（公回切。怪异也。《纲目》）
李时珍曰∶太初之时，天地 。一气生人，乃有男女。男女媾精，乃自化生。如草木
之始生子，一气而后有根及子，为种相继也。人之变化，有出常理之外者。亦司命之师所当
知，博雅之士所当识。故撰为人傀，附之部末，以备多闻眚咎之征。
易曰∶一阴一阳之谓道。男女构精，万物化生。干道成男，坤道成女。此盖言男女生生
之机，亦惟阴阳造化之良能焉耳。齐司徒褚澄言∶血先至裹精则生男，精先至裹血则生女。
阴阳均至，非男非女之身；精血散分，骈胎品胎之兆。《道藏经》言∶月水止后一、三、五
日成男，二、四、六日成女。东垣李杲言∶血海始净一、二日成男，三、四、五日成女。《圣
济经》言∶因气而左动，阳资之则成男；因气而右动，阴资之则成女。丹溪朱震亨乃非褚氏
而是东垣，主《圣济》左右之说而立论，归于子宫左右之系。诸说可谓悉矣。时珍窃谓褚氏
未可非也，东垣未尽是也。盖褚氏以精血之先后言，《道藏》以日数之奇偶言，东垣以女血
之盈亏言，《圣济》、丹溪以子宫之左右言，各执一见；会而观之，理自得矣。夫独男独女之
胎，则可以日数论；而骈胎品胎之感，亦可以日数论乎？稽之诸史，载一产三子、四子者甚
多。其子有半男半女，或男多女少，男少女多。《西樵野记》载国朝天顺时，扬州民家一产
五男，皆育成。观此，则一、三、五日为男，二、四、六日为女之说，岂其然哉？焉有一日
受男而二日复受女之理乎？此则褚氏、《圣济》、丹溪主精血子宫左右之论为有见，而《道藏》、
东垣日数之论为可疑矣。王叔和《脉经》，以脉之左右浮沉，辨猥生之男女；高阳生《脉诀》，
以脉之纵横逆顺，别骈品之胎形。恐亦臆度，非确见也。王冰《玄珠密语》言∶人生三子，
主太平；人生三女，国淫失政；人生十子，诸侯竞位；人生肉块，天下饥荒。此乃就人事而
论，则气化所感，又别有所关也。夫干为父，坤为母，常理也。而有五种非男，不可为父；
五种非女，不可为母，何也？岂非男得阳气之亏，而女得阴气之塞耶？五不女∶螺、纹、鼓、
角、脉也（螺者，牝窍内旋，有物如螺也。纹者，窍小，即实女也。鼓者，无窍如鼓。角者，
有物如角，古名阴挺是也。脉者，一生经水不调，及崩带之类是也）。五不男∶天、犍、漏、
怯、变也（天者，阳痿不用，古云天宦是也。犍者，阳势阉去，寺人是也。漏者，精寒不固，
常自遗泄也。怯者，举而不强，或见敌不兴也。变者，体兼男女，俗名二形，《晋书》以为
乱气所生，谓之人 。其类有三∶有值男即女、值女即男者，有半月阴、半月阳者，有可妻
不可夫者。此皆具体而无用者也）。胎足十月而生，常理也；而有七月、八月生者，十二三
月生者，十四五月生者。或云∶气虚也。虞抟《医学正传》言，有十七八月至二十四五月而
生；刘敬叔《异苑》言，太原温磐石母，孕三年乃生，岂亦气虚至于许久耶？（今有孕七月
而生子者，多可育；八月而生者，多难育。七变而八不变也。《魏略》云∶黄牛羌人，孕六
月而生。《博物志》云∶獠人孕七月而生。《晋书》云∶符坚母，孕十二月生。刘搠母，孕十
三月生。《汉书》云∶尧及昭帝，皆以十四月生。《三十国春秋》云∶刘聪母，孕十五月乃生。
《搜神记》云∶黄帝母名附宝，孕二十五月而生帝。）
胞门子脏为奇恒之府，所以为生人之户，常理也；而有自胁产、自额产、自背产、自髀
产者，何也？岂子脏受气驳杂，而其系有不同，如《宋史》所记男阴生于脊，女阴生于头之
类耶？（《史记》云∶陆终氏娶鬼方之女，孕而左胁出三人，右胁出三人。六人子孙，传国
千年。天将兴之，必有尤物。如修巳背折而生禹，简狄胸折而生契也。《魏志》云∶黄初六
年，魏郡太守孔羡表言∶汝南屈雍妻王氏，以去年十月十二日生男儿，从右腋下、小腹上而
出。其母自若，无他畏痛。今疮已愈，母子全安。《异苑》云∶晋时，魏兴李宣妻樊氏，义
熙中怀孕不生，而额上有疮。儿从疮出，长为军将，名胡儿。又云∶晋时，常山赵宣母，妊
身如常，而髀上作痒，搔之成疮。儿从疮出，母子平安。《野史》云∶莆田尉舍之左，有市
人妻生男，从股髀间出。疮合，母子无恙。可证屈雍之事。浮屠氏言释迦生于摩耶之右胁，
亦此理也。《嵩山记》云∶阳翟有妇人，妊三十月乃生子。从母背上出，五岁便入山学道。《琅
琊漫钞》云∶我朝成化中，宿州一妇孕，胁肿如痈。及期儿从痈出，疮 随合。其子名佛记
儿。
时珍曰∶我明隆庆五年二月，唐山县民妇有孕，左胁肿起。儿从胁生，俱无恙。）。阳
生阴长，孤阳不生，独阴不长，常理也；而有思士不妻而感，思女不夫而孕，妇女生须，丈
夫出 ，男子产儿者，何也？岂其气脉时有变易，如女国自孕，雄鸡生卵之类耶？（《史记》
云∶姜源见巨人迹履之而生弃，有 氏吞玄鸟卵而生契。皆不夫而孕也。《宣政录》云∶宋
宣和初，朱节妻年四十一，夕颔痒，至明须长尺余。《草木子》云∶元至正间，京师一达妇，
髭须长尺余也。谢承后《汉书》云∶济阳李元，全家疫死，只一孙初生数旬。苍头南阳李善
自哺乳之，乳为生 。《唐书》云∶元德秀兄子襁褓丧亲，德秀自乳之，数日乳中 流，能
食乃止。《宋史》云∶宣和六年，都城有卖青果男子，孕而生子，蓐母不能收，易七人，始
免而逃去。《西樵野记》云∶明嘉靖乙酉，横泾佣农孔方，忽患膨胀，愦愦几数月，自胁产
一肉块。剖视之，一儿肢体毛发悉具也）。男生而覆，女生而仰，溺水亦然，阴阳秉赋，一
定不移，常理也；而有男化女、女化男者，何也？岂乖气致妖，而变乱反常耶？《京房易占》
云∶男化为女，宫刑滥也。女化为男，妇政行也。《春秋潜潭巴》云∶男化女，贤人去位。
女化男，贱人为王。此虽以人事言，而其脏腑经络变易之微，不可测也。（《汉书》云∶哀
帝建平中，豫章男子化为女子，嫁人生一子。《续汉书》云∶献帝建安二十年，越 男子化
为女子。李时珍曰∶我朝隆庆二年，山西御史宋 疏言∶静乐县民李良雨，娶妻张氏已四载
矣，后因贫出其妻，自佣于人。隆庆元年正月，偶得腹痛，时作时止。二年二月初九日，大
痛不止。至四月内，肾囊不觉退缩入腹，变为女人阴户。次月经水亦行，始换女妆，时年二
十八矣。洪范《五行传》云∶魏襄王十三年，有女子化为丈夫。《晋书》云∶惠帝元康中，
安丰女子周世宁，以渐化为男子，至十七八而性气成。又孝武皇帝宁康初，南郡女子唐氏，
渐化为丈夫。《南史》云∶刘宋文帝元嘉二年，燕有女子化为男。《唐书》云∶僖宗光启二年
春，凤翔 县女子朱龀，化为丈夫，旬日而死）。人异于物，常理也；而有人化物、物化人
者，何也？岂人亦太虚中一物，并囿于气交，得其灵则物化人，失其灵则人化物耶？抑谭子
所谓至淫者化为妇人，至暴者化为猛虎，心之所变，不得不变；孔子所谓物老则群精附之，
为五酉之怪者邪？（《谭子化书》云∶老枫化为羽人，自无情而之有情也。贤妇化为贞石，
自有情而之无情也。世说∶武昌贞妇，望夫化而为石。《宋史》云∶昆山石工采石，陷入石
穴，三年掘出犹活，见风遂化为石。《幽冥录》云∶阳羡小吏吴龛，于溪中拾一五色浮石，
归置床头，至夜化为女子。《左传》云∶尧殛鲧于羽山，其神化为黄熊，入于渊。黄熊，龙
类也。《续汉书》云∶灵帝时，江夏黄氏母，浴水化为鼋，入于渊。《搜神记》云∶魏文帝黄
国中，清河宋士宗母，浴于室，化为鳖，入于水，时复还家。《异苑》云∶宋文帝元嘉中，
高平黄秀，入山经日，遂化为熊。《淮南子》云∶牛哀病七日，化而为虎，搏杀其兄。《郡
国志》云∶藤州夷人，往往化 。 ，小虎也，有五指。《博物志》云∶江汉有 人，能化
为虎。《唐书》云∶武后时，郴州左史，因病化虎，擒之乃止，而虎毛生矣。又宪宗元和二
年，商州役夫，将化为虎，众以水沃之，乃不果。顾微《广州记》云∶浈阳县俚民，一儿年
十五六，牧牛。牛忽舐儿甚快，舐处悉白。俄而儿死，杀牛以供客。食此牛者，男女二十余
人，悉化为虎。《隋书》云∶文帝七年，相州一桑门，化为蛇，绕树自抽，长二丈许。《抱朴
子》云∶狐、野狼、猴、 ，满三百岁，皆能变人。）《参同契》云，燕雀不生凤，狐兔不字
马，常理也；而有人产虫兽神鬼、怪形异物者，何也？岂其视听言动，触于邪思，随形感应
而然耶？又有人生于卵、生于马者，何也？岂有神异凭之，或因有感遘而然耶？（《博物志》
云∶徐偃王之母，产卵弃之。孤独老母取覆之，出一儿，后继徐国。《异说》云∶汉末有马
生人，名曰马异。及长，亡入胡地）？人具四肢七窍，常理也；而荒裔之外，有三首、比肩、
飞头、垂尾之民。此虽边徼余气所生，同于鸟兽，不可与吾同胞之民例论，然亦异矣。（《山
海经》云∶三首国，一身三首，在昆仑东。《尔雅》云∶北方有比肩民，半体相合，迭食而
迭望。《南方异物志》云∶岭南溪峒中，有飞头蛮，项有赤痕。至夜以耳为翼，飞去食虫物，
将晓复还如故也。《搜神记》载吴将军朱桓一婢，头能夜飞，即此种也。《永昌志》云∶西南
徼外有濮人，生尾如龟，长三四寸，欲坐则先穿地作孔。若误折之，便死也）。是故天地之
造化无穷，人物之变化亦无穷。《贾谊赋》所谓天地为炉兮造化为工，阴阳为炭兮万物为铜。
合散消息兮安有常则，千变万化兮未始有极。忽然为人兮何足控抟，化为异物兮又何足患。
此亦言变化皆由于一气也。肤学之士，岂可恃一隅之见，而概指古今六合无穷变化之事物为
迂怪耶？
（“傀”音公回切。意为怪异。出自《本草纲目》。）
李时珍说：在太初之时，天地尚未形成。（此处原文似有缺漏，依文意补全逻辑）一气化生人类，于是有了男和女。男女交合精气，便自然化生。就像草木开始生子一样，先有一气，然后才有根和种子，作为种类相继繁衍。人类的变异，有超出常理之外的。这也是掌管生命的神师所应当知晓的，博学雅正之士所应当认识的。所以撰写为“人傀”篇，附在本部末尾，以准备博闻广识，作为考察灾异征兆的依据。
《易经》说：一阴一阳的运行规律叫做道。男女交合精气，万物由此化生。天道成就男性，地道成就女性。这大概是说明男女生生不息的机理，也只是阴阳造化的天然能力罢了。齐国司徒褚澄说：如果女性的血先到包裹男性的精，就生男孩；如果男性的精先到包裹女性的血，就生女孩。如果阴阳气血同时到达，就会生出非男非女的身体；如果精血分散分布，就是双胎或多胎的征兆。《道藏经》说：月经停止后的一、三、五日受孕生男孩，二、四、六日受孕生女孩。东垣李杲说：血海刚干净的一、二日受孕生男孩，三、四、五日受孕生女孩。《圣济经》说：因气机向左动，阳气资助则生男孩；因气机向右动，阴气资助则生女孩。丹溪朱震亨则否定褚氏的观点而肯定东垣，主张《圣济经》关于左右的说法来立论，归结于子宫左右系带的不同。各种说法可以说都很详尽。我私下认为褚氏的观点不可轻易否定，东垣的观点也不完全正确。大概褚氏是从精血到来的先后来说的，《道藏》是从天数的奇偶来说的，东垣是从女子经血的盈亏来说的，《圣济经》和丹溪是从子宫左右的部位来说的，各自坚持自己的见解；综合起来观察，道理自然明了。至于独男或独女的胎儿，可以用天数来推论；但双胎或多胎的情况，也可以用天数来推论吗？查考各种史书，记载一次分娩三个孩子、四个孩子的非常多。他们的孩子有的半男半女，或者男多女少，或者男少女多。《西樵野记》记载本朝天顺年间，扬州百姓家一次生了五个男孩，都养育成人。看这种情况，那么一、三、五日生男，二、四、六日生女的说法，难道是真的吗？哪有第一天受胎生男，第二天又受胎生女的道理呢？因此褚氏、《圣济经》、丹溪关于精血和子宫左右的理论是有见地的，而《道藏》、东垣关于天数的理论是值得怀疑的。王叔和的《脉经》，通过脉搏左右浮沉的变化，辨别杂生胎儿的性别；高阳生的《脉诀》，通过脉搏的纵横逆顺，区别双胎或多胎的形态。恐怕也是主观推测，并非确切的见解。王冰的《玄珠密语》说：人生三个儿子，预示太平盛世；人生三个女儿，国家淫乱失政；人生十个儿子，诸侯争夺君位；人生肉块，天下发生饥荒。这是从人事角度来论述的，那么气化感应，又有其他的关联了。乾象征父亲，坤象征母亲，这是常理。但有五种情况不能成为父亲，五种情况不能成为母亲，为什么呢？岂不是男子得阳气亏损，女子得阴气闭塞吗？五种不能做母亲的女子：螺、纹、鼓、角、脉。（螺，指阴道内旋，里面有像螺壳一样的东西。纹，指阴道口小，即实女，无生殖孔。鼓，指没有孔窍，像鼓一样。角，指有物突出像角，古称阴挺。脉，指一生月经不调，以及崩漏带下等病症）。五种不能做父亲的男子：天、犍、漏、怯、变。（天，指阳痿不用，古称天宦。犍，指生殖器被阉割，即寺人。漏，指精液寒冷不固摄，经常自行遗泄。怯，指勃起但不坚硬，或者见到敌人无法兴奋。变，指身体兼具男女特征，俗名二形，《晋书》认为是乱气所生，称为人傀。这类人有三种：有遇到男性就变成女性、遇到女性就变成男性的，有半个月是阴性、半个月是阳性的，有可以娶妻但不能做丈夫的。这些都是具备形体但没有生育功能的）。胎儿足十月而生，这是常理；但有七月、八月出生的，十二三个月出生的，十四五个月出生的。有人说：这是因为气虚。虞抟的《医学正传》说，有十七八个月到二十四五个月才出生的；刘敬叔的《异苑》说，太原温磐石的母亲，怀孕三年才生，难道也是气虚导致这么久吗？（现在怀孕七个月出生的孩子，大多可以养活；八个月出生的，大多难以养活。七个月变化而八个月不变。《魏略》说：黄牛羌人，怀孕六个月出生。《博物志》说：獠人怀孕七个月出生。《晋书》说：苻坚的母亲，怀孕十二个月出生。刘搠的母亲，怀孕十三个月出生。《汉书》说：尧和汉昭帝，都是十四个月出生。《三十国春秋》说：刘聪的母亲，怀孕十五个月才生。《搜神记》说：黄帝的母亲名叫附宝，怀孕二十五个月生下黄帝。）
胞门子脏（子宫）属于奇恒之府，是生育人的门户，这是常理；但有从胁部产出、从额头产出、从背部产出、从大腿产出的，为什么呢？岂不是子脏受气驳杂，而且系带不同，像《宋史》所记载的男孩阴部长在脊背上，女孩阴部长在头上之类吗？（《史记》说：陆终氏娶鬼方的女儿，怀孕后左边胁部生出三人，右边胁部生出三人。六个人的子孙，传承国家千年。上天将要兴起某事，必定会有特异之物。比如修巳背折而生禹，简狄胸折而生契。《魏志》说：黄初六年，魏郡太守孔羡上表说：汝南屈雍的妻子王氏，在去年十月十二日生下男孩，从右腋下、小腹上方出来。她的母亲神色如常，没有其他畏惧疼痛。现在伤口已经愈合，母子平安。《异苑》说：晋朝时，魏兴李宣的妻子樊氏，义熙年间怀孕不生，额头上长疮。孩子从疮中出来，长大后成为军将，名叫胡儿。又说：晋朝时，常山赵宣的母亲，怀孕身体正常，但大腿上部发痒，抓挠成疮。孩子从疮中出来，母子平安。《野史》说：莆田县尉宿舍左边，有个市井人家的妻子生男孩，从大腿髀间出来。伤口愈合，母子无恙。可以证明屈雍的事情。佛教说释迦牟尼生于摩耶夫人的右胁，也是这个道理。《嵩山记》说：阳翟有个妇人，怀孕三十个月才生子。从母亲背上出来，五岁就进山学道。《琅琊漫钞》说：本朝成化年间，宿州一个妇人怀孕，胁部肿胀像痈疽。到期时孩子从痈中出来，伤口随即愈合。这个孩子名叫佛记儿。
李时珍说：我明隆庆五年二月，唐山县民妇怀孕，左胁肿胀隆起。孩子从胁部生出，都安然无恙。）阳气生发，阴气成长，孤阳不生，独阴不长，这是常理；但有思念男子的妇女不嫁也能感孕，思念女子的男子不娶也能使女方怀孕，妇女长出胡须，男子流出乳汁，男子生孩子，为什么呢？岂不是气脉有时发生变化，像女国自己怀孕，雄鸡生蛋之类吗？（《史记》说：姜源看见巨人的脚印踩上去而生下弃，有娀氏吞下玄鸟的蛋而生下契。都是没有丈夫而怀孕。《宣政录》说：宋宣和初年，朱节的妻子四十一岁，晚上下巴发痒，到天亮胡须长了一尺多。《草木子》说：元至正年间，京城一个妓女，胡须长了一尺多。谢承后《汉书》说：济阳李元，全家因瘟疫死去，只有一个刚出生几十天的孙子。家里的奴仆南阳李善亲自哺乳他，乳汁变成了红色。《唐书》说：元德秀哥哥的儿子襁褓中丧亲，元德秀亲自哺乳他，几天后乳头中流出红色液体，孩子能吃东西才停止。《宋史》说：宣和六年，都城有个卖青果的男子，怀孕生下孩子，接生婆不能接生，换了七个人，才免于难逃走。《西樵野记》说：明嘉靖乙酉年，横泾雇佣农民孔方，忽然患腹胀病，昏沉几个月，从胁部产出一个肉块。剖开查看，一个婴儿的肢体毛发都具备。）男生下来头向下盖着，女生下来头向上仰着，溺水也是这样，阴阳禀赋，一定不移，这是常理；但有男变女、女变男的，为什么呢？岂不是乖戾之气导致妖异，而变乱反常吗？《京房易占》说：男变为女，是因为宫刑滥用。女变为男，是因为妇人掌权。《春秋潜潭巴》说：男变女，贤人离开职位。女变男，贱人成为君王。这虽然是从人事角度说的，但其脏腑经络变化的微妙之处，不可测度。（《汉书》说：哀帝建平年间，豫章男子变为女子，嫁人生了一个儿子。《续汉书》说：献帝建安二十年，越巂男子变为女子。李时珍说：本朝隆庆二年，山西御史宋某上疏说：静乐县百姓李良雨，娶妻子张氏已经四年了，后来因为贫穷休了妻子，自己去给人做工。隆庆元年正月，偶然感到腹痛，时作时止。二年二月初九日，剧烈疼痛不止。到了四月，睾丸不知不觉退缩进入腹部，变为女人的阴户。次月月经也来了，才开始换女装，当时二十八岁了。洪范《五行传》说：魏襄王十三年，有女子变为丈夫。《晋书》说：惠帝元康年间，安丰女子周世宁，逐渐变为男子，到十七八岁性格气质定型。又孝武皇帝宁康初年，南郡女子唐氏，逐渐变为丈夫。《南史》说：刘宋文帝元嘉二年，燕地有女子变为男人。《唐书》说：僖宗光启二年春，凤翔某县女子朱龀，变为丈夫，十天就死了。）人与动物不同，这是常理；但有人变成动物、动物变成人的，为什么呢？岂不是人也是太虚中的一物，并局限在气交之中，得到灵性则物化为人，失去灵性则人化为物吗？或者是谭子所说的极度淫乱者化为妇人，极度暴虐者化为猛虎，心念所变，不得不改变；孔子所说的物体老了则群精依附它，成为五酉之怪吗？（《谭子化书》说：老枫树化为羽人，是从无情到有情的过程。贤妇化为贞石，是从有情到无情的过程。世说：武昌贞妇，望夫而化为石头。《宋史》说：昆山石工采石，陷入石穴，三年挖出还活着，见到风就化为石头。《幽冥录》说：阳羡小吏吴龛，在溪中拾到一个五色浮石，带回家放在床头，到夜里化为女子。《左传》说：尧在羽山诛杀鲧，他的神灵化为黄熊，进入深渊。黄熊，是龙的一类。《续汉书》说：灵帝时，江夏黄氏的母亲，洗澡时化为鼋，进入深渊。《搜神记》说：魏文帝黄初年间，清河宋士宗的母亲，在室内洗澡，化为鳖，进入水中，时常回家。《异苑》说：宋文帝元嘉年间，高平黄秀，进山几天，就化为熊。《淮南子》说：牛哀生病七天，化为老虎，搏杀了他的哥哥。《郡国志》说：藤州夷人，往往化为猞猁狲，小虎，有五指。《博物志》说：江汉有猞猁狲人，能化为老虎。《唐书》说：武则天时期，郴州左史，因病化为老虎，抓住他才停止，老虎毛长出来了。又宪宗元和二年，商州役夫，将要化为老虎，众人用水浇他，才没变成。顾微《广州记》说：浈阳县俚族百姓，一个十五六岁的孩子放牛。牛突然舔孩子很快，舔过的地方都变白。不久孩子死了，杀牛招待客人。吃这个牛的人，男女二十多人，都化为老虎。《隋书》说：文帝七年，相州一个和尚，化为蛇，绕树自抽，长约二丈。《抱朴子》说：狐、野狼、猴、猞猁狲，满三百岁，都能变为人。）《参同契》说，燕雀不生凤凰，狐兔不生育马，这是常理；但有人生出虫兽神鬼、怪形异物的，为什么呢？岂不是视听言动，触动了邪思，随形感应而这样吗？又有人生于卵、生于马的，为什么呢？岂不是有神异凭依，或者因为有感遇而这样吗？（《博物志》说：徐偃王的母亲，产卵丢弃。孤独的老母亲取来覆盖它，生出一个儿子，后来继承徐国。《异说》说：汉末有马生人，名叫马异。长大后，逃亡进入胡地）？人具备四肢七窍，这是常理；但在荒远之地之外，有三首、比肩、飞头、垂尾的民众。这虽然是边远地区残余气息所生，同于鸟兽，不能与我们同胞的民众同等讨论，但也算是奇异了。（《山海经》说：三首国，一身三头，在昆仑山以东。《尔雅》说：北方有比肩民，半个身体相合，轮流吃饭轮流瞭望。《南方异物志》说：岭南溪峒中，有飞头蛮，脖子有红痕。到了晚上用耳朵当翅膀，飞去吃虫物，天亮前回来恢复原状。《搜神记》记载吴国将军朱桓的一个婢女，头能夜间飞，就是这种。《永昌志》说：西南边境外有濮人，生尾巴像乌龟，长三四寸，想坐要先在地上挖个洞。如果误折断尾巴，就死了。）所以天地造化无穷，人物变化也无穷。《贾谊赋》所谓天地是熔炉啊造化是工匠，阴阳是木炭啊万物是铜。聚合消散消亡生长啊哪里有固定法则，千变万化啊从未有尽头。忽然成为人啊何必控制把玩，化为异物啊又何足担忧。这也是说变化都由于一气所致。肤浅的学者，岂可倚仗一隅之见，而一概指斥古今六合无穷变化事物为迂腐怪异呢？
(Guī [Pronunciation: gōng huí qiē]. Meaning: Strange or bizarre. From *Bencao Gangmu*.)
Li Shizhen said: In the era of Tai Chu (Primordial Beginning), heaven and earth had not yet formed. A single Qi (vital energy) gave birth to humans, thus creating men and women. When men and women engage in sexual intercourse and blend their Jing (essence), spontaneous generation occurs. This is like plants beginning to produce offspring: first there is a single Qi, then roots and seeds appear, continuing the lineage as species. Human variations sometimes occur beyond ordinary principles. These are matters that should be known by masters who govern life, and recognized by erudite scholars. Therefore, I have compiled this section titled "Ren Kui" (Human Anomalies), appended at the end of this category, to broaden knowledge and serve as references for observing omens of disasters.
The *I Ching* (Book of Changes) states: "The alternation of Yin and Yang constitutes the Dao." The blending of male and female Jing leads to the transformation and generation of all things. The Way of Qian (Heaven) forms males, and the Way of Kun (Earth) forms females. This describes the mechanism of continuous generation between men and women, which is merely the innate capability of Yin-Yang creation. Chu Cheng, Grand Commandant of Qi, stated: If the female's blood arrives first to envelop the male's essence, a boy is born; if the male's essence arrives first to envelop the female's blood, a girl is born. If Yin and Yang blood arrive simultaneously, a body neither male nor female is produced; if Jing and blood are scattered separately, it indicates twins or multiple fetuses. The *Daozang Jing* (Daoist Canon) states: Conception on the 1st, 3rd, or 5th day after menstruation ceases results in a boy; conception on the 2nd, 4th, or 6th day results in a girl. Li Gao (Dong Yuan) stated: Conception within 1-2 days after the blood sea clears results in a boy; conception on days 3-5 results in a girl. The *Shengji Jing* states: If Qi moves to the left, Yang nourishes it resulting in a boy; if Qi moves to the right, Yin nourishes it resulting in a girl. Zhu Zhenheng (Danxi) refuted Chu Cheng and supported Dong Yuan, basing his argument on the *Shengji Jing*'s theory of left/right movement, attributing it to the different attachments of the uterus on the left and right. These theories can be considered comprehensive. I privately believe Chu Cheng cannot be simply dismissed, nor is Dong Yuan entirely correct. Chu Cheng spoke of the sequence of Jing and blood arrival; the *Daozang* spoke of the odd/even nature of days; Dong Yuan spoke of the waxing/waning of female blood; the *Shengji Jing* and Danxi spoke of the left/right position of the uterus. Each held one view; observing them together reveals the underlying principle. For singleton pregnancies, days can be used for prediction; but can days predict twins or multiples? Historical records show many cases of triplets or quadruplets. Their genders varied: half male/half female, more males than females, or vice versa. *Xiqiao Yeji* records that during the Tian Shun reign of our dynasty, a commoner family in Yangzhou gave birth to five boys, all raised to adulthood. Given this, how can the theory that days 1, 3, 5 yield boys and days 2, 4, 6 yield girls be true? How could one conceive a boy on the first day and a girl on the second? Thus, the theories of Chu Cheng, the *Shengji Jing*, and Danxi regarding Jing/blood and uterine sides are insightful, while those of the *Daozang* and Dong Yuan regarding days are questionable. Wang Shuhe's *Maijing* (Pulse Classic) distinguishes the gender of irregular births by the floating/sinking of pulses on the left and right; Gao Yangsheng's *Majue* (Pulse Rhymes) distinguishes twin/multiple shapes by the longitudinal/transverse and smooth/oblique pulse qualities. These may be speculative rather than accurate observations. Wang Bing's *Xuanzhu Miyu* states: Birth of three sons indicates peace; birth of three daughters indicates national licentiousness and misrule; birth of ten sons indicates feudal lords competing for power; birth of a flesh mass indicates famine. This discusses human affairs, implying that Qi transformation relates to other factors. Qian represents the father, Kun the mother—this is normal. But there are five conditions preventing fatherhood and five preventing motherhood. Why? Is it not due to deficiency of Yang Qi in men and obstruction of Yin Qi in women? The five conditions preventing motherhood: Luo (Screw), Wen (Line), Gu (Drum), Jiao (Horn), Mai (Pulse). *Luo*: Vagina rotates inward with a screw-like structure. *Wen*: Small vaginal opening, i.e., imperforate hymen/virginity without canal. *Gu*: No opening, like a drum. *Jiao*: Protrusion like a horn, anciently called *Yinting* (vaginal prolapse). *Mai*: Lifelong menstrual irregularity, metrorrhagia, or leukorrhea. The five conditions preventing fatherhood: Tian (Heaven), Jian (Castrated), Lou (Leak), Qie (Timid), Bian (Change). *Tian*: Impotence, anciently called *Tianhuan*. *Jian*: Genitals castrated, eunuch. *Lou*: Cold sperm lacking consolidation, frequent seminal emission. *Qie*: Weak erection or inability to respond to stimuli. *Bian*: Hermaphroditism, vulgarly called *Er Xing* (two forms); *Jin Shu* attributes this to chaotic Qi, termed *Ren Kui*. Types include: changing gender upon contact with opposite sex, alternating male/female every half month, or capable of marriage but not procreation. These are functional but sterile. Full-term pregnancy is ten months—normal. But births occur at seven, eight, twelve, thirteen, fourteen, or fifteen months. Some say this is due to Qi deficiency. Yu Tun's *Yixue Zhengchuan* mentions births at seventeen to twenty-four months. Liu Jingshu's *Yi Yuan* records Wen Panshi's mother in Taiyuan giving birth after three years. Is this also extreme Qi deficiency? (Note: Seven-month births are often viable; eight-month births are harder to sustain. Seven changes but eight does not. *Wei Lue*: Huangniu Qiang people give birth at six months. *Bowuzhi*: Lao people give birth at seven months. *Jin Shu*: Fu Jian's mother gave birth at twelve months. Liu Shuo's mother at thirteen months. *Han Shu*: Yao and Emperor Zhao of Han born at fourteen months. *Thirty Kingdoms Spring and Autumn*: Liu Cong's mother at fifteen months. *Sou Shen Ji*: Yellow Emperor's mother Fubao gave birth at twenty-five months.)
Baomen Zizang (Uterus) is a *Qiheng* (Extraordinary) Fu organ, the gateway of human generation—normal. But births from the hypochondrium, forehead, back, or thigh occur. Why? Is the Zizang receiving mixed Qi with different ligamentous attachments, as recorded in *Song Shi* where a boy's genitals grew on the spine and a girl's on the head? (*Shiji*: Lu Zhong married a Gui Fang woman; she bore three sons from her left hypochondrium and three from the right. Their descendants ruled for a millennium. Heaven's rise requires extraordinary beings. E.g., Xi Si gave birth to Yu via broken back; Jian Di gave birth to Xie via broken chest. *Wei Zhi*: Huangchu Year 6, Governor Kong Xian reported Qu Yong's wife Wang gave birth from the right axilla/upper abdomen. Mother was unharmed. Wound healed, mother and child safe. *Yi Yuan*: Jin Dynasty, Li Xuan's wife Fan was pregnant but didn't deliver; a sore appeared on her forehead. Child emerged from it, became a general named Hu'er. Also: Zhao Xuan's mother in Changshan had normal pregnancy but itchy thighs; sores formed, child emerged safely. *Wild History*: Putian magistrate's residence neighbor gave birth from thigh. Wound healed, safe. Confirms Qu Yong's case. Buddhism says Sakyamuni was born from Maya's right hypochondrium, same principle. *Songshan Ji*: Woman in Yangzhai pregnant thirty months; child emerged from back, entered mountains at age five to study Dao. *Langya Man Chao*: Chenghua era, Suzhou woman pregnant, hypochondrium swelled like abscess. Child emerged from abscess, wound closed. Child named Foji'er.
Li Shizhen said: Longqing Year 5, Feb, Tangshan woman pregnant, left hypochondrium swelled. Child born from side, both safe. Yang generates, Yin grows; solitary Yang does not generate, solitary Yin does not grow—normal. But unmarried men feeling desire conceive partners; unmarried women feeling desire become pregnant; women grow beards; men lactate; men give birth. Why? Are meridians/Qi changing, like virgin nations conceiving naturally or roosters laying eggs? (*Shiji*: Jiang Yuan stepped on giant footprint and conceived Qi; You Song clan swallowed bird egg and conceived Xie. Both no-husband pregnancies. *Xuanzheng Lu*: Song Xuanhe early, Zhu Jie's wife (41yo) had chin itching overnight, beard grew one chi long next morning. *Caomu Zi*: Yuan Zhizheng era, capital prostitute grew beard one chi long. *Xie Cheng Hou Hanshu*: Jiyang Li Yuan's family died of plague, leaving one grandson weeks old. Slave Nanyang Li Shun nursed him, milk turned red. *Tang Shu*: Yuan Dexiu's nephew orphaned; Yuan nursed him, bloody nipple discharge stopped when infant ate. *Song Shi*: Xuanhe Year 6, male fruit seller in capital pregnant, gave birth. Midwives failed, seven tried before escaping. *Xiqiao Yeji*: Ming Jiajing Yiyi, farmer Kong Fang had abdominal distension for months, gave birth from side to a flesh mass. Dissected: fully formed infant with limbs/hair.) Boys born face down, girls face up; drowning follows this pattern. Yin-Yang endowment is fixed—normal. But male-to-female or female-to-male transformations occur. Why? Is it perverse Qi causing anomalies? *Jingfang Yizhan*: Male to female due to excessive castration; Female to male due to women holding power. *Chunqiu Qiantan Ba*: Male to female means sages leave office; Female to male means low-born become kings. Though discussing human affairs, the subtle changes in Zang-Fu and meridians are unfathomable. (*Han Shu*: Ai Di Pingjian era, Yuzhang man became woman, married, had son. *Hou Hanshu*: Xian Di Jian'an Year 20, Yueci man became woman. Li Shizhen: Longqing Year 2, Shanxi Censor Song memorialized: Li Liangyu of Jingle County married Zhang for four years, divorced due to poverty, worked as laborer. Longqing Year 1 Jan, intermittent abdominal pain. Feb 9 Year 2, severe pain. By April, scrotum retracted into abdomen, becoming female vulva. Menstruation started, changed to female dress. Age 28. *Hongfan Wuxing Zhuan*: Wei Xiang Wang Year 13, woman became man. *Jin Shu*: Hui Di Yuankang era, Anfeng woman Zhou Shin gradually became man, personality set by 17-18. Emperor Wu Ningkang early, Nanjun woman Tang gradually became man. *Nan Shi*: Liu Song Wen Di Yuanjia Year 2, Yan region woman became man. *Tang Shu*: Xi Zong Guangqi Year 2 Spring, Fengxiang county woman Zhu Chen became man, died in ten days.) Humans differ from animals—normal. But humans turning into animals or animals into humans occur. Why? Are humans just objects in Great Void, bound by Qi intersection? Gaining spirit makes object-human; losing spirit makes human-object. Or Tanzi's saying: Extreme lust becomes woman, extreme violence becomes tiger; mind changes, form must change. Or Confucius' saying: Old objects attract spirits, becoming *Wuyou* monsters? (*Tanzi Huashu*: Old maple tree becomes feathered person (emotionless to emotional). Virtuous woman becomes stone (emotional to emotionless). Shishuo: Wuchang virtuous woman waited for husband, turned to stone. *Song Shi*: Kunshan stonecutter fell in cave, dug out after 3 years alive, turned to stone upon seeing wind. *Youming Lu*: Yangxian clerk Wu Kan picked colored floating stone, placed by bed, turned to woman at night. *Zuo Zhuan*: Yao executed Gun at Yushan, spirit became Yellow Bear entering abyss. Yellow Bear is dragon kind. *Hou Hanshu*: Ling Di era, Jiangxia Huang mother bathed, turned to softshell turtle entering water. *Sou Shen Ji*: Wei Wendi Huangchu era, Qinghe Song Shizong's mother bathed indoors, turned to turtle, returned home occasionally. *Yi Yuan*: Song Wendi Yuanjia era, Gaoping Huang Xiu entered mountains, turned to bear. *Huainanzi*: Niu Ai sick 7 days, turned to tiger, killed brother. *Gujun Guozhi*: Tengzhou barbarians often turn into *Shelisu* (small tiger with 5 fingers). *Bowuzhi*: Jianghan has *Shelisu* people who can turn to tigers. *Tang Shu*: Wu Zetian era, Chenzhou official turned to tiger due to illness, caught and stopped, hair grew. Xianzong Yuanhe Year 2, Shangzhou laborer about to turn to tiger, doused with water, prevented. Gu Wei *Guangzhou Ji*: Zhenyang Li ethnic boy 15-16 herding cow. Cow licked boy rapidly, spots turned white. Boy died, cow slaughtered for guests. Those who ate cow (20+ men/women) turned to tigers. *Sui Shu*: Wendi Year 7, Xiangzhou monk turned to snake, coiled around tree, 2 zhang long. *Baopuzi*: Fox, wild wolf, monkey, *Shelisu* reach 300 years, can transform into humans.) * Cantong Qi* says: Swallows/sparrows do not hatch phoenixes; foxes/rabbits do not breed horses—normal. But humans birthing insects/beasts/spirits or strange forms occur. Why? Did improper sensory actions trigger evil thoughts and form-responsive感应? Or humans born from eggs/horses? Divine presence or responsive conception? (*Bowuzhi*: Xu Yawang's mother laid egg, discarded. Lonely old woman covered it, hatched boy, succeeded Xu state. *Yishuo*: Late Han, horse gave birth to human named Ma Yi. Grew up, fled to Hu lands.) Humans have four limbs/seven apertures—normal. But remote tribes have three heads, shoulder-to-shoulder, flying heads, hanging tails. Though born of border residual Qi, akin to beasts, distinct from our kin, still奇异. (*Shanhaijing*: Three-Headed Nation, three heads on one body, east of Kunlun. *Erya*: North has Shoulder-to-Shoulder people, half bodies joined, take turns eating/watching. *Nanfang Yiwuzhi*: Lingnan streams have Flying Head Barbarians, red neck marks. Night: ears as wings, fly to eat insects, return at dawn. *Sou Shen Ji*: General Zhu Huan's maid had flying head, same type. *Yongchang Zhi*: Southwest border Pu people have turtle-like tails 3-4 cun long; sit by digging hole first. Tail break = death.) Thus, heaven-earth creation is infinite; human-object transformation is infinite. Jia Yi's Rhapsody: "Heaven and earth are the furnace, Creation the artisan; Yin-Yang charcoal, Ten Thousand Things copper. Gathering/scattering/living/dying—no fixed rule; Thousand changes—never ending. Suddenly human—why grasp? Turn to object—why fear?" This says all changes stem from One Qi. Superficial scholars, relying on partial views, cannot dismiss infinite global changes as absurd!