窃思人赖饮食以生，而饮食之烹饪，必藉于水。水之于人，顾不重欤？夫水以流动为性，以润下为德，故水
无不流，流则不腐，所谓“合千派而不竭，纳众流而不污”者也。惟杭、嘉、湖、苏、常数郡之水，独异于他处。
以地势坦夷，水极平衍，自古称为“泽国”，而支河万派， 汊繁多，其大河之水既已平流，则 汊之间竟如止
水。居其所者，饮于斯，食于斯，濯粪秽于斯。若暑月旱年，则热毒蕴蓄，为害尤烈。考鄱阳章氏《饮食辨》云∶
止水藏垢纳污，饮之主多病。故此处居人，每患三疟，辄延绵不易愈，患而痈疡、香港脚者为尤多，始信章氏之言
为不诬也。欲康济斯民者，当以凿井为急务焉。奈水乡之人，以河汲既便，遂相沿成习而不察其弊，故罕知凿井
之利。苟知疡、疟、香港脚之甚于他处，而识其病源之在水，则救弊之策，曷可缓乎？况“凿井而饮”，古之训也，
且可备旱。或曰吾乡为荷叶地，不宜于井。噫，是何言欤？所谓荷叶地者，以四面环水，形如荷叶也。凡属水乡，
大都若是，不独吾乡尔也。至水乡凿井，及泉甚易。工省价廉，又何乐而不为耶？且闻每有湮塞之井，可见前人
具有卓识，而后人废置为可叹也。若能随处掘浚，较凿尤易。惟宜冬令为之，夏令地中冷，恐不能深入也。井口
宜小，庶免堕溺之虞。但囿于习者，难与谋始。敢望大雅君子，仁心为质，广为传说，身先开凿，俾人人共饮清
泉而免疾病，则井养不穷，同享王明之福，其阴德曷可量哉！士雄尝以泰西凿井法附刊先曾祖《随笔》中。乙卯冬，挈
眷回籍，居于 溪，复为此说以贻同志，奈为众议所格。丙辰夏秋亢旱，赤地千里，余复怂恿浚河，又格不行，而日汲
几断。幸张君雪沂有方塘半亩，颇极渊深，农人欲购以戽田。张曰∶“吾将以此济一乡之饮者。”竟不售。余家亦赖之。
饮水思源，因撰楹帖一联以赠云∶“我泽如春，仁言利溥∶上善若水，世德流长”。其时余尝遵陆游禾，一路乡民，咸忧
渴死。石水贵至百钱，大户水费日以千计，无井故耳。有心有力者，不可境过辄忘也。
章杏云先生《饮食辨》云∶凡米新者，香甘汁浓，养人为胜。试观作饧作酒，新者之力较浓，稍久则渐薄，
岂非陈不及新之明验乎？本草言陈者良，是为病患言也。以新者力浓，恐贻食复之患耳。又极言炒米之弊，余皆
韪之。盖米愈陈则愈劣，纳稼之时，但宜藏谷，随时碾食，则香味不减而滑。乃嘉兴等处不谙藏谷之法，刈获之
后，即舂而入囤，用糠蒸 数月，米色变红，如陈仓之粟，名曰“冬舂米”，取其经久不蛀，亦杜远方贩运，以
惯食此米者，不出二百里之外也。志乘未载，不知何人作俑，而土人习之，翻以白米为味淡不香，何异醉人视醒
人为醉之颠倒耶？然米经蒸变，不但色香味全失，而汁枯性涩，是去其精华，徒存糟粕也。故煮粥不稠，造饧、
酿酒皆不成，与炒米相去一间耳。余偶食之，即腹胀便闭，必啜淖糜粥数日以濡之始愈。此与武彝人蒸茶为红者，
同一矫揉造作。今奸商更有造发急冬舂之法，旬余即成，随时可作。米极易败，尤不宜人。红茶亦各处效尤，遍
行宇内，嗜痂者众。二者之弊，殆不可革，然知味者固自有人也。又按钱塘龙井茶，甲于天下。迩年土人以秋采者造为
红茶，颇获浓利，故圣人有鲜能知味之叹。凡艺茶亦须肥壅，昔人谓专藉云雾以滋培，不待人力之灌溉者，皆未经目击
之谈也。
茶能清神醒睡，止渴除烦，有解风热，凉肝胆，吐风痰，利头目，去油垢，肃肺胃之功。口不渴者，可以勿
饮。红茶既经蒸 ，失其清涤之性，更易停饮。昔人夸之者未免过当，毁之者殊失其中。章杏翁至谓为灾星厄运
之媒，亦矫枉而失实也。惟论姜茶治痢之弊，为发前人所未发。其辨云∶杨氏立此方，谓东坡治文潞公有效。夫
苏、文二公诚名士、诚贵人，服药治病，不论资格。苟药饵不当，恐二竖无知，非势力所能压也。医书所列诸方，
尝有某帝王、某卿相试验之说，皆是游方术士虚张声势，哄骗乡愚之法，可鄙可笑。且潞公偶然患病，偶然服药，
正史既所不书，稗官亦复未载，后世之医，何自而知？乃杨氏言之，李氏信之，尤为不值一笑，即使果有其事，
所患必是寒痢，治而愈者，得力于姜也。设为热痢，而欲藉茶之凉，制姜之势，岂非梦梦！乃今之愚俗，虽目不
识丁者，无不知姜茶为治痢之方。迨至百用而百误，而犹圭臬奉之，抑不思至此乎？愚谓产后之生化汤，亦同此
弊。惟洄溪有产后禁姜之论，且曰暑证忌姜，虽与芩、连同用，亦有大害。正与章辨暗合。彼诗文本画，俗眼不
辨妍媸，专尚纱帽，已属鄙陋。医药亦尔，岂不更可哀哉！杏翁以谈笑而出之，其慨世深矣！
章氏云∶《论语》记圣人饮食，不曰必以姜食，亦不曰无姜不食，而曰不撒姜食。撒字从手，检而去之也。
盖指圣人作客而言。凡作客者，于主人所设，各随其便，不宜当食讲究烹调。《曲礼》曰∶毋絮羹，毋 醢。絮
羹、 醢，是临食时加入调和；撒姜是临食时检出调和∶皆非作客之礼。姜虽有害，少食亦自不妨。调和之内，业已有
姜，圣人必不于食时令其检去，但不多食而已。然则此句当连下句成文，始为通贯，乃竟讲作无姜不食。其误不始于宋
儒，汉、晋人已有“通神明、去秽恶”之说，汉人则本于《神农本草经》。秽恶作臭恶言，能去食物中腥恶之臭也；而通
神明殊不可解，神明指人身何物？盖此书虽传自上古，其中为后人附益处甚多，须善读也。《朱子语录》亦云∶秋姜夭人
天年。是亦明知其非佳物矣。夫偏于辛而无回味，即偏于热而无回性也。食之断不宜多，断不可久。入药亦止能散寒，
苟无寒邪而误用之，则营血受伤，津液被劫，外感变而内伤矣。虽有良药，无从解救，慎之！愚谓神明似指心脏而言，
以心藏神，或为阴邪所侵，寒痰所蔽，则神为之蒙，而君主不明矣。并可灌以姜汁者，阴寒之病藉辛以通之，而神明自
复也。因误信《论语集注》而致大病者，余有治吴永言、徐乐亭两案可参。
又云∶感冒客邪，如系风寒，温散故所当用，倘为温热初起，即宜清解。俗人不知，妄以胡椒、辣枚子之类，
肆啖以为发散。不知此类止能温中，不能散表。数十年中，屡见食此过多，一、二日即死者。未死时必唇焦舌黑，
津液全无，此《灵枢》所谓阴竭也。阴竭者，血死也。又必昏昏无知，此元化所谓胃烂也。死后必遍身青紫，与
中砒毒无殊。更可恶者，俗传胡椒炒鸡，可以调经种子。岂不调、不孕，尽属血寒？即使果寒，温暖血室，鸡已
足矣，何必助之以椒？遂致血枯经绝，即俗云干血痨是也；或崩漏、吐、衄，即血热妄行也。无病求病，不死求死，良
可悯也。愚谓俗传调经种子等方，大抵皆温热之品，世人不察体气病情，一概恣服，阴虚者必成干血痨，血热者必致妄
行。章氏之言，允为名论。又凡妇女月信有妨于事，欲其暂缓者，先期以胡椒数粒，冷水逐粒吞下，汛即缓行，别无他
患。盖月事将行，冷水能凝遏，使之不行，而胡椒极热，囫囵吞下，则性不遽发，数日之后，椒性作而冷气消，其汛始
行也。逐粒吞者，一口冷水可缓汛期一日，而一粒胡椒能消一口冷水。观严寒时以胡椒水研墨，则砚不冰，则其性热伤
营可知矣。故孕妇食之堕胎，而阴虚内热之人，一切辛烈之物皆当屏绝，举此可例其余也。
鸦片烟之害，夫人知之，而吸之者率不肯戒，余窃怪之。故人张孝子养之谓余曰∶吾尝闻诸吸者云，凡吸此
烟，乐不可支，畅美达于骨髓，贤于房事远矣。故可以移酒色之荒，而沉迷于此，虽至死不忍弃，曷云戒乎？余
闻之未能深信。既而杨大尹素园以《饮食辨》寄赠，其烟叶条下附载鸦片，亦有此烟一吸，其乐逾于登仙，虽死
不悔之说，信者其为淫药矣。又云∶吸此烟者，初则壮健非常，三数年渐渐黧瘦，不久髓竭精枯而死。始因坐拥
浓资，身本无病而求快乐，讵知乃以求死。更有富贵之家，有病不肯祛邪，惟喜立斋、景岳之言，乐于补塞，岂
知其害较克伐尤烈？其死乃在一朝半日，或旬月之间，较之吸鸦片烟为尤惨也。愚按吸入肾主之，又必卧而吸，
卧则气归于肾，故初吸大能鼓舞肾气，令人不倦，久之则精华发越渐尽，逐致形枯神槁。李维镛谓其专伤肺气，
甚属不然。始则富贵人吸之，不过自速其败亡；继则贫贱亦吸之，因而失业破家者众，而盗贼遍地矣。故余目之为妖烟
也。亦有因衰病而误堕其中者，以其吸之入口，直行清道，顷刻而遍一身，壅者能宣，郁者能舒，陷者能举，脱者能收，
凡他药所不能治之病，间有一吸而暂效者，人不知其为劫剂，遂诧以为神丹。而因病吸此，尤易成瘾，迨瘾既成，脏气
已与相习，其后旧疾复作，必较前更剧，而烟亦不能奏效矣。欲罢不能，噬脐莫及，乃致速死。余见亦多，敢告世人，
毋蹈覆辙。章氏以立斋、景岳之法害人，谓较鸦片尤惨；吾乡前辈陈干初先生以堪舆为异端之尤，谓地师之罪浮于佛、
老∶皆救世之药石也。读者切勿视为愤嫉，庶可共挽颓风。
泰西玛高温云∶麦教师谓鸦片之进中华，创自葡萄牙人。乾隆三十一年以前进口者，岁不过二百箱；至三十
一年，有一千箱；三十七年，KT 咭 人始运鸦片自天竺至中华；四十三年，KT 人复自天竺运来二千八百箱，但未
尽卖，后即运至别处去矣。此时鸦片交易尚未繁盛。至嘉庆二年，始有四千一百七十二箱进口，而交易后此渐大。
以后每年加损不一。道光元年，有五千五百七十六箱进口；十年，有一万七千四百五十六箱进口；自十年至二十
年，每年加多。于二十年间，有三万四千六百三十一箱进口。迨今咸丰五年，则尤多矣，有六万五千三百五十四
箱进口。其价大土每箱计洋四百二十一元，小土每箱三百六十元，则今岁鸦片进口，中华费银统计四百七十八兆
六百十六千四百元。每箱斤两若干，较平算之，如每人吸一钱，则华人食此物者，不下二百万余人。噫，鸦片进
口逐渐加多，其害愈炽愈盛，伊芳于胡底！嘉庆二年至今六十载，进口之数若是之广，有心人闻之，有不为之痛哭流涕者
耶？然此止就外国鸦片进口而论，更可痛者，云、贵二省及浙之温、台等处，亦广种此物，将沃土之田，可以种谷养人
者，反种此以毒人！合中华所产而计之，则吸此者当不止二百万余人矣。愚谓中华甘此鸠毒，而外邦为之痛哭，询从来
未有之忠告，敢不亟为手录。又按徐松龛中丞云∶天竺自六朝后皆称印度，今五印度为KT 咭 所辖。进口货物近以鸦
片为主，宇宙浮孽之气乃独钟于佛国，何其怪也！
沃土良田，原以种谷养人。今酿酒之米，种者愈增；而养人之谷，种者愈减∶此举世所未觉也。余足迹所及
虽不广，而到处咨询，凡蕞尔一邑，岁费造酒之米必以万石计，无怪乎米价之日昂也！《先忧集》列税酒为救荒
要务，诚为名论。按朱四辅云∶世儒言及生财，辄以聚敛目之。但他物可以不税，而酒不可不税。盐有税而盐贵，
民不能以淡食，盐贵则艰于食矣；布有税而布贵，民不能终岁不着衣，布贵则艰于衣矣。衣、盐之于民必不可少，
而且税之；酒之于民可多可少，而何不税之也？况彼煮海为盐，绩麻为布，采天生之物而为百货，皆化无用以为
有用；而酒则糜费五谷以成糟粕，化有用以为无用也。就货物论之，而酒断当税矣。商贾作客，携千百两之本，
以涉百千里之道途，有风波之恐，有盗贼之忧，而其利不能十一；酒户卖酒，则坐拥高资，优游庭户，而其利且
数倍也。就商而论，而酒益当税矣。如以税酒为聚敛之事，则夫理财非《大学》之务乎？请更辨之∶凡民日食不
过一升，而寻常之量辄饮斗酒，故一人之饮，足供数人之食；至于盛肴馔、多朋侣，其费又不可胜计也。酒之为
物，勤俭多妨，是故税酒可以使民富。贞节之人以酒乱性，力学之人以酒废业，盗贼之徒以酒结伙，刚暴之徒以酒行凶∶
凡世间败德损行之事，无不由于酒者。此《书》之所以作《酒诰》，汉初所以三人群饮罚金四两也。酒之为物，志气两昏，
是故税酒可以兴民教。富之教之，诚经国利民之善术，而安得谓小人之蠹政也哉？宋赵开称为善理财，其领四川财赋也，
言蜀民已困，惟榷酤尚有盈余，遂大变酒法，四路岁课增至六百九十余万。宋儒胡致堂，称为通达事理，其论酒禁之事
也，曰知治体者，欲罢官榷酤，使民自为之，而量取其利，虽未尽合古法，亦裕民去奢之渐也。其他名臣如范、韩、
司马，名儒如朱文公、真西山等，论列政务，俱极详悉，而从未言酒税之非，亦足以见其为济时之要务矣。又陈
漱六先生云∶税酒之法，当行于平时；禁酒之令，当行于凶年。储一邑酒税之所入，即为一邑凶年之赈。必平时
我私下思考，人依靠饮食来维持生命，而饮食的烹饪，必须借助于水。水对于人来说，难道不重要吗？水以流动为天性，以滋润向下为美德，所以水没有不流动的，流动了就不会腐臭，这就是所说的“汇聚千条支流而不枯竭，容纳众多水流而不受污染”。只有杭州、嘉兴、湖州、苏州等几个郡县的水，唯独与其他地方不同。因为地势平坦开阔，水面极其平缓广阔，自古以来就称为“泽国”，而且支河万千，岔流繁多，那些大河的水既然已经平缓流动，那么支流之间竟然如同静止的水一样。居住在那里的人，在这里饮水，在这里吃饭，在这里洗涤粪便污秽。如果在暑天或旱年，热毒就会蕴积蓄藏，造成的危害尤其猛烈。考察鄱阳章氏的《饮食辨》中说：静止的水隐藏污垢接纳污秽，饮用它会导致人多病。所以这里居住的人，常常患三种疟疾（指一日一发、间日一发、三日发发的疟疾），往往拖延缠绵难以痊愈，患痈疽疮疡和脚气病的人尤其多，这才相信章氏的话不是虚假的。想要救济百姓的人，应当把凿井作为紧急事务。无奈水乡的人，因为从河里取水既方便，于是沿袭成习而没有察觉其中的弊端，所以很少知道凿井的好处。如果知道疮疡、疟疾、脚气病比别处严重，并且认识到病源在于水，那么补救弊端的策略，怎么可以拖延呢？况且“凿井而饮”，是古人的训诫，而且还可以防备干旱。有人说我们家乡是荷叶地，不适合打井。唉，这是什么话呢？所谓荷叶地，是因为四面环水，形状像荷叶一样。凡是属于水乡的地方，大都是这样，不只是我们家乡如此。至于在水乡凿井，见到泉水很容易。工程省工钱少，又有什么快乐而不做的呢？况且听说常有淤塞的井，可见前人具有卓越的见识，而后人废弃不用实在令人叹息。如果能够随处挖掘疏通，比新凿井更容易。只适宜在冬季进行，夏季地中寒冷，恐怕不能深入。井口宜小，以免发生坠井溺水的忧患。但被习俗局限的人，很难与他们谋划开始。敢希望高雅君子，以仁心为本体，广泛传播传说，亲身带头开凿，使人人共饮清泉而免除疾病，那么井水的养育无穷无尽，共同享受王明的福分，那阴德怎么能估量呢！士雄曾经将泰西（西方）的凿井法附刊在先曾祖父的《随笔》中。乙卯年冬天，带着家眷回到籍贯，居住在苕溪，又写下这篇说辞留给志同道合的人，无奈被众人的议论所阻挠。丙辰年夏秋大旱，赤地千里，我又怂恿疏浚河道，又被阻挠不行，而日常汲水几乎断绝。幸好张雪沂君有半亩方塘，非常深广，农夫想买下来戽水灌溉田地。张君说：“我将用这个来救济全乡人的饮水。”最终没有卖出去。我家也依赖它。饮水想到水源，因此撰写对联一副赠送道：“我的恩泽如春天，仁爱的言语利益广大；最高的善像水一样，世代的德行流传长久”。当时我遵循陆游的诗句，一路上的乡民，都担忧渴死。石米价格贵到一百文钱，大户人家的水费每天以千计，没有井的缘故啊。有心有力的人，不可让境况过去就忘记。
章杏云先生的《饮食辨》中说：凡是米，新的，香气甘甜汁液浓郁，滋养人胜过陈米。试看制作饴糖和酿酒，新米的效力较浓，稍久一点则逐渐变淡，这难道不是陈米不如新米的明显证据吗？本草书说陈米好，这是针对病人说的。因为新米效力浓，恐怕会留下食复（病后因饮食不当导致复发）的祸患罢了。又极力陈述炒米的弊端，我都认为正确。大概米越陈就越差，在收获庄稼的时候，只宜储藏稻谷，随时碾磨食用，那么香味不减且滑润。然而嘉兴等地不熟悉储藏稻谷的方法，收割之后，就舂米装入囤里，用糠皮蒸几个月，米色变成红色，像陈仓的粟米，名叫“冬舂米”，取它经久不生虫，也是为了杜绝远方贩运，因为习惯吃这种米的人，不出二百里之外。地方志没有记载，不知道是谁开创的，而当地人习以为常，反而认为白米味道淡不香，这跟醉汉看醒人觉得醉汉清醒有什么两样，简直是颠倒黑白？然而米经过蒸煮变化，不但色香味完全丧失，而且汁液干枯性质涩滞，这是去除了精华，只存留糟粕罢了。所以煮粥不稠，制作饴糖、酿酒都不能成功，与炒米相差无几。我偶然吃了它，就腹胀便秘，必须喝稀粥几天来滋润才痊愈。这与武夷山人蒸茶做成红茶，是同一种矫揉造作。现在奸商更有制造急冬舂米的方法，十几天就能完成，随时可以制作。米极易腐败，更不宜于人。红茶也是各处效仿，遍行天下，嗜痂成癖的人很多。这两者的弊端，大概不可革除，然而懂得品味的人自然有人。另外查钱塘龙井茶，天下第一。近年当地人用秋天采摘的茶制作红茶，颇获丰厚利润，所以圣人感叹很少有人能知味。凡是种植茶叶也需要施肥，古人说专门依靠云雾来滋养培育，不需要人力灌溉的，都是没有亲眼目睹的言论。
茶能清神醒睡，止渴除烦，有解除风热，凉肝胆，吐出风痰，利头目，去除油垢，肃清肺胃的功效。口不渴的人，可以不喝。红茶既然经过蒸制，失去了其清涤的性质，更容易停滞停饮。以前夸耀它的人未免过分，诋毁它的人特别失之偏颇。章杏云先生甚至称它是灾星厄运的媒介，也是矫枉过正而失实。只有论述姜茶治疗痢疾的弊端，是发掘前人所未发现的。他的辨析说：杨氏创立这个方子，说是苏东坡治疗文潞公有效。苏、文二位公侯确实是名士、确实是贵人，服药治病，不论资格。如果药饵不当，恐怕两个病魔无知，不是势力所能压制的。医书所列的各种方剂，常有某帝王、某卿相试验的说法，都是游方术士虚张声势，哄骗乡下愚民的方法，可鄙可笑。况且潞公偶然患病，偶然服药，正史既然没有记载，野史也没有记录，后世的医生，从哪里知道？然而杨氏说出来，李氏相信它，尤其不值一笑，即使果真有此事，所患必定是寒痢，治疗而痊愈的，得力于姜。假设为热痢，而想借茶的凉性，制约姜的热势，岂不是做梦！然而现在的愚俗之人，即使目不识丁的人，没有不知道姜茶是治疗痢疾的方子。等到百用而百次误事，还把它当作圭臬奉守，也不想想到了这一步吗？我认为产后用的生化汤，也有同样的弊端。只有洄溪有产后禁用姜的论述，并且说暑证忌姜，虽然与黄芩、黄连同用，也有大害。正与章氏的辨析暗中契合。他们诗文本画，俗眼分辨不出美丑，专门崇尚官帽，已经属鄙陋。医药也是如此，岂不更可悲哀吗！杏云先生以谈笑的方式说出来，他对世道的感慨很深啊！
章氏说：《论语》记载圣人的饮食，不说一定配姜吃，也不说不吃姜不吃，而是不撤姜食。“撤”字从手，是检查并去掉的意思。大概是指圣人作客而言。凡是作客的人，对于主人所摆设的食物，各随其便，不应该在进食时讲究烹调。《曲礼》说：不要自己调羹，不要自己加肉酱。絮羹、加醢，是临吃时加入调和；撤姜是临吃时检出调和：都不是作客的礼节。姜虽然有危害，少吃也无妨。调和之内，业已有姜，圣人一定不会在进食时令其检去，只是不多吃而已。然而这句话应当连下句成文，才通贯，竟然讲作无姜不食。这个错误不始于宋儒，汉、晋人已有“通神明、去秽恶”的说法，汉人则是本于《神农本草经》。秽恶作臭恶言，能去除食物中腥恶的臭味；而通神明特别不可理解，神明指人身什么物体？大概这本书虽然传自上古，其中为后人附益增补的地方很多，须善于阅读。《朱子语录》也说：秋姜夭折人的天年。这也是明知它不是佳物了。那种偏于辛辣而没有回味，就是偏于热性而没有回性。吃它绝对不宜多，绝对不可久。入药也只能散寒，如果没有寒邪而误用，就会损伤营血，劫夺津液，外感变为内伤了。虽然有良药，无从解救，谨慎啊！我认为神明似乎指心脏而言，因为心藏神，或者被阴邪侵袭，寒痰遮蔽，那么神为之蒙蔽，而君主不明。也可以灌以姜汁，阴寒的病借辛味来通达，而神明自然恢复。因误信《论语集注》而导致大病，我有治疗吴永言、徐乐亭两个案例可以参考。
又说：感冒外邪，如果是风寒，温散当然是应当使用的，如果是温热初起，就应当清解。俗人不知道，妄用胡椒、辣枚子之类，大肆吞食以为发散。不知道这类东西只能温中，不能散表。几十年中，屡次见吃这个过多，一两天就死的。没死时一定嘴唇焦黑，舌苔黑，津液全无，这是《灵枢》所说的阴竭。阴竭，就是血死。又一定昏昏无知，这是元化所说的胃烂。死后一定遍身青紫，与中毒砒霜无异。更可恶的是，俗传胡椒炒鸡，可以调经种子。难道不调经、不孕，都属于血寒？即使果真是寒，温暖血室，鸡已经足够了，何必助之以椒？遂致血枯经绝，就是俗话说的干血痨；或者崩漏、吐血、衄血，就是血热妄行。无病求病，不死求死，实在可怜。我认为俗传调经种子等方，大抵都是温热之品，世人不察体质病情，一概恣意服用，阴虚者必成干血痨，血热者必致妄行。章氏的话，确为名论。另外凡是妇女月经有妨碍的事，想让它暂缓的，先期用胡椒几粒，冷水逐粒吞下，月经就缓行，别无其他祸患。大概月事将要行，冷水能凝遏，使之不行，而胡椒极热，囫囵吞下，那么药性不立即发作，数日之后，椒性发作而冷气消除，月经才开始行。逐粒吞下，一口冷水可缓经期一天，而一粒胡椒能消一口冷水。观看严寒时用胡椒水研墨，砚台不结冰，那么它的性热伤营可知了。所以孕妇吃了堕胎，而阴虚内热的人，一切辛烈之物都应当屏绝，举此可类推其余。
鸦片烟的危害，人人都知道，而吸食的人大多不肯戒除，我私下感到奇怪。朋友张孝子养之对我说：我曾经听吸食的人说，凡是吸这种烟，快乐得不得了，畅美直达骨髓，远胜于房事。所以可以转移酒色的荒淫，而沉迷于此，即使至死也不忍放弃，怎么说戒除呢？我听了未能深信。后来杨大尹素园寄赠《饮食辨》，其烟叶条下附载鸦片，也有此烟一吸，其乐超过登仙，虽死不悔的说法，信者其为淫药了。又说：吸食这种烟的人，起初壮健非常，三四年渐渐消瘦，不久髓竭精枯而死。开始因为坐拥巨资，身体本来无病而寻求快乐，哪里知道乃是寻求死亡。更有富贵之家，有病不肯祛邪，只喜欢立斋、景岳的话，乐于补塞，哪里知道其害比克伐更猛烈？其死乃在一朝半日，或旬月之间，比吸食鸦片烟更惨烈。我按吸入肾主之，又必须卧而吸，卧则气归于肾，所以初吸大能鼓舞肾气，令人不倦，久之则精华发越渐尽，遂致形枯神槁。李维镛说它专伤肺气，很不对。开始是富贵人吸它，不过是加速自己的败亡；接着贫贱人也吸它，因而失业破家的很多，而盗贼遍地了。所以我称之为妖烟。也有因衰病而误堕其中的，因为它吸之入口，直行清道，顷刻而遍一身，壅者能宣，郁者能舒，陷者能举，脱者能收，凡他药所不能治的病，间有一吸而暂效的，人不知道它是劫剂，遂诧以为神丹。而因病吸此，尤易成瘾，待瘾既成，脏气已与相习，其后旧疾复作，必较前更剧，而烟也不能奏效了。欲罢不能，噬脐莫及，乃致速死。我也见得多了，敢告世人，不要重蹈覆辙。章氏以立斋、景岳之法害人，谓比鸦片更惨；我乡前辈陈干初先生以堪舆为异端之尤，谓地师的罪孽浮于佛、老：都是救世的药石。读者切勿视为愤嫉，庶可共挽颓风。
泰西玛高温说：麦教师说鸦片的进入中华，创始自葡萄牙人。乾隆三十一年以前进口的，每年不过二百箱；到三十一年，有一千箱；三十七年，英国人始运鸦片自天竺至中华；四十三年，英国人复自天竺运来二千八百箱，但未全卖，后即运至别处去了。此时鸦片交易尚未繁盛。到嘉庆二年，才有四千一百七十二箱进口，而交易此后渐大。以后每年增减不一。道光元年，有五千五百七十六箱进口；十年，有一万七千四百五十六箱进口；自十年至二十年，每年增多。于二十年间，有三万四千六百三十一箱进口。到现在咸丰五年，则更多了，有六万五千三百五十四箱进口。其价大土每箱计洋四百二十一元，小土每箱三百六十元，则今年鸦片进口，中华费银统计四百七十八兆六百十六千四百元。每箱斤两若干，较平算之，如每人吸一钱，则华人食此物者，不下二百万余人。唉，鸦片进口逐渐加多，其害愈炽愈盛，伊芳于胡底！嘉庆二年至今六十载，进口之数若是之广，有心人闻之，有不为之痛哭流涕的吗？然而这只是就外国鸦片进口而论，更可痛的是，云、贵二省及浙江的温州、台州等处，也广种此物，将沃土之田，可以种谷养人的，反种此以毒人！合中华所产而计之，则吸此者当不止二百万余人了。我认为中华甘受此鸠毒，而外邦为之痛哭，确实是从来未有之忠告，敢不亟为手录。另外按徐松龛中丞说：天竺自六朝后皆称印度，今五印度为英国所辖。进口货物近以鸦片为主，宇宙浮孽之气乃独钟于佛国，何其怪也！
沃土良田，原以种谷养人。现在酿酒之米，种者愈增；而养人之谷，种者愈减：这是举世所不觉的。我足迹所及虽然不广，而到处咨询，凡蕞尔一邑，岁费造酒之米必以万石计，难怪米价之日昂！《先忧集》列税酒为救荒要务，确为名论。按朱四辅说：世儒言及生财，辄以聚敛目之。但他物可以不税，而酒不可不税。盐有税而盐贵，民不能以淡食，盐贵则艰于食矣；布有税而布贵，民不能终岁不着衣，布贵则艰于衣矣。衣、盐之于民必不可少，而且税之；酒之于民可多可少，而何不税之也？况且彼煮海为盐，绩麻为布，采天生之物而为百货，皆化无用以为有用；而酒则糜费五谷以成糟粕，化有用以为无用也。就货物论之，而酒断当税矣。商贾作客，携千百两之本，以涉百千里之道途，有风波之恐，有盗贼之忧，而其利不能十一；酒户卖酒，则坐拥高资，优游庭户，而其利且数倍也。就商而论，而酒益当税矣。如以税酒为聚敛之事，则夫理财非《大学》之务乎？请更辨之：凡民日食不过一升，而寻常之量辄饮斗酒，故一人之饮，足供数人之食；至于盛肴馔、多朋侣，其费又不可胜计也。酒之为物，勤俭多妨，是故税酒可以使民富。贞节之人以酒乱性，力学之人以酒废业，盗贼之徒以酒结伙，刚暴之徒以酒行凶：凡世间败德损行之事，无不由于酒者。此《书》之所以作《酒诰》，汉初所以三人群饮罚金四两也。酒之为物，志气两昏，是故税酒可以兴民教。富之教之，诚经国利民之善术，而安得谓小人之蠹政也哉？宋赵开称为善理财，其领四川财赋也，言蜀民已困，惟榷酤尚有盈余，遂大变酒法，四路岁课增至六百九十余万。宋儒胡致堂，称为通达事理，其论酒禁之事也，曰知治体者，欲罢官榷酤，使民自为之，而量取其利，虽未尽合古法，亦裕民去奢之渐也。其他名臣如范、韩、司马，名儒如朱文公、真西山等，论列政务，俱极详悉，而从未言酒税之非，亦足以见其为济时之要务矣。又陈漱六先生说：税酒之法，当行于平时；禁酒之令，当行于凶年。储一邑酒税之所入，即为一邑凶年之赈。必平时
I privately ponder that humans rely on food and drink for life, and the cooking of food and drink must rely on water. Is water not important to humans? Water takes flowing as its nature and moistening downward as its virtue; therefore, water flows without exception, and when it flows, it does not rot. This is what is meant by "gathering a thousand tributaries without depletion, accepting numerous streams without pollution." However, the water in Hangzhou, Jiaxing, Huzhou, Suzhou, and several other counties is uniquely different from other places. Due to the flat and open terrain, the water surface is extremely level and expansive, known since ancient times as the "Land of Lakes and Rivers," with myriad branch rivers and countless distributaries. Since the water in the major rivers flows gently, the water between the distributaries seems like stagnant water. Those residing there drink from it, eat using it, and wash filth in it. During hot months or drought years, heat toxins accumulate and stagnate, causing particularly severe harm. Examining Zhang's *Yinshi Bian* (Differentiation of Food and Drink) from Poyang, it states: "Stagnant water hides dirt and accepts filth; drinking it causes frequent illness." Thus, residents here often suffer from three types of malaria (malaria occurring daily, every other day, or every third day), which tend to linger and are difficult to cure. Cases of carbuncles, sores, and beriberi are especially common, confirming that Zhang's words are not false. Those who wish to benefit the people should prioritize digging wells. Alas, people in water towns find drawing river water convenient and have formed a habit without realizing the drawbacks, rarely knowing the benefits of well-digging. If one recognizes that sores, malaria, and beriberi are more severe here than elsewhere, and identifies the source of disease as water, how can remedial measures be delayed? Moreover, "digging wells to drink" is an ancient teaching, and it also serves as a reserve for droughts. Some say our hometown is a "lotus leaf land," unsuitable for wells. What nonsense! The term "lotus leaf land" refers to areas surrounded by water on all sides, shaped like a lotus leaf. Most water towns are like this, not just our hometown. Digging wells in water towns makes reaching water easy. It requires little labor and low cost; why not do it joyfully? Furthermore, many silted-up wells exist, showing that ancestors had profound insight, while later generations abandoning them is lamentable. Dredging existing wells is easier than digging new ones. It is best done in winter, as summer ground temperatures may prevent deep digging. Well openings should be small to avoid the risk of falling in. However, those bound by custom are hard to persuade to start. I dare hope that refined gentlemen, grounded in benevolence, will widely propagate this idea, lead by example in digging wells, enabling everyone to drink clear spring water and avoid disease. Then, the nourishment from wells will be inexhaustible, sharing the blessings of King Ming, and their hidden merit will be immeasurable! Shixiong once appended Western well-digging methods to his late great-grandfather's *Suibi* (Random Notes). In the winter of Yimao, taking my family back to my native place, residing near the Tiao Stream, I wrote this essay for like-minded individuals, but was thwarted by public opinion. In the summer and autumn of Bingchen, during a severe drought with thousands of miles of barren land, I again urged dredging the river, but was blocked again, and daily water supply nearly ceased. Fortunately, Mr. Zhang Xueyi had half a mu of square pond, quite deep, which farmers wanted to buy for irrigation. Mr. Zhang said, "I will use this to provide drinking water for the whole township," and did not sell it. My family also relied on it. Thinking of the source when drinking water, I composed a couplet to present: "My grace is like spring, benevolent words bring vast benefits; The highest good is like water, generational virtues flow long." At that time, following Lu You's poem, villagers along the way feared dying of thirst. Stone rice prices rose to one hundred cash, and large households spent thousands daily on water, simply because there were no wells. Those with heart and power must not forget when circumstances pass.
Mr. Zhang Xingyun's *Yinshi Bian* states: "New rice is fragrant, sweet, and rich in juice, nourishing people better. Observe making malt sugar and brewing wine; new rice has stronger potency, which gradually weakens over time. Is this not clear proof that old rice is inferior to new?" Materia Medica texts say old rice is good, referring to patients. Because new rice is potent, it might cause relapse due to diet. He also strongly criticizes fried rice, which I agree with. Generally, the older the rice, the worse it becomes. At harvest, only store paddy, mill as needed to eat, preserving fragrance and smoothness. However, places like Jiaxing do not know how to store paddy properly. After harvesting, they thresh and store the rice in bins, steaming it with bran for months until the color turns red, like aged millet in the Granary of Chen, called "Winter-Threshed Rice," to prevent insect damage and deter distant traders, as habitual consumers live within two hundred li. Local gazetteers do not record this, nor who started it, yet locals accept it, even preferring white rice for being bland and unfragrant, a reversal akin to drunkards thinking sober men are drunk. Steamed rice loses color, flavor, and aroma; its juice dries up and texture becomes astringent, removing essence and leaving only dregs. Porridge made from it is thin, and malt/wine production fails, similar to fried rice. Having eaten it accidentally, I suffered abdominal distension and constipation, recovering only after drinking thin porridge for days. This is akin to Wuyi people steaming tea to make black tea, both artificial alterations. Now, dishonest merchants create "Urgent Winter-Threshed Rice" in ten days, easily spoiling and harmful. Black tea is imitated everywhere, popular among those with peculiar tastes. These harms are hard to eradicate, though connoisseurs still exist. Qiantang Longjing tea is天下第一 (the best under heaven). Recently, locals use autumn-picked leaves to make black tea for high profits, echoing the Sage's sigh that few know true taste. Tea cultivation requires fertilizer; claims that clouds and mist alone suffice without human irrigation are unverified.
Tea clears the spirit, awakens sleepiness, quenches thirst, removes vexation, resolves wind-heat, cools liver and gallbladder, expels wind-phlegm, benefits head and eyes, removes grease, and purifies lungs and stomach. Those not thirsty need not drink. Black tea, having been steamed, loses its cleansing nature and promotes fluid retention. Past praises were excessive, criticisms biased. Mr. Zhang Xingyun called it a harbinger of disaster, an exaggeration. His critique of ginger-tea for dysentery is insightful. Yang created this formula citing Su Dongpo treating Duke Wen of Lu. Su and Wen were famous scholars and nobles; if medicine were inappropriate, demons would not be suppressed by status. Medical texts claiming imperial trials are often fraudulent tactics by wandering quacks. Duke Wen's illness and treatment are not recorded in official histories or unofficial records; how did Yang and Li know? Even if true, it must have been cold dysentery cured by ginger. For heat dysentery, using tea to counteract ginger's heat is absurd. Yet ignorant people, even illiterate ones, believe ginger-tea cures dysentery. After hundreds of failures, they still revere it. I believe the postpartum Shenghua Decoction has similar flaws. Huixi argued against ginger postpartum and warned against it in summer conditions, even with Scutellaria and Coptis, aligning with Zhang. They lack discernment, valuing rank over truth, which is sad for medicine too. Zhang expressed these views humorously, deeply lamenting the world.
Zhang notes: *The Analects* says Confucius did not say he always ate ginger or never ate it, but "did not discard ginger." "Discard" implies removing it at the table. This refers to being a guest. Guests should not fuss over seasoning. *Book of Rites* says: "Do not adjust the soup, do not add sauce." Adjusting soup/sauce or removing ginger at the table breaches guest etiquette. Ginger has harms, but small amounts are fine. Since ginger is already in the seasoning, Confucius wouldn't remove it entirely, just limit intake. This sentence connects to the next; interpreting it as "no ginger, no meal" is wrong. This error predates Song Neo-Confucians; Han/Jin scholars cited "clearing spirit and removing foul odors" based on *Shennong Bencao Jing*. "Removing foul odors" means eliminating fishy smells; "clearing spirit" is unclear. Does spirit refer to the Heart? The text has later additions; read carefully. Zhu Xi noted autumn ginger shortens lifespan, acknowledging it's not ideal. Pungent and hot without return affects blood and fluids; misuse turns exterior pathogens into interior injury. Caution! I believe "spirit" refers to the Heart. Yin-cold blocking the Heart obscures the spirit; ginger juice can dispel cold and restore clarity. I treated Wu Yongyan and Xu Leting due to misinterpreting *Analects Commentary*.
Regarding colds: Wind-cold requires warming dispersion; wind-heat requires clearing. Ignorant people eat pepper and spicy seeds for dispersion, which only warm the middle, not release the exterior. Many died within days from lip scorching, black tongue, and yin exhaustion (blood death) and mental confusion (stomach rot), turning blue like arsenic poisoning. Worse, folk beliefs claim pepper-roasted chicken regulates menstruation and aids conception. If blood-cold, chicken suffices; adding pepper causes blood depletion and amenorrhea (dry blood consumption) or bleeding disorders. Seeking illness where none exists is pitiable. Folk formulas for regulation/conception are mostly warming; misuse by yin-deficient or heat-blooded persons causes harm. Zhang's view is sound. Also, swallowing peppercorns in cold water delays menstruation. Cold water constricts; swallowed peppercorns delay heat release, then disperse cold, allowing flow. Peppercorn water prevents ink freezing in winter, proving its heat damages Ying. Pregnant women and yin-deficient/heat-types should avoid pungents.
Everyone knows opium's harm, yet addicts won't quit. Friend Zhang Xiaozhi Yangzhi said addicts find pleasure surpassing sex, preferring it to death. Later, Yang Suyuan sent *Yinshi Bian*, noting opium smokers feel transcendent joy, becoming emaciated and dying of marrow/blood depletion. Rich people seeking pleasure via tonics (Lizhai, Jingyue) die faster than opium smokers. Opium enters Kidney Qi; lying down directs Qi to Kidneys, boosting energy initially but exhausting essence later. Li Weiyong claimed it hurts Lung Qi, which is incorrect. Initially used by the rich, accelerating ruin; now used by the poor, causing unemployment and crime. I call it "demon smoke." Sick people use it for temporary relief, mistaking it for a miracle drug, leading to addiction. Once addicted, old diseases return worse, and smoke fails. Desire to quit but cannot, hastening death. I warn others not to repeat this. Zhang criticized Lizhai/Jingyue's tonics as worse than opium; Chen Ganchu criticized geomancy as worse than Buddhism/Daoism. Both are remedies for the world. Do not view them with anger.
Western scholar Ma Gaowen reported: Missionary Mac stated Portuguese introduced opium. Pre-1766 imports were ~200 chests/year; 1766 saw 1,000; 1772 British brought opium from India; 1778 brought 2,800 chests. Trade grew slowly. By 1797, 4,172 chests imported. Quantities varied annually. 1821: 5,576 chests; 1830: 17,456 chests. 1830-1840: 34,631 chests. 1855: 65,354 chests. Value: Large土的 421 dollars/chest, Small土的 360 dollars/chest. Total silver spent: 478,616,400 taels. Assuming 1 qian/person/day, over 2 million Chinese consume it. Imports increase, harm grows. Who will stop it? 60 years since 1797. Tears are warranted. Worse, Yunnan, Guizhou, Zhejiang (Wenzhou, Taizhou) grow opium on fertile land meant for grain. Total Chinese consumers exceed 2 million. Foreign warning is unprecedented; I record it urgently. Xu Songkan noted India is now under British control; opium dominates imports. Strange that vice concentrates on Buddhist lands.
Fertile land should grow grain for people. Rice for wine increases; grain for eating decreases. Unnoticed globally. Wherever I went, villages consumed tens of thousands of shi of rice for wine yearly, explaining rising rice prices. *Xianyou Ji* lists wine tax as famine relief, a valid argument. Zhu Sifu argued: Scholars call wealth accumulation greed, but wine must be taxed. Salt and cloth are necessities; taxes raise prices but people must buy. Wine is optional. Salt/cloth turn natural resources to utility; wine wastes grain into dregs. Tax wine. Merchants risk life for small profit; wine sellers rest safely for huge profit. Tax wine. Managing finances is a duty of *Great Learning*. People eat little but drink much; one drinker feeds several. Banquets waste resources. Wine hinders diligence; tax wine to enrich people. Wine ruins chastity, studies, encourages gangs, fuels violence. *Book of Documents* has *Jiu Gao*; Han law fined group drinking. Wine confuses mind/spirit; tax wine to educate people. Enriching and educating is good governance, not petty tyranny. Song Zhao Kai managed Sichuan finances, increasing wine tax revenue to 6.9 million. Hu Zhitang advocated relaxing state monopoly to allow private sales with tax, reducing extravagance. Ministers Fan, Han, Sima, and scholars Zhu Xi, Zhen Dexiu discussed policies extensively but never opposed wine tax, proving its necessity. Chen Shuliu said: Tax wine in peace; ban wine in famine. Store tax revenue for famine relief. Must...