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(Shennong Bencao Jing, Middle Category)
[Flavor and Property] Bitter, slightly cold, toxic.
[Indications] Expels blood stasis, breaks blood accumulations, hard epigastric masses (jianpi), zhengjia (abdominal masses) with alternating chills and fever, unblocks the blood vessels, and opens the nine orifices.
[Verification] It is said: Feimeng (Blue Bottle Fly) grows in the river valleys of Jiangxia; wherever cattle and horses are found, it exists. Its shape resembles a honeybee, with a flattened abdomen that is slightly yellowish-green. The mouthparts are sharp and keen, like a blade. It appears after the Spring Equinox and before the Autumn Equinox, flourishing during the hot summer months. Those with blood-filled abdomens are considered superior. The method of collection is in the fifth lunar month. For processing, when used in pills and powders, remove wings and legs, and stir-fry until cooked; the method for decoctions is the same.
[Commentary] It is said: Feimeng, also known as Mengchong or Lumeng, flies and sucks the blood of cattle and horses. Its mouthparts are like thorns. Its nature is quite gluttonous; even when its belly is full, it continues to suck without stopping. Using it to expel blood stasis and break blood accumulations that cause hard masses and zhengjia leading to chills and fever follows its nature, exhausting all that it has accumulated before finding satisfaction. When pathogenic factors (sheng) exist within the blood, they accumulate and stay. Once the pathogenic factors are removed, blood flows, and the flow does not become excessive. "Unblocking the blood vessels" generally refers to the twenty-four meridians of the hands and feet: twelve run from head to foot, and twelve run from foot to head. Although these paths seem unrelated, by sucking blood, Feimeng addresses any逆流 (counter-flow) or stagnation in the meridians, allowing each to follow its natural course and flow. Therefore, if blood loses its normal pathway or stagnates, clear yang qi fails to ascend to the upper orifices and stays, while turbid yin qi fails to descend to the lower orifices and accumulates. By promoting movement and flow, what orifice would remain blocked or unbenefited?

(Shennong Bencao Jing, Lower Category)
[Flavor and Property] Bitter and cold, non-toxic.
[Indications] Primarily treats heat qi, eliminates three types of parasites (san chong).
[Verification] It is said: Zi (Catalpa wood) is also called Muwang (King of Trees). It grows in the mountain valleys of Henei, and is also found near roads. It is planted abundantly in palaces, temples, gardens, and pavilions. Old theories state that Yi tree is Zi, Zi is Qiu, and Qiu is Sui. Generally, Qiu with loose texture and white color is Zi; Zi with fruit resembling Paulownia bark is Yi. They are actually two different trees, similar in broad categories but distinct in details. *Qimin Yaoshu* states that those with horn-like projections on the bark are called Zi, or Jiaoqiu, or Ziqiu; those that are yellow and seedless are called Liuzhou, commonly known as Jinghuangqiu. However, these distinctions are based on the presence of seeds. As for the seeds of Zi, the pods are thin as chopsticks, only about one chi long. After winter, when leaves fall, the pods remain on the tree, densely packed. The seeds inside each pod are called Yuzhang. Cui Bao's *Gujin Zhu* states: Seeds of Ji are called Zao, seeds of Zi are called Yuzhang, seeds of Sang are called Shen, and seeds of Zhe are called Jia. Ji Sun of Lu planted six [Zi trees] outside the east gate of Pubu. Wu Zixu said: Plant them at my tomb. Ren Fang said: There are Qiu households in the mountains, those who manage Qiu wood can make various utensils. Generally, there are three types of Zi: White-grained is Zi, red-grained is Qiu, Zi with beautiful grain is Yi, and small Qiu is Sui. Tong tree is also called Yi, which is different from this. For medicinal use, the white variety with seeds is suitable; for using the bark, fresh material is best.
[Commentary] It is said: Zi is the leader of all woods. If present in houses, other materials do not suffer damage (implying resistance to pests/decay). It also embodies the way of filial piety. In the past, Bo Qin and Kang Shu visited the Duke of Zhou, were whipped three times, and then visited Shang Zi. Shang Zi had them observe the south slope of Nan Mountain, where they saw tall trees (Qiao) and looked up; then he had them observe the north slope of Bei Mountain, where they saw Zi trees and bowed down. Shang Zi said, Qiao represents the father's way, and Zi represents the son's way. Thus, the two sons visited the Duke of Zhou again, hurried upon entering the door, and knelt upon ascending the hall. The Duke of Zhou stroked their heads, comforted them, and fed them, because they understood the son's way. *Za Wuxing Shu* states: Planting Zi on the west side of the house makes descendants obedient, taking this meaning. The *Classic of Poetry* says: "Regarding mulberry and catalpa, one must be respectful and stop." "There is none not revered like a father, none not relied upon like a mother." Therefore, ancients would dismount and hurry when seeing tall trees, to promote filial piety. Mulberry is what mothers tend, for silkworms and silk; Catalpa is what fathers plant, to be harvested for making qins and se. Thus, seeing them generates a heart of respect and awe, without needing to wait for the gradual influence of parents' handprints or spoken words. Shennong said: Catalpa bark is bitter and cold, excellent for medicine. Bitterness tends downward, and cold neutralizes heat toxins; this is following the order and showing respect. The *Bencao Jing* indicates it eliminates three parasites. *Bielu* treats childhood fever and restlessness of the body and head, and sores eaten by insects. Since Catalpa is placed between houses and even leftover wood is not damaged by worms, surely wind-insects and parasites would humble themselves and retreat. The benefits of Catalpa to human ethics are great indeed.