（《拾遗》）
【气味】苦，凉，有毒。
【主治】鬼气，尸疰，伏连（藏器）。久疟，噎食，金疮（时珍）。
【发明】时珍曰∶北虏战场中，多取人胆汁敷金疮，云极效；但不可再用他药，必伤烂
也。若先敷他药，即不可用此。此乃杀场救急之法，收胆干之亦可用，无害于理也。有等残
忍武夫，杀人即取其胆和酒饮之，云令人勇；是虽军中谬术，君子不为也。
【附方】新三。久疟连年、噎食不下∶用生人胆一个，盛糯米令满，入麝香少许，突上
阴干。一半青者治疟，一半黑者治噎，并为末。每服十五粒，疟用陈皮汤下，噎用通草汤下。
（俱出《普济方》）鬼疟进退不定者∶用人胆、朱砂、雄黄、麝香等分，为末，醋糊丸绿豆
大。每绵裹一丸，纳鼻中即瘥，男左女右。一丸可治二人。（《圣惠方》）
（《拾遗》）
【主治】瘵疾（藏器）。
【发明】时珍曰∶张杲《医说》言∶唐·开元中，明州人陈藏器着《本草拾遗》，载人
肉疗羸瘵。自此闾阎有病此者，多相效割股。按∶陈氏之先，已有割股割肝者矣；而归咎陈
氏，所以罪其笔之于书，而不立言以破惑也，本草可轻言哉？呜呼！身体发肤，受之父母，
不敢毁伤。父母虽病笃，岂肯欲子孙残伤其支体，而自食其骨肉乎？此愚民之见也。按∶何
孟春·《余冬序录》云∶江伯儿母病，割胁肉以进。不愈，祷于神，欲杀子以谢神。母愈，
遂杀其三岁子。事闻太祖皇帝，怒其绝伦灭理，杖而配之。下礼部议曰∶子之事亲，有病则
拜托良医。至于呼天祷神，此恳切至情不容已者。若卧冰割股，事属后世。乃愚昧之徒，一
时激发，务为诡异，以惊世骇俗，希求旌表，规避徭役。割股不已，至于割肝，割肝不已，
至于杀子。违道伤生，莫此为甚。自今遇此，不在旌表之例。呜呼！圣人立教，高出千古，
韪哉如此。又陶九成《辍耕录》载∶古今乱兵食人肉，谓之想肉，或谓之两脚羊。此乃盗贼
之无人性者，不足诛矣。
（出自《本草拾遗》）
【气味】味苦，性凉，有毒。
【主治】鬼气、尸疰、伏连（陈藏器）。久疟、噎食、金疮（李时珍）。
【发明】李时珍说：北方游牧民族在战场上，常取人胆汁敷于金疮之上，声称效果极佳；但不可再使用其他药物，否则必然导致伤口溃烂。如果先敷用了其他药物，就不能再用此法。这是战场急救的方法，将胆囊干燥后也可以使用，符合医理。有一些残忍的武夫，杀人后立即取其胆，和酒饮用，声称能使人勇敢；这虽然是军中谬误之术，但君子是不为之的。
【附方】新收录三则。久疟连年、噎食不下：取生人胆一个，装入糯米使其满，加入少许麝香，置于屋檐下阴干。其中青色的一半治疗疟疾，黑色的一半治疗噎膈，均研为细末。每次服用十五粒，治疟疾用陈皮汤送服，治噎膈用通草汤送服。（均出自《普济方》）鬼疟进退不定者：用人胆、朱砂、雄黄、麝香等分，研为细末，用醋糊制成如绿豆大小的丸药。每次用绵裹一丸，纳入鼻中即可痊愈，男左女右。一丸可治两人。（《圣惠方》）
（出自《本草拾遗》）
【主治】瘵疾（陈藏器）。
【发明】李时珍说：张杲在《医说》中记载：唐代开元年间，明州人陈藏器撰写《本草拾遗》，记载用人肉治疗羸瘵。从此之后，民间患有此病的人，多效仿割股疗亲。按：陈氏之前，已有割股、割肝之人了；而将过错归咎于陈氏，是因为他将其笔之于书，而没有立言以破除迷惑，所以本草著作岂可轻率而言？唉！身体发肤，受之父母，不敢毁伤。父母即使病重，怎肯希望子孙残伤其肢体，而自己食用其骨肉呢？这是愚昧百姓的看法。按：何孟春在《余冬序录》中说：江伯儿的母亲生病，他割下胁部的肉给母亲吃。病未愈，便向神祈祷，欲杀子以谢神。母亲病愈后，遂杀了其三岁儿子。此事上报太祖皇帝，怒其违背伦理灭绝天理，杖责并流放。礼部商议说：子女侍奉双亲，有病则拜托良医。至于呼天祷神，这是恳切至情所不能已的。至于卧冰、割股，是后世之事。乃是愚昧之徒，一时激发，务求诡异，以惊世骇俗，希求旌表，规避徭役。割股不止，以至于割肝；割肝不止，以至于杀子。违背道义伤害生命，没有比这更严重的了。从今以后遇到这种情况，不在旌表之列。唉！圣人设立教化，高出千古，确实如此正确。又陶九成在《辍耕录》中记载：古今战乱士兵食人肉，称之为“想肉”，或称为“两脚羊”。这是盗贼中无人性的家伙，不值得诛杀（意指其行径已非人类，无需多言）。
(From *Bencao Shiyi* / Supplement to Materia Medica)
[Odor and Flavor] Bitter, cool, toxic.
[Indications] Guiqi (ghost qi), shizhu (corpse infection), fulian (latent continuous disease) (Chen Zangqi). Chronic malaria, dysphagia (food sticking), traumatic wounds (Li Shizhen).
[Analysis] Li Shizhen stated: In the battlefields of the northern nomads, human gallbladder bile is often applied to traumatic wounds, claiming it to be extremely effective; however, no other medicines should be used subsequently, as this will inevitably cause the wound to rot. If other medicines are applied first, this method cannot be used. This is a method for emergency rescue on the battlefield; dried gallbladders can also be used without violating medical principles. Some cruel martial men kill people and immediately consume their gallbladders mixed with wine, claiming it makes one brave; although this is a fallacious practice in the military, gentlemen do not engage in such acts.
[Attached Prescriptions] Three new prescriptions. For chronic malaria lasting years and dysphagia where food cannot go down: Take one fresh human gallbladder, fill it with glutinous rice until full, add a small amount of Moschus (Musk), and dry it in the shade under the eaves. The half that turns green treats malaria, and the half that turns black treats dysphagia; both are ground into powder. Take fifteen pills each time; for malaria, administer with Chenpi Tang (Tangerine Peel Decoction); for dysphagia, administer with Tongcao Tang (Tetrapanax Decoction). (Both from *Puji Fang*). For ghost malaria with unpredictable progression: Use equal parts of human gallbladder, Cinnabar (Zhusha), Realgar (Xionghuang), and Moschus (Musk), grind into powder, and make pills using vinegar paste to the size of mung beans. Wrap one pill in cotton and insert it into the nostril for cure; for males, use the left nostril; for females, the right. One pill can treat two people. (*Shenghui Fang*)
(From *Bencao Shiyi* / Supplement to Materia Medica)
[Indications] Zhai ji (consumption/tuberculosis) (Chen Zangqi).
[Analysis] Li Shizhen stated: Zhang Gao's *Yi Shuo* records that during the Kaiyuan era of the Tang Dynasty, Chen Zangqi from Mingzhou wrote *Bencao Shiyi*, recording the use of human flesh to treat consumption. Since then, many commoners suffering from this disease imitated cutting their thigh flesh to heal their parents. Note: Before Chen, there were already those who cut their flesh or liver; blaming Chen is because he recorded it in writing, failing to speak out to dispel confusion. How can materia medica be spoken of lightly? Alas! The body, hair, and skin are received from parents and dare not be damaged. Even if parents are critically ill, how could they wish for their descendants to mutilate their limbs and eat their own flesh and bones? This is the view of ignorant people. Note: He Mengchun in *Yu Dong Xu Lu* stated: Jiang Bo'er's mother was ill, so he cut flesh from his ribs to feed her. When she did not recover, he prayed to the gods, wishing to sacrifice his son to appease them. After his mother recovered, he killed his three-year-old son. This matter reached Emperor Taizu, who was angered by its violation of ethics and reason, ordering him to be flogged and exiled. The Ministry of Rites discussed: Children serving parents should entrust good physicians when illness occurs. Praying to heaven and gods is an expression of sincere emotion that cannot be suppressed. However, lying on ice or cutting flesh are practices of later generations. It is the act of ignorant people, stimulated momentarily, seeking bizarre behavior to shock the world, hoping for imperial commendation or exemption from corvée labor. Cutting flesh does not stop at cutting flesh, but extends to cutting liver; cutting liver does not stop at cutting liver, but extends to killing children. Violating the Way and harming life, nothing is worse than this. From now on, such cases shall not be eligible for commendation. Alas! The sage's establishment of teaching surpasses all ages; how correct this is. Additionally, Tao Jiu Cheng's *Chuo Geng Lu* records that soldiers in ancient and modern wars ate human flesh, calling it "Xiang Rou" (Longing Meat) or "Liang Jiao Yang" (Two-legged Sheep). These are thieves devoid of humanity, unworthy even of being executed.