side sects but only one Golden Elixir Doctrine which is the one
and only perfect way. Outside this there is no other way of
becoming immortals and Buddhas. This is real, all else is empty
and false. About sixty different sects are mentioned who prosecute
their doctrines, hoping by means of which to gain immortality,
The list is said to be inexhaustible. They are compared to looking
through a tube at the panther [and seeing one spot only] or like
looking at heaven from the bottom of a well the horizon in both

■ 228

cases being contracted and limited. There is no panacea but the Golden
Elixir — the Great Reason. This is the end and there is nothing better.
Many of the sects are incidentally referrd to in the preceding
kung-fu. The list though intensely interesting and instructive is
too long to reproduce here. Another work is called Fuh-shoiv-
tan-shu. ( ^ ^ -^ ^ ), or The Elixir of Happiness and
Longevity, in 6 vols., published in 162 1. Hwato's Five Animals are
drawn from the first volume of this work entitled An-yan^-p'ien.
(3? ^S ^\n ^ discourse of Peace and Nourishment; the 2nd
vol., is termed Yen-ling-p'ien. ( ^6 ^^ J^ ) ^ a treatise on
Longevity, The Medicinal kung are extracted from this volume.
The remaining four vols., are entitled respectively Fuh-shih-p'ien
( >88' ^t ^^ )j ^ collection on dress and food of prescriptions by
Ying-yuen ; the Tsai-pu-p'ien. ( ^p|^ ^^ m\^ ) ^^ ^^^ same; the
Hsuen-sien-p'ien. ( ^ jf^ ^^ V ditto, and on Drugs or the
Ching-yao-p'ien. (^ ^ ^) by Cheng-chi-chiao. {^ ^ ^y
Another work is termed Tan-ching-san-chuen. (4^ J^ ^ '^ffi')>
in 6 vols., coonsisting of the T'ien-hsien-cheng-li. (^ fill 7P 3ffl),
in two books by Pa-tse-yuen. (Qi j* ImI/> imprinted in the
year 1801. One vol. is entitled Foh-hsien-ho-tsung. (^M iW ""^ '^^)i
a Harmony of Buddhism and Tauism, by Wu-shen-yang in the reign
of Wan li; three vols, entitled Wan-shou-hsien-shu. (-^ ^J f|lj ^J),
the same in import as the yen ling p'ien or Treatise on Longevity
The first vol., contains the Eight Ornamental Sections and the
year's illustrations, in ever}' respect identical with those of the
Tsun sheng pa chien, except that the list of diseases which the
exercise is designed to cure is very much briefer and more reasonable.
We have followed the earlier work from which this seems to have
been copied. The miscellaneous illustrations in the second vol.,
are identical with those in the Yen ling pHen noticed above. The
illustrations are inferior as works of art to the Yen litig p'ien kom
which apparently they have been copied. My copy is, however,
a cheap edition. The same vol. also contains Hwato's Five animals
and also Ch'en Hsi-i's right and left sleeping exercise which occurs
also in the vol., on Prevention of Disease in the future, in the
Tsun shengpa chien. The prefaces to most of these works are purely
ornamental, conveying no exact truth or of historical interest.

229

Another work in one small vol., one of the smallest,
cheapest and most popular book<^ .'rn Kung-fu, is the
Wei-sheng-yi-chin-chi'.^ ' '. n \^ ^ |^ ), supposed
to be spurious by scholars. Several abridged editions
of this book are sold under the designation Wei-sheng-
yao-shu im^^m)-

The first mentioned book has a preface by Sung-kwang-so
( -^ 3fe fl^ )» ^^'^i^ten in 1875, in which he says that he is
a lover of good books, that he visited a great temple where Kung-fu
was practised with advantage to the original air and vital spirits,
protecting not only against disease but prolonging life and still
more of enabling persons to become divine sages. He had much
leisure and was anxious to reprint good books, dispense medicines
and cure serious disease. People from all quarters praised his good
deeds, his own evil thoughts banished, he ate and drank orderly and
discreetly ; his one desire was to obtain peace ; he spent much time
and labour in searching into prescriptions for the nourishment of
the body, when he came across this book and he was rejoiced to
obtain the benefit of the two books Hwang-ting ( "^ Sg ^
and Nei-ching i pj ^^ V and learned the methods of the genii.
He was glad at the possession of this book and wished otheis with
the same heart as his own, to reap the same advantage and help them
xo nourish their bodies.

This is followed by a preface written by Li-ching ( ^p II^ V
a great military officer of the T'ang dynasty, in the second year
(529 A.D.) of the second Emperor of that dynasty. He says in
the time of the after Wei (^ ^), in the year T'ai-ho (^ ^),

of the Emperor Hsiao-ming i^f\ ^)> ^^^® priest Ta-mo (j|| J^)>
(Bodhidharma — the sound of the last two syllables of his Indian
name) arrived at the court of Wu-ti the first Emperor of the
Liang dynasty, where he first dwelt and afterwards removed to
the Wei Kingdom, and dwelt at a temple called Shao-lin-sze
( ^ >l>fC ^T )• ^ft^^ ^ residence of 9 years in China (he was
69 years' old when he arrived in the year 526, and was the 28th
of the patriarchs) he was changed (died) and was buried at the

230

foot of the Hiung-eih mountain (^t^ 3^ lli)j (between Honan and
and Shensi). He left one shoe. When his monument was being
repaired after the course of years, an iron box, unlocked, but firmly-
fastened with glue, was found, which on the application of heat
was opened. The inside was filled with wax and it was this that
rendered its opening difficult. Inside were two books, one termed
the Hsi-sui-ching i ^^ j^ ^^ V the other the I-chin-ching
( ^ Wi ^^ )• ^^® latter had to do with the conservation
of the body. After generations saw nothing of the former,.
the latter was found at Shao-lin-sze, written in the lang
uage of the country called l^'ien-chuh ( ^ ^^ India). There
was great difficulty in having it translated. Each one took the
best meaning out of it he could and by so doing obtained
the bypath — not the highway, the leaves and branches — not the stem,.
and so lost the real method of turning genii. At present the priests
of the teniple obtain advantage from the wrestling (method) merely.
One of the more intelligent argued that what Tamo left could not be

unimportant and so he went on a pilgrimage to the O-mei (|li|^ ^^^)r
mountain in Szechuen in search of one who could translate the work
and there met an Indian priest by name Pan-la-me ( ^^ wA ^§ ).
To him he spoke of the classic and reason for his coming. The Indian
priest explained the work so far as was possible, for the language of
Buddha cannot be translated, it is extraordinarily deep, deeper than
water. He was invited to stay at the temple and so got initiated by
degrees into the details of Kungfu. In loo days he became quite
strong, in loo more his entire body had received benefit and after the
third hundred days he was able for everything and his constitution
became as hard as steel, and he could aspire to the position of a
Buddha. He accompained the Indian priest wherever he went. One
Hsii-hung met them and obtained from them the secret method, and
he gave it to a red bearded guest who gave it to the writer of the
preface, who tried the method with the best results and so became a
believer. He deeply regretted he did not obtain the //si-sui-c/iing
and he also felt regrets that his convictions were not strong enough
to induce him to give up all and follow the priests and not being able
to carry out this plan, he felt as if there was something a wanting in
his heart. He complains of people not having heard of this work, so

231

he writes this preface to inform them how the work came into his hands
and hopes that through this they may truly learn of Buddha. That
each may attain to the Kungfu of Buddha is the ideal which Tamo had
in his heart in bequeathing this classic. This is an extract and in
part the substance of the principal part of the preface. Dr. Edkins
tells us that Tamo in carrying out his mystic views, discouraged the
use of the sacred books. His highest aim was the work of the heart.
He left Nanking where the Emperor resided and went to Loyang, the
modern Honanfu. For 9 years he sat with his face to a wall, hence
the epithet applied to him — "the wall-gazing Brahman." He died
of old age. Sung-yiin who was sent in 518 A.D. to India for Buddhist
books by the Prince of the Wei country, returned and inspected the
remains of Tamo. As he lay in his coffin, he held one shoe in his hand.
Sung-yiin asked him whither he was- going. To the Western Heaven
was the reply. Sung then returned home. The coffin was afterwards
opened and found empty, the shoe alone was lying there. This shoe
was preserved as a relic in the monastery but was stolen in the
T'ang dynasty.

The succeeding preface appears in the section entitled Physiology
of Kung-fu. The concluding preface is by one Niu-kau, a military
officer, of the Sung dynasty in the 12th year of Shao-hsing the
first Emperor of the Southern Sung (1143). He was an illiterate
individual, he says, ignorant of characters. He was a follower of a

calebrated general named Yueh-fei ( -^ ^^ )j he once met
a remarkable priest, so like a lohan. In his hand he had a letter
which he gave to him to give to Yueh-fei, who, he said, had divine
power — was able to stretch a bow with the resistance of 100 piculs'
weight, this strength was given him not by Heaven but by the priest.
When a youth he was my pupil and he practised the Kung-fu
most thoroughly. I asked him to become one of my followers and adopt
the doctrine of Buddha which, however, he said, he did not believe
and so left me to prosecute worldly affairs. He had become a great
officer with a great reputation — this seems his destiny. Give him
this letter and let him know the evils of the world— that he may
be in Imperial favour one day and the next day in disgrace, suffering
punishment ; that the pursuit of the Buddhistic doctrines was
alone satisfying. Niu was afraid to hear the priest talk thus — asked
his name to which no reply was given. Yueh took the letter and

232

before finishing the perusal of it he wept and said: he was my
master, a holy priest and if he had not taken care of me I should
have died. Thereupon he brought out of his breast a book and
told Niu to take it. He afterwards lost the Imperial favour;
Niu-kau in order to hand down the work, hid it in a wall in
the Sung-hill ( "jBf LlI ), that someone hereafter finding it
might propagate it, he himself being destitute of all ability and in
this way obtain some merit and be able to look Yueh-fei in the face,
i.e., do something which would not only not disgrace him but be a
credit to him.

The work begins with the rules for Knng-fu in rhyme
to be committed to memory which we omit as their
substance is embraced in the 8 Ornamental Sections.
Next comes a discourse in general. Then follows a
chapter on Membranes.

There are two grand methods included in Kung-fu, the internal
and the external. The internal Method has to do with the Membranes.
The body is distinguised into many parts of which the internal
are the five organs, the six viscera, the animal vigour and the spirit ;
the external are the four limbs, the bones, sinews and flesh. These
form one body. The essential part of them are the blood and the
animal vigour. To invigorate these two things are therefore
of the first importance in Kung-fu. The animal vigour and
spirit are immaterial but the sinews, bones and muscles are
material. The method is to discipline the material as the
assistants of the immaterial and cultivate the immaterial to aid the
material. These two are intimately related. If it is desired to
discipline the sinews, the animal vigour comes first in order, then
the membranes, and last of all the sinews which is then easy.
To discipline the membranes is difficult but to discipline the animal
vigour is the most difficult of all. The true plan is to lay the foundation
in the difficult. The important part of kung-fu is to nourish the original
air (constitution), to collect the central air, care for the perfect air,
protect the kidney air, nourish the liver air, nurse the lungs and
manage the spleen, transforming the turbid into the pure condition,
to prevent the external things or emotions as grief, desire, and such-
like from injuring the constitution and tl^us enable it to become

233

tranquil, pure and even and then united its influence will be
distributed to and felt over the whole body. When it arrives at
the tendons and reaches to the membranes, the entire body is then
full of motion; when the air arrives at the place, the membranes
rise and when the air moves, the membranes are extended, so that
the membranes and the air become equally strong. If the sinews
be disciplined and not the membranes, there is nothing for the
membranes to govern and vice versa, if the two are disciplined and
not the air, the two do not increase in strength, and if vice versd,
the air remains weak and fails to flow to the blood vessels but
reciprocally if the sinews are strong but are not strengthened by tht
air and membranes, it is like planting herbs vi-ithout earth.

Pan-la-mi says that disciplining the membranes comes first but
in order to do so, the discipline of the air is the lord or root of the
matter. Most people do not understand the membranes — it is not
the fatty membranes; it is the membranes of the tendons; the
former is inside the middle of the breast, the latter is outside the
bones; the membranes are the things that connect the vessels, armf
and body, they protect and are in contact with the bones and sinews
of the body. Comparing the sinews and membranes, the latter are
the softer, they are harder than flesh and are inside the flesh and
outside the bones ; they are the substances that embrace the bones
and support -the flesh. In kung-fu the air must traverse to the
middle of the membranes, protect the bones, strengthen and support
the sinews which together form one bod}'. This is the whole of
kung-fu.

The discourse on internal vigour embraces three laws. First,
protecting the animal vigour which includes attention to the five
senses and motives. The best way to begin is by kneading, at
which time the clothes are to be opened and the recumbent position
adopted, with one palm placed on the space between the chest and
abdomen. This is what is termed the "medium " where the animal
vigour is stored and must be protected by closing the eyes and ears,
equalizing the breath of the nose, shuttmg up the breath of the
mouth, not overtoiling the strength of the body, preventing.
desire and evil thoughts. This is thinking of the "middle" and
the road is then well regulated simply because the animal vigour,
the essence and tl^e spirit are accumulated here. Second,

234

the absence of thought. The animal vigour, the essence and
spirit and also the blood are not independent but are under
the control of motives and follow what the motives originate.
It is necessary for the motive to agree with the palm (of the hand)
when protecting the ''medium;" if the motive should jump to
another part of the body, the vigour, essence and spirit will be
scattered and then it will become the external not the internal
vigour. Third, the management of a sufficient circulation. The
kneading and guarding have for their object the prevention of the
dissipation of the air which has already been collected into the one
place, the animal vigour, the essence and the blood will follow.
By thus watghing over it, we keep it from escaping and kneading it
for a long time, the vigour is stored in the "medium" and prevented
from running over to other parts of the body. Vigour so accumulated,
energy will also accumulate and when the vigour is sufficient, then
the energy will circulate. This air is what Mencius had in view
when he said — the greatest and strongest is the strength of air which
can fill the entire heaven and earth-/.^., air without limit. If the air
is not full and has not circulated, and the motives are scattered, it is
not only the internal but also external robustness that is devoid
of strength.

Pan-la-mi held with Mencius that man's nature was originally
good, that the good was gradually covered by the evil which found
admission through the senses, the body and ideas, and clouded the
understanding, so that a partition, as it were, has come in between the
individual and the Doctrine (Tau). So Ta-mo at Shao-lin-sze
remained 9 years ignorant of mundane affairs, and by shutting out the
eye and ear was enabled to tie, as it were, his ideas which are like
the monkey or the horse, so fleet that one cannot catch them, and
so the Tau is closed, but shutting up the senses is like binding these-
two animals. So Ta-mo secured the true method and left a shoe and
went to the West (died) and thus became one of the genii. Ta-mo
left this true method and the Show-chimg, (the shutting out of the
world and guarding the " medium " and so preventing its dissipation)-
In this way an ignorant person can become wise and a weak one strong
and so arrive quickly at the Happy Land.

The drugs recommended for internal robustness are the following:
Take of Ye-chi-li (Tribulus terrestris.) (|^ ^ ^)> ('"O'^^sted and

235

the seeds removed) Pai-fu-ling (skin removed) Pai-shao-tao (roasted
a little with wine) Show-ti-hwang (prepared with wine) Liquorice
(made with honey) Chu-sha (vermilion, precipitated with water)
of each 5 ounces; Ginseng, Pai-shu (roasted with earth) Tang kwei
(prepared with wine) Ch'wen-hiung of each i ounce, powder and with
honey make into pills of i mace in weight. Dose: i to be swallowed
with soup or wine.

It is said that pills made up of so many ingredients, the strength
is not one but must vary and go into different channels, so three
prescriptions are added any one of which may be taken, (i). — Take
Chi-li deprived of its pricks and made into pills with honey and take
one or two mace. (This plant is of extreme value it is said, in bringing
donkies rapidly into fine condition.)

(2). — Chu-sha, 3 candareens, washed in water and swallowed in
•honey water.

(3). — Fu-ling, skin removed, powder and make into pills with
honey or take water and mix and so take, or make into a paste and
•dissolve in honey water.

KNEADING.

The idea of kneading is rubbing or shampooing the
sinews and bones strong. It consists of three portions,
^ach of 100 days.

(i). — Kneading in seasoji. Beginning in spring when the weather
is still a little cold and the body is closely wrapped up in clothes,
it is only necessary to open the upper clothes. In the middle of the
second month when the weather has grown warmer, the lower part
of the body may then be exercised and thereafter one may practise
most conveniently.

(2). — Certain forms of Jcneading. Man's animal vigour (air) is
situated on the right side of the body and the blood on the left.
In kneading one must begin and advance from the right to the left.
The raison d'etre are three, (i). — To push the vigour so that it
enters the blood and mfkes them mix. (2). — To broaden the
stomach so that it may receive more vigour. The stomach is situated
on the right side. (3). — The right palm of the kneader is more
^powerful than the left.

236

(3). — The qicality of the hieading. It must be light and
superficial. The process, although the individual's, ought to be in
accordance with heaven's laws and with the production of things
by heaven and earth ; slowly, little by little and not suddenly. When
the air arrives it necessarily causes growth; then wait till it is
complete, kneading ought to be done after this fashion, the pushing
ought to be even and uniform, slowly coming and going backwards
and forwards; not too heavy and not too deep. Wli-en one has
exercised for a long time, then one obtains the advantages, this
is the proper thing; if too heavy, the skin may get injured and
perhaps set up disease (such as pityriasis versicolor and lichen
tropicus); if deep the muscles, sinews and membranes may inflame
and swell, hence the necessity of care.

METHOD FOR ACQUIRING THE ESSENCES OF THE
SUN AND MOON.

(The important thing is to have the lungs full of air). The twO'
essences of the Sun and Moon must unite to produce the myriad things
ot nature. The ancients swallowed these essences and in time became
genii. The method is secret. People in the world are ignorant of it.
Even among those who know it, their will not being strong and with
want of constant practice, it becomes useless. Although those w^ho
daily exercise the kung are few, yet if it is done from the beginning and
continued until it is complete and until death, whether at leisure or
busy and whether or not there is any outside business, if only it is
done daily and constantly, one can become an immortal without much
difficulty. By receiving and swallowing it, the essence of the sun and
moon is added to the spirit and intelligence and then ignorance and
all crudities are dissolved and the person feels full of vigour and is
very efficient and the myriad diseases are not developed. Truly the
benefit is great. The method is daily on the first of the month
(shuo) when the air is new and fresh and during the last half (wang)
when metal and water (two of the 5 elements) are full and the air is
perfect and progressive, at this time one can obtain the lunar essence^
If it rain or be cloudy on any of these days, or if from want of leisure
on those days, the 2nd, 3rd and i6th and 17th will also do, and so can
also increase the vigour and essence; if after these six days when the
sun is inclining to the West and the moon becomes smaller and.

237

weaker their essence is insufficient and therefore unimportant to
health. In speaking of the sun, its essence ought to be swallowed
on the ist and 15th between 3 and 7 a.m. One must go to a high
place, opposite the sun, remain perfectly still, harmonize the air
inspired by the nose and slowly inhale the solar essence one full mouth-
ful, then close the respiration, collect the animal vigour, and slowly
swallow it little by little and thinking, let the idea introduce it Into the
Central Palace (the tan-t'ien). This is the manner of performing one
act of deglutition and it must be repeated 7 times. Then stop a little,
retaining it, after which you may repair home and attend to your
ordinary buiness without inconvenience. During the lunar diminu-
tion (the sun and moon are said to be full on the ist and 15th
respectively) also according to the foregoing method from 7 to 11 p.m.,
also 7 times repeated. This is the principle pervading heaven and
earth; if one pursues it with a constant and fixed heart, great
advantage can be obtained; those who believe it can lay hold of it and
use it. This is the method for performing a very large and important
Kung. Do not reckon it unimportant and make no mistake in
regard to it.

In refining the animal vigour by external exercises we use
kneading and at the time of practising the exercise, a medicine pill
is taken, swallowed and when it is conjectured, that it is dissolved
(in the stomach), use the kneading ; the strength of the pill unites
with the kneading and thus the advantage is obtained. No benefit
accrues from beginning the kneading before the pill has dissolved
nor long after it has dissolved. Knead and take a pill once in thres
days and continue in this manner. (The ingredients of the pills have
been already given).

Another matter to be attended to under kung-lu is constantly-
washing and bathing the body in brine. The salted water can make
the hard soft and disperse the heat. It is performed daily or once in
two days. The prescription is to take of the root-bark of Lycium
Chinense and salt, of each rt<^ lihtum, in warm water and thus the
blood and air will harmonize and the skin and epidermis will feel
most comfortable.

The third thing calling for attention is the wooden pestle
and mallet, both of which are made of hard wood. The pestle
rs 6 inches long, the mid part ^ inch in diameter, the head round,

238

the tail, sharp (a knob at one end and a point at the other end).
The mallet is i foot long, 4 inches in circumference; the handle is
slender at the upper part, the top is thick with a knob at the end
of the handle and at the middle the body of it a little higher.
(See illustrations).

The fourth thing is the pebble bag. It is necessary to beat the
muscles with the wooden pestle and mallet but the joints must be
exercised with the pebble bag. It is made of linen cloth, in form not
unlike the pestle and of three different sizes, the major one eight
inches long, and one catty in weight; the medium one 6 inches long
and 12 ounces in weight and the minor one 5 inches long and half a
catty in weight. The size of the largest pebbles must not exceed the
size of the grape and the smaller, the pomegranate seed, and only
those must be used which have been found in water and are free from
edges and corners.

239

Kung-fu for the First Month. At the beginning of kneading a
succession of little boys is required for they possess little strength,
and so knead not so heavily and their animal vigour is strong.
First swallow the pill and just as it begins to digest commence the
kneading; the advantage is to be gained when the two go hand in
hand. On beginning the kneading the dress on the breast must be
opened, recline and place the palm of the hand on the part below the
heart and above the navel, and knead from the right to the left,
slowly coming and going, not so light that the hand Haves the skin
and not so heavy as to press heavily upon the bones, and not to be
performed confusedly. This is the proper mode. While kneading,
the heart must look inwards i.e., denuded of all external thought
and the idea guarded in the "medium" and the thoughts not
allowed to roam outside and thus the essence, the air and the
spirit, are all below^ the palm. This is truly the golden mean
(hwo how y^ j^ j. At this period there is no scattering of
the thoughts, and the kneading is equalized. If this condition
is attained, one can sleep during the process and the method
is all the more remarkable ; the show-chnng idea is better when
the person is asleep. The duration of the exercise must be about
the time taken to burn two sticks of incense, each day thrice, morning,
noon and evening. If the person be young and strong, twice daily,
morning and evening, will be sufficient, if more frequently performed
harm might be the result. After kneading, a short sleep is advisable
after which other business may be engaged in without detriment.

Kung-fu for the Second Month. The animal vigour has accumu-
lated during the first month, the stomach has become large and
broad, and the sinews on the sides of the abdomen have been .aised
over one inch, and can, when pressed with air, become as hard as wood
or stone. This is the result. But the space between the sinew^s from
the heart to the navel is still soft and hollow, because the membranes
are deeper than the sinews and the palm kneading has not yet reached
them and consequently they have not risen. This time, knead by the
side of the palm so as to open a [another] palm according to the
former method and pound deeply the soft parts with the wooden
pestle and after a time the membranes will be raised above the skin
and possess the same strength as the sinews, without being either
soft or hollow and this is the complete kung. The period occupied

240

by kneading and pounding must be that of two sticks of incense thrice^
daily, and daily by the use of this exercise no defect will be developed.

Kung-fu for the Third Month. After two months' exercise, the
hollow space in the centre is a little raised ; and then gently beat with
the wooden mallet on the kneaded portion of the two sides of the
first palm "width" and pound with the wooden pestle the parts which
reach the end of the two great sinews one "palm wide" according
to the kneading method. The time occupied is to equal the time
taken in burning two sticks of incense thrice daily.

Ku7ig-fu for the Fourth Month. Three months' exercise being
now completed, the three middle " palm-wide" parts are all beaten
by the wooden mallet and the external two "palm-wide" parts
are first pounded, then beaten, thrice daily, for a period equal to the
burning of each two sticks of incense. After exercising over lOO
days, the air becomes full, the sinews strong, then the membranes
raised and thus advantage is reaped.

Light and heavy Method of perform ijig the Kung. In beginnings
the exercises, light manipulation is of the first importance, and
a young boy must be employed because his strength is even; after
one month when the air has slowly increased the strength can be
increased; it must not be used too strongly in case inflammation
should be set up; it must be pursued in strict order and not
confusedly in case the skin should get injured, therefore care
must be exercised.

Deep and superficial Method of performing the Kung. In
the beginning the exercise is superficial, the strength increases
daily, because the air is becoming stronger and therefore the
weight may be gradually increased although it is still superficial.
Following this the pestle is used to pound which can be done deeply
and afterwards beat and although the beating outside is shallow,
the movement is felt deeply inside and this is to make both the
inside and outside strong and in this way benefit accrues.

Iiitetnal and cxterfial Ku7ig-fu for the ribs. The animal vigour is
full when the kung have been performed over loo days, like a
mountain torrent which is full to the brim (margin) and there is
no place to which it cannot flow if a channel be left for it. At this
time therefore precautions must be adopted to keep the air from,
escaping to the four extremities by improper pounding or beating'
outside the kneaded portion, otherwise if there is the slightest idea

241

of conducting it elsewhere, it will become external strength
(robustness.) If once the animal vigour has thus become external,
it cannot be brought back and made to enter the bones and so
cannot become the internal robustness. In order to make it enter
inside, the pebble bag already described is used and beginning
at the "mouth of the heart" (breast) and proceeding to the end of the
ribs, the space between the bones and muscles must be closely
pounded, again kneading and beating them after a long time the animal
vigour which has accumulated will be led to the bones and not
over-flow to the limbs. This is the internal robustness. Here
the distinction between inside and outside is to be observed and
maintained; if not clearly differentiated in such actions as drawing
the bow, moving the fists, beating or grasping a thing, the air
will proceed to the outside and can never be brought back to the
inside, so it is necessary to use the utmost care.

Kung-fu for the Fifth, Sixth, Seventh and Eighth Months. The
exercises on the ribs have now been performed for over loo days
and we have already beaten with the pebble bag and kneaded
£rom below the "mouth of the heart" to the end of the ribs on the
two sides, that is the part where the clefts of the bones unite,
and where the external and internal robustness divide. If at this
place it is undesirable to lead the vigour to the outside, the
accumulated air can enter the fissures of the bones following
the course of the beating. One ought to beat from the breast to
the neck and from the ends of the ribs to the shoulder, performing
revolution after revolution in this manner but never retrograding,
thrice daily, occupying the time taken to burn six sticks of incense.
This Kung must be done continuously and without intermission
for 100 days when the breast in front becomes full, and the Jefi
pulse also full. The Kung-fu is now half finished.

Ku?ig-fu for the Ninth, Tetith, Eleventh and Twelfth Months.
When the Kung-fu has been performed for 200 days, the animal vigour
in the front of the chest is full and the ^en pulse full, the vigour
must be transferred to the back and made to communicate with
the Tu pulse. The air has already reached to the shoulder and
neck. The former method must be pursued in beating and kneading,
going upwards to the occiput, in the middle of the spine between
the scapulae and downwards to the coccyx beating each part and

242

returning and repeating the operation and never retrograding.
The soft parts on the sides of the spine must be kneaded with
the palm or pounded and beat by the pestle and mallet thrice
daily, occupying the time taken to burn six sticks of incense, whether
above or below, right or left kneading or beating one revolution. In
this way in loo days the back will be full of air, and dissipate
all manner of disease and the Tu pulse full to overflowing. After
each beating it must be rubbed with the hand in order to make it
uniform.

We have omitted here several sections, partly as unimportant
but chiefly as being quite unfit for publication. One is entitled the
Method of Pairing the Yin and Yang principles. Another is called the
Method for applying kung-fu to the Lower Portion of the body.
A third is termed Things Forbidden in the Practice of Kung-fu. Then
follows a prescription for the washing of the Lower Portion of the
Body, the object of which is to cause the efficacy of the drugs
to be communicated to the air and unite with the blood in the
system, to toughen the skin, dissipate the heat and free the system
from desire. The receipt is as follows. Take of She-ch'wang-tse
(ife^fe -H^ 4}) (Selinum Monnieri); root bark of Lycium Chinense
and liquorice ad lihitiim. Make a decoction, foment the parts once
or twice daily. The next section is entitled "Joining Battle."

Internal robuslncss and " divine strength^ We have not yet
exhausted the subject of the internal and external energy, so must
now exhibit it. Since we have used the Kung by beating and
kneading the ribs, the air has reached to the joints, and the two
pulses Jen and Tn have become full, and the air has circulated
and filled everywhere, and before anl behind have entered into
communication, still we have not yet perceived any great addition
of strength. How then do we speak of strength (energy) because the
air (energy) has not yet reached to the hands. The method for
securing this is by the use of the pebble bag as already described,
beginning with the right shoulder beating bit by bit down to the
back of the middle finger, then from the back of the shoulder beating
down to the back of the thumb and forefinger and then again
from the front of the shoulders beating down to the back of the
ring and little fingers, and once more from the inside of the shoulder
beating to the palm and the end of the thumb and forefinger and again

243

from the outside of the shoulder beating to the palms and ends of the
middle and little fingers. When the beating is finished, the hand must
rub and knead to make them uniform, thrice daily, time, six sticks of
incense. Also frequently washing with warm water in order to cause
the blood and air to flow together. After thus exercising lOO days,
the air has reached to all parts. The same exercises must be gone
through with the left hand for the same length of time and then
by this time "divine strength" is developed in the inside of the
bones and in the course of time go on adding exercise after exercise,
the arm, the wrist, fingers and palm will become totally different
from what they were formerly. Then taking hold of the idea and
using energy they will become as hard as stone and iron and the
fingers will be able to go through a bullock's abdomen and the
palm on edge will be able to decapitate a bullock's head. This is
but a very small particle of the benefit to be derived from kung-fu.

To exercise in order to transport the superfluous strength to the
hands. The plan to be adopted is constantly to bathe the hands in
warm water, at first warm, then hot, then very hot. Both palm and
wrists should be washed and after washing they should not be
thoroughly dried but shaken and so dried spontaneously. While
washing the hands in this way use force to press the air in order to
make it reach to the points of the fingers. This is the method to
pro;luce strength. Then fill a vessel with mixed black and green peas
and constantly dip the hands into the vessel. The bathing and
washing above mentioned was with the object of harmonizing the
blood and air, the object of the two sorts of peas is to disperse and
remove the ''fire" poison; and the dipping is to strengthen the skin
by rubbing it. By using this sort of kung-fu for a long time the
accumulated air can be forwarded to the hand and the strength thus
become complete, and the skin, sinews and membranes will mutually
be strengthened and closely embrace the bones, neither soft nor hard
If not in use, it will be as with ordinary mortals, but in use and the
idea exercised, will become as strong as iron and stone and nothing
will be able to withstand it. This strength is developed from the
bones and is totally different from what is usually termed external
robustness. The difference between outside and inside robustness
is to be recognized by the sinews. In the internal, the sinews are
long and comfortable, the skin is fine and glossy and the strength

244

is heavy (intense); in the external, the skin is coarse and tough;
the various sinews of the palms and wrists are coiled like the common
earthworm and apparent on the skin, and the strength although great,
has no root. This is the difference between the two.

The External Robustness and Divine Strength of the Eight
Ornamental Sections. Having now obtained the internal robustness,
and the strength of the bones firmly consolidated, afterwards it
can be lead to the outside, because the inside has a root and it can
be driven from the inside to the outside, and so become the root
of the science. In disciplining the outside kung there are the eight
methods lifting, holding up, pushing, pulling, clutching, pressing,
seizing, and overflowing. Perform these eight methods energeti-
cally, each method once and repeat times without number,
thrice daily about the time that six sticks of incense would take to
burn, and after a long time when the kung is finished the whole body
will be filled with strength. When required it w^ill be freely
developed without fail. When people hear of this they are thunder-
struck. The ancients thought that lifting the portcullis was a feat of
marvellous strength (referring to a Herculean feat of this sort
performed by K'ung shu-liang-ho, the father of Confucius who was
renowned for his great personal prowess and unusual strength.) or
the strength capable of lifting a tripod (referring to Wu yiin and
Pa wang who could lift a tripod looo catties in weight — the latter
the Hercules or Samson of China.) Practise the above eight
methods separately one after the other and the greatest benefit is
to be derived therefrom; if otherwise minded, follow the exercise
sua volonte.

Added hung to the Divine Strength. Internal and external kung
being now both complete, which can be termed Divine strength,
but although complete, it must afterwards be constantly employed
and must not be thrown aside at will. You must find out growing
in the garden a .large tree, in order to obtain the air of the soil and
wood which causes it to grow and which is different from that of
other localities. When you have leisure you must proceed to the
shade of the tree and according to your own convenience practise
the exercises, whether beating, or rubbing, pushing, drawing,
kicking or pulling up, in order to obtain the growing energy of the
tree to produce or excite your vitality and during leisure can

245

complete the kung-fu. Again search out a wilderness adjoining
hills and find a large erect stone that has grown beautiful and the
finest to be found and constantly resort to it and practise the
pushing, pressing and the other above mentioned exercises and
obtain the auspiciousness of the site and if you can obtain this air
there is certainly great advantage. In ancient times the Great Shun
dwelt beside stones and wood and his practice was not devoid of
meaning.

On the Method of Calculating and Revolving the Strength, so as
to store up the energy in all parts of the body. The chapter is too
long and somewhat intricate for translation, and is therefore omitted.

These are fcrilowed by the Twelve Ornamental Sections which
are simply an amplification of the Eight already given. They are
derived from the Buddhist sect in which meditation is the all
important thing. If one proposes to practise these exercises the first
thing is to close the eyes, shut the heart, close tighty the hands; all
worldly affairs are to be banished, the heart must be perfectly pure
the breath harmonized, and then the spirit will be fixed, afterwards per-
forming the kung according to the order and forms given, the energy
and idea will react to the place desired. The exercise of the form
without the idea is useless; if the heart as governor wanders here and
there and the spirit and idea are both dissipated, the trouble of the
exercise is borne in vain; no good is to be derived from the
kung. At first in disciplining the movements, the heart and
strength must both have arrived [at the place desired in the
exercise], this is the movement, the peaceful repose, is the heart
thinking of the number 30 times, and daily increasing up to
100 times, thrice daily and after 20 days the kung are complete.
When the air and strength are obtained, thrice daily will do, and when
the air and stenglh are strongly consolidated, once daily will do.
The important thing in all these exercises is that the idea constantly
accompanies them.

THE EIGHTEEN DISCIPLINARY RECORDS.

The Method of Rubbing the Shoulder and Wrist. — On the com-
pletion of the kung, first stretch out the left arm and let an-
other lift up with both hands the "tiger's mouth," (the space

246

between the thumb and forefinger) and rub energetically and gradually
increase the times ; if at first it was ten times increase gradually to
lOO times. The right arm is to be rubbed in the same manner.
The object aimed at is to produce heat in the two shoulders and
wrists which will reach to the bones.

Disciplinary heating of the Hands and Feet. At first according to
one's strength have a cloth bag made of two layers in which are
five or six catties of small gravel or sand and hang it on a frame.
In performing the kung, constantly push it with the palm, beat it
with the fist, kick it and step upon it with the feet. The important
thing is to keep the bag in moti on, pushing and kicking it back
As time goes on gradually increase the weight of the sand in
the bag. >

The Method of disciplining the Fingers. One must calculate his
own strength whether it is great or small and select a round, smooth
clean stone of one or two catties in weight and grasp it with five
fingers, let it go and again seize it before it reaches the ground.
At first practise it several times and after a time regularly increase
the number of times and the weight of the stone and thus the five
fingers will become strong.

Another method is, when sitting at anytime press the seat with
the fingers and gently raise the body on them and in this way the
fingers themselves will develop strength. This exercise can be done
whether one or many be present and after a time the result will
be evident.

This is followed by a section on the "Jade Ring" Aperture; and
this again by prescriptions entitled the Elixir capable of Beating a
Tiger, the Great Strength Pills, the Immortals' Receipt for Washing the
Hands and for Strengthening the Sinews and Bones. The two pulses.
the Je7i, (running down the middle of the body in front) and7>/, (from
the vertex to the coccyx) with the acupuncture apertures are next
described. Then follows a chapter on the number of the bones in
the body, next on the blood vessels; then a discourse on the air and
blood, the former being taken in the old sense of our artery and the
latter of the veins or only real blood vessels and in this case a most
convincing proof of the knowledge of the circulation of the blood
possessed by the Chinese, without, however, respect to the cause of
the circulation.

247
Divisions under the External Method.

Kung-fu for the Heart.

While performing the exercise must first rest the
mind; cease from all thought, banish all grief, anger and
suchlike and give up all the animal propensities, in order
to keep and not disperse the vital essence.*

For the Body.
I. — At the time of sitting crosslegged, the heel of one
foot must block up the perinaeum and not allow the
vital spirits to leak out. 2. — Sit evenly, the kness must
be level with the body, the "sons of the kidney" must
not rest on the seat but hang down. Note. Sitting high
and level refers to sitting on chairs and beds. 3. — After
finishing the exercise and rising, the limbs must be slowly
extended, and on no account be done hastily. 4. — In
sitting, the body must be level and straight, the spinal
column must be perpendicular and not bent, and not lean
against anything on the right or left.

For the Head.

I.— Close the ears with the hands, let the second
(fore) finger fold itself on the middle one and thrum the
two bones at the back of the skull with the second finger
to make them sound. This is called sounding the
"heavenly drum." Note. This is to remove the vicious
air from the "wind pool" acupuncture opening in the

* One author recommends, with the view of prolonging life, to employ
one's self in such thoughts and designs as lead to virtue — to reflect often on
the happiness of our lot, to seek to know the value of health and study to
preserve it. Once in bed, lull the heart (mind) to sleep by composing it
throwing aside thoughts that would banish sleep. The heart will be kept
in good condition and the dissipation of the vital and animal spirits
prevented, if, while in bed, we lie on either side with the knees bent a little.

248

region of the mastoid. 2. — Twist the neck with the hands
and glance back to the right and left and at the sametime
rotate the shoulders and arms, each 24 times. — To remove
the obstructed air in the stomach and spleen. 3. — Interlock
the hands and grasp the back of the neck, then look
upwards and let the hands wrestle with the neck.
To remove pain of the shoulders and indistinctness of
vision.

Face.
Rub the hands until hot, then rub the face with them,
high and low, all over, no spot to be left unrubbed ; then
spit on the palms and rub them warm and apply them
several times to the face. While rubbing, the breath, by
the mouth and nose is to be closed. The aim of this
exercise is to brighten the countenance. The more you
rub the better the colour. This is the cure for wrinkles;
with this action you will have none.

Ear.

I. — Place the hands over the ears, then rub them
right and left and up and down several times. This is to
hear distinctly and prevent deafness. 2. — Sit level on the
ground with one leg bent and the other extended.
Stretch forth the arms horizontally with the hands
perpendicularly towards the front as if pushing a door, and
twist the head 7 times to each, side to cure ringing in the
ears.

Eye.

I. — When you awake, do not open the eyes, but rub
the back of the thumbs until they become hot, then with
them wnpe the eyes 14 times; still keeping the eyes shut,
rotate the eyeballs to each side 7 times. Then shut
them tightly for a little while and then suddenly open
them wide. This is to protect the 'divine light" and to

249

remove for ever disease from the eye. Rubbing the thumbs
hot on the palm of the hand will also do. 2. — Use the
bent bone of the thumb (ungual phalanx") and press
heavily on the little apertures at the sides of the eyebrov^s
(temples) 3 x 9 = 27 times. Again with the two hands
rub above the malar bones and round the pinna of the
ear 30 times. Again let the hands press upon the frontal
region, beginning between the two eyebrows and proceed-
ing backwards to the margin of the hair at the back of the
head 27 times, and swallow the saliva times without
number. To give clearness and brightness to the eyes
and ears. 3. — Place the hands on the inner canthi of the eyes
near the root of the nose; shut up the breath, and when
the air has become pervious then stop. By doing this
constantly objects wnll be seen very distinctly, obstructions
in the nose will be removed, and coryza may also be
cured in this way. 4. — When kneeling or sitting let the
hands touch the ground and turn the head in order to
take a backward glance 5 times. This is termed the
'^ Tiger's glance." To remove the vicious wind of the
thorax and kidneys. This exercise can be carried out in
bed; the hands need not necessarily be placed on the
ground.

Mouth.
I. — When performing the exercise, the mouth must
be closed. 2. — When there is great dryness and bitterness
of the mouth, the tongue rough, swallowing without saliva;
pain in the pharynax, whether in swallowing or expectorat-
ing, inability to eat, this is owing to inflammation (heat).
The mouth must be opened wide, the air blown (hemmed)
over a dozen times, the "heavenly drum" sounded 9 times,
and the tongue must excite the saliva, blow again and
then swallow. Wait till the "pure water" (sahva) is

250

produced, and the heat will be driven back and the viscera
become cooled. Again if the saliva in the mouth be cold
and without taste, the heart feehng as if it contained
water — this is owing to cold, one must take the air and
w^arm it, Wait till the mouth has recovered its taste, the cold
is disarmed and the viscera become warm. 3. Every
morning breathe out gently the. foul air from the mouth
and at the sametime take in the pure air by the nose
and swallow it. 4. — In sleeping shut the mouth, do not let
the original constitutional air come out and the corrupt
air enter.

Tongue.

Place the tongue against the roof of the mouth m
order to excite the saliva and fill the mouth, then rinse
the mouth 36 times and swallow it in three mouthfuls,.
making the gurghng sound ku ku in the pharynx. Tha
saliva entering the abdomen will moisten the viscera.

Teeth.

I. — Knock the teeth 30 times to collect the spirits*
2. — During micturition shut the mouth, press the teeth
firmly, to remove toothache.

Nose.

I. — Rub the thumbs of the two hands until they
become hot, then rub the nose with them 36 times, to
moisten the lungs. 2. — Let the eyes look at the point of
the nose and then breathe silently several times. 3. — Every
evening lying prone in bed with the pillow removed^
bend the legs and keep the feet upright, and inhale the pure
air by the nostrils 4 times and expire by the nose 4 times.
In expiration use energy, afterwards breathe gently by
the nose. To cure heat of the body and pain of the back.

251

Hand.

I . — Interlock the hands and support the empty void
of heaven with the palms and lay them on the head 24
times, to remove the vicious air of the thorax. 2. — Let
one hand be stretched forward and the other bent back-
ward as if drawing a very tight bow equal to a resistance
of 500 catties, to remove the vicious air of the arms and
axillae. 3.— Clench tightly the two hands and with the
fists strike the arms and thighs with them; then turn the
hands backwards and strike the back each 36 times, to
remove the vicious air of the four pits (the two axillae
and the two groins) 4. — Hold the fists tightly, bend the
elbows backwards and draw them backwards 7 times and
let the head twisted follow the hands to the right and
left, to cure red boils of the body. 5. — Let the two fists
with energy strike right and left the emptiness 7 times,
to remove the vicious wind of the thorax.

Feet.

I. — Sitting upright, stretch the feet, bend the head as
if worshipping and with energy let the hands grasp the
soles 12 times, to remove the vicious air of the pericardium.
2. — Sitting on a high place with the feet hanging dowiTleT
the heels be rotated opposite each other outwards and let the
toes converge opposite each other inwards, each 24 times,
to cure rheumatism of the feet. 3. — Seated cross legged
take hold of the toes with one hand and rub the sole with
the other until it becomes hot. In the sole there is the
"bubbhng fountain" aperture from which damp and wind
Und exit; when rubbed hot may stop; then move the*
toes themselves, to cure dampness and heat and increase
the w^alking energy 4. — Kneeling on one leg, the hands
supported by the bed, extend and flex the legs alternately
7 times. Change from right to left, to remove swelling.

252

of the knees and ankles. 5. — Clench the fists slowly, step
with the left foot to the front, pronate and supinate the
left hand in front, and the right behind; in the same
manner do it on the right, to remove the vicious air of
the two shoulders.

Shoulder.

I. — Set the shoulders with the hands in a rotatory-
motion, alternately right and left turning the windlass,
24 times ; first rotate the left, then the right ; this is termed
the '^Single Pulley;" then both together; this is called the
'^Double Pulley" 2. — Rest and harmonize the mind, rub
the navel alternately with each hand 14 times then the
ribs and shoulders 7 times and inspire and convey the air
to the tan-fieii ; clench tightly the fists and lie down on
one side bending the feet, to prevent nocturnal emissions.

Back.

Let the hands rest on the bed, contract (shrink) the
body in a heap, bend the back, bow the vertebra column
and raise it up 13 times, to remove the vicious air of the
heart and liver.

Abdomen.
I. — Rub the abdomen with the hands and walk 100
steps to cure indigestion. 2. — Close the breath and think
the fire of the tan-Vien up and burn the whole bod}'.

Loins.
Hold the fists tightly, place them on the ribs and
shake the shoulders 24 times, to remove pain and vicious
air from the loins. 2.^Rub the hands hot, take a breath
of pure air by the nose and gradually let it out, then with
the warm hands rub the semen door z.^., the soft part
below (at the lower part of) the back.

253

Kidneys.

I. — Grasp with one hand the '^tvvo sons" of the inside
and outside kidneys (the Chinese suppose them connected)
and with the other hand rub the navel, each hand 8i times.
This instruction is put into a rhyme thus: — one rub, one
suspend, right and left change hands, nine times nine in
number and the male principle will not go. 2.^Before
sleeping sit on the bed, with the legs hanging down, open
the clothes, close the breath, apply the tongue to
the roof of the mouth, and direct the eyes to the
'^door of the vertex" (the crown of the head). Elevate and
contract the ''cereal road" as if to prevent defecation and
with the two hands rub the two apertures called Shen-il
of the two kidneys, each 120 times, to produce semen,
strengthen the membrum virile, remove pain from the
loins and prevent frequent micturition..

People according to their diseases and wishes must
select the proper exercises or use them as prophylactic; in
general, officials and merchants not having time to perform
them and considering themselves sufficiently strong are
not willing to go through these exercises ; if they wait till
the body is enfeebled and then express their willingness,
it will be too late. Such people are to be commiserated.

Notes on Kung-fu regulating the various

PARTS OF the body.

It will be observed that the cause of disease is in-
variably supposed to depend upon the presence of vitiated
or depraved air having stealthily gained admittance. The
air thus shut up causes obstruction. It is sometimes- termed
thievish or air deflected from its proper course. The
Chinese proverb runs, avoid a draught of air as you would
the point of an arrow. — It is recommended to rub the
soles of the feet until hot and also to move each toe; this

254

measure being effectual in preserving and repairing the
vital and animal spirits. The middle of the sole of the
foot is supposed to be the outlet of a great many services
of spirits and like mouths of rivers, the arteries and
veins end there and therefore must be kept open. — It
is advisable every time one awakes, to stretch one's self in
bed, thus facilitating the course of the spirits and circula-
tion. One ought not to sleep hke a dead man (/.^., not to
lie on one's back), nor to let the hands rest on the breast or
heart, so as to avoid dreams and nightmares. Once in bed
to keep silence, to refrain from talking; the lungs are the
most tender of the viscera and consequently placed
uppermost and they serve for respiration and promotion of
the voice. On taking any position in bed, they incline
to rest upon that side; by talking the lungs are forced
to raise themselves in part and by strongly heaving;
shake the other noble internal parts. The voice comes
from the lungs as the sound from a bell, if the bell be
not hung, it is damaged by striking it to make it sound,
Confucius never spoke after he was in bed; he made
it a rule doubtless for this reason. — The Chinese have
as a rule good teeth. The better classes use warm tea or
water with which to cleanse them each morning and
after meals. It is ordered to sleep with the head and face
uncovered and with the mouth shut as it tends to keep
the radical moisture from escaping and preserves the
teeth. Early loss of teeth is caused by the air passing
in and out between them; besides gross particles are
inhaled which give rise to distempers.

The tan-t'ien is situated about ij inches below the
navel and is brought into exercise with the bow and
arrow exercise. A man is said to be strong when this is
in sufficient quantity.

255

The Twelve Positions.

I, — The First Aspect of Wei-to (a Deva or inhabitant of
heaven, a deity of Hindoo mythology v^ho protects
the Buddhist religion, and three of the four continents
into which the world is divided. It is the name of
the Bodhisattwa (he who knows and feels) a general
under the Four great kings who .stands in the front
hall of all Buddhist monasteries), offering the Pestle,

256

Stand upright ; form a ring with the hands and apply them to the
heart ; fix the breath and gather in the spirit (energy) with a
pure heart and respectful countenance. See No. i.

2.— The Second Aspect of Wei-to.

Apply the toes to the ground ; stretch out the arms horizontally,
with quieted heart and silent breath, eyes wide open and
mouth simple. See No. 2.

257

S.—The Third Aspect of Wei-to.

Support with the palms Heaven's door and look upward.

The toes fix on the ground and stand upright.

Let energy circulate to the legs and ribs to make them stand firm.

Close firmly the jaws and do not let them loose.

The tongne can produce saliva if it reach the palate.

The heart will have peace if the breath by the nose be equalized.

Let the two fists gradually return to their original place.

Exert the strength as if about to carry heavy objects. See No. 3.

258
4.— Taking away a star and changing the Dipper for it,

y v^^_3

Support heaven and cover the head with one hand.

Fix the eyes and look through the palms.

Exert the strength and turn back, on each side alike. See No. 4'

259

5* — Pulling Nine Oxen's tails backwards.

Stretch one leg backward, the other bend forward.

Let the small abdomen (below the navel) loosely revolve the breath

Exert the power in the two shoulders.

And fix the eyes on the fist. See No. 5.

260

6.--Pushing out the Claws and Extending the Wings.

Fix the body and let the eyes be angry.

Push the hands forward in front of the chest.

With strength turn back

Seven times to complete the exercise. See No. 6.

261

7» — Nine Devils drawing a dagger.

Half turn the head and bend the arms.

Enfold the vertex and the cervix.

When turning back from the head.

Don't object that the force is terrible.

Set in alternate rotation.

With body upright and pure breath. See No. 7.

262
8.— Three Plates falling on the ground.

The tongue firmly attached to the palate.

Open the eyes and fix the breath.

Standing with open feet in squatting form.

The hands pressing forcibly as if seizing some thing.

Turning the palms at the same time.

A weight more than a thousand catties seeming.

Open the eyes and shut the mouth.

Standing upright, the feet not aslant. See No. 8.

263

9. — The Azure Dragon stretching its Claws.

Azure Dragon stretching its claws.

The left emerges from the right.

The exerciser imitates it.

Level the palms and deeply breathe.

Exert the strength on the shoulders and back.

Encircling around pass the knee.

Fix the e3-es on the level.

The breath equalized, and the heart quiet. See No. 9,

264

10. — The Lying Tiger springing at his Food.

Standing with the feet apart as if the body would upset.

Bending and stretching each leg alternately.

Raise up the head that the breast may stretch forward,

Flatten the back and let the loins be level as a flat smooth stone.

Equalize the in-and-out-going breath by the nose.

Let the tips of the fingers rest on the ground and raise the body.

To vanquish the dragon and reduce the tiger, i.e., the influence

of the genii.
To learn to obtain a true body and so protect one's health.

See No. lo.

265

II.-

■Making a Bow

Holding tlie head by the hands.

Bend the waist to between the knees.

Stretch the head to between the legs.

Close the jaws very tightly.

■Cover up the ears to the sense of hearing as if something were

inserted in them.
Arrange in a restful condition the original air.
Attach the tip of the tongue firmly to the palate.
And e.xert the force at the bending elbow. See No. ii.

266

12.— Wagging the Tail.

With upright legs and outstretched arms.

Pushing the hands to the ground.

Fix the eyes and raise the head.

Settle the thoughts and think of nothing else.

Raise the head and feet.

One and twenty times.

On each side stretching the arms.

Take seven as the limit.

Still more to perform the sitting kung.

Bend one leg under the other and hang down the eyelids.

Fix the mouth to the heart.

Equalize the breath by the nose.

When enter the state of quietsim, then arise.

The exercise is then complete.

267

lExamine these methods.
There are 12 illustrations.
From the time ot the Five Kingdoms.
Who has really learned this method ?
Tamo came from the West.
Spread the doctrines at Shao-lin-sze.
In the Sung there was Yueh-how.
As an example.

Can cure disease and lengthen life's span.
These exercises are uniqne and incomparable. See No. 12.

The Nine Figures to Remove Disease and Lengthen Life.

-No. I. — Place the three middle fingers of the two hands in
the ^'hollow of the heart" (depression below the
ensiform cartilage, the heart- of good people
being supposed to be in the centre) and beginn-
ing on the left side rub round 21 times.

No. 2. — Ditto, but rub downwards to the high bone
below the navel (pubic bone).

No. 3. — Ditto, but at the pubic bone divide the hands
and rub up to the ''heart hollow" and bring the
hands together again and the exercise is finished.

No. 4. — Ditto, but rub straight down at once to the pubic
bone 21 times.

No. 5. — With the right hand rub from the left round the
navel 21 times.

No. 6. — Ditto, with theleft hand from the right side 21 times.

268

No. 7.— Place the left hand on the left loin, the thumb to
the front, the four remaining fingers behind gently
nipping the part ; use the three middle fingers of
the right hand and place them below the left nipple
and push down at once to the groin 21 times.
No. 8.— Ditto, on the right.

No. 9. — The rubbing finished, sit crosslegged, let the
thumbs of the hands press the Tse furrows
{i.e. J the base wrinkles of the 4th finger. The
Chinese reckon the 12 '^Earthly Branches"
beginning at this point, then the corresponding
wrinkles of the middle and index fingers, then
the remaining two wrinkles on the forefinger
with the apex, then the apices of the next three
fingers and the three remaining wrinkles of the
little finger) then flex the four fingers, keeping the
fingers apart; press the two knees; bend also the
toes; twist the thorax from the left to the front
and from the right to the back, making in all 21
revolutions. When this is finished perform from
the right side, in a similar manner, 21 times. If
according to the foregoing method you wish the
body directed to the left, rotate the chest and
shoulders outside the level of the left knee and
rest them upon the left knee, the right in like
manner; then bend the back like a bow. Don't
twist the loins too much, nor too quickly, nor
with too much force. The simple illustrations
are omitted for want of space.
In rubbing the abdomen, collect the spirits, empty
the heart of all worldly affairs, let the pillow not be toa
high — the mat must be level; lie flat on the back, the feet
extended the same length; flex the fingers, gently rub the

269

abdomen — go thri)ugh the eight figures one after the
other; this constitutes one course, which is to be performed
7 times; then rise, sit and make 21 revolutions; in the
morning, at noon and in the evening; the first and last
must not be neglected on any account. At the first kung
take two courses; after three days, each kung must
consist of 5 courses and after another similar period each
kung must comprise 7 courses. This is the rule for
both sexes. In the parturient condition, the female is
to intermit the exercises.

Another work, and the last we shall mention
on this subject, is entitled Fu-Mi-chil-ping-tHi-shwOy

(I& M ^ ?^ IS i^)' which may thus be translated:—
A Treatise, wiih plates, on Swallowing Air in the cure of
Disease, published in 1846 and containing 64 illustrations.
As active gymnastic exercises, not passive and contempla-
tive, they might, with profit, be introduced into our schools
and military academies. We give below the brief
description of the figures and regret that our space
prevents the insertion of the diagrams.

The following eleven rules are laid down for the
regulation of this art.

I. — To swallow or gulp breath is of the first importance in the
due performance of kung-fu. Gulping breath (air) is different from
disciplining or refining it; for if the latter is not well performed
phlegm may obstruct and the "fire" may not descend. But this
is the easier and is free from any disadvantage. In gulping, one
must stand erect, look level, open the mouth wide and as the true
(original) air exists naturally in the body, so the air must be
swallowed gently as if drinking tea. At first in swallowing there
is no sound, later a certain sound is produced which goes straight
to the tan t'ien, leading the "fire" to the original place. When the
mouth is opened wide, it should not be too small, otherwise the
constitution will be injured by the wind which is inhaled.

270

2. — Avoid hasty wind, violent rain, thunder and lightning; these
are the anger of heaven and earth. Also dread impure and deflected
air. Select a high, bright and clean room, not opposite to the wind.

3. — Thrice daily, dawn (5 — 7 a.m.), noon (11 — i p.m.), and
tv^rilight (5 — 7 p.m.) perform constantly these exercises without
intermission. If business should interfere, then alter the time to
either before or after the fixed period, say on rising and retiring
independent of the hours, and for the midday exercises suit your own
convenience. The kung must be performed on an empty stomach
so that the air may freely circulate; if the stomach is full, the breath
gets obstructed and injury may result. The sixty diagrams can be
easily overtaken in half an hour. This is not a difficult task.

4. — In swallowing air, the head is not to be directed upwards
lest the bodily heat should rush upwards; neither should it be
directed downwards lest the breath sink. If, when fatigued, these
exercises are performed, one will at once feel pleasant.

5. — No matter, whether one is ill or not, it is not necessary to
take medicine, in case it should obstruct the breath. Even chronic
bronchitis, dropsy and inability to swallow food, get well by the
performance of these exercises. Three exercises daily must be gone
through; neither more nor less will be found suitable. In exercising, the
strength must not be over exerted, it must be done as it were of itself

6. — At the commencement of these exercises all dtink and venery
are to be avoided. Three months later this rule may be neglected.
Weak persons should obstain from both of these, throughout their
entire lives.

7. — These exercises may be performed by anyone, even women
or children. If women practise them, they will have no difficult
labours; their strength will be equal to that of men. The aged will
become as strong as young men.

8. — At the commencement perform the 'Mevel frame position" by
gulping the breath seven times ; ten days after, add the first ''military
position" once on each side. Keep on practising in this manner for
a month, i.e., three times each ten days, thus performing the
military position three times and gulping the air eighteen times.
Ten days after these, perform thrice on each side the position of
"resting on the knee" and together gulp six mouthfuls of air.
Then change the level position into the " looking-moon " one, a form

271

of scooping up the moon (when reflected in water) onrtting tlie two
" expanding-breath '■ foims. Twent}^ days after this, (in two periods
often) the exercise termed the chan-hsiao (tlie standing digesting)
form is to be performed twice on each side with twelve gulps of
breath. The exercises have now been performed for eighty days and
forty-nine breaths have been swallowed. Hereafter the "beating"
exercises are to be performed.

9. — In beating, make a bag with a double blue cloth, 18 or 19
inches in length and 3 or 4 inches in circumference, like a girdle, one
end closed, the other open. Pack it firmly with grain, 8 or 9 inches
deep, tie the open end tightly with a piece of rope and use the
remaining half of the bag as a handle. The grain should weigh two
catties. If the person be weak diminish ttie amount.

10. — In beating, first beat the left, then the right side of the
body, and lastly the four surfaces of the hands and feet. Beat first
from the inside of the left elbow down to the palm and then to
the end of the middle finger. Then beat the outside in the same
direction. Then' beat from the left arm-pit down to the side of the
fifth finger, and from the left shoulder down to the side of the thumb.
After finishing beating the left upper limb, transfer the process to the
left lower limb. First beat from the left ribs passing down the left
side of the abdomen, then to the front of the leg to the knee, instep,
dorsum of foot and left big toe. Then from the left axilla beat
inclined to the left loin passing to the outer ankle and turn to
the side of the small toe. Then from the end of the breast bone
(sternum) to the left side of the abdomen, and froin the part
which lies between the ribs and abdomen pass horizontally to the
right of the abdomen. Here change to the left hand in holding
the bag and from the right side beat horizontally to the left
of the bodv. Let the right hand cover and protect the secret
parts and let the left hand begin beating from the " little abdomen " and
the inside of the left leg, passing down to the ankle and side of the toe.
Then hold the bag with the two hands and raise it up over the head
beating the left part of the back twenty times; then hold the bag in
the left hand and turn the hand and beat the underpart of the back
passing gradually down to the end of the lumbar region, then turn
the hand and beat the left leg, down to the calf and heel. After
finishing the exercises on the left limbs, the right limbs are taken in

272

hand in a similar manner. The beating must he done closely from
the npper to the lower part. No part is to be neglected nor any
retrograde movement made. If a certain portion is neglected, it must
not be repaired, the exercise must be steadily and continuously
prosecuted. On beginning the beating one breath is first taken
which makes altogether i6 mouthfuls of air, which, with the preceding
49, now reckons 65 in all. After one or two months of beating, add
the seven positions of the " inspecting-hand " and take four mouthfuls
of breath. After ten days more add the ''side-lifting" position,
and take six mouthfuls of breath, then add the " front-lifting" position
and take three more mouthfuls. After ten days more perform the
'*Hsueh-kung standing" position and take three mouthfuls, and
after another ten days exercise the " arranging-elbow " position
and take six mouthfuls. Altogether we have now swallowed twenty-
two mouthfuls of air and this added to the previous 65, makes
a total of 87 mouthfuls. These are the first part of the exercises.

II. — Sixty-four diagrams are here described; they are only the
first portion of the primary part of kung-fu. If we reckon all of them
they exceed more than a thousand. In perfoiming the first part all
diseases will disappear and one's vitality will be two-fold augmented.
There remain still the 2nd^ 3rd and 4th parts, which will take two years
to perform. Since completing the kung, the pulse has gathered to the
head; the body will possess the strength of 1,000 catties, sufficient,
as is recorded in the / chin ching to enable the fingers simul-
taneously to pass through the belly of an ox or cut off the head
of an ox with the edge of the palm. The advantage accruing is
even greater than this. If these 64 positions are continually
performed, the kung-fuist will avoid disease and prolong his
life. Speaking generally, diseases reside in the inner viscera and
may be cured with medicine but those whis;h exist in the muscles and
blood vessels cannot be reached by the power of drugs. If one wishes
to secure ease to the muscles and blood vessels and prevent the air
and blood from off"ering obstruction, except by the exercise of these
kung no effect will be produced. Many people have experienced the
beneficial results derived from the performance of these exercises.

This method was obtained from the province of Kwei-chow;
it was delivered orally and not by books and because this method

is closely related to the 2^ai-hsi-tao-yin HpyS^^S^I (o"® of the

273

Tauist doctrines and practices referred to in several sections.
in the work Sheng-mmg-lrdjci-chili) the person does not desire
to deliver it down [in piintj nor to have liis name become known.
Notwithstanding this, the method is profitable for physical improve-
ment and according to the oral explanations, figures have been drawn
and explanations made, and the work is now published. Let every-
one therefore accept the advantage.

^$8^

Description of Diagrams.

The Level Frame ( ^ 5[5P ^ ). — There are four
"horse-riding" ( B^ M ^ ) ^^'"^^ under this position.

I. — Standing evenly and uprightly, separate the feet the width of
the shoulders apart and keep the palms upward on the same level
as the loins. Do not lean against anything.

2. — Turn the palms downwards, always on the same level as
the loins.

3- — Rub evenly from the sides and make a circle as if rubbing
the head.

4. — Then stretch the arms straight forward and erect the hands
with ihe palms directed forward and fingers upwards on the same
level as the nipple; take one breath, and wait a little, about the
time of three respirations. Afterwards, after taking a breath, the
eyes should be directed to the right, left, above and below, the time
of three respirations being taken as the unit.

There are also two " looking-moon " ( §§ ^ ^ ),
forms under tliis position.

I. — Let the left foot take a step horizontally to the side, bend
the left knee, incline the left foot ; keep both the right leg and
foot straight. Lay the left hand on the upper aspect of the thigh,
with the thumb directed backwards and wind the right hand round
the back of the right ear and with the five fingers in a form as if
holding a thing, the points of the fingers directed backwards like
the claw^s of a vulture.

274

2. — Afterwards, raise the left hand up to the level of the eye, the
fingers clenched so that the thumb shall be opposite the little finger,
the second one, the fourth and the middle one projecting a little.
Keep the palm— the heart of the hand— hollow, sufficient to contain
the lid of a tea cup. First look at the height of the left hand,
then turn the head even and take a breath. Again turn the head
and look at the part between the thumb and forefinger. Repeat
this on the right side ; three times on each side, swallowing six
mouth fuls of air.

There are two '^ expanding-breath " ( ^ ^ g^ ),
forms under this position.

I. — The first resembles the first "horse-riding" form, except
that the palms are even.

2. — The second resembles the last "horse-riding" form, except
that the hands are turned and pushed to the front like the last of
the "horse-riding" forms and no breath is taken.

Preliminary Military Exercises.— (Jf j^ g|),
There are three forms under this position and seven
diagrams.

I. — The left foot bent, the right foot straight, the remainder the
same as the first "looking-moon" position and in addition with the
face straight take a breath and turn the head to the left.

2. — Stretch out the left hand which was formerly laid on the leg
straight to the left and keep the palm downwards.

3. — Turn the left hand back to the level of the breast and then
stretch it out again and bring it back, repeating it two times.

4. — Turn over the hand on the breast with the thumb upwards
and the other fingers downwards and the palm opposite the breast
and take a breath.

5. — Turn the hand with the thumb downwards and the middle
finger upwards and turn the head to the left.

6. — Stretch out the hand opposite to the breast and wind it
round the ear, keep the palm directed upwards and e.^tend it to the
left.

7. — Turn it back from behind the ear and clench the fist in front
of the breast, keep the outer part of the fist directed upwards, take a
breath and then turn the head to the left. To be done on the right
also, each side three times, altogether taking eighteen bieaths.

275
The '' Circulating or Inspecting-hand "

POSITION ( j^ ^ ).

Standing erect, keep the feet 15 or 16 inches apart; tlie elbows
extended evenly forwards, the wrists straight and perpendicular
opposite each other and the fingers separated.

The '' Jade Girdle " position ( 3S ^ )•

Separate the palms, pressing them down behind tiie ears to the
loins on the level of the navel; keep the tips of the fingers apart and
corresponding to each other, and distant from the body three inches
interlocking, as it were, the loins and take a breath.

The '' Suspending-loin " position ( ^ |^ ).

Apply the fists to the loins, turn the backs of the hands down-
ward and full in front take a breath.

The ''Holding-up Robe" position ( ^ j^).

Open the fists, turn them from the underpart of the ribs, pronat«
the palms and stretch them forward evenly as if lifting something
and full in front take a breath.

The'' Turban" position ( r^ g| ).

Separate the hands, turn them out from under the ribs to above
the head to a distance of 7 or 8 inches between them and the head,
direct the palms outwaids, the fingers separated opposite each other
with the thumb downwards on a level with the eyes.

The '' Brushing-face " position ( ^ |if ).
There are two forms under this position.

I, — Keep the palms of the hands close together in front on a level
with the chin, the two little fingers and elbows applied close together
and raise them together over the forehead.

2. — Gradually bend the fingers in order to make hooks of them
and then slowly clench the fists and place them under the chin ;
open them (the fists) again, bring the thumbs together, extend the
hands and pass them over the forehead ; also keep the two little fingers
together and finally make the hands into fists and place them again
under the chin. The wrists and elbows should be close together.

276

''Court Tablet" position (|B ^)-

Pull the fists apart on a level with the shoulders, in a circular
form as if enfolding things, the back of the hand directed upwards
and the fists opposite each other, and apart i8 or 19 inches, and
in front take a breath.

"Side-lifting" position (f)§ IS). There are
three tonus under this position.

I. — Standing aslant, the left foot bent, the right foot erect, inter-
lock the hands and raise them with energy over the head.

2. — Bend the body gradually as if making a bow, as far as the
instep of the foot, turn the palms and press downwards, afterwards
interlock them again and raise them to the space between the knee
and the ciiin, then all at once make a whirl, and straighten the body
and loins.

3.-- Separate the hands and let them circle round the ears, then
clench the fists and bend the arms in a circular form ; the two fists
apart opposite each other 18 or 19 inches and the back of the hands
kept upwards, take a breath. It is done in the same way on the right;
thrice on each side, taking altogether six breaths.

''Front-lifting" position (IE :^). There are
three forms under this position.

I. — Standing erect, the feet 15 or 16 inches apart, interlock the
hands and raise them over the head.

2. — Gradually bend the body as in the 2nd form of the "Side-
lifting" position to the level ot the loins. This is done in front,
which is the only difference.

3. — This form is also the same as the 3rd of the "Side-lifting"
position, except that it is performed thrice in front and one breath is
taken each time.

The position of "HsUeh-kung standing"
(i^ ^). Ten forms are given under this position.

I.— Open the fists, keep the fingers straight, then wind them
round the ears and stop at a level with the breasts.

2. — Press downwards from the breasts to the navel without
stopping until the navel is reached.

277

3. — Turn out the hands from the under part of the ribs, keep the
palms directed upwards on a level with the shoulders, each hand even
4 or 5 inches apart from the head ; the two thumbs in front of the
shoulders, the other fingers extended behind the shoulders.

4. — Close the hands together even with the underpart of the
chin; the two little fingers close together with the pilms upwards and
the wrists and elbows close together. For the first time pronate the
palms, let the tuo little fingers be attached and stretch them upwards.

5. — And then raise them thus over the forehead.

6. — Gradually bend the fingers into the form of a hook, and
form them into fists level with the chin.

7. Open the fists, the palms upwards and the thumbs close
together. For the second time pronate the palms the thumbs close
together and stretch them upwards.

8. — Raise the hands over the forehead, bring the two little
fingers close together, afterwaids bring them down to the level of
the chin, clench them into fists, then open them as before, bring
the two little fingers close together and the palms directed upward
over the forehead.

9. — This form is exactly related to the last. For the 3rd
time, pronate the palms, the two little fingers close together and
stretch them upwards.

10. — Then lower the fingers, form them into fists, let them
be evenly arranged and circularly as if enfolding things; the two
fists 18 or 19 inches apart. One breath is then taken. This is to be
performed three times, so three breaths should be taken.

The " Arranging-elbow " position (^J ^ij*).

There are three forms under ihis position.

I. — The left foot bent, the right foot straight, the right hand
clenched and held in the left hand.

2. — Stretch out the left elbow to the left and draw it back
immediately, then squat with the body, the left foot straight, the
•Other bent; let the left hand still hold the right fist and raise
the right elbow a little.

3. — Raise the body, with the left foot bent and the right foot
straight; lean the body to the left, take a breath; raise the right
elbow higher. Perform the same on the right side; on each side
three times taking six inspirations. While the body is leaning,
let the eyes look at a point six inches from the feet.

278
The '' Resting-on-the knee ' position. ( '^ ^ ).

The left foot bent, the right foot stiaight, lay the right hand
on the left leg over two inches from the knee with the left hand
laid on the lop of the right iiand. Pronate the body sideways, let the
face look evenly towards the left and take a breath. With the
back bowed, the neck straight, look downwards at a point more
than six inches from the feet. Do the same on the right, three times
on each side and take six breaths.

The '' Chan-hsiao " position ( ft^ f^ ). Four
forms are given under tin's position; the first two are. termed
the ^^ cannon of the den;" the third the ^^ cannon rushing
against the sky" and the fourth the ''cannon passing

through the heart."

I.— The left foot bent, tlie right foot straight: let the palm
of the left iiand face downwards level with the breast, the thumb
kept inwards; and the palm of the right hand directed upwards
and level with the navel; place the little finger inwards and keep
all the fingers apart.

2. — Pull the hands out horizontally, then clench them, let the
left one be level with the breast eight or nine inches apart, the
thumb kept inwards and the right fist level with the ribs over
one inch apart; the thumb directed outwards, take a breath in
front, then turn the head and look to the left.

3.— Open the left fist and whirl it, then make it into a fist again,
stetch it perpendicularly on a level with the side of the forehead.
Take a breath in front, turn the head and look at the space between
the thumb and second finger of the left hand.

. 4. — Open the left fist and whirl it round the ear, then stretch
the fist straight out towards the left, keeping the dorsum upwards.
Turn the head and look to the left, and take one breath. Do the
same on tiie right side, on each side three times, taking altogether
eigtliteen breaths.

The ''Grain-bag-beating" position (ff |5 dg).
There are 12 forms under this position. The first two
are termed " cannon rushing against the sky " (^ ^ p^).

279

I. — The left foot bent, the right foot straight ; hold the bag in
the right hand, whirl the left from under the ribs, clench the fist,
bend the elbow and extend it upwards, then take a breath.

2. — Hold the bag with the right hand, wit!) it beat the left arm
steadily down to the left palm and fingers several tim^s. This is
beating the inner part of the left arm.

Rule. — Always beat straight down — never backwards — nor return on
any omitted part. It should be done at once.

3.— This is termed '-'cannon passing through the heart"
( ^ ijjl 5!^ ). Open the left fist, whirl it round the ear, stretch
the fist straight out to the left, keeping the dorsum upwards and
take a breath. Holding the bag with the right hand, with it beat
the arm steadily to the back of the hand and the tip of the middle
finger. This is beating the outer part of the left arm.

4.— This is termed the "vulture-hand " ( §|| ^ ). Whirl the
left hand round and take the form of a " vulture-hand," take a
breath, then hold the bag with the right hand and with it beat from
the left armpit steadily down to the side of the little finger. This is
beating the under part of the left upper limb.

5. — This is termed the "minor cannon rushing against the sky"
( ^h fl5 ^ S^ )• ^Vhirl the left hand once, then raise the fist
so as to assume the form of a "cannon rushing against the sky" only
a little lower, and take a breath. Now the right hand beats with the
bag from the left shoulder steadily down to the side of the thumb of
the left hand. This is beating the upper part of the left upper limb.

6. — This and the following are both termed " carrying the tripod
on the shoulder " ( jj^ f^ ). Whirl the left hand from under
the ribs, clench the fist, stretch it straight upwards with energy,
keeping the thumbs at the back part, then take a breath and look
upward at the rising fist.

7. — Holding the bag with the right hand, beat with it from the
left ribs steadily down to the front side of the left leg, knee, shinbone,
instep of foot and toe. This is called beating the front part of the
lower left limb.

280

8.— This is termed "coiling the elbow " ( ^ W* ). Open the
left fist and whirl it round the ear, then bend the elbow and clench
the fist on a level with the breast, take a breath and raise the elbow a
little. Now with the bag in the right hand beat steadily from the left
armpit inclined to the left loin and to the outer ankle and the side
of the little toe. This is beating the outer part of the lower left limb.

9. — This is termed the " vulture hand." Open the left fist make
a " vulture hand," and whirl it round the ear and take a breath.
Then holding the bag by the right hand beat from the end of the
sternum down to the abdomen and from the space between the ribs
and abdomen beat horizontally to the right side of abdomen ; change
hands with the bag and beat horizontally to the left of the abdomen.
Protect the secret parts by covering them with the right hand and
beat with the left hand beginning from the left side of the '' little
abdomen " steadily to the inner part of the left leg and left toe.
If there be abdominal illness of any kind, it may be cured by beating
several times. This is beating the inner part of the lower left limb.

10. — This and the next two are called ''resting-on-the-knee."
The right foot bent, left foot straight, the left hand holding the bag
press on the right in the middle of the leg, also the right hand
pressing on the bag, then take a breath.

II. — Holding the bag with both hands, raise it over the head and
beat the spine twenty times but do not beat the ridge of the spine.

12. — With the left foot stretched, the right foot bent, lay the
right hand on the surface of Ihe right leg; keep the thumb directed
backwards, incline the body^ backwards and look on the left knee.
The left hand holding the bag turn the hand back and beat the left
part under the back consecutively to the loin, then return the hand
and beat the left buttock, left leg, knee, calf down to the heel. This
is beating the back part of the lower left limb. After having gone
through the exercises on the left upper and lower limbs then transfer
to the right upper and lower limbs, following the same method.

The POSITION of ''scooping the moon at the
BOTTOM OF THE SEA " ( J^ )[£ ^ ^ ) ^^as five forms.

I. — Lay the left hand on the surface of the leg and make the
right into a "vulture hand" i.e. bringing the tips of the fingers
together.

281

2. — Whirl the left hand round the ear and then stretch the palm
out towards the left.

3. — Turn the hand with the back upwards.

4. — In such a way as to scoop the moon by bowing the head
and bending the loins to scoop from left to right; then raise the
body up.

5. — While scooping, assume "the looking-moon " manner and
take a breath, then look at the interval between the thumb and the
second finger of the left hand. The same should be done on the
right, thrice on each side and altogether six breaths taken.

The above 64 diagrams are the first part of the exercises,
embracing in all 87 breaths.

^^TB^-

Physiology of Kung-fu.

The general principles of this art may be briefly and
clearly expressed in the following quotation from one
of their numerous works on the subject, and from one of
the prefaces written m commendation of the system.

The Chinese acknowledge three principles or forces upon the
regular movement of which the life of man depends — the vital spirits

Ching ()||f), or organic forces produce the animal spirits Chi\^^i^^
or forces, and from these two springs a finer sort, free from matter and
designed for intellectual operations, termed Shen (/[jj). The particles
of the vital spirits glide over one another as the parts of water;
growth and nourishment belong to them; the animal spirits put the
internal and external senses in exercise; their particles are smaller
than the vital and they move in every sense like particles of air.
As it is not possible to subsist without these forces, care must be
taken not to dissipate them by immoderate use of the pleasures
of sense, by violent efforts of the body or by too great or too
constant application of the forces or spirits. They have beside*

282

two organic principles, from the union of which man is made
which pervade all parts of the body, and upon the union of which
life depends. The one is the yayig or vital heat, or light, the positive
or male principle; the other is the ji?i, radical moisture, darkness
in nature, the negative element or the female principle. The body is-
divided into right and left, the pulse of each side governing its own
side of the body. The interal parts are divided into the five
Tiscera and six /« (or organs connected with the outer air) There
are six which lodge the radical moisture and belong to the female
principle and comprehend the heart, liver, left kidney, all situated
on the left side, and the lungs, spleen and right kidney (otherwise
called the " gate of life " but by other writers this latter expression
is perhaps more correctly applied to the vagina) on the right. Those
which contain the vital heat are on the left, the small intestines, peri-
cardium, gall bladder and ureters; on the right the large intestines
stomach and the three divisions of the trunk (altogether imaginary)
certain relations are supposed to exist between these as for example —
between the small intestines and heart, gall bladder and liver, ureters
and left kidney, on the left side; and large intestines and lungs, stomach
and spleen, three divisions and right kidney, on the right side.
These organs contain the vital heat and radical moisture which by
means of the spirits and blood go from these organs into all the
other portions of the body. All the various members of the body,
the diseases, the materia medica etc, are all arranged according to
a well established and ancient relation between them and the 5
elements, 5 colours, 5 tastes, 5 points of the compass, etc. Each
organ has a road or blood vessel proceeding to it and as there are 12
Chinese hours (each two of our hours) in a day, and as the blood and
air make a circuit of the entire body in 24 hours, the blood remains in
each organ two hours. There are therefore 12 roads or vessels and of-
course as many pulses, one for each vessel gnd organ. These pulses
are subdivided into male and female according to the dual principle
and this it is evident involves three double pulses on each side and
thus the theory is elaborated. Still further divisions of the pulse on
the right and left are into superficial, deep and intermediate
according if the pressure of the finger is applied lightly, firmly or
intermediately to indicate diseases of a superficial, deep or intermediate
position. Numerous volumes in Chinese exist on the pulse alone on
the skill of which subject the Chinese pride themselves as it is the

283

pivot upon which their whole system hangs. As an example take the
pulse of the large intestines. It belongs to the male principle, is felt
at the "foot" (cubit, the 3rd pulse position at the wrist in order
reckoning from the base of the thumb backwards) on the right arm
(the small intestinal pulse is felt at the same spot on the left arm).
The blood flowing to the large intestines rises at the tips of the
thumb and index finger, unites and flows up the back of the arm to the
head, then down the face to the lungs and thence to the intestines; in
the larynx it gires off two branches which run upwards to the ear
and across to the mouth and terminate at each side of the nose.
Deafness, ringing in the ears, pain behind the ears, and in the arms
are owing to the large intestines. The blood resides in this viscus
from 5 to 7 o'clock a.m.

Although the Chinese speak of blood moving forw^ards, they
have never had a correct notion of the heart and circulation. With
them it is the air either inside the blood or outside the vessels accord-
ing to others, which presses the blood forwards.

At first the jj/Vz (earthly vapour) and ya7ig (heavenly air) produced
the root of man, the kidneys ; and one or other of the 7 Ching (fS)^
(emotions or passions) injure the original air and so cause disease, and
thus the circulating air of the entire body gets blocked up and the
blood gets coagulated in heaps and then disease is produced ; therefore
in ancient times good men who understood the Great Reason (Tao)
sought out clear methods by which to nourish the original air.
Kung-fu was discovered in this way and as the bear carries his neck
firmly and the birds use their wings, so the eyes and ears must be
directed inwards and the air and blood be conducted to the joints to
nourish them, and thus what is above will flow below and what is
below will flow upwards and as the heavenly elements are themselves
strong and fixed, so man must himself try to bring his body into the
same condition, and as the heavenly bodies according to the Divine
Law are always revolving, so must the air in our bodies. The creation
of the great heaven must resemble the creation of the little heaven

* Note. — The 7 Ching are the following, — ^joy injures the heart ; anget the
liver ; grief the lungs ; doubt, the spleen; fear, kidneys; anxiety, the gall
bladder; and sadness and crying, the spirit of the liver and the air of the lungs.
Mayers gives the seven conditions as: — i — Joy, 2 — Anger, 3— Grief, 4—
Fear, 5 — Love, 6, Hatred, 7, Desire.

284

(the microcosm, man). The head is round resembling the arch of
heaven and our feet are flat resembling the earth. (The Chinese
saying is " Heaven is round, earth is flat " and the comparison of man
to the great outside world is very common as for example because
there are 360 degrees or days in the latter, there must be 360 bones
in the former) Confucius said that "all the revolving changes do not
surpass the four seasons."

In a small work by a native of Soochow named P'an-u-wei
(rw ^S V^ n vcei-shen^-i-chiu-cheng, in the year 1858, the
following prefatory remarks on kung-fu occur : —

Why do some men live, others die? Why are some diseases
light, others severe ? To answer these questfons we must refer to
the existence in sufficient or insufficient quantity of the original
vital principle. The origin and foundation of the five viscera' depend
upon and spring from the vital principle.^ It is here where the yin
and yang reside, and from which these male and female principles
emanate, and whence proceeds the breath in expiration and to which
it goes in inspiration. There is no fire nor oven, and yet the body
in its furthest parts is kept quite warm ; there is no water or reservoir,
and yet the five viscera are kept moist.

All men must beware of admitting depraved air, as for example,,
heat, cold and such like into the five viscera and six fu^ ; the
twelve arteries and veins, tendons, blood and flesh, otherwise if such
poisonous air should get admittance, disease will be contracted.

The ancients used acupuncture and the moxa as remedies,
afterwards they took stones and rubbed themselves in order to cause
the blood to flow ; and they also used friction to the skin and muscles
with the hand to cure disease and cause the blood and air to move.
They also used a more violent pressing and rubbing method over
the affected part. They had also a spirit-drink mode. All these
methods were designed to cause motion in the joints — to harmonize
the blood and air so as to leave no vacuum and to cause the

I. — Heart, lungs, spleen, liver and kidneys, related to the Female Principle.

2. — The Tauists believe that the original source of Being and Life is
situated in and comes from a point in the abdomen, called tan-fien, one inch
below the navel. The Medical Faculty believe it is to be found in the
lumbar vertebrae, at a point opposite the kidneys, immediately adjoining
the side of the spinal column, opposite the " small heart " or supra-venal
capsule — called also and on this account the rning men or " gate of life."

3. — Gall-bladder, stomach, large and small intestines, bladder and the
three divisions, related to the Male Principle.

285

depraved air to escape and be quickly expelled, because only on its
exit will the perfect and wholesome air be revived as before, circulate
and so secure freedom from disease.

When disease is expelled great care must he taken with the
tan t'ieji, so that the original fire and water may coalesce and assist
each other; the spirit of man will then wax greater and stronger and
the bad air cannot enter. But one must not upon any account wait
till disease has attacked the system and is unbearable. It will then be
too late. True wisdom is to begin Kung-fu before the approach of
the disease, and so prevent it. It is true the limit of our lives is fixed,
but at the same time it is also true that by Kung-fu the body can be
strengthened. This is therefore the object of this publication. The
author has consulted the work of Hsii-ming-feng ( ^( ({g ^^ ), of
Fheng-ch' eng ( j^ |||| ), and the various medical works. As all men
have five senses * and four bodies,* so all require gymnastics, pressure
and friction. Kung-fu divides itself into external actions and internal
merit, each one chooses his own kind. The ancients divided actions
into twelve kinds and wrote in poetry the method to be followed,
in order that all might remember the rules laid down. All can do
them, at all times, and every one can understand them quickly and
efficaciously.

There is no necessity here for claptrap and useless nonsense, the
true and important object is to drive away or ward off disease, and
procure long life. Belief in this plan will bring merit out of it.
The doctrines of Lau-tse ( 1^ "5^ ) C'hih-sung-tse,» ( fi|% >(£ "^ )
and Chung-li-tse* (^ ^ -J*) are not superior to the precepts
of this book. If a person can perform daily once or twice the
exercises herein prescribed, his body will become strong and elastic,
and no matter how many kinds of diseases he may have, all will
vanish and thus will the vital principle exist in adequate quantity and
life consequently will be prolonged. This is surely g6od and on this
account I have taken up my pen to write this preface.

I. — Eyes, ears, nose, mouth and eye-brows; all the S senses must be in
the head, the heavenly part of man, and as high mandarins closeito the Emperor.
2. — The two arms and two legs.

I. — The designation of a rain-priest in the time of Shen-nung, the divint
husbandman (B.C., 2,737).

2. — The first and gieatestof the Eight Immortals in the time of the Chow
dynasty (B.C., 1122-255) when he attained to possession of the elixir of
immortality.

286
'Diagrams illustrating the Physiology of Kung-fu.

' '' 1".— T'ien men (Heavenly door)=:the brow.
2. — Xi wan kung, Ni wan palace.

3. — Sui hai kuli, the occiput, the marrow-sea, brain-sea.
4. — San chiao, the three divisions or functional passages.
5. — Fei, the lungs.
6. — Hsin, the heart.
7- — Hsin pau lo, the pericardium.

^ . ujt.u wir.

8. — Kan, the liver. 7rb »)V^

inoiJDK^I^Wei, the stomach.

,b3V/olI<A -;^ el i ■:^--l --^ -p'ooq r.i 0:017.

II. — Hwang t'ing tan t'ien — the inner tan of the yellow pavilion.

12. — Ta chang, the large intestines.
bnc ,- ■^3- — ^^^^ chang, the small intestines,
•^j "*" 14;— Strerr; the kidneys. ''' ' '^^ '

^ 15^, — I^ang kvvang, thi

V^ ( ^^
he bladder.

16.— U chii(i,g, shan (pearly-elevated hill)=7th cervical vertebra.

17.— Chia chi, tlie dorsal vertebra.

18. — Wei lii, the os sacrum.

19. — Shaiig shui hia hwo wei chi chi chien (i lien low chi hia.
Water above and t^iie below combine and are seen below
the connecting "upper story" i.e., the tan t'ien below the
breast and epigastriam=the /ow or upper story according to
the Tauists.

Tan chung chen hwo shang sheng, the true fire in the tan t'ien
poceeds upwards.

288

289

It was intended in the sequel to describe the shampooing, rubbing,
pressing and other processes, of the fraternity of barbers, for the cure
of disease, the prolongation of life in the healthy, and the production
of a sense of comfort and the removal of fatigue, etc., but the space to
which this subject has already, unexpectedly and unfortunately attained,
renders it necessary to pass over this part of Kung-fu. A small
cheap, illustrated book in two volumes, The Barber's Classic, entitled
Chmg-fah-chi-chih ( J§& ^g ^§ *^\ V or how to obtain clean hair,
may be profitably consulted. The second volume treats, in part, of
massage applied to the various parts of the body. It treats, too, of the
acupuncture apertures, a knowledge of which is essential to the
proper practice of the art. It speaks of 84,000 pores, of 10 ching and
15 lo (arterial vessels), and the merit accruing from the exercise of
this method which is modified by certain climatic and physical
conditions, such as the state of the weather, whether cold or hot, and
the condition of the patient, whether fat or lean, etc. The sections
embrace massage in general, and rubbing as applied to the apertures
of the back and loins, the hands and arms, head and face, thorax and
abdomen, and lower limbs.

On the streets of the Capital there is a class of Pressers whose
art is known as tien p'i ^ ^ (pressing the skin). The generic name
or the class is //«' jia jj^ "^t. For example : for the cure of pain

of the temples, the part below the sternum is piessed; for the cure
of cold and pain, the part below the ribs; for colic, the points of the
fingers and lips ; for headache, the shoulders ; for toothache, the facial
artery, shoulder and cleft of thumb and fore-finger; for cholera, the
calf of the leg; for general discomfort, the blood vessels.

Conclusion.

A certain amount of mystery surrounds all the Tauist
doctrines. Modern chemistry was derived from their alchymy;
and the adoption of the movement cure is also traceable to the
Tauists. The desire has been long expressed to know something of
the extent, importance and rationale of this particular practice of the
sect, which goes back to the earliest ages and is closely interwoven
with the habits and ideas of the Chinese people of the present day.

290

The utmost confusion seems to exist regarding the character of
Kung-fu. A distinguished Edinburgh graduate in medicine, in
answer to enquiries about Kung-fu, wrote to my friend, the late Dr
Roth of London, that it represented certain slips of paper printed
with some religious sentences which people eat in the form of ashes,
and enclosing two such slips of paper. This is confounding Kung-fu
with healing by charms and the chanting of prayers, which is very
prevalent in China. (See the writer's series of articles on Chinese Arts of
Healing — Chinese Recorder). The late Dr. Porter Smith of Hankow
described Kung-fu as a species of disciplinary calisthenics practised by
Tauist priests. The writer has therefore attempted an exhaustive review
of the practice of Kung-fu, and it is hoped that this contribution will now
set all doubt at rest respecting this subject. He fears there will hardly
be found a grain of truth and common sense in the whole subject to
reward the labour and expense — by no means small — expended upon it.
It required, too, a considerable amount of courage to undertake the
publication of such a mass of rubbish. The reader, to whom the
writer owes an apology, has no idea how much matter, only worthy of
such a designation, has been discarded. The one gratification is alone
left to him, viz : — That the subject has now been so exhaustively
threshed out, that no subsequent enquirer need enter the field in the
hope of finding anything new or important. And that as Cervantes,
in his Don Quixote, hung his pen so, high on the conclusion of that
ever-memorable work, that nobody coming after him would venture
to take it down, so he hopes that the same will be the case in regard
to this work.

The illustrations of this subject which might have been reproduced,
are endless. The reader will, it is feared, think that the limit in this
particular has been greatly overstepped. The diseases, too, for which
they are prescribed, are so much alike that one figure for each disease
might have sufficed. On account of the space occupied by them, it
was thought advisable to reduce them by one of the photographic
processes, but the Publishers recommended them to be inserted in
their entirety as facsimiles of Chinese illustrations, which may have a
certain interest for some as indicating the state of the engraver and
designer's art. The prescriptions, too, may afford those more medically
inclined some amusement, and possibly also some instruction in the
style of Chinese prescriptions: the drugs used, the mode of preparation,
dosage, etc. The growing interest and importance of medical gym-

291

nastic exercises at the present day is one of the chief excuses for the
preparation and publication of this paper, and it is hoped that its
further examination has been rendered unnecessary. How far the
writer has succeeded in accomplishing M.Dally's wish — that some expert
would throughly investigate the subject of Kung-fu and inform the
public what it contains — , is left to the reader to judge.

THE END.

ON THE

POPULATION OF CHINA

B^. DUDGEON.

Memorial presented by the officials of the Board of Revenue
regarding the Population and Storage of Ptice for the 12"» year of
Kwanghsa (1886) : —

Your Servants find that during the 5*'' year of Kienlung (1741)
an Imperial Edict was issued to ail Governors-General and
Governors of tlie different provinces, ordering them to send records
of the population and tlie quantity of rice kept in the granaries of
all the prefectures and districts, each winter, to your Servants'
Board, in order to know whether the population and the storage
of rice have increased or diminished, and that your Servants should
put these statistics on one record for presentation to your Majesty
at the end of tha following year. This practice has now been so
carried out for a long time. During the fourth month of the
fortieth year of Kienlung (1776) an Imperial Edict was again
promulgated calling upon all the Governors-General and Governors
to inform their auditors to hand in the exact number of the
population and the quantity of rice, because the auditors of the
province of Chihli always made up their record by assuming,
without going to the (rouble of auditing them. And in the first

•)

month of tlie fifty ninth year of Kieiiliiiig ( 1795), an Impeiial
Edict required tlial tlie affairs of the ditferent provinces to he
reported upon must be firnshed hy the tenth month. The time has
now arrived to send in tiie enumeration of the population and tlie
quanlity of rire in storage for the twelfth year of Kwanghstt
(188G). Your Servants find that the lumibers of the population
and the quantity of rice in store of the provinces of Anhwei,
Yiinnan, Kwangsi, Kansuh. Sinchiang, Fiihkien and T'aiwan
( 6 provinces ) and the districts that belong to the prefecture of
Panting (^ ^) in Chihli^ and Chilin (^ ^] (Kirin) Pa In
kwen ( E ^ i^ ) and Wu lu mu cbi ( ^^ ^ 7|^ ^) and the
quantity of rice of Ilonan, Hupeh, Szechwen, Kwangtung, Kiangsu,
and Kweichow ( 6 provinces) have not been put on record and sent
to your Servants' Board. It is therefore necessary to inform the
Governors-General of Chihli, Szechwen and Shenkan ( Shensi and
Kansuh) and the Governors of Anhwei, Yiinnan, Kweichow,
Hunan, Hupeli, Kwangtung, Kwangsi, Kansuh, Sinchiang,
Fubkien and T'aiwan and the General of Kirin to make out their
records quickly and have them transmitted to your Servants'Board,
and your Servants will present them to your Majesty at the next terra.
The Governors-General and Governors, Fu yin i j^ ^] and
Tu tung (^j^) (civil and mihtary Governors respectively
whose jurisdiction is independent of the provincial Governor) and
Generals of Fengt'ien, Shantung, Sliansi, Ilonan, Kiangsu,
Kiangsi, Chehkiang, Hupsi, Hunan, Shensi, Szechwen, Kwangtung
and Kweichow 13 provinces, with Cheng teh fu ( ?^K i^-^ |f^)i'i
Jeho ( ^ i^pj ) ( Jehol), have put on record the required statistics
and forwarded them to your Servants'Board and your Servants
find the exact population for the twelfth year of KwanghsQ to be
302,088,114, which compared with that of the lli'» year

(295,880,700) gives an increase of 0,207,408 people, and it is
explained in the records of llie above high officers that this account is
scrupulously e\act and that no one is left out. And they have also
sent the quantity of rice of Fengt'ien, Shantung, Shansi, Honan,
Chehkiang, Shensi ( G provinces ) and the places which are included
in the prefecture of ChcyKj teh in Jeho and your Servants find that
the real quantity of rice remaining in the granaries for the 12^'^
year is 2/232,173 piculs, 6 tow 55 sheng, 1 ho and 8 shao which
compared with tliat of the previous year (2,229,873 piculs-2579)
gives an increase of 2,300 piculs-3939. The quantity of rice of
Kiangsi has not been put on record by your Servants for many
years, because the quantities are not exact. On this occasion
they also fail to be quite exact and are therefore omitted from the
record. The record of the population of the province of Fuhkien
for the O^'i and the llt'^ years of Kvvang hsu has been transmitted
and ought to he written after the page on which the population of
Fuhkien is stated. Your Servants have herein carefully prepared
a yellow record on which the population and the quantity of rice
stored in the granaries for the 12''' year of Kwanghsii are put on
record according to the records that are presented from the different
provinces.

Those places that belong to the Panting prefecture in the
province of Chihli have not forwarded their population statistics
and tlie quantity of rice from the 8^'^ year of Hienfeng ( 1859. ) to
the 11^'' year of KwanghsQ and eleven chou ( jM ] and hsie?i[ ^ ]
viz Hsien hsien jl^ [^ etc. have not sent the quantity of rice of
the 4^'' and 5'i^ years of Hienfeng ( 1855 and 1856). The province
of Kiangsu has not sent the quantity of rice from the 27'^ year of
Taokwang ( 1848) to the l^t year of Hienfeng ( 1851 ); and the
population and the quantity of rice from the 3"^* year of Hienfeng

( 1854) to llie 12^'' year of T'ungcliili ( 1874), and the quantity
of rice from llie IS^ii year of T'ungcliih ( 1875) to the 9i'> year of
KwanghsQ ( 1883) and of the 11"' year of Kwanghsu (J 885). The
province of Anhwei has not S3iit the population and the quantity
of rice from the 3^1 year of Ilienfeng (1854) to the lI"»yearof
Kwanghsu (1885). The province of Kiangsi has not sent the
population statistics and the quantity of rice stored of the 10"' year
of Hienfeng (1861) and the 7"» year of Kwanglisii (1881) and
the quantity of rice of these 42 t'u)(j ( J^ j chow and hsien viz.
Ch'ingkiang (*^ yX ) etc. of the 9"' year of Ilienfeng ( 18G0 )
and the quantity of rice of these 50 fiixj, chow and hsien \iz. Kau
an (j^ ^) etc., of the 8"^ year of Ilienfeng (1859) and the
quantity of rice of these 19 chow and hsioi viz. I ning ( ^'m* ) etc. ,
of the 7"» year of Ilienfeng (1858) and the population and the
quantity of rice of these 50 I'infj chow and Lsim viz. Using tse (^
-^ ) etc., of the 7"' year of Ilienfeng ( 1858) and the population of
these 40 fhu/ chow and hsien viz. Fengsin ( ^ ^) etc., of the
6"' year of Hienfeng ( 1857 ) . The province of Szechwen has not
sent the quantity of rice of the 9"' year of T'ungchih ( 1871 ) and
the 7"» to 11"' year of Kwanghsu ( 1881-1885 ). The province of
Fuhkien has not sent the quantity of rice from the G"' year of Tung
chih (18G8) to the 11"' year of Kwanghsu (1885), and the
population from the 7"^ year of Taokwang ( 1828 ) to the 3'^ ye:ir of
Hienfeng ( 1854), and the quantity of rice from the 4"' to the 7"»
( 1855-1858) and the population and the quantity of rice of the 9"'
( 18G0) and the quantity of rice from the 10"' to the 3" year of
T'ungchih (18G1-18G5) and the population of the places belonging
to the prefecture of T'aiwan from the 17"' yearof Kiaching ( 1713)
to the 7"' year of Ilienfeng ( 1858) and the quantity of rice from
the 19"' year of Kiaching { 1715) to the 3" of Hienfeng ( 1854).

The province of Iliipei lias not sent the quantity of rice from tlie
2nd year of Ilienfeng ( 1853) to the lit'' of KwanghsQ ( 1885).
The province of Iliinaii lias not sent the population returns and the
quantity of rice of the 2"^ year of Ilienfeng (1853) and the
quantity of rice from the 3'^ year of Hicnfeng to the ll^i' year of
Kwanghsu ; and the quantity of rice of She tsang ( jjfj^ -^ ) from
the 5"» year to the 2[st year of Taokwang (1820-18-12). The
province of Shensi, and Pa Ukivcn Wu la ?»z^cA/ and some others,
have not sent the population numbers and the quantity of rice in
store from the 8"» year of Ilienfeng (1859) to the O^'' year of
Kwanghsil (1883). The province of Kwangtunj has not sent
the quantity of rice from the 4''» year of Ilienfeng ( 1855) to the
1 1^'' year of Kwanghsu, except the C^'" year of KwanghsQ (1880).
The province of Kwangsi has not sent the population figures and
the amount of rice stored from tlie 7"' year of Ilienfeng ( 1858) to
the 11^'' year of Kwanghsu ; and the population and the quantity
of rice of Yung an chow ( ffl ^ *]*]»[ ) , of the l^t year of Ilien-
feng (1851 ) and Chuen chow ( ^ j]\ ) and Yung an chow, of
the 2"^' 3'' and 4"^ years, and 4 choiv and As/cw belonging to Chuen
chow of the 5i'» year, and the quantity of rice of three districts viz.
Using an ffi. ^ ) etc. of the b^^^ year, and the population of the 20
chow and hsien belonging to Chuenchow, and the quantity of rice
of the 30 firtfj, chowan(\ hsien helonging to Yung an of the 6^'' year
(all of Ilienfeng 1851-62). The province of Yunnan has not sent
the population statistics and the quantity of rice from the 7^'' year
of Ilienfeng (1858) to tlie 11"' of Kwanghsti (1885). The
province of Kweichow has not sent the population of the three
prefectures Using i ( ^ ^ ) , Tu yun ^ <Sj and Chen yuen ^
J^ and 22 fing cliow and hsien belonging to P'u an ( ^ ^ j and
10 Wei (|^j) helonging to Ku chow ("^ »j|| ) of the l^i year of

— 0 —

Ilieiifeng, and the population of the :2 prefeclures of Tu \ On and
Chen yuen and 17 fing chow and hsicn belonging to Pa cliai ( /\
^) and the quantity of rice of tlie whole province of the 11"' year
of Ilienfeng ( 1862 ), and the quantity of rice of the whole province
and the population of the 18 Vimj chow and/is/e/i belonging to Pa
chai of the 10"' year: and the population and the quantity of rice
of the 9"^ year and the quantity of rice from the 5"' to the 8'h year,
and the popuhition of the 21 V'mg chow and hiiicn belonging to Pa-
chai, of the 5^^ G"» and 8"^ years, and the population of the 18 fiiuj
choiv and hsicn belonging to Pa chai of the 7"^ year ; and tlie
population and the quantity of rice of the whole province of tlie 3'*
year of T'ungchih ( 1865 ) ; and the quantity of rice of the whole
province and the population of those t'huj chow and hsicn that
belong to the prefecture of Ta ting ( ^ ^ ) of the 4"^ year ; and
the population and the quantity of rice of the whole province from
the 5"' to the 8"' and the quantity of rice of the whole province and
the population of these three prefectures viz. Using i, Tu yun and
Chen yuen and 27 Ving choic and hsien belonging to Pa chai from
the 9"' to the 13"> and tlie quantity of rice of the whole province
from the l^t to the 11"' year of Kwanghsu ( 1874-1885), and the
population of the two prefectures of Tu yun and Chen yuen, and 16
t'i7ig chow and hsicn belonging to Pa chai of the l^i year of
Kwanghsu and that of the two prefectures of Tu yun and Chen
yuen and 14 t'ing^ chow and hsicn belonging to Pa chai of the 2"'*
and that of the two prefectures Tu yun, Chen yuen and 7 Ving
chow and hsicn belonging to Pa chai, of the 3^ and 4"' and that of
the prefecture of Tu yun and 13 fing choiv and hsien belonging to
Pa chai of the 5"^ year of Kwangbso.

No records have as yet been received from the above by your
Servaiits'i3oard and vour ServantsBoard has been sending

despatches every year to the Governors- General and Governors
urging them to forward speedily the required figures. Some have
explained that they have not received the records from the auditors;
others say that it is exireniely diRicult to get the exact accounts
because of the rebels. They a]l_, however, promise to send
forward the records as soon as they have received the exact
yccounts. It is advisable, therefore, to order them to secure the
true accounts and send them in different years and when they
arrive at your Servants' Board, your Servants will put them on
record at the next term and your Servants ask your Majesty
whether the Governors-General and Governors should not send
the names of the olllceis who are delaying to get the accounts
forwarded to your Servants'Board so that we may consult and
decide.

The Province of Fengt'ian ( Shengking or Kwantung ).

It is stated on the record by the Fa yin that P'engt'ien
contains 2 fu, 5 chow 14 hsien and 4 Viufj. Its real population,
including old and young, men and women, altogether amoiuits to
4, 409, -271 which, compared with that of the IJi'i year (4,368,872)
shows an increase of 40,399 people. Its real rice storage is
415,980 piculs 3899, which compared with that of the previous year
389818 piculs 70G9 gives an increase of 2G161-G83.

The Province of Chihli.

The population and the quantity of rice of the places included
in Ihe Panting prefecture for the 12i'» year have not been sent to
your Servants'Board, and the Governor-General should be
ordered to obtain them quickly and send them without delay to your
Servants'Board, and your Servants will put them on record at the
next lenn. Tiie pofiula'ion and the ([uanlily of rice of the j)laces

— 8 —

belonging to the Cheng teh prefecture of the 12^'' year have been
forwarded hy the General of Jeho. The re:il population of tlie
12^'» year is 725, G25 which compared with that of the 11 1'' year
(725,375) shows an increase of 250 souls. The real quantity of
rice of the 12''i year is 9580 piculs 8189 w^iich is identical with
that of the previous year. The population and the quantity of rice
of the places belonging to Pau ting fu have not been piesented from
the 8^*1 year of Hienfeng (1859) to tlie 11^'' year of Kwanghsu,
and the quantity or rice of the 11 ckoiv and ksicn that belong to
Hsien hsien, of the 4'^ and 5'^ year of Hienfeng ( 1855-56 ) have
also not been forwarded, and it has been stated by the Governor-
General that these places had been destroyed by the rebels and that
he will send a record to say whether or not there is any rice in the
granary so soon as he is informed by the auditors, but as it has not
yet come to hand he must be told to hurry up witli the record as
quickly as possible and when it arrives at your Servants'Board,
your Servants will place what be says on the record of the next term
submitted to your Majesty.

The Province of Shantung.

It is stated on the record by the Governor that this province
contains \^ fu, 11 chow, 96 hsien, 4 wci and 1 ao ( J^) • Its real
population is 36,631,308 which compared with that of the 11^'»
year (36,545,704) gives an increase of 85,604. Its real rice
storage is 319327 piculs 8797, shewing an increase of 572 piculs
3, over the previous year (318755-5797).

The Province of Shansi.

It is stated on the record by the Governor that Shansi contains
9 /w, 10 chou\ 85 hsien and 4 Vwan is'ao ( ^ :^ ) . Its real
population is 10,847,147 which, compared with that of the 11'^'

year { 10,791.341 ) gives an augmenlatioii of r)5,80G. Its real rice
amount is 903,509-1682, shewing a decrease of 402 1-0549 compared
with iheiJi' year (967,530-3231).

The Province of Honan.
It is stated on the record by the Governor that Honan contains
9 fii, 10 chow, 96 hsien and 1 fhnj. Its real population is
22,117,439 gi\iiig an increase of 403 mouths over the previous
year ( 22, 1 17-036 1. Its real rice storage amounts to 436123 piculs
6008 which is the same as the previous year.

The Province of Kiangsu.
It is stated on the record by the Governor that Kiangsu
contains 4 /w, hchoic, 30 hsicn and 1 fivrj. Its real population is
21,346,899, which, compared with that of the 11"> year
(21,259,989) sliows an increase of 86,910 people. Its rice
account for this year is not recorded, and the same is true of the
27^'' year of Taokwang ( 1848 ) to the 1^^ yeir of Ilien feng and its
population and quantity of rice from the 3'' year of Ilienfeng to
the 12^'' year of T'ungchih ( 1874) and its rice from the 13"» year
of Ilienfeng to the 9"' year of KwanghsQ and the 1 n'* year of
Kwanghsu are all omitted and the Governor should be ordered to
obtain the figures quickly and send them to your Servants'Board,
and when they arrive at your Servants'Board, they will be put on
record at the next term for your Majesty.

The Province of Kiangsi
It is stated on the record by the Governor that Kiangsi
contains 14 fu 2 choiv 16 hsien 2 t'inf/ 4 ivei and 13 so. Its real
population is 24,554,085 which compared with that of the lli'» year
(2i, 541, 406) gives an increase of 12679 people. Its real rice
amount is 430,721-0678, hut it is explained on the record that

— ID —

tliere are some places where the rice has beon destroyed by rebels,
and other places whore a great quantity of rice has been given to
soldiers for their food, and others again where the rice amount has
not been audited. The Governor must be informed tliat the
quantity of rice must be Ibitliwith learnt and sent to your
Servants'iioard. Its population and rice amount for the 10^'' year
of Ilienfeng ( 1861 i and the 7^'' year of KwanghsQ; the quantity
of rice of these 42 Cing, chow, ksien wliich belong to Ching kiang,
of the 8^'' year of Kwanglisu and that of these 19 chow, hsien
belonging to I niiig of the 7"' year, and the population and the
quantity of rice of these 50 Viny, chow and hsien belonging to
Hsingtseof the 7'^^ year, and the population of these k\)l'in(j, chow
and h,sieu belonging to Feng sin of the G"' year, are all yet unknown,
the Governor must be ordered to ascertain speedily what is awanting
and send the figures to your Servants'iJoard and when they arrive
at your Servants'Board, they will be put on the record at the next
term and submitted to your Majesty.

The Province of Chehkiang.
It is stated in the record by the Governor that this proviiice
contains \{ fu \ choiv, Ihhsien and 2 Ving, Its real population is
11,691,255 which, compared with that of the 1 l^i' year (1 1,685,348)
gives an increase of 5907 souls. Its real rice amount is 31823-1408
which shows an increase over the previous year (31755-2102; of
67-9306.

The Province of Hupei.

It is stated on the record by the Crovernor that Hupei contains

10/)/, Sc'iow, 60 Lsien mn\ 10 wei. Its population is 33,682,193,

which compared with that of the 11"^ year (33,600,490) gives an

increase of 81.703. Its rice for this vear and from the 2'^^' vear of

. — II —

lliciift'iig (1853) to the 11"' of Kwaiighsii (1885) has not been
put on record. It is necessnry, thei-efore, to inform the Governor
to quickly find out the amounts and transmit them to your
Servants'Board, and when they arrive at your Servants'IJoard, they
will he placed on the record of the next term for your Majesty.

' The Province of Hunan.

Tt is slated on the record hy the Governor that Hunan conlains
9 fa, 7 vliow, G4 listen^ 4 Ving and 1 wei. Its real population is
21.005,952 which compared with that of the 1 1"M ear i2 1,005, 171)
shows an increase of 781. Its rice account for this year and i:s
population and rice account of the 2"^ year of Hionfeng ( 1853)
and its rice of the S*^' year of Ilienfeng to the 11"' of KwanghsQ are
awanling and the quantity of rice of the Skeisaiuj of the 5"' year to
the 21st of Taokwang ( 1842; are also deficient. (Then follows the
usual remark in the case of omission of statistics on tiic record).

The Province of Shensi.
This province is said hy the Governor to contain 7 fa, 5 ckili
chow f jj ^^ j»|»|] and 76 hsirn. Its real population is 8,395,954,
giving an increase of 118,937 people over the previous year
(8,276,967). The rice account stands 55828-5535 being an
increase of 483-6264 above that of the 11"^ year viz. 55344-
9271. Its population and rice account of the 9"' year of
Kwanghsu ( 1883 ) are not given, with the usual remark added.

The Province of Szechwen.
The Governor-General of this province states that it contains
12 fu, 19 chow 112 hsicn 10 finrj and 1 so, with a population of
72,126,148 which, when compared with that of the 11"' year
(71.073,730) shows an increase of 1.052,418. The quantity of
rice for this year as well as that of I he 9"' \oar of T'ungchih

— 1 -2 —

( 1871 ) and the T^'' to llie 1 H'' year of KwanglisQ ( 1881-85, have
failed to be forwarded to your Servaiits'Board, therefore etc.

The Province of Kwangtung (Canton).

The Governor of this province which contains ]0 fii, 13
choic, 11 hsien and 5 Vimj, reports the real population to be
29,751,178, compared with that of the previous year (29,740,055)
indicating an increase of 11,1-23. Its rice storage of this year
and tlie 4''' year of Ilienfeng to the lli'» year of Kwang!isii
( 1855-1885) except the G"' ( 1880) are omitted etc.

The Province of Kweichow.

It is stated on the record by the Governor-General tliat this
province contains 12 fa, 12 fin(jj 13 chow, 2 clioiv p'an ( W lf\\]
32 /tsie?) and 10 ivei. Its cxart population is 4,803,G58. As the
population for the 11^^' year has not been put on record, no
comparison is possible. The quantity of rice for this year is
also not given as well as the population of 3 fu, viz: Using i, Tu
yi'in and Chen yuen and 22 fimj, chow and hslnn belonging to
P'u an and 10 ivci belonging to Kucbow of the l^t year of
Ilienfeng and 2 fu viz : Tu yun and Chen yuen and 17 fin/j^ chow
and hsien belonging to Pa chai and the rice of the whole province
of the in'' year and the rice of the whole province and the
population of 18 t'uuj, chow and hsie?i belonging to Pa chai of
the lO^'* year, and the population and rice of the whole province
of the 9^'^ year, and the rice of the whole province of the b^^^ to
the 8^'' year and the population of 21 fin//, chow and hsicn of the
5^'' G^'i and 8^'' years and the population of 18 fi?uj, chow and hsien
belonging to Pa chai of the 7"' year, and also the population and
rice of the whole province of the 3^ year and the 5^'' to the 8"'
year of T'ungchih, and the rice of the whole province and the

— i:] —

population of {h2 fu, fhirj, chow and hsien which belong lo Ta fitifj
of the 4"» year ; and the rice of the whole province and the
population of 3 fit, viz : Using i, Tu yun and Chen \ucn and 27 t'i'ng,
c/joz(; and //.s7>?i l)elonging to Pa (thai of the 9^'' to the 13^'' year,
as will as the rice of the whols province of the 1^^ to tlie 11"^ year
of Kwangh^ii and the populalion of 2 fu, viz : Tu yiin and Chen
yuen and IG fi/u/, choiv and hsien jjclonging to Pa chai of the l^i
year and that of 2 fa, viz : Tu yun and Chen yuen and 14 finfj, chow
and hsien belonging to Pachii of the 2"'^ year, and that of Tu yun
and Clien yuen and 7 t'in(j, chow and hsien belonging lo Pa chai
and that of Tu ijdn fu and 13 T/w/y, chow and hsien belonging to
Pa cliaiofthe 5"i year. [Then follows the usual order for the
statistics to be forwarded etc. ]

The Province of Fuhkien.

The Governor of this province states that there are 9 fa, 2
chow and 58 hsien with 1 ('i?i(j within his jurisdiction, with
a population in the 9"i year of Kwanghsu ( 1883 ) of 234 13,439.
That of the IP'' year is 23,894,533. The population and rice for
the present year are not given as well as the rice of the 6"' year of
T'ungchih to the IP^ year of KvvanglisQ (1868-18S5) and also
the population of tlie 7^'' year of Taokwang to the 3*^ year of
Ilienfeng ( 1828-1854) and the rice of the 4"' to the 7H' year of
Hienfeng (1854-58) and the population and rice of tlie 9^'i year
and the population of tlie llii'i year of Ilienfeng to the 3*^ of
T'ungchih ( 1861-18G5), and the population of the places which
belong to the prefecture of Taiwan of the 17''' year of Kiaching
( 1813) to the 7^'' year of Ilienfeng ( 1858) and the rice of these
places of the 19"' year of Kiaching ( 1815 ) to the 3^' of Ilienfeng
( 1854. ) [ Then follows the usual form. ]

— I'l —

Conclusion.

The population of the above 13 provinces, viz. Feiigt'ien,
Shantung, Shan?i, Honan, Kinngsu, Kiang?i, Chelikiang, Ilupei,
Hunan, Shensi, Szechwen, Kvvangtung and Kweichow and the
places which belong to the prefecture of Clirmj irk of Jeho, of
the 12"' year of KwanghsQ (1886) altogether, as stated on the
records is 302,088,114, which compared with that of the 11'^' year
(295,883,706) gives an increase of 6,207,408 inhabitants.

The rice of 6 provinces viz. Fengt'ien, Shantung, Shansi,
Honan, Chehkiang and Shensi and the places belonging to Cheng
toll fa of Jeho, of the 12t'i year of KwanghsQ ( 1886) amounts
altogether to 2232173-6518 compared with that of the 11"' year
(2,229,873-2579) shewing an increase of 2,300-3939. The
quantity of rice of Kiangsi has not been recorded for many years
because of its inexact nature and on this occasion also it is not
quite correct, therefore it is not placed on this record by your
Servants.

Kirin.

It is stated in the record by the General that Kirin contains
Ninguta (^ "^J^), Po to na i Petune) fg ^ |j^, San Slimg
(~ i[i) ^"^ ^^u^' finfj. Its real population for tiie 12i'Mearof
KwanghsQ is 447, 858 and its real rice supply is 37,044 3024. The
records of the population and rice for the 13''» year have not been
recorded.

The population of the 13 provinces, exclusive of Cheng teh fu
in ChihU is 301,362,489, or inclusive 302, 088,114. For the 13H»
year (1887) the ligures sland 303,241,969 shewing an increase
over the previous year of 1,153,855. The population of the province
of Fuhkien is not included in the totals for the 12"' vear as

— IT) —

V- t^

C o

i ^ -4

\~-

„

■ ■i

cr.

i-' ^

1 i ~

— '

i:'

i--r

l-^

—

— 1.

C_;

—

, —

—

c ?

s-<

C-:

c«

i'^

c»

•<r

i"f^

Ill

-p "r

^-.'

•j£

-£.

3C'

^•

^_'"

-^ c:

—

r. 1

—

; •_,

C o

^■«

•^

—

a) **

en C .'^

c-j

«#

i -^ i

^■

._'

^_-

1.-;

—

• c

^- —

—

1.-:

•o

J.i

<r;

.r;

— = 25

5£

I--

• -i

— .— 7C

>.1<

»*

.-5

£;

r-<

—

c«

1—

—

• o

„

• "3

..-5

•—

—

^-?

—

^ -_3

t;^

(-^

!-:>

<r:

IT'.

— '

^"'

c-*

c»

—

C-'

c»

'?^

^ _

o —

ciS

£2

•r

^ ^

^-M

■f V.

—

r-i

tr.

-«

l!^

,-^

-_-.

•^

^•x

—

ct'

1-^

•1^

I-

—

_ .

S- 2

i-D

o "T

i -^

-i<

—

i..

«>

'■J

'7.

—

'^'

"■^

_ Jr_

—

_;^_

—

"""■"

MiM^n

— k; —

presented to llie Emperor, nor iti llie 13"' year^ as ilie Slalislics
forwarded to tlie Board do not refer to (he years for wliicli the
record is drawn up. But as tlie memorials on tlie Population for
1886 and 1887 from llie Board of Revenne, came into my hands,
I have added the figures forFuhkien for the 12"' year of Kwanghsii
as they were supplied to the Board in the 13"> year. This enables
me to give the population of 14 provinces for the year 1886 as
325,707,299. The popula'.ion of Fuhkien for the 9"» year ( 1883 )
is already given as 23,113,439.

I leave the figures now presented to speak for themselves.
Thev should be read in the li 'htof therGmarks made bv t!ie writer
on the paper read by Mr. PopolT and already printed in the
transactions of the Sode'y. The latest statistics obtained by M'"
Popoff refer to the year 1882 and include 11 provinces only.
He had previously obtained an unofficial list of 10 provinces for
1879. Five of the eleven provinces were included in the list of
1879. The deficiencies in the number of provinces of the ofticial
list were made up by him from thore of the unofficial hst. In
this way he arrived at the population of 5 more provinces. Three
provinces remained of which the population could not be
ascertained. Considering the devastation caused by the rebels in
Anhwei, he estimates the population of that province at 16 mihions
less than the figures given for 1842 (36,596,988) and forKwangsi
the birthplace of the great rebellion, at 3 millions less than the
figures for 1842 (8,121,327) Fuhkien being beyond the range of
the devastations caused by the T'ai p'ings, he retains the population
for 1842. I am now able to furnish him with the latest figures
which do not materially differ from thos3 given for 1842. The
most remarkable thing about these statistics is, perhaps, the vast
population of Szcchwen, the garden of China, the largest province

of the Empire, and excepting Yunnan, twice the size of any otiier
of the larger provinces, and four times that of Chehkiang. It has
more than trebled its population in fifty years. Besides its
enormous size and fertility, it must be noted that it did not suffer
from the ravages of the rebels^ and that at that time the people
from the neighbouring provinces sought refuge here. I am informed
that when Tseng kwo fan was an Examiner in this province, he
reported to the Throne, even at that time, its populousness as
greatly in excess of anything to be found in other provinces. There
can be no question of the vast population of this province. If we
take a rough average of the 14 provinces, exclusive of Szechwen,
we shall find about 20 millions for each province, which would add
at least from 80 to 100 millions for the provinces whose records
have not been forwarded. The statistics of these provinces are
not to be found in the Board of Revenue, since they were destroyed
by fire. But if the required records are annually furnished to the
Board, there should not be any difficulty in presenting the fi^^uresto
his Majesty. In the speech which I delivered at the adjourned
discussion of the question of population, I stated that I held in my
hands the returns for the whole Empire taken a few years previous-
ly, in which the entire population for Cliina Proper including
Manchuria is given as 215 millions. I disavowed all responsibility
for their accuracy and characterized the returns as, in my opinion,
a gross under-estimate, although presumably emanating from the
same source as Mr. Popoff's statistirs. I also on that occasion
remarked that the statistics for the rest of the Empire, exclusive of
China Proper, appeared to be even a grosser over-estimate, namely
39 millions, than the under-estimate of the 18 provinces. The?e
statistics certainly afforded Mr. Jordan good grounds for his remark
that "nothing better proved the fallacy of the Chinese census than a

— IB-
comparison of the two lists (Dr. Dudgeon's and Mr. Popoff's) in
question." Shortly after the discussion, further enquiries in the
proper quarter regarding the controverted figures furnished privately
by and handsomely paid for to, a subordinate officer of the Board of
Revenue, gave good grounds for believing that the figures presented
were radically inaccurate and designedly misleading, the population
of China Proper, having been reduced with the connivance and
by the sanction of the Board, by exactly one third, while the
population North of the great wall seems to have been corres-
pondingly increased. This mass of figures was furnished to one
of the Foreign Representatives and by him to his government.
When we remember that foreigners have always taken a great
interest in the question of population-a fact which is known
to the Chinese officials, it is presumed by the Chinese that
such an interest could not be developed and maintained from
purely statistical grounds, but that other and ulterior purposes of
a commercial and missionary character were in view. Now the
demand for greater facilities of inland trade and the propagation
of religion would appear to the Chinese to have a close connexion
with the question of the density of the population, and hence the
attempt to deceive. In fart we have the best of grounds for staling
that the request for statistics of the population of the Empire
from this Foreign Legation was reported to the Board of Revenue
and that after a long discussion the diminution by one third was
agreed to and carried out. From this incident we may learn how
puerile in many matters even so astute a people may be and how
suspicious the Chinese officials are in their relations with foreigners
and how they seek to neutralize any concessions which they may
be obhged to make. They have overlooked a third alternative
which a greatly enhanced population might have given them in

— Ill —

Ibe eyes of foreigners, viz, a sense of tlieir great strength to resist
foreign aggression.

On the same occasion in question I stated that a reduction in
1886 in the population to ttie extent of over six millions had been
approved by the Board of Revenue in order temporarily to mitigate
taxation. Mr. Jordan stated that no general reduction of taxation of
the nature described bad taken place. The true reason, which was
afterwards forthcoming, was that as the missionary question was
giving uneasiness to the officials and missionaries were pouring into
the country in large numbers and distributing themselves all over
the Empire, tlio vast millions of China seemed to be the exciting
cause of so much missionary enthusiasm. The officials of the
Board of Revenue thought to check this zeal by the above
considerable reduction of the population. In the following year
as no abatement of missionary immigration seemed to follow, the
figures were again added to the record.

On the same occasion I added ^' In conclusion I have now to
present you Avith some statistics furnished me this afternoon by a
high official of the Board of Revenue. When all the returns
arrive I hope to present them to the Society " This paper is the
fulfilment of that promise. The translation of the Memorial as
presented to the Emperor by the Board of Revenue should convince
any candid reader of the genuineness of these statistics, so far at
least as they are known to and by the Board. Since the above was
written, I have been placed in possession of the statistics submitted
to the Throne for the 13^^ year of the present reign ( 1887) and
I have consequently added the figures in the tabulated statement.

{;From '^ Tlie China Medical Missionary Journal " DecemheTt 1893.]

A MODERN CHINESE ANATOMIST.
By John Dudgeon, M.D., Imperial Maritime Gitstoma, Peking.

Wang Ch'ing-jen d }g fl^), a native of U-Hen-hsien (^ B |g^, about
200 li (70 miles) to the east of Peking, published a book called I-lin-kai-tto
(S ^ Si: la) '° the 29th year of the reign Tao Kwang (Jf %) (1850). The
work is in one small octavo volume, divided into two chapters, the first being
anatomical, in which are pointed out, according to the writer's ideas, the mis-
takes and misapprehensions of the ancients, with his own views of the structure
and functions of the body, and the second is taken up with a system of practical
medicine founded upon his observations and consisting, for the most part, of
the remedies which he or others found useful in various diseases. With the
latter chapter we have now nothing to do, but the first is so interesting from a
physiological point of view as presenting us with the ancient medical know-
ledge possessed by the Chinese with the writer's criticisms and his investiga-
tions into human anatomy exemplifying such a rare spirit of enquiry — a spirit
altogether foreign to the Chinese mind. If such a man as Dr. Wang, of a
truly enquiring and scientific turn of mind, had happened to come across a
Western physician, medical missionary or any of our works (but unfortunately
at that time none had been translated into Chinese. Dr. Hobson's anatomy
was first published at Canton in 1851) he must have proved an apt pupil.
He would have had his gropings after the truth directed, his false inferences
corrected, and he would have produced a work which would have dethroned
the Nei'cUng (^ g), the Ling-shu (g ^) and Su-wen (§g fp^), and all the
successive medical writers who have followed so slavishly these ancient books
long antecedent to our Christian era. As it is he exposes their errors and in-
consistencies by quoting one against another, a style of writing of which he
seems to be a perfect master, as far as his own partially enlightened knowledge
can lead him. The spirit in which he follows out his investigations is to be
highly commended ; he is often right and justly severe upon his country's
medical writers, but in many cases too the ancients are nearer the truth
than he is. His fundamental error lies in mistaking the arteries for air
vessels, an error certainly pardonable when we consider that up to the
time of our own immortal Harvey some 300 years ago we ourselves
did not know that the arteries contained blood and our name for these
blood vessels still retains our earlier misconception, viz., arteria air vessels.
But for this serious error he might have hit upon the true circulation
of the blood. He never seems to have seen a divided artery and the spurting
of the blood and an ordinary execution might have conviuced him of his

error regarding the air vessels. He never seems to have noticed the different
characters of the red and venous blood. On account of this blemish his new
system of the body and its functions is as difficult to understand as that of
Eiuang Ti (^ ^) and Chi To (jig fg) 2000 years I efore onr era. His work,
although known in this part of China by the literati, has not produced any
effect upon their medical stereotyped ideas nor led so far as I know to further
enquiry and investigation, but the work is useful as indicating his careful and
numerous examinations, his unremitting research and general honesty and
modesty and therefore is a pattern for future Chinese workers in this and other
departments. With so many opportunities around the Chinese in the slaugh-
tering of oxen, sheep, pigs, etc., on the streets, with the viscera, especially the
heart and lungs everywhere exposed at the butchers* shops, with the country
dotted over with graves, many of which are exposed by the ravages of the
weather, dogs, pigs or wolves, or the exigencies of cultivation, the customs of
the Mongols of leaving the bodies of their dead unburied to be devoured by wild
beasts and birds, one might have imagined there was here a splendid field for
anatomical research. With such opportunities in our country in all probabi-
lity the passing of an Anatomy Bill over 60 years ago would never have been
rendered necessary, because the dearth of bodies for dissection would in all
probability never have been felt. We should nob then have been punishable
at one and the same time for not knowing our profession and for trying to learn
it in the only effectual manner. Law, religion, filial piety and prejudice have put
dissections out of this question in China. The principle in China is that the
body received from one's parents should be kept complete and unmutilated.
To allow it to be maimed or disfigured or they themselves to do so, except for
the nourishment of these same parents as in the case of soup made from their
flesh, is to slight and undervalue the gift of their parents and would be reckon-
ed among the sins of filial impiety and deservedly punished, if not in this life,
most certainly in the next.

After several prefaces by friends by way of introducing and commending
bis book, a practice everywhere common in China, and a picture of the author,
the work begins by exposing the main errors of the ancients and so preparing
the way for, and showing the importance of, his discoveries. To cure disease, he
sets out by remarking, we must know the viscera. According to the ideas of
curing disease, held by the ancients, discoursing on the viscera and origin of
disease, the real fons et origo mail is completely lost sight of and notwith-
standing one's ability, one cannot explain disease by reference to the viscera.
Among those who have written on the viscera and have given delineations of
them there is not a single point in which one agrees with the other. One
author shows that the ancients among themselves differ widely and therefore
that both cannot be true and his object is to point out their errors and

indicate wliat is trne and therefore reliable. Then follow examples of the
want of agreement among themselves. The ancients said, e.g., that the
spleen is related to earth, that earth governs the immovable and therefore the
spleen does not move and if it move there is no rest ; how then at the same
time do they say that when it hears a soand it moves. They also say when
it moves it grinds the stomach and dissolves the food, bat if it do not move then
the food is not digested. So yoa have here the mistake of the spleen moving
and not moving. The lungs again are said to be empty and to resemble a
■wasp's nest, that they have no openings below, that in inspiration they are full
and in expiration empty while at the same time it is said the lungs have
24 openings, placed in rows and divided into sections and that they communi-
-cate with the air of the viscera. This relates to the error of the 24 openings.
Rec^ardiwg the kidneys there are said to be two, and the moving air in the
middle of them is said to be the ming-men (-^ f^), door of life, if so why do
others say the left is the kidney and the right is the Door of Life. The two
kidneys have one body and what reason is there for giving them two different
names. If the moving air is the gate of life what is its nature ? This is the
mistake in regai-d to the kidneys. The liver is said to have two roads or blood
vessels proceeding from the two sides of the ribs ; one ascending to the head
and eyes, the other going downwards, surrounding the yin-clii ([^ ^), genital
organs or organs related to the dark or female principle in nature and there-
after descending to the big toe. If there are then two vessels, a right and a
left, why is it said by others the !iver is on the left side of the body and that
the left ribs are related to the liver. There can therefore be only one vessel.
Why in discoursing do they speak of right and left. How is this ? (The Chinese
are perfectly at sea in regard to the number, position and function of the
Tarious viscera.) Tlie heart is the sovereign. The five functions of the brain
are all said to be stored in the heart. Bat how about the spleen which,
according to others, is the seat of the will, the kidney of ingenuity, the liver
of policy, the gall bladder of determining, so that in this way all the viscera
take part in the mental processes and yet some of the ancients say that the
heart only is concerned about these things. Eacii part has an intellective
apparatus and no one has condescended to tell us what is, or where it is
stored. This is a sample of the unintelligible way in which they discourse
upon the heart. The stomach is said to govern the digestion of water and the
oereals. Others say that the movement of the spleen is the cause of digestion ;
the upper month of the stomach is the pen-men ("^ P^), cardiac orifice; food enter
the stomach ; the delicate air from the pen-men ascends and is relegated to the
spleen and thence is dispersed to all the pulses. According to my idea these
views have no reason on their side. The lower door of the stomach is the
^en-men (gg f^) (pylorus) j this is the upper mouth of the small intestines*

The ancients discoursing on the small intestines considered its office that of
receiving aud storing and the digested matters issued therefrom, and the food
entered the small intestines and became faeces; below in the Ian-men (^ ^^)
(ileo-caecal valvei,) that is, the lower door of the small intestines and the fine and
coars^are here divided ; the faeces went to the large intestines and passed
out at the anus ; the water to the bladder and became nrine. According
to this view the urine percolates out from the faeces, fen (JE). which would
make the urine of a very foetid odour ; indeed people have used children's
urine as a vehicle for the administration of medicines or people themselves
have used their own nrine to cure eye diseases ; the taste is said to be saltish
not foetid ; again if food and water unite together to form faeces, the latter
should be very thin and we should have diarrhoea. Fowls and ducks have no
separate urinary apparatus, food and water pass together. This condition of
food and water going together in them is therefore all right ; in horses and
cows where there is the existence of the small convenience, penis (>J> -g)
this principle does not hold ; in man it is still more so. As regards what the
ancients say of the small intestines digesting food and water and passing out
by the Ian-men (g| f^) (ileo-caecal valve), everybody is convulsed at the very
idea. Such views do not need refutation. They have been a subject of ridicule
all down the ages.

The pericardium is said to be a delicate tendon like silk fibres connecting
the heart and langs. Others say the yellow fat outside the heart is the peri-
cardium. Others say the pericardium is the yellow fat below the heart, above
the horizontal membrane (diaphragm) (Jg J^) and below the vertical mem-
brane (mediastinum). Others say it is in the centre of the sternum or there-
abouts, having a name but without form. Although it is said to have a name
and to be without substance, how is it said that the shao-chuehyin (i|? ^ ^
jm) pulse is tfee c^in^ (road or vessel) of the pericardium? So many have
discoursed on the pericardium, what after all we would ask is it? How can
it be so many different things?

Discoursing of the three divisions is a siill greater subject for laughter. The
Ling-shu (^ ^) (one of the oldest of the Oliinese medicine books) says that
the shou-shao-yin (^ ij^ [^) of the three chiau (or divisions of the body) (^
HJ is above and the tsu-taiyang (J£ -j^ |g) three divisions are below.
According to this view then there are two, three divisions. The Nanching
(M i^) i^ ^^s ^^3** section which is wholly taken up with this subject, says that
the upper chiao is above the stomach ^ it takes In but does not put out things ;
the middle chiae is placed at the central part of the stomach and its function
is to dissolve the food and fluids; the lower chiao is below the umbilicus and
separates the urine and fseces. It is also said that the three chiao is the road
taken by the food and water, thus giving the three <;^i<x9 a shape or body* Tho

Nanching also says that the space between the two kidneys is that where the
air originates and is the root of the three divisions. In this sense, therefore,
the three chiao have no form. So we are, according to the Nanching, that ifc
has no form and that it has form and that there are two, three chiaos. Wang-
shu-ho (3£ ^ ft) (a celebrated physician) speaks of the three divisions as
having a name without a body thus following the Nanching. Chen-wu-chae
iWi IS S) °^ ^^® Snng dynasty (10th century) understood the omentum to
be the three divisions (JJg* H). Yuen Ghun-fu {^ -{-f, •^) says that the
three divisions are the reddish coloured lining of the body (the mucus
membrane). IT THen-min (^ 5C J5) points to the hollow in the chest as the
three divisions. Ghin I-lung (^ ^" ff|) says that in front are three chiao and
behind are also three chiao. The ancients, therefore, are quite at sea about
these three chia^ of the body. The various ideas regarding these san-chiao
cannot be calculated on the fingers by nipping the thumb. Whether it has a
body or not you see, according to them is uncertain. Why do they say that the
ching of the ring finger is the ching of the shoU'shao-yang three chiau. There
is here the very utmost confusion. Later writers have disputed and given the
lie to these statements. The mistake goes back to its origin ; when the source
is wrong all else proceeding from it is wrong. I have always had a strong
inclination for correcting errors but never having seen the viscera I got
quite angry with myself. How could I bring out a work and myself never
had seen the viscera. To produce such a book under such circumstances
would have been foolish and like a man dreaming. If the doctors do not
understand the viscera, they are like the blind groping their way along the
street, so that no matter with what intelligence and diligence the medical art
may be practised, what avails it*? For ten years I have been daily engaged in
correcting these errors and there has not been one single day that the subject
has not occupied my thoughts. In the second year of the reign of Kia Ching
(1798) I was thirty years old. Early in the 4th moon I was at Lan-chow
(S 8H^» *** * place called Tao-ti-chen (|g J^ ^), east of Peking when an
epidemic of measles and severe dysentery was raging fiercely among children.
Of nine or ten who took ill at least eight or nine died. The poor people
wrapped up the bodies in mats and buried them quite superficially, according to
the custom of the place in order that the dogs might tear them and eat them,
with the idea that subsequent births might be spared to them. I went out
daily and examined these dead bodies in the public burying place and saw daily
over 100, and daily I rode past on horseback. At first from the bad odours of
the place I held my nose but afterwards on account of the mistakes made by
the ancients because they had not seen the viscera, I did not any longer think
of the fceted odours but every morning went to the burial place and closely
«£amii;ied the viseera of the children, many of which I found exposed. The

dogs left cln'efly the intesiinea and stomach buf. very few hearts and livers, so I
examin-ed first tliia and then that. In ten I found about tliree complete and for
ten consecutive days I examined them. I tlms saw about thirty perfect bodies
and in this way I came to know and compared the various parts with the
ancient drawings and found they did not agree. The number and position of
the viscera did not at all coincide. There was one thing I failed to understand
fully and that was the very thin partition called the diaphragm. I failed to see
whether it was above or below the heart, whether even or inclined. It was
thin and torn. In the 4th yenr of Kia King 1800, and the 6th moon I happened
to be in Feng-tien-fu (^ ^C M) ^"^ ^'^^ ^^^ opportunity of investigating this
point. A woman 26 years of age was mad and had killed her husband and
her father-in-law. She was tried and condemned and afterwards taken outside
of the West Gate to be cut into 10,000 pieces. (The west of the provincial
cities is invariably selected for executions because it is in the direction of the
Western Heaven or Paradise of the Buddlnsts). I followed hoping to have my
anatomical curiosity satisfied. I thought it was a splendid opportunity for ex-
amining the viscera. But upon reflexion I bethouglit myself that the culprit
being a woman, it would be highly delicate and therefore inconvenient, when
suddenly as I passed the executioner tore out the heart, liver and lungs before
my very eyes and which I therefore saw plainly and this tallied in every
respect with what I had formerly seen. At Peking in the reign of Kia King,
in the year of the cycle Kerig-shen (j^ ^) there was a man found guilty of
killing his mother. He lived outside of the Hata Gate B& P^ P^) south of
the bridge. I was allowed to visit the place and follow the prisoner. On
arriving at the scene, although I saw the viscera, the diaphragm was un-
fortunately torn. In the 8th year of Tao Kwang 1828, the 5th moon and the
14th day there was a man to suffer ling-cliih (^ jj) (the punishment of being
cut into ten thousand pieces) and when I got to the place I could not get to
the front to see the viscera. In the 9th -year of the same reign 1829, the
12th moon and 13th day, in the evening, in the Anting Gate St. ($ ^ P^)
in the Pan-chang-rh lone (Jj^ JM ^ M) ''^^ ^^® house of Mr. H6ng ('|g ^) I
was invited to attend one in the family who was ill. In the course of
conversation we got on to the subject of the diaphragm. I said I had been
examining this point for forty years and had not yet succeeded in investigating
it thoroughly. Among those present during the conversation was one Heng
Chlng-ku^ng f*|g g^ 2V) ^^^^ ^^^^ been an officer in Hami (B^ g) and was in
charge of soldiers leading them to Kashgar and had seen many executed and
knew all about the midriff most minutely. I rejoiced when I heard this and
questioned him carefully about it and seeing how interested I was he told me
all most readily. I have been examining the viscera for 24 years now and this
is the first opportunity I have had of hearing accurately about them, and

cOTiseqnently IliavebeeTi able todraw my dingramg. My ideais to pnblisli tbem
fof the benefit of succeeding generationR so that all may know this niiitfer of tlie
viscera. I fear that people succeeding rae will not themselves examine the
viscera ; they will say that I have controverted the statements of the ancients
and they will not be able to decide (which is right). They will condemn n\&
for not agreeing with the ancients. But if I do not on this account publish
my work, medical learners will go on for centuries perpetuating these errors
of the ancients. I have thought of Hwang Ti (^ '"^) who feared that the peo-
pie would suffer from disease. We have the writers of the Sa-w&n (^ [^) and
Ling-shn, but if they knew for certain, they could teach the people, but if what
they knew was groundless, they should have further investigated the matters.
Why if they themselves were ignorant, did they presume to teach others, and
in this way injuring all who come after tliem ? Afterwards the men of ChHn
and Zueh (^ g) made the book ISTanching (3rd centnry B. C.) to explain
the obscurity of the Lu-wen and Ling-shtt. In the Ming dynasty in the early
part of the 16th century Chang Shih-hsien (Jg "jj ^) published his work
illustrated by diagrams and commentaries ; he weighed the heart, liver and
lungs, determining the weight of each and the length of the intestines, the
capacity of the stomach, the number of tow and sheng (pints and gills) it can
contain ; his language looks very like the truth but really he had not seen the
viscera ; his statements are without proof, and were made with the intention
of deceiving ; he has in consequence obtained an empty reputation, and posterity
reaps the disadvantage. If a man steal another's wealth, he is designated a
thief; if he steal another's reputation is he not also a thief? For more than
a thousand years it is not certain that there has been even one who knew these
statements of the ancients to be errors. I have had these figures cut according
to my ideas, not with the view of deciding that the ancients were wrong,
neither that posterity may know me, and I don't care whether posterity black-
guards me or not in consequence. My only desire is that the medical faculty
should see the illustrations and then their minds will be clear in regard to the
matter and their eyes when they see them will understand at a glance and
they will know how to treat disease intelligently and will not resemble the
ancients, following the cart rest. (In front a cart behind the rest), and their
patients will not suffer injury from the ignorance of the faculty. This is
what I earnestly look for. I hope for people who will understand that ife
was no easy matter for me to put out this book and will think of the
condition of my heart in these circumstances. So much for the preface of the
author.

To understand the viscera and their structure it is first necessary to know
inspiration, expiration and the alimentary canal. The ancients called the part
behind the tongue the horc {^) larynx because it waits upon the inspiration
and expiration of the air. The how comes from the hoio {^) of waiting.

This is the upper mouth of the lung vessel (trachea). Behind the larynx is
the ifen {}J^) or gullet so called from the yen (\^) of swallowing. By the
gullet the food enters the stomach and so forms the upper mouth of the
stomach vessels (wei-kwan ^ ^). The yen (gullet) receives the food ; the
how (larynx) the air. For the last 4000 years this has been most surely
believed. The book Ling-shu asserts this and no one has dared to correct or
challenge the statement. All understand that what is swallowed enters the
stomach but there is a serious misunderstanding about the larynx and
inspiration and expiration, arising out of a want of knowledge and examina-
tion that the large faces of the two lobes of the lungs are turned to the back
or spine; that above there are four apices or peaks which are directed to the
chest and that below there is a small piece which also looks to the chest;
that the lung vessel below divides into two branches (the right and left trachea)
which enter the two lobes of the lungs ; that each branch divider again into
nine middle bifurcations and each of these again into nine little branches and
these again into still more' minute branches ; that at the end of these minute
divisions there are no openings ; that in appearance they resemble the chi-lin
(SS l8l)j * certain vegetable ; that the outer skin (pleura) of the lungs has also
no openings. Inside, the lungs contain light white froth. Below the lungs
are no openings whatever, so the 24 holes of the ancients have no existence.
The ancients said that in inspiration the lungs were filled and that in expira-
tion they were empty. At present I need not minutely controvert this
mistake. In inspiration the abdomen is enlarged and not the lungs; in
expiration the abdomen becomes small and not the lungs. Inspiration, expira-
tion, the expectoration of phlegm mucus, saliva and such like have nothing to
do with the lungs.

Behind the lung vessel (trachea), in front of the stomach vessel (the
oesophagus), on the right and left hollow spaces are the two roots of the air
vessel, in appearance like tendons, the upper mouth is situated below the
(hwei-yen '^ ^) (epiglottis). On the left is the air door {chi'unen ^ f^), on
the right the right air door, and these are the vessels from which proceed
the phlegm, mucus, saliva, etc.

The ancients considered cough, asthma, hooping cough as lung diseases,
because they came from the chest. In treating these diseases which were
owing to external causes, they used diaphoretics and so cured the malady ; in
treating the warm phlegm, they administered cool remedies and cured the
disease; with inside inflammation, they used purgatives; in weakness of the
air, they prescribed tonics ; if the blood got obstructed, they used remedies to
disperse it and seeing all these methods successful, they were naturally elated
and left books on the subject stating that these were diseases of the lungs.
In this way this belief became established ; but the ancients were ignorant of

the fact that two air doors, a right and left, descend on each sure half way

down on the front of the lung vessel where they unite to form one trnnk, like

two branches uniting to form one stem, like a tendon, it proceeds downwards

and enters the heart and again aboat the size of a writing pencil, emerging

from the heart it turns to the left and proceeds to the back of the heart. On

the left side of the lung vessel it passes the lungs and enters in front of the

spine and proceeds downwards to the coccyx (the caudal extremity.) This is

the wei-tsung vessel (H |S ^) (the all defending vessel), popularly called the

yao (]@^) (lumbar) vessel. Within the abdomen there are two vessels, like

tendons, the upper goes to the c'hi-fu (^ )^) (air residence) ; &hi-fu^=io the

great omentum or caul or cock's comb oil because it resembles the Tian-ying

(S| ^ ?2) flower, so called from the cock's comb. The upper vessel here

described may be the gastro-epiploic artery, coming from the coeliac axis or

probably the superior mesenteric artery. The c^hi-fu covers and protects the

small intestines. The small intestines lie horizontally in the c^hi-fu. Outside

the small intestines and inside the c'hi-fu the original or constitutional air of

man is stored and preserved. The original air is fire and this fire is the original

air. This fire is the vital root of man's life. The food enters the stomach and

small intestines and is dissolved by this original air. When this original air is

sufficient digestion is easily performed and vice versa difficult. The above relates

to the upper abdominal vessel. The lower or descending vessel on the other

hand is connected probably with the male spermatic road and the female uterus.

I took great pains to accurately observe this latter vessel. I was unable to

satisfy myself that I understood it at all well, so I still remain in doubt but I

hope some medical scholars who come after me, if they find a good opportunity

will with diligence investigate this point and so fill up here my deficiency.

This lower vessel is either the inferior mesenteric artery or spermatic arteries

which rise from the aorta below the renal arteries.

From the wei-tsung vessel at the back of the heart are two vessels, like a

tendon in size, which go to the two shoulders (the subclavian arteries); opposite

the lumbar region there are also two vessels which enter the two kidneys (the

renal arteries. Below the lumbar region are two vessels which go to the haunch

(the iliac arteries.) Above the lumbar region immediately opposite the middle

of the spine there are eleven short vessels* which connect with the back

bone: This is the road the air and lymph juices take. If the air be sufficient

the fire increases and the juices become thick; the thick is called phlegm

(fan ^). If the air is weak the heat is diminished and it cannot boil

the juices which therefore remain thin and watery and are called thin or

* These are without doubt the intercostal arteries, branches of the descending aorta.
They are usually ten in number on each side. In the diagram they leave the vessel
between the subclavian to the renal arteries. If the superior intercostal were not
a branch of the subclavian, our author's number would be correct.

imperfeet phlegm (yin ^). Inside the vessel it is borne np by the air,
passes upwards, crosses the heart in front of the lung vessel and in the
middle of the air vessel and obtains egress by the right and left air door.
The phlegm, juices, saliva, etc., are therefore matters belonging to the root
air vessels, ^^e., the carotids of our author. The ancients were therefore
undoubtedly wrong in asserting that these things belonged to and issue from
the lungs because they did not know that in front of the lung vessel there
are air vessels which unite. They knew that the phlegm, etc., came from the
chest, and so supposed they proceeded from the lungs, never having seen any
true diagrams of the viscera nor having personally examined them. Whether
we regard the function of the hand grasping things, the feet walking, the head
turning, the body rotating, going forwards or backwards, all depend upon
this air. When we inspire the air we fill the c'lii-fu (air residence), when
the c^hi'fu is full the abdomen enlarges. In expiration on the other hand
the c'hi-fu becomes empty, and the abdomen consequently becomes small,
therefore the luei-tsung vessel (abdominal aorta) is an air vessel and contains
no blood. If there were blood in the c^hi-fu it would find exit with the air
in expiration and there would of necessity be hseraoptysis and discoloured
phlegm ; and if the blood proceeded downwards we should have bloody stools
and hasmaturia. The wei-tsung vessel connects in front with a tendon-like
vessel. This is the jung-tsung [(H |g ^) vessel, the veins of our author, a
blood vessel containing blood and in length like the wei-tsung vessel. The
blood in this vessel nourishes the hsieh-fu (jjl }^) (blood receptacle.) The
blood in this vessel flows into the hsieh-fu, which is below the chest and
forms one piece of the k^o-moh or diaphragm, in thickness like paper but
very strong. Its front length is on a line with the concavity of the mouth
of the heart (the hollow below the breast bone) and goes from the two sides
of the ribs to the upper part of the lumbar region straight but inclined, in
front high, behind low ; the base is like a pond in the earth, inside it stores
blood which is dissolved from the delicate juices. This is the blood residence.
The juices will be discussed when we come to speak of the juice door of the
stomach. I before spoke of the epiglottis as the white piece behind the tongue
which covers the right and left air doors and the door of the larynx.

The organ that receives what is swallowed in birds is called su (P,^),
in quadrupeds tu (JJt), in man wei (^). The ancients pictured the stomach
with the upper mouth above and called it ^^en men (^ f^) and the lower
mouth as the yen wen (^ f^)* They spoke therefore of two mouths or doors,
an upper and a lower but they did not know that the stomach has three doors.
They drew it vertically, whereas it is not only horizontal but it is placed in
a flat position with one side up; i\\e pen-men is directed to the back, the base
towards the abdomen, tlie lower mouth yen-men is also at the upper part on

the right side and is directed to the spine. About an inch to the left of the
yen-men there is another door called the chin-men (}^ f^) juice above the
chin door is the chin-kwan (J^ ^). This is the road by which the delicate
juice and watery juice comes out of stomach, but it is difficult to investi-
gate this matter of the juice vessel because above it there is the tsung-ti (^
Z^) pancreas"^ which covers it. The tsung-ti is popularly called i-tse (^ ^).
The body of the tsung-ti is on the right of the pen-men and left of the
yen-m£7i, and completely covers the chin-men. Below the tsung-ti and connected
with the c^hi-fu in front are the small intestines ; behind it the c^hi-fu connects
with the large intestines ; above the stomach it connects with the liver and
the liver connects with the spine. These are all situated below the diaphragm
and the tsung-ti connects with the body of the stomach, liver, small and large
intestines. Food enters the stomach ; the chyme flows first out of the chin-men
and enters the chin-kwan and outside an inch or more this vessel divides into
three divisions, the delicate chyle enters the marrow residence {sui-fu ^ }^)
and forms marrow ; the thicker sort goes by the upper branch and along with
the blood enters the hsieh-fu and is converted into blood, the watery juice
goes by the lower division and from the centre of the liver passes over to the
spleen. In the centre of the spleen there is a vessel which resembles a ling-
lung (^ J||) and is called lung-kwan (J|| ^), a vessel resembling a gem with
interspaces, the whole in the form of a dragon. The watery portion in this
vessel divides into two sides and enters the outgoing water road, which road
resembles a fish net, ii-wang (^^ j^), and is popularly called wang-yen
(fSl i^ )• ^^® water percolates through the water road and enters the bladder
and becomes urine. This part is indeed difficult to investigate. In the second
year of Kia Ching 1798, when I investigated the viscera there were found bells
full of water and some without water, and as I could not examine this point
fully, so I cannot speak of it with certainty. Sometime afterwards I happen-
ed to be attending some patients with diseases of a very chronic character, who
died ; some of them drank much water, some little and some none at all, so that
afterwards there was water still in the abdomen and although according to my
earlier investigations of the outgoing water road I seemed to have reason on
my side, yet I cannot definitely say it is so. Afterwards I compared it with
animals and on killing them after they had drunk water, the bells of the wang-
yen contained water, and if for three or four days they were not fed
they had no water bells and so I came to the conclusion that water issued out
of the water way. 1 have said above that food and water enter the stomach ;

* The Chinese medical works do not acknowledge the existence of the pancreas as
a visciis and on account of its absence our European physicians in their translations have
taken the term (|^, :^).

(By the way is not ^ ^ Sweet Flesh used by the modern medical translator, even as
PI J^ was the ancient medical term ? the literal rendering here (thick oil) is somewhat
obscure, yet we take it that these characters represented the pancreas itself irrespective
of conveying any very distinctive meaning). — (Ed.)

the coarse parts of the food remain in the stomach, the chyle and watery juice
flows out of the chin-men ; the opening would allow the juice to pass and also
watery rice, and it is in this way that the chin-men, although it is as large as
a tendon, the body of the stomach at this place is very thick and compresses
the opening all round so that water can pass but not food. Inside the stomach
about a line elsewhere said to be an inch to the left of the chin-men there is
a tubercle, of the size of a date called cho-shih (Jg ^). Its function is to
obstruct the food until the juices have run out and afterwards the dry food is
dissolved and enters the small intestines and becomes faices. But how do the
small intestines dissolve the food and form faeces ? It is because outside the
small bowels there is the &hi-fu which surrounds and embraces them and
outside the bowels and inside the c^hi-fu there is stored up the primordial air
which is a food dissolver, after which it enters the large intestines and goes
out by the seat anus (JX P5)«

(To he continued)

) ^<^ <

[From "Tlie China Medical Missionary Journal^^ March^ 1894-1

A MODERN CHINESE ANATOMIST.

By John Dudgeon, M.D., Imperial Maritime Customs, Peking.

(Continued.)

Discourse on the Brain Marrow.

Man's power of contrivance and memory lie not in the heart but in the
brain. I have no wish to assert this doctrine and even if I do I know that
nobody will believe me. If I do not, however, speak there are fnany diseases
whose origin cannot be known, so I cannot but speak out. Not only do the
medical books assert that memory and mind come from tlie heart but the
learned, in treating of reason, virtue and conscience, all say that intelligence
and memory are located in the heart, because at the beginning people did not
know what the heart governed ; they knew tliat it lay in the chest ; they did
not know that at the two sides of the larynx and gullet there are two air
vessels, which at the front of the lungs unite to form one vessel which enters
the heart ; then goes out of the left side of the heart, passes the lungs and
enters the spine. This is the wei-tsung vessel. In front it connects with
the &hi-fu and spermatic road ; behind with the spine; above with the two
shoulders; in the middle with the two kidneys, and below with the two lower
extremities. This is the vessel that preserves the original or vital air and
juices. This air goes out and in the heart; how then can the heart produce
mind and store up memory ? Why do I say that these mental qualities are
in the brain, because food and water produce air and blood which grows the
flesh ; the pure delicate juice is converted into marrow which advances by the
spine and so up to the brain and therefore is called nao-sui Jjf§ |^ (brain
marrow). That which contains the brftin marrow is called the sui-hai f^ f^
(the marrow sea) ; the top bone is called the tHen-ling-kai 5c S M (.^^^
cranium) ; the two ears communicate with the brain ; the sounds we hear go
to the braiu. When the brain air is weak the brain is small \ the brain and

ear air fail to connect, so there is resulting deafness arising from weakness ; if
anything obstructs the road between the ear and brain then there is complete
deafness. The two eyes grow out from the brain ; the two optic cords, like
threads, are produced from the brain, so tliat things seen go to the brain.
The pupil {tung-jen gj \) is of a white colour, because the brain juice fill.^ it
below and is called the brain juice entering the eye.* The nose also com-
municates with the brain and so odours go to the brain. If the brain suffers
by either wind or heat from the nose tlie mucus and foetid secretion flow out,
and this is called brain fistula (nao-lou g'^ ^). When we look at a little
child at birth whose brain is not completely formed, the anterior fontanelle
{Jising-men §| f^) is weak ; the eyes do not move actively ; the ear does not
hear ; the nose does not smell ; the tongue does not speak. After a year the
brain begins to develop ; the fontanelle fills up ; the ear hears a little; the eyes
move a little intelligently ; the nose smells a little and knows the difference
between what is fragrant and disagreeable"; the tongue can speak one or two
words. Advancing up to three or four years of age the brain becomes full ;
the fontanelle becomes completely closed ; the ears can hear ; the eyes can move
and see ; the nose can distinguish smells ; the tongue can speak, and that
children have no memory is because their brains are not completely formed.
Old people's memory fails because the brain becomes hollow, in other words
the brain matter becomes less. Li Shih-ch6n (^ flj ^) says that the brain is
the residence of the original spirit ; Chin Chgng-hsi (^ J£ ^) says that man's
memory lies in his brain ; Wang Jiii-an (JJ gJJ ^)says that when one wishes
to remember or recall a past action he shuts his eyes, throws up his head
and thinks ; all which proves, in my opinion, that memory is located in the
brain. . If the brain is depiived for any period say two hours of air, there is
not only no mind but there is death during that period ; if one is half an
hour without air one is dead for the same period ; so there is epilepsy, which is
caused by the original air not reaching the brain for that period ; in con-
vulsions the patient is alive, but the brain is dead ; he is alive because the
abdomen contains air and therefore the four extremities move. The brain is
dead when it is deprived of air and therefore the ear is deaf, the eyes turn up
like a dead person ; there is a scream emitted before the convulsive attack,
because there is no air in the brain and the chest air is confined and does not go
out and in harmoniously, and being compressed there is the loud scream. Dar-
ing the convulsion there is a low groaning in the chest, because the saliva {chin-
ye j^ ^) is in the air vessels ; the mind of the brain cannot control the swal-

* This is doubtless the aqueous humour of the anterior chnmber of the eye called
white, much in the same way as they s&j pai-k'ai-shui (^ ^ 7J;), meaning white or clear
boiling water. The Chinese idea is similar to our own and that of the Hebrews — the
pupil or little man of the eye. How comes the curious expression * apple of the eye*
which seems devoid of any meauiug ? What more appropriate than the pupil of the eye.

lowing or vomiting of the saliva and so it remains stored up in the air vessels
and this causes this peculiar sound called lu-lu (J^ 'jf^). After the convulsion
there is headache and drowsiness, which although the air now circulates in
the brain, is insufficient ; in the child that is long ill the original air is weak
and thus they are subject to convulsions. Grown up people are sometimes
suddenly deprived of their senses (as in apoplexy for example) ; this is because
the brain has no air, so the affected person does not recognise anything and
is like a dead person. According to tliese investigations, does it not prove
that the intelligence of man is situated in the bruin ?

Discourse on the Air, Blood and Pulse,

In regard to the nature of the pulse, what I inform posterity is the
truth ; if there are those who speak or write not according to what they know,
or believe and assert themselves to be genii and do not conscientiously
discourse of things, they must suffer punishments at the hands of Heaven.
The c'hi-fu stores air ; the hsieh-fu stores blood ; the air from the c^Jii-fu
which comes from the ivei-tsung vessel passes through the whole body
whence the name ; the jung-tstmg (^ |§ ^) vessel from the hsieh-fu travels all
through the body and hence its name. The wei-tsung vessel is thick and
coarse ; it lies in front of the spine, connects with it and is distributed to the
head, face and four extremities. That which lies close to the tendons and
bones throughout the body is the air vessel. The jung-tswig vessel is thin.
Lautse says in the Tao-teh-hing^ man's blood is the jimg, the air is the wei.
The Nei-ching says when the wei does not move the five viscera are not
pervious and delicate and lies in front of andcomraunicateg with the ivei-tsung
vessel and is distributed to the head, face and four extremities and lies close
to the skin and muscles and out of which arise the blood vfessels of the whole
body. The air in the &hi-fu goes out and in. The exit and ingress are the
expiration and inspiration ; the eyes see, the ears hear, the head rotates, the
body moves, the hand grasps, the feet walk, are one and all owing to the ling-
chi (^ ^) pressing the air to circulate ; it percolates out of the vessel and
grows the flesh ; the air vessels lie near the tendons and bones and therefore
concealed in the inside and so difficult to see ; the blood vessels lie near the
skin and flesh and appear externally and are therefore easily discernible.
The air moves in the air vessels and thus the vessels move ; the blood vessels
store the blood and do not move. When the vessels of the head, face and
limbs are pressed, they pulsate ; this is owing to the air not to the blood. In
the hollow called the tai-yang {-J^ ^ the temple), behind the superciliary
ridge, there is only skin and bone, little flesh, and hence the air pulsating is
distinctly felt in the head and face air vessel. In the foot between the large
and second toe there is a pulse on account of there being little flesh there and

the skm coifflfects with the bone and commnnicates with the two air vessels of
the foot. In the two hands above the transverse wrinkles on the high bone
(on the radius at the wrist), the flesh is small and the skin lies on the bone and
so it pulsates and connects with the two air vessels of the arm. The air vessels
are large and small, straight and crooked ; every person is not the same ; below
the elbow, near the carpus, the flesh is thick, the superficial air vessels are short ;
if the flesh be thin the vessels appear long. For example if we come under
the influence of the exteinalair and it enters the vessels, these vessels become
large, and on pressure they feel high or elevated ; if cold gets admittance the
chi7i-ye coagulates aiM tiien the air becomes obstructed and the pulse necessarily
slow; if fire (inflammation) enters the c'hi-kwan. the pnl.se moves quickly ; if a
person is robust the thievish or deflected air from the outside excessive, the
air in the vessels great, the pulse becomes very strong. On the other
hand if man is weak, the perfect or original air insufficient and the
air in the vessels inadequate, then the pulse becomes small and without
strengtli ; if a person is sick for a long time, and there is no hope of recovery,
the original air little, the air travels to the head and upper extremities but
does not descend to the lower parts so that there is no pulse in the face of the
foot ; if the pulse in the air vessels of two wrists is small like a thread or a very
little movement or no movement or intermittent it indicates that the air is
nearly exhausted. The air vessels in man therefore from birth to death are
all different ; they are large, small, straight or crooked. Their length or short-
ness varies according to the thickness or thinness of the flesh at the wrist.
If you press it you will find whether it is large or small by its being weak
or strong. When 'it pulsates quickly and slowly it is owing to fire and cold
respectively.

What I have said above relates to the pulse, although I have not once
mentioned the word {i.e. in the Chinese text), only spoken of movement, be-
cause the ancients did not know that there were right and left air doors,
air and blood residences, wei and jung-tsung vessels, a chin-men and chin-
hwan, the tsu7ig-ti covering the food and the lung (J|| ^) or exit water vessel.
All these parts are in the abdomen and have their functions, of which the
ancients were altogether ignorant. The ancients discoursed on the viscera
and pericardium but did not know what they were, neither did they
determine the ching-lo (|^ ^) and the san-chiao (^ ^^) three divisions
and they could not tell whether the ching-lo were air or blood vessels.
In discoursing on the pulse they said it was the 'blood residence' and
communicated with the whole body, so that according to them the pulse
vessels are blood vessels and contain air and blood circulating round and
round. According to the ancients blood- flowing-discourse, if the blood of
one part can flow to another part, the other part must have a hole or

receptacle for receiving it, but if there be a hollow empty place anywhere
then the blood is insufficient, and if there be no empty place whither does the
blood flow ? The ancients did not know that the pulse was the air vessels,
although they discoursed on a great variety of pulses and their positions in
which every man was different. They said there were 27 characters or sorts
and I dare not say they were wrong in their doctrine of the pulse, not
because they have not a leg to stand upon (in Chinese no footing for their
views) but because posterity in their treatment of disease would have no
doctrine of the pulse to go upon. By feeling the pulse and knowing whether
a person is going to live or die is easy, but to decide on the disease is difficult.
In curing disease according to important methods the difference between
blood and air must be distinguished, whether it is derived from without or
set up from within and wish to know at the very beginning, if the disease
can injure the individual, what things cannot injure the viscera cannot
injure the tendons, and bones cannot injure the skin and flesh ; these things
that injure must be either blood or air ; we cannot escape from these two
causes. The aii- is either weak or strong {hsit )g or shih ^) ; the latter is the
deflected or outside air, the former is its own original weakness. If the air is
weak it must be of the order of the hemiplegic diseases, of which there are
forty different sorts ; of infantile convulsions there are twenty sorts which all
belong to the weak diseases. According as diseases arise from weakness of air,
our blood is either kwei jjl Jg (little or impoverished) or \i (J^), i.e. coagulated
and must be owing to some cause ; the former is owing to haemoptysis, or
spitting coloured phlegm coloured with blood, or hsematuria, or bloody stools,
or injury somewhere and blood escapes, or monorrhagia [pmg-low j^ U),
or post partuin haemorrhage and much blood is lost and so greatly injured.
These are blood kwei diseases. Of diseases depending on the blood u we have
further on mentioned fifty sorts, but if the blood in the * blood residence ' is
coagulated and not movable and therefore difficult to distinguish the blood in
the * blood residence ' and coagulated blood as for example in diseases that are
feverish for half the afternoon and still worse during the first part of the night ;
the morning lighter and in the forenoon no fever, this is owing to be coagu-
lated blood in the ' blood residence.' When the coagulated blood becomes
lighter the diseases do not divide into four portions and the feverishness comes
at one time before and after sunset and still lighter only at one time, both
inside and outside are hot. After mid-day the body is cold and there is a
short period of heat. This condition is owing to insufficiency of the air and
ginseng and hwang-chi ^ "^ {astragulus hwang-chi) must be used, if at
sunrise the body is not hot and then hot for a little, ginseng and fu-tse
F9 ■? (tuberous roots of Aconitum Fischer i) are the remedies and they must
not all be mixed up together.

Discourse on the absence of Blood in the Heart.

I have a friend called Hsieuh Wgn-hwang ('|p ^ ig), whose designation
is Lang Chai (|g Jf), a native of T'ung-chow, who has also studied medicine.
Before proceeding to Shantung in the 2nd moon of the 10th year of Tao-kwang,
1830, he came to pay me a parting visit and we talked upon the root and
origin of the blood of rnan. The ancients said the heart produces blood and
the spleen moves and directs the blood and others state the opposite, but who
knows which is correct ? According to my idea neither is correct. I say
that the blood is the delicate juice which enters the ' blood residence ' where it
is converted into blood. The heart is simply the out and ingoing air road and
there is no blood inside it. Lang Chai opposed my view. He said the hearts
of animals contained blood, why is it that man's contains none ? I replied by
asking him what animals' hearts contained blood 1 And he replied that in
ancient prescriptions there is mentioned the sui-sin-tan (5^ ^ ;JJ), pills taken
to cure madness. These pills are made of a species of Wickstr^mia {kan-sui ft
3^) ground to powder and mixed with pig's heart's blood and thereof the pills
are made, and is this not proof that the pig's heart contains blood ? I replied
that this was an error of the ancients ; it was pig's blood but not out of the
heart. When the heart is cut with a knife the blood in the heart comes from
the cut walls of the chest, and if the heart be not cut there is no blood within
it. I have seen numerous cases of this. I have seen an enormous number of
sheep killed ; they cut the neck and not the heart (as in the pig.) The
sheep's heart contained no blood. He said if you do not cut the heart
how is it the sheep dies so quickly ? I replied, the blood in the chest walls is
great and flows out rapidly at the moment of cutting and afterwards all the
(systemic) blood of the body flows to the walls of the chest and afterwards
it flows slowly. When the blood has all flowed out the air is dis-
persed, and the animal dies. For example two persons fight, one injures the
other, and loses much blood ; the air is dispersed and the blood flows away
in quantity. The injured person goes into convulsions, which the ancients
CB\\eA pb-shang-feng (^ fg JH), lacerated wound air = traumatic tetanus, and
they used the san-feng (^ S) to cure it, and the person died all the more
rapidly. The ancients therefore in trying to cure one killed two ; they
killed the injured person and the injurer was killed in consequence. If they
had understood the doctrine of the dispersing of the air and blood they
would not have had recourse to the san-feng remedy but to hwang-chi
and tang-shen, the root of an umbellifer (|^ ^) as tonics to the air,
and if they had cured the injured individual they would have saved
two lives. When Lang Chai heard this he nodded his head and de-
parted.

Preface to his Prescriptions.

I have not discoursed on the San-chiau, the three divisions, because T do
not believe in such. On the outside the body is divided into the head, face
and four extremities and the blood vessels of the whole body are inside. The
diaphragm divides the trunk into an upper and lower portion ; above is the
heart, lung, larynx, pharynx and ' right and left air doors ' ; all the remainder

are situated below the midriff. This book is not a complete one for

the cure of disease. For diseases one had better consult Wang-ten-tang's
(3E # ^) woik entitled Ch'ing-chi-chun-sh'eng (S fp IP fH). ^^^ ^^ 7^^
wish to consult prescriptions the reader should look into Chow-t'ing (^ ^)
and Wang-chu-suii's (^ ^ ^) P'u-chi-fang (^ J^ '^).

If you want to investigate the nature and properties of drugs take Li'
shih-chen's Pen-t'sao (Great Herbal). These three books are the origin and
root of the medical faculty. One must read them and remember them. Out-
side these works now specified there is the I-tsung-chin-chien (Jg ^ ^ jg) of
our dynasty ; the rationale given of disease and its prescriptions are good, and
Wu-yen-to's (^ X RT) ^^^^ ^^ Epidemic Fevers, and as for the remaining
celebrated doctors, although they have not seen man's viscera, their methods
of producing diaphoresis and their tonic and cathartic prescriptions produce
good results.

Although I have written this book I cannot say that I have produced a
work. My sole object has been to correct some errors of the ancients, and I
have noted a number of prescriptions in the latter half of my book in order
that a little of the order of medicine may be understood. My book is not in
any sense complete. If persons do not read and study books and think by
reading mine to have sufficient knowledge, that is not my fault but their own.

Explanation of the Diagrams.

The first twelve illustrations are those given by the ancients. Our
author gives thirteen of his own.

According to tlie ancients the lungs have six lobes and two small ears or
lobules, in all eight ; that the large intestines have the Ian-men (ileo
ceecal valve) above and the hang-men (anus) below ; that the stomach has
tlie pSn-men (cardiac orifice) above and the yen-men (pylorus) below
that the small intestines have the pylorus above and the Ian-men below
that the mouth of the bladder is the meatus urinarius {niao-¥ung ^ J[^)
that the gall bladder is situated in the short lobe of the liver and that the
liver has three lobes on the left and four on the right, in all seven ; that there
are the three chiao, or divisions — upper, middle and lower ', that the pericardium
surrounds the heart and that out of the heart issue three pairs, san-man
(vessels?) one each going to the kidneys, the liver and the spleen.

I saw fchem thus as tlie result of examining a great many viscera : — The
two vessels called the * right and left ait doors' unite to form one vessel which
enters the heart and from the left side turns horizontally, and behind connects
with the wei'tsung vessel (the all embracing or protecting vessel). The heart
is placed below the air vessel, not below the lung vessel. The lieart and the
lobes of the lungs above are on the same level. The lung vessel divides into
two branches which enter the two lobes of the lungs and go to the very
bottom of them, and these vessels have joints (cartilaginous rings). The lungs
contain very light white mucus or froth like bean curd. The large faces of the
two large lobes are directed backwards ; the small face is directed to the chest ;
above are four peaks (apices), also directed to the chest ; below there is a small
piece, also directed to the chest. The outer skin of the lungs has no openings ;
there are, therefore, not twenty-four holes for the passage of the air as the
ancients say.

Above the k^-moh diaphragm are only the lungs, heart and the two air
doors right and left and nothing else. Above the diaphragm the chest is full
of blood and hence called hsieh-fu^ the * blood reservoir.' All other things are
below the diaphragm. The diaphragm is the partition between things above
and below.

The liver has four lobes. The gall bladder is situated below the second
lobe on the right side (Lobus Quadratus.)

The tsung-ti lies above the stomach, the liver is above the tsung-ti: The
large face is directed upwards; behind it is connected into the spine. The
body of the liver is solid and strong and cannot be compared with the intes-
tines, stomach and bladder and therefore cannot contain blood (the ancients
say the liver stores blood).

The upper mouth of the stomach is called the pen-men and lies right in
the middle of the upper part of this organ ; the zen-men lies also at the upper
part of the stomach but on the right side. An inch to the left of the yen-men
is the chin-men ; inside the stomach to the left of the chin-men is a
tubercle called the cho-shih ; on the outside of the stomach on the left of
the chiri-men is the tsung-ti and the liver is attached to it above. The stomach
lies in the abdomen, lying quite flat in the lung direction ; the upper mouth is
directed to the back, the lower mouth to the right ; its base is directed to the
abdomen and is connected with the outgoing water road.

In the middle of the spleen is a vessel called the lung vessel (a perforated
gem in the form of a dragon), full of perforations which permits of water
passing freely out, hence called lung-kwan. The vessels of the spleen and
stomach enter together the spleen, in the middle is the lung vessel. I have in
addition drawn the lung vessel, because it is the outgoing water road, in
order that the student may clearly understand it. The lung vessel divides on

both sides into outgoing water roads ; the water percolates from the heart
(spleen ?) and enters the bladder and. becomes urine. In the middle of the
outgoing water vessels there are returning (curious expression !) blood vessels,
the remainder are all water vessels.

The c^hi-fu popularly called chi-kwan-yen (^ ^ J^ cock's comb oil)
covers by its lower border the small intestines. Inside the c'hi-fu and outside
the small intestines is stored the original or primordial air of man {tan-tien
JJ gg). This original air is the solvent of the food (by entering the spleen
and causing it to move on the stomach) ; man's vital force is here conserved.

The upper mouth of the large intestines is the lower mouth of the small
intestines, and is called Ian-men (ileo-caecal valve) and the lower door of
the large bowels is called hang men {anus.)

The bladder has a lower but no upper mouth and the lower door is connect-
ed with the cliing ^ (penis). The lower opening of the seminal road ching-tao
(^ ^) enters the ching (^). The seminal road in the female is called the uterus.
The seminal road connects above with the wei-tsung vessel and the spine.

In the hollow of the two kidneys are two air vessels connected with
the two sides of the wei-tsung -kwan. The body of the kidney is solid and
strong and inside are no openings and therefore cannot store semen as the
ancients said.

The white piece at the back of the tongue is called hwei-yen and covers
right and left air doors ' and the how-men (larynx).

The weitsung vessel connects with the vessel coming out of the left side
of the heart. This is the wei-tsung vessel, that is, air vessel and popularly
called yao (lumbar) vessel (descending aorta). The slender vessel is the jung-
tsung vessel which is a blood vessel. This jung-tsung vessel at the curvature
(of the aorta) enters the hsieh-fu. The upper of the two middle branches
connects with the c^hi-fu, the lower with the seminal road. At the upper
part there are two vessels going to the right and left arms. Other two vessels
right and left, enter the kidneys; the two lower ones the lower extremities,
The eleven short vessels enter the spine.

The ancients said that the ching-lo were blood vessels, that in the outside
of each viscus there were two roots ; except the bladder which had four
branches. I saw in the course of my examinations over 100 viscera and I
found no such vessels emerging from them and so I have drawn the diagrams
exhibiting this.

Remarks. — Tiie fundamental error as already noted, into which our author
falls, is his mistaking the arteries for air vessels. What he therefore calls his
• right and left air doors ' are nothing else than the right and left common
carotids which arise from the arch of the aorta, the right springing from the
arteria innominata and the left direct from the transverse portion of the arch

of the aorta. According to Wang's view these two vessels unite with the
trachea between them to form one vessel which enters the heart ; this is the
aorta which issues out of the left ventricles or as he says the left side of the
heart and inclines horizontally backwards and unites with the wei-tsung vessel
which is the descending aorta. This is the term for the arteries in general
and has precisely the same meaning as originally attached to artery, viz., air
vessel. He does not explain how the vessel entering the heart and rising from
it must be the same. He could not have confounded the pulmonary artery
and aorta. His description clearly points to the aorta as entering and leaving
the heart.

By the lung vessel is meant the trachea. In many Chinese drawings
the trachea is made to enter the heart, instead of the lungs. Mr. Wang is per-
fectly correct in his view of the lung vessel and the name he gives it indicates
this. It divides into two branches which enter and proceed to the bottom
by the lungs. He is particular on this last point for an obvious reason.

If we include the large vessels springing out of the heart, he is not far
wrong in saying that the heart and upper border of the lungs are on the same
level. He speaks of six lobes between the two lungs. The lungs we know
have only five lobes, the right three and left two. He is right when he says
that the pulmonary pleura have no holes. One of the most serious mistakes
committed by the ancients was in the matter of these holes which permitted
the air to circulate all over the body. He is right in saying that the liver
has four lobes. He speaks of five but it is more to bring the number into
harmony with the five fissures, five vessels and five ligaments, for the lohulus
caudatus is hardly worthy of the name and at best is but the tail of the lobus.

In this we have perhaps an instance of our own addiction to the power
of numbers.

The tsung-ti is the pancreas and may properly be said to lie above the
stomach. On opening the abdomen if the liver be raised and the lesser omentum
removed a part of the pancreas is seen along the lesser or upper curvature of
the stomach.

The pylorus in the rough drawing is placed at the bottom of the descend-
ing portion of the duodenum, thus including the upper portion of the small
intestines in the stomach. The cho-shih would thus become the pylorus or
rather the circular or crescentic folds formed by the reduplication of the mucus
membranes. The chin-men becomes then from its location in the drawing either
the hepatic or cystic duct formed by the union of the two common bile ducts
which is made to enter the stomach on the right upper aspect and this again
with the duct of the pancreas before entering the small bowel. The pancreas
is not represented here with any duct and the chin (saliva) vessel appears
to come from (or in his sense) to proceed to the gall bladder or liver. The

lung vessel certainly refers to the hilus or vertical fissure dividing the inter-
nal surface of the spleen, indicated by a fissure running through the whole
length of the organ. The drawing, however, of this vessel illustrates roughly
the areolar framework of the organ with dense meshes of tissues. The ex-
planation perhaps of the expression that from this lung vessel exit-water-
courses proceed four in number one each side, may be considered the four
branches into which the splenic artery divides, which enter tlie hilus of the
organ and ramify through its substance. Each branch of the artery runs in
the transverse axis of the organ from within outwards and gives off smaller
branches. These branches in the absence of any knowledge of the arterial
circulation may be considered as the exit-water-courses. The same remarks
would of course hold good as applied to the veins. In the drawing which is,
of course, of the roughest description, the water courses have closed ends
towards the central vessel and open ends towards the circumference which
seems absurd. The soft white semi-fluid albuminous substance contained in
the capsulea might suggest the organ as engaged in separating the water. It
is altogether impossible to understand how the water percolates out of the
heart and enters the bladder and becomes urine, unless we suppose by the
heart that blood is meant or that the lung vessel, the splenic artery, connects
with the descending aorta which springs out of the heart. This latter is the
most natural explanation, the former pre-supposes a knowledge of physiology
which the Chinese to this day do not possess. The intermediary organs — the
kidneys, are of course left out of the calculation. In the diagram of the
bladder no ureters are indicated.

The c''hi-fu is a thing of our author's own creation ; it may refer to the
great omentum or the mesentery, more properly the latter from the descrip-
tion of its appearance and from the fact that it is attached to the posterior
wall of the abdomen, the place which the Chinese assume to be the origin of
the primordial air.

The two air vessels of the kidneys are the renal arteries, which arise from
the sides of the aorta — the author's ivei-tsung vessel. The drawing represents
them in a curved manner instead of proceeding as the renal arteries do at
nearly a right angle from the aorta.

The right and left air doors are, as already stated, the common carotid
arteries supposed by our author to be air vessels ; the epiglottis is said to
cover the two doors and also the hoiv door, which is of course the known and
always recognised opening to the lung vessel or trachea. Tliere is great
confusion in China regarding the how, whether it should be applied to the
larynx or to the pharynx.

The wei'tsutig vessel (carotid arteries) unites with the vessel coming out
of the left side of the heart, that is, the aorta. It is carried to the left in aa

arched form and there are two vessels, one on tlie right and one on the left
that connect with the arms; these are the subclavian arteries. The slender
or thin and delicate vessel adjoining the aorta, drawn on the left side of the
diagram, is the jmip-tswig vessel, which is a blood vessel. Particular notice ia
taken of this fact that this vessel contains blood. The term is applied to the
veins and here refers to the inferior vena cava. This vessel enters the blood
receptacle called hsieh-fuj which according to our ideas should be the right
auricle. From the right side of this vessel proceed two vessels, the upper one
connects with the c^hi-fu, most probably the supeiior mesenteric, the lower
with the seminal road, most likely the spermatic arteries. The eleven short
vessels which connect with the spine are the intercostals. The spinal arteries
do not rise directly from the descending aorta. The descending wei-tsung
vessel is an air vessel and popularly called the lumbar vessel ; this is the
descending aorta. On the left of the illustration below are two vessels which
connect with the two kidneys; these are the renal arteries, the two lower ones
connect with the lower extremities ; these are the right and left common
iliac arteries. The description of the diaphragm is tolerably correct. He
makes it the hsieh-fu, or blood residence, holding blood on its upper surface
because of its shape and probably because the blood vessels pass through it.
Ignorant of the true use of the arteries, it was necessary to create some such
blood reservoir. Properly speaking this blood receptacle should be the right
auricle of the heart.

Our author differs from the ancients in giving the stomach three instead
of two doors. His description of the position of the stomach is substantially
correct. He puts the pylorus down in the duodenum and so brings in his third
door or opening. Our so-called pylorus, according to his diagram, is the c/a'n-
w^/i. He states correctly that the yen-m^ri is situated at the upper and right
Bide of the stomach which hardly tallies with its position in his diagram. He
has completely inverted the uses of his chin-men and chin-kwan by which he
thinks the juices of the stomach proceed from instead of their carrying juices
to the alimentary canal. The division of the chin-kwan outside the chin-mi'n
into three divisions makes it apparent that by the chin-men he means the
common opening of the pancreatic and bile ducts and the three ducts of which
he speaks are doubtless those of the pancreas, common bile and cystic ducts.
This part was rendered difficult of investigation by reason of the pancreas
covering the chin-men, a part of which requires to be removed to expose the
opening of its duct. Were it not that this description is so minute, one would
suppose that he had transposed the characters chin and yen. From the juice
coming out of the stomach, one part goes to form marrow, one part to be con-
verted into blood and the watery juice goes to the lower division and from
the centre of the liver passes over to the spleen. The wang-yen is doubtless

the great oraentnm with itg cribriform appearance, giving it the character of
a fish net, through -which the water is supposed to percolate. Were it not
that he speaks of it as a vessel, the passing from the liver to the spleen
probably refers to the lesser or gastrohepatic omentum.

From its connections the pancreas may with truth be called the tsung-tV
the body that unites and suspends all. The duodenum being the widest and
most fixed parts of the small intestines, it may seem to be bat a prolongation
of the still more dilated part called by us the stomach, although the thickened
ring of the pylorus, making this the narrowest part of the whole alimentary
canal, ought to have suggested some more rational limit to the stomach. A
desire to be different from the ancients may have impelled him to this. The
three divisions into which the chin-Tcwan A.W\diQ may be pancreatic, hepatic and
systic ducts ; this is on the supposition that the chin-men is the mark of the pan-
creatic duct. This explanation it is difficult to reconcile with the description
and drawing. What is meant by the lower division entering the liver and
from the centre of the liver passing over to the spleen is difficult to say, unless
the chin-hwan be the hepatic and cystic ducts.

-r^v.tt>tr*C-li;fi/'-jKi,-o-

^^^

^ k

'^ ft

^^ ^ f

^"i

^ji^^-tn^

itUt

-^ n ^

If JAf

^ig #; ^ Q ^§"
;'# ^ ;il -J^ ^

i^ « ^ *l £ a

[From "The China Medical Missionary Journal" June, 1895.]

A CHAPTER IN CHINESE SURGERY.

By J. Dudgeon, Esq., M.D.

The Golden Mirror of Medicine describes briefly eight manual methods for
the treatment of fractures of the bones, injury to the sinews, dislocations, etc.
These are the moh (jg) or feeling method, the chieh (^) or uniting method,
the twa7i ( Jg) or supporting method, the t^i (;^) or elevating method, the an-
7«o7i (J^ j^) or pressing and rubbing method, and the t^ui-na (j^ ^) or the
method of pushing and taking hold of (so as to place it in position.) These
various hand methods may fail or require to be supplemented by apparatus.
Ten different forms are given by which the broken may be joined, the
slanting made straight, the elevated made even, tlie depressed raised, the
dangerous made benign and peaceful, the severe made light, together with
the administration of medicine and a nourishing diet.

1. The first is termed kwo-shai (^ ^) by the use of bandages of white
cloth ; the length and breadth according to necessity.

2. The Chen-ting (^ ^) or use of splints ; length 1 J feet ; in roundness
the size of a cash or like the baker's loller (raien-chang.) The blood and
air at the part of injury have collected, and the parts are in consequence
painful, swollen and hard ; if beaten, above and below, once on each side the
air and blood will be dispersed and the symptoms will diminish. The prin-
ciple of the method is this. The head is bandaged tiglitly, and the soles of
the feet are clapped to disperse the blood in the heart and cause the air of the
viscera to circulate and expel the superfluous blood from the heart, and
thus the nausea ceases and the body becomes comfortable ; but if notwith-
standing this the patient remains unconscious, and the phlegm in the throat
resembles the sound of sawing wood and tlie body becomes rigid and there is
froth in the mouth, the case is hopeless.

3. The PH-chien (^ ^) or shoulder cap is prepared of ox-hide ; in length
5 inches, breadth 3 inches, with two holes at the two ends, to be tightly bound
to the injured part with cotton string; the patient to recline. This leather
cap is softer and more movable than the wooden splints. Having used the
various manual manipulations necessary to restore the injured part to its
original position afterwards take bandages and fasten the leather cap to
the shoulder. Then take a board on which to rest the hands, over two feet
long and three or four inches broad, with ropes passed through at the two
ends ; and suspend it and let the patient prostrate himself in it so that the

shoulder may hang down. Continue this practice for seven days, and if the
parts have recovered, the bandages may be removed; if not they must
still be worn, and if not continued a permanent defect will be the result.

4. Suspension (^ ^) from a rope from a high place ; the rope to be
grasped by the hands.

5. Three hficks (^ ^) are to be used for each foot, upon whicli the
feet are to be placed. This is to cure injury of the thorax, abdomen,
axillae and ribs from whatever cause the injury may have been inflicted.
The chest has become depressed and must be elevated. The patient first takes
hold of the ropes, standing on the bricks, and must fix the loins. Then one
brick is removed from each side ; the patient straightening his body and fixing
the thorax. This is to be repeated three times, when the feet will have reached
the ground and the air will have circulated and the superfluous air dissipated ;
the depressed will have become elevated, the bent will have become straight.
Then use the bamboo screen with which he is to be enveloped and eight broad
bandages witii which he is to be bandaged, and everything is to be made proper
and suitable. He then ought to recline on his back, and when sleeping
ought not to lie either face downwards or on one side, and a pillow ought to be
placed under the loins, and all movements to the right or left forbidden.

6. The Communicating Board (jj /fC«) Take a piece of wood, three inches
in breadth, two in thickness and the length from the loins to an inch above
the shoulder; it is even on the outside, but hollow on the inside towards the
spine with which in its hollows and elevations it must agree. It is per-
forated by five series of apertures. The diagram will illustrate its mode of
application better than any description. It is so bandaged that the wood is
kept from moving, and so advantage to the injured part secured. Soft cotton
wool is applied to the side in contact with the body to prevent pain. In the
case of injury of the spine, the joints laid open, or the bones elevated, — and as
a result spinal deformity — the patient is to lie on his face, and another person
is to stand on his shoulders, and the surgeon must closely examine the deformity
and decide on the use of the light or heavy plan, whether to use the twan or
supporting plan, or the Vui-na the pushing iand laying hold of, or the an-moh
or the kneading to make the fissures unite ; and then afterwards use the piece
of wood as above described.

7. Loi7i Pillars (j^ 1^.) Take four pieces of wood like flat runner poles (used
for carrying things) one inch broad and half inch thick ; the length according to
the injured part; holes to be made through them on the sides at the two ends,
and cords passed through uniting them all together. In cases of injury to
the lumbar spine, whether of the bones, sinews, or flesh, such as dislocation
and curvature, a medicinal powder mixed with vinegar is first applied, then
the pillars are applied quite straight on the two sides of the spine ; a mattress of

artemisia is made to cover the pillars, in order to exclude wind and perspira-
tion, and over all abroad bandage is wound round the body and drawn tightly,
and the necessary medicine administered.

8. The Bamboo Screen f fj |^), in size according to the injured part, no
matter where. The manual method must first be employed, then the bandages,
and last of all the screen, and thus correct what is uneven or movable.

9. The Deal Paling (/f^ ^) is an auxiliary application. The length,
breadth, bent or straight, projecting or depressed condition, must first be
examined, then this wooden apparatus prepared ; the number of pieces
required must be calculated, and the order of their application remembered ;
holes at the two ends of each require to be made, tlirough which cords are
passed, with which they are tied together like a fence, and hence the name.
They must not be so closely placed as in the screen. The fence is to be placed
outside the screen and tied tightly with cords, and outside this again other
cords must be used, with which to give strength and fixity and to prevent the
joints now brought together from getting displaced. The screen alone, it is
feared, may not give the necessary and required strength and fixity,
hence this fence is recommended, that the parts may unite strongly.

10. The Knee Cap (J^ J^) is made with the object of enveloping the
patella. It consists of a bamboo circle with four feet. A piece of bamboo is
taken and bent into a circular form and wound round with hempen thread, of
which also the feet are made. White cloth bandages are employed and
wound round the hoop and feet, and although inconvenient for the knee it
gives no pain or trouble. The patella covers the ends of the two bones —
femur and tibia; it is naturally very movable, and if injured it leaves its place,
being displaced to one or other side ; and although it can be replaced by the
manual method, in walking, standing and the like, it is liable to return to its
displaced position, hence the necessity for the enveloping plan to make it
strong, and consequently prevent it from leaving its proper place, and thus
prevent any limping defect which otherwise would be sure to arise. The
apparatus as figured is placed on the knee, the loop keeps the cap in its place,
and bandages are then employed to tighten and secure it firmly.

Fourth and Fifth Methods. Suspension and Pile of Brichs.

See page 60.

Sixth Method. Communicating Board, See page 6L

Sixth Method (continued). Communicating Board, Back View.

See page 61.

Communicating Board. Front View. See page 61.

Seventh Method. Loin Pillars, See page 61.

Loin Pillcors. Back View. See page 61,

Eighth Method. The Bamboo Screen in use. See page 61.

Eighth Method. The Bamboo Ninth Method. The Deal

Screen. See page 61. Paling, See page 61.

Tenth Method. The Knee Cap, See page 62

The Knee Cap in nse. See page 62.

1
RETURN TO the circulation desk of any
University of California Library
or to the

NORTHERN REGIONAL LIBRARY FACILITY
BIdg. 400, Richmond Field Station
University of California
Richmond, CA 94804-4698

ALL BOOKS MAY BE RECALLED AFTER 7 DAYS,
2- month loans may be renewed by calling

(510)642-6753
1-year loans may be recharged by bringing books

to NRLF
Renewals and recharges may be made 4 days

prior to due date

DUE AS STAMPED BELOW

^^SRW193^^ JUL 0 6 2001

W19^

AUG 0 7 2004

DEC 2 0 1999

SE^itONILL

JUL 1 ^ 2000

U.C, BERKELEY

XX) (4/94)

C0^■^733550

Internet Archive Audio

Featured

Top

Images

Featured

Top

Software

Featured

Top

Books

Featured

Top

Video

Featured

Top

Mobile Apps

Browser Extensions

Archive-It Subscription

Save Page Now

Full text of "The beverages of the Chinese; Kung-fu; or, Tauist medical gymnastics; the population of China; a modern Chinese anatomist; and a chapter in Chinese surgery"

See other formats