〔岐伯经〕隋志十卷 佚
〔白氏（阙名）内经〕汉志三十八卷 佚
〔外经〕汉志三十六卷 佚
〔旁篇〕汉志二十五卷 佚
〔扁鹊内经〕汉志九卷 佚
〔外经〕汉志十二卷 佚
〔扁鹊镜经〕一卷 佚
南史张邵传曰。徐文伯字德秀。濮阳太守熙曾孙也。熙好黄老。隐于秦望山。有道士。过求饮。留一瓠HT 与
之。曰。君子孙宜以道术救世。当得二千石。熙开之。乃扁鹊镜经一卷。因精心学之。遂名震海内。
〔灵元经〕艺文略三卷 佚
〔神农本草经〕隋志三卷 佚
帝王世纪曰。炎帝神农氏。长于姜水。始教天下耕种五谷而食之。以省杀生。尝味草木。宜药疗疾。救夭伤
之命。五姓日用而不知。着本草四卷。汉书平帝纪曰。元始五年。征天下通知逸经古记天文历算钟律国小史。编
方术本草。及目五经论语孝经尔雅教授者。在所为驾一封轺传。又楼护传曰。护少随父为医长安。出入贵戚家。
护诵医经本草方术数十万言。长者咸爱重之。
贾公彦曰。张仲景金匮云。神农能尝百药。则炎帝者也。（周礼正义。）
嵇康曰。神农曰。上药养命。中药养性者。访知性命之理。因辅养以通也。（大平御览。引养生论。）
葛洪曰。神农经曰。上药令人身安命延。升为天神。遨游上下。使役万灵。体生羽毛。行厨立至。又曰丘芝
及饵丹砂玉札曾青雄黄雌黄云母太乙禹余粮各可单服之。皆令人飞行长生。又曰。中药养性。下药除病。能令毒
虫不加。猛兽不犯恶气不行。众妖并辟。（抱朴子）
又曰。按本草药之与他草同名者甚多。唯精博者能分别之。不可不详也。（抱朴子。）
陶弘景曰。旧说称神农本经。余以为信然。昔神农氏之
王天下也。画八卦以通鬼神之情。造耕种以省杀生之弊。宣药疗疾以拯夭伤之命。此三道者。历众圣而滋彰。但
轩辕以前。文本未传。如六爻指垂。画象稼穑。即事成迹。至于药性所主当以识。识相因。不尔何由得闻。至于
桐雷。乃着在于编简。此书应与素问同类。但后人多更修饰之尔。秦皇所焚医方卜术不预。故犹得全录。而遭汉
献迁徙。晋怀奔迸。文籍焚靡。千不遗一。今之所存。有此四卷。是其本经所出郡县。乃后汉时制。疑仲景元化
等所记。（本草经集注序）
又曰。凡采药时月。皆建寅岁首。则从汉太初后所记也。（本草总序例）
颜之推曰。秦人灭学。董卓焚书。典籍错乱。非止于此。譬犹本草。神农所述。而有豫章朱崖赵国常山奉高
真定临淄冯翊等郡县名。出诸药物。由后人所羼。非本文也。（家训。）
苏敬曰。汉书艺文志有黄帝内外经。班固论曰。经方者。本草石之寒温。原疾病之深浅。乃班固论经方之语。
而无本草之名。惟梁七录有神农本草三卷。陶据此以别录加之为七卷。韩保升曰。按药有玉石草木虫兽。而直云
本草者。为诸药中草类最多也。
掌禹锡等曰。旧说本草经神农所作。而不经见。汉书艺文志亦无录焉。平帝纪云。元始五年。举天下通知方
术本草者。在所为驾一封轺传。遣诣京师。楼护传称护少诵医经本草方术数十万言。本草之名。盖见于此。而英
公李世 等注引班固叙黄帝内外经云。本草石之寒温。原疾病之深浅。此乃论经方之语。而无本草之名。惟梁七
录载神农本草三卷。推以为始。斯为失矣。或疑其间所录生出郡县有后汉地名
者。以为似张仲景华佗辈所为。是又不然也。淮南子曰。神农尝百草之滋味。一日而七十毒。由是医方兴矣。盖
上世未
着文本。师学相传，谓之本草。两汉以来。名医益众。张机华佗辈始因古学附以新说。通为编述。本草由是见于
经录。（嘉 补注本草序）
又曰。陶弘景序云。今之所存。有此四卷。唐本亦作四卷。韩保升又云。神农本草上中下并序录合四卷。今
按四字当作三。传写之误也。何则。按梁七录云。神农本草三卷。又据今本经陶序后朱书云。本草经卷上卷中卷
下。卷上注云序药性之源本。论病名之形诊。卷中云玉石草木三品。卷下云虫兽果菜米食三品。即不云三卷外别
有序录。明如韩保升所云。又据误本妄生曲说。今当从三卷为正。（序例注）
赵德邻曰。滕元发云。一善医者。唯取本草白字药用之多验。苏子容云。黑字者是后汉人益之。（侯鲭录）
王应麟曰。今详神农作本草。非也。三五之世。朴略之风。史氏不繁。纪录无见。斯实后医工知草木之性。
托名炎帝耳。（困学纪闻）
杨慎曰。白字本草。相传以为神农之旧。未必皆出于神农。后人增之尔。然其中如肠鸣幽幽。又云劳极洒洒。
又发 疗小儿痫大人 。仍自还神化。又云。立冬之日。菊卷柏先生为阳起石桑螵蛸。凡十物。使主二百草为之
长。立春之日。木兰射干先生为柴胡半夏。使主头痛。四十五节。立夏之日。蜚廉先生为人参茯苓。使主腹中七
节。保神守中。夏至之日。豕首茱萸先生为牡蛎乌喙。使主四肢二十三节。立秋之日。白芷防风先生为细辛蜀漆。
使主胸背二十四节。此文近素问。恐非后世医能为也。又据此文以立冬为首。别考
纬书。谓三皇三世。伏羲建寅。神农建丑。黄帝建子。至禹建寅。宗伏羲。商建丑。宗神农。周建子。宗黄帝。
所谓正朔三而改也。立夏之后。复例夏至而后言立秋。与素问长夏之说同。所谓五气顺布行四时也。（升庵文集
）
寇宗 曰。本草之名。自黄帝岐伯始。其补注总叙言旧说本草经者。神农之所作而不经。平帝纪元始五年。
举天下通知方术本草者所在。轺传遣诣京师。此但见本草之名。终不能断自何代而作。又楼护传称护少诵医经本
草方术数十万言。本草之名盖见于此。是尤不然也。世本曰。神农尝百草以和药济人。然不着本草之名。此未臻
厥理。尝读帝王世纪曰。黄帝使岐伯尝味草木。定本草经。造医方以疗众疾。则知本草之名。自黄帝岐伯始。其
淮南子之言神农尝百草之滋味一日七十毒。亦无本草之说。是知此书乃上古圣贤具生知之智。故能辨天下品物之
性味。合世人疾病之所宜也。（本草衍义）
【岐伯经】隋代目录记载为十卷，已失传。
【白氏（佚名作者）内经】汉代目录记载为三十八卷，已失传。
【外经】汉代目录记载为三十六卷，已失传。
【旁篇】汉代目录记载为二十五卷，已失传。
【扁鹊内经】汉代目录记载为九卷，已失传。
【外经】汉代目录记载为十二卷，已失传。
【扁鹊镜经】一卷，已失传。
《南史·张邵传》记载：徐文伯，字德秀，是濮阳太守徐熙的曾孙。徐熙喜好黄帝与老子的学说，隐居在秦望山。有一位道士经过，向他讨水喝，留下一个葫芦形状的容器给他，说：“您的子孙应当用道术来拯救世人，将会获得二千石的官职。”徐熙打开它，里面是《扁鹊镜经》一卷。于是徐熙精心学习这部书，名声震动海内。
【灵元经】《艺文略》记载为三卷，已失传。
【神农本草经】隋代目录记载为三卷，已失传。
《帝王世纪》记载：炎帝神农氏，在姜水长大，开始教导天下人耕种五谷来食用，以节省杀戮生命的行为。他品尝各种草木的味道，发现适宜用来治疗疾病的药物，挽救了夭折和受伤者的性命。百姓每天使用这些药物却不知道是谁发现的，他撰写了《本草》四卷。《汉书·平帝纪》记载：元始五年，征召天下通晓逸失的经典、古代记录、天文历算、钟律、小史以及编撰方术、本草，以及能教授《五经》、《论语》、《孝经》、《尔雅》的人，由所在地方提供一辆配备一封轺传（一种轻便驿车）的车辆。又，《楼护传》记载：楼护年轻时跟随父亲在长安行医，出入于权贵之家。楼护诵读医经、本草、方术数十万言，长辈们都喜爱并尊重他。
贾公彦说：张仲景在《金匮》中说，神农能尝遍百药，指的就是炎帝。（出自《周礼正义》。）
嵇康说：神农说：“上药养命，中药养性”，这是访求知晓性命之理的人，从而辅助修养以通达事理。（出自《太平御览》引用的《养生论》。）
葛洪说：《神农经》说：“上药使人身体安宁、寿命延长，升格为天神，遨游天地上下，役使万物神灵，身体生出羽毛，做饭立等即至。”又说：“丘芝以及饵丹砂、玉札、曾青、雄黄、雌黄、云母、太乙禹余粮，都可以单独服用，都使人能够飞行长生。”又说：“中药养性，下药除病，能使毒虫不侵害，猛兽不侵犯，恶气不运行，众妖一并避开。”（出自《抱朴子》。）
又说：“按照本草药材与其他草本同名者很多，只有精博之人才能分辨它们，不可不详细考察。”（出自《抱朴子》。）
陶弘景说：旧传说称《神农本经》，我认为确实如此。昔日神农氏统治天下时，画八卦以沟通鬼神之情，创造耕种以节省杀戮生命的弊端，宣扬药物治疗疾病以拯救夭折受伤者的性命。这三种道术，历经众多圣人的发扬而更加显著。但在轩辕（黄帝）以前，文字尚未流传，就像六爻指向下垂，描绘形象种植庄稼，都是就事论事。至于药性的主治，应当依靠认识，认识相互因循，否则如何能听闻？至于桐君、雷公，才将其著录在简册上。这本书应当与《素问》同类，只是后人多加修饰罢了。秦始皇焚烧医方卜术并未波及此书，所以得以完整收录。但遭遇汉献帝迁徙，晋怀帝奔逃，文献焚毁散失，千中无一留存。现在所保存的，只有这四卷。其中所出的郡县名称，乃是后汉时的制度，怀疑是张仲景、华佗等人所记录。（《本草经集注序》。）
又说：“凡是采药的时间月份，都以建寅之年为首，则是从汉代太初历之后所记录的。”（《本草总序例》。）
颜之推说：秦人毁灭学术，董卓焚烧书籍，典籍错乱，不止于此。譬如《本草》，虽然说是神农所述，但其中有豫章、朱崖、赵国、常山、奉高、真定、临淄、冯翊等郡县名称，出产各种药物，这是由后人掺入的，并非原文。（《家训》。）
苏敬说：《汉书·艺文志》中有《黄帝内外经》，班固评论说：“经方，是根据本草石药的寒温属性，推究疾病的深浅程度。”这是班固论述经方的话，而没有提到“本草”之名。只有《梁七录》记载有《神农本草》三卷，陶弘景据此将《别录》加入成为七卷。韩保升说：按药物分为玉石、草木、虫兽，而直接称为“本草”，是因为诸药中草类最多。
掌禹锡等人说：旧传说《本草经》是神农所作，但不见于经典记载，《汉书·艺文志》也没有收录。《平帝纪》说：元始五年，推举天下通晓方术、本草的人，由所在地驾车送他们到京师。《楼护传》称楼护年轻时诵读医经、本草、方术数十万言，“本草”之名大概见于此处。而英公李勣等人的注释引用班固叙述《黄帝内外经》说：“根据本草石药的寒温，推究疾病的深浅。”这明明是论述经方的话，却没有“本草”之名。只有《梁七录》记载《神农本草》三卷，推测其为开端，这就错了。有人怀疑其中记录的出产郡县有后汉地名，认为是像张仲景、华佗一类人所作，这也不对。《淮南子》说：神农尝百草的味道，一天之内中毒七十次，因此医方兴起。大概上古时代没有著述文本，师徒口耳相传，称之为本草。两汉以来，名医越来越多，张机、华佗一类人才开始依据古学附上新说，通盘编述。《本草》由此见于经录。（《嘉祐补注本草序》。）
又说：陶弘景序言说：“现在所保存的，有此四卷。”唐代版本也作四卷。韩保升又说：“《神农本草》上、中、下及序录合为四卷。”现在考证，“四”字应当作“三”，是传写之误。为什么呢？按《梁七录》说：“《神农本草》三卷。”又根据今本《经》陶序后的朱书说：“《本草经》卷上、卷中、卷下。”卷上注解说：“序药性之源本，论病名之形诊。”卷中说：“玉石草木三品。”卷下说：“虫兽果菜米食三品。”并没有说在三卷之外另有“序录”。明确如韩保升所说。又根据错误版本妄生曲解，现在应当以三卷为正。（《序例注》。）
赵德邻说：滕元发说：“一个好的医生，只取《本草》中白字写的药物，因为大多有效。”苏子容说：“黑字的是后汉人增补的。”（《侯鲭录》。）
王应麟说：现在详细考证，神农作《本草》，是不对的。三五（三皇五帝）时代，风气质朴简约，史家记录不多，没有见到记载。这实际上是后世医生工匠知道草木的性质，托名炎帝罢了。（《困学纪闻》。）
杨慎说：白字《本草》，相传以为是神农的旧本，未必都出于神农，是后人增补的。然而其中如“肠鸣幽幽”，又说“劳极洒洒”，又说“发疗小儿痫大人...仍自还神化”，又说：“立冬之日，菊卷柏先生为阳起石桑螵蛸，凡十物，使主二百草为之长。立春之日，木兰射干先生为柴胡半夏，使主头痛，四十五节。立夏之日，蜚廉先生为人参茯苓，使主腹中七节，保神守中。夏至之日，豕首茱萸先生为牡蛎乌喙，使主四肢二十三节。立秋之日，白芷防风先生为细辛蜀漆，使主胸背二十四节。”这篇文章接近《素问》，恐怕不是后世医生所能写的。又根据此文以立冬为首，另外考证纬书，谓三皇三世，伏羲建寅，神农建丑，黄帝建子，至禹建寅，宗法伏羲；商建丑，宗法神农；周建子，宗法黄帝。所谓正朔三而改。立夏之后，复例夏至而后言立秋，与《素问》长夏之说相同，所谓五气顺布行四时也。（《升庵文集》。）
寇宗奭说：《本草》之名，自黄帝、岐伯开始。其补注总叙说旧传说《本草经》是神农所作，但不见于经典。《平帝纪元始五年》，推举天下通晓方术、本草的人，所在地驾车送往京师。这只是见到“本草”之名，终究不能断定自何代而作。又《楼护传》称楼护年轻时诵读医经、本草、方术数十万言，“本草”之名大概见于此处，这尤其不对。《世本》说：神农尝百草以调和药物救济世人，然而没有著述《本草》之名。这未臻至理。我曾读《帝王世纪》说：“黄帝使岐伯尝味草木，定《本草经》，造医方以疗众疾。”则知《本草》之名，自黄帝、岐伯开始。其《淮南子》所言神农尝百草之滋味一日七十毒，也无“本草”之说。是知此书乃上古圣贤具生知之智，故能辨天下品物之性味，合世人疾病之所宜也。（《本草衍义》。）
[Qi Bo Jing] Recorded as ten volumes in the Sui dynasty catalog; lost.
[Bai Shi (Anonymous) Nei Jing] Recorded as thirty-eight volumes in the Han dynasty catalog; lost.
[Wai Jing] Recorded as thirty-six volumes in the Han dynasty catalog; lost.
[Pang Pian] Recorded as twenty-five volumes in the Han dynasty catalog; lost.
[Bian Que Nei Jing] Recorded as nine volumes in the Han dynasty catalog; lost.
[Wai Jing] Recorded as twelve volumes in the Han dynasty catalog; lost.
[Bian Que Jing Jing] One volume; lost.
The Biography of Zhang Shao in the History of the Southern Dynasties states: Xu Wenbo, courtesy name Dexiu, was the great-grandson of Xu Xi, the Prefect of Puyang. Xu Xi favored the teachings of Huangdi (Yellow Emperor) and Laozi, and lived in seclusion on Qinwang Mountain. A Daoist priest passed by and asked for water, leaving a gourd-shaped vessel with him, saying, "Your descendants should use Daoist arts to save the world, and they will attain an official rank of two thousand shi." Xu Xi opened it and found one volume of Bian Que Jing Jing. He then studied this book meticulously, and his fame shook the seas within.
[Ling Yuan Jing] Recorded as three volumes in the Yiwenuo; lost.
[Shennong Bencao Jing] Recorded as three volumes in the Sui dynasty catalog; lost.
The Century of Emperors states: Shennong, the Yan Di (Flame Emperor), grew up at the Jiang River. He first taught the world to cultivate five grains for food, thereby reducing the killing of living beings. He tasted various plants and herbs, identifying those suitable for treating diseases, saving lives from premature death and injury. The people used them daily without knowing their origin, and he compiled four volumes of Bencao. The Annals of Emperor Ping in the Book of Han states: In the fifth year of Yuanshi, scholars throughout the realm who were proficient in lost classics, ancient records, astronomy, calendar calculations, bell tunings, minor historians, and the compilation of Fangshu (medical arts) and Bencao, as well as those capable of teaching the Five Classics, Analects, Classic of Filial Piety, and Erya, were summoned. Local authorities provided them with a light courier carriage. Furthermore, the Biography of Lou Hu states: When young, Lou Hu accompanied his father practicing medicine in Chang'an, frequenting the homes of nobles. Lou Hu memorized hundreds of thousands of words regarding medical classics, Bencao, and Fangshu, earning the love and respect of elders.
Jia Gongyan stated: Zhang Zhongjing wrote in the Golden Cabinet that Shennong could taste a hundred medicines, referring to the Yan Di. (From the Commentary on the Rites of Zhou.)
Ji Kang stated: Shennong said, "Superior drugs nourish life, medium drugs nourish nature," indicating that those who understand the principles of life and nature assist in cultivation and communication. (Cited from the Discourse on Nourishing Life in the Taiping Yulan.)
Ge Hong stated: The Shennong Jing says, "Superior drugs ensure physical peace and longevity, elevating one to become a heavenly spirit, roaming above and below, commanding myriad spirits, growing feathers on the body, and having food appear instantly." It also says, "Qiu Zhi, along with Dantasha, Yuzha, Zengqing, Xionghuang, Cihuang, Yunmu, Taiyi Yuyuliang, can all be taken singly, granting flight and immortality." It further states, "Medium drugs nourish nature, inferior drugs eliminate disease, preventing venomous insects from attacking, fierce beasts from invading, evil qi from spreading, and demons from appearing." (From Baopuzi.)
He also stated: "According to Bencao, many herbs share names with other grasses; only the refined and erudite can distinguish them, requiring careful examination." (From Baopuzi.)
Tao Hongjing stated: Old traditions claim the Shennong Bencao was authored by Shennong, which I believe is true. When Shennong ruled the world, he drew the Eight Trigrams to communicate with spirits, invented farming to reduce slaughter, and promoted herbal medicine to save lives from premature death and injury. These three paths were clarified through successive sages. However, before Xuanyuan (Huangdi), texts were not transmitted. Just as the six lines point downward and images depict farming, these were practical acts. Regarding the mastery of drug properties, knowledge relies on recognition and continuity; otherwise, how could it be heard? Only with Tongjun and Leigong were these recorded on bamboo slips. This book should be similar to the Suwen (Basic Questions), merely modified by later generations. Qin Shi Huang's burning of medical formulas and divination did not affect this text, so it remained intact. However, due to the displacement of Emperor Xian of Han and the flight of Emperor Huai of Jin, documents were burned and scattered, with less than one percent surviving. What remains today are these four volumes. The commanderies and counties listed as origins of the drugs reflect Later Han institutions, suspected to be recorded by Zhang Zhongjing or Hua Tuo. (Preface to Collected Annotations on the Shennong Bencao Jing.)
He also stated: "The timing of herb collection follows the beginning of the year in the Jianyin cycle, indicating records made after the Taichu calendar of the Han dynasty." (General Preface to Bencao.)
Yan Zhitui stated: The Qin dynasty destroyed learning, and Dong Zhuo burned books, causing chaos in classics. For example, in Bencao, although attributed to Shennong, it contains place names like Yuzhang, Zhuya, Zhaoguo, Changshan, Fenggao, Zhending, Linzi, and Fengyi, where various drugs are produced. This indicates later interpolation, not the original text. (Family Instructions.)
Su Jing stated: The Book of Han, Treatise on Literature, mentions the Huangdi Neijing and Waijing. Ban Gu commented: "Fangshu (medical prescriptions) rely on the cold and warm properties of herbs and minerals to trace the depth of diseases." This is Ban Gu's discussion on Fangshu, without mentioning the name "Bencao." Only the Liang Dynasty's Seven Records mention three volumes of Shennong Bencao. Tao Hongjing used this to add Bie Lu, creating seven volumes. Han Baosheng stated: Drugs include minerals, plants, insects, and animals, but are called "Bencao" because plant-based drugs are the most numerous.
Zhang Yuxi et al. stated: Old traditions claim the Bencao Jing was written by Shennong, but it is not found in canonical texts, nor in the Book of Han, Treatise on Literature. The Annals of Emperor Ping state: In the fifth year of Yuanshi, experts in Fangshu and Bencao were summoned to the capital. The Biography of Lou Hu mentions he recited hundreds of thousands of words on medical classics, Bencao, and Fangshu. Thus, the name "Bencao" appears here. However, Li Ji's commentary cites Ban Gu's description of the Huangdi Neijing: "Relying on the cold and warm properties of herbs and minerals to trace disease depth." This discusses Fangshu, not Bencao. Only the Liang Seven Records list three volumes of Shennong Bencao as the beginning, which is incorrect. Some suspect the Later Han place names indicate authorship by Zhang Zhongjing or Hua Tuo, which is also wrong. The Huainanzi states: Shennong tasted a hundred herbs, suffering seventy poisonings a day, leading to the rise of medical formulas. In ancient times, without written texts, knowledge was passed down orally as Bencao. Since the Two Han dynasties, famous doctors increased. Figures like Zhang Ji and Hua Tuo began compiling ancient learning with new theories, establishing Bencao in catalogs. (Preface to the Jia You Supplemental Annotations on Bencao.)
They also stated: Tao Hongjing's preface mentions four volumes remaining. The Tang edition also has four volumes. Han Baosheng claimed the Shang, Zhong, Xia, and Preface combined make four volumes. Current research suggests "four" should be "three," a transcription error. Why? The Liang Seven Records state three volumes. Also, the vermilion ink note after Tao's preface in the current text reads: "Bencao Jing, Upper Volume, Middle Volume, Lower Volume." The Upper Volume notes the source of drug properties and discusses disease diagnosis. The Middle Volume covers minerals, plants, and herbs in three categories. The Lower Volume covers insects, animals, fruits, vegetables, and grains in three categories. There is no separate "Preface/Record" outside these three volumes, confirming Han Baosheng's view. Based on erroneous versions generating false theories, we should accept three volumes as correct. (Annotation on General Principles.)
Zhao Delin stated: Teng Yuanfa said, "A good doctor selects only the white-character drugs in Bencao, as they are mostly effective." Su Zirong said, "Black characters were added by Later Han people." (Hou Qing Lu.)
Wang Yinglin stated: Upon detailed examination, attributing Bencao to Shennong is incorrect. During the era of the Three Sovereigns and Five Emperors, customs were simple, historical records were sparse, and no such record exists. This is likely later physicians attributing their knowledge of plant properties to the Yan Di. (Kunxue Jiwén.)
Yang Shen stated: White-character Bencao is traditionally considered Shennong's original work, but it likely includes later additions. However, passages like "bowel sounds humming," "extreme fatigue shivering," "treating childhood epilepsy in adults... returning spirit transformation," and seasonal deities like "On the Day of Start of Winter, Ju Juanbai Xiansheng becomes Yangqishi and Sangpiaoxiao..." suggest this text resembles the Suwen and is unlikely to be by later physicians. Cross-referencing with apocryphal texts, Fuxi established the Yin month, Shennong the Chou month, Huangdi the Zi month, and Yu returned to Yin, following Fuxi; Shang followed Chou (Shennong); Zhou followed Zi (Huangdi). This is the changing of the calendar. After Start of Summer, following Start of Autumn aligns with the Suwen's concept of Late Summer and the distribution of five qi. (Shengan Wenji.)
Kou Zongshi stated: The name Bencao originated with Huangdi and Qibo. His supplemental general preface notes that old traditions claim Shennong wrote the Bencao Jing, but it is not canonical. The Annals of Emperor Ping mention summoning Bencao experts, merely citing the name, not the era of origin. The Biography of Lou Hu cites his recitation of Bencao, again just the name. This is insufficient. The Shiben states Shennong tasted herbs to heal people but does not mention writing Bencao. This misses the point. I read the Century of Emperors: "Huangdi ordered Qibo to taste plants and herbs, establish the Bencao Jing, and create medical formulas to treat diseases." Thus, the name Bencao starts with Huangdi and Qibo. The Huainanzi's account of Shennong tasting herbs and suffering poison mentions nothing about Bencao. Therefore, this book was written by ancient sages with innate wisdom, able to discern the properties of all things and match them to human diseases. (Yanyi of Bencao.)