入国问俗，何况治病？本末之因，了然胸臆；然后投剂，百无一失。
医，仁术也。仁人笃于情，则视人犹己，问其所苦，自无不到之处。《灵枢·师传篇》曰∶“入国问俗，入家
问讳，上堂问礼，临病患问所便。”使其受病本末，胸中洞然，而后或攻或补，何愁不中乎！
凡诊病者，先问何人，或男或女。
男女有阴阳之殊，脉色有逆顺之别，故必辨男女而察其所合也。
或老或幼。
年长则求之于腑，年少则求之于经，年壮则求之于脏。
或为仆外家。
在人下者，动静不能自由。
寡妇师尼。
遭逢不偶，情多郁滞。
形之肥瘦。
肥人多湿，瘦人多火之类，此宜在望条。然富贵之家，多处重帏，故须详问。若不以衣帛覆手，则医者见
其手，亦可得其形之大略矣。
次问得病起于何日。
病之新者可攻，病之久者可补。
饮食胃气。
肝病好酸，心病好苦，脾病好甘，肺病好辛，肾病好咸。内热好冷，内寒好温。安谷则昌，绝谷则亡。
梦寐有无。
阴盛则梦大水恐惧，阳盛则梦大火燔灼，阴阳俱盛则梦相杀毁伤。上盛则梦飞，下盛则梦堕。甚饱则
梦予，甚饥则梦取。肝气盛则梦怒，肺气盛则梦哭。短虫多则梦聚众，长虫多则梦自击毁伤。
问其嗜欲，以知其病。
物性不齐，各有嗜欲。声色臭味，各有相宜。
好食某味，病在某岁。当分顺逆，以辨吉凶。
清阳化气出乎天，故天以五气食人者，臊气入肝，焦气入心，香气入脾，腥气入肺，腐气入肾也。浊阴成
味出乎地，故地以五味食人者，酸先入肝，苦先入心，甘先入脾，辛先入肺，咸先入肾也。凡脏虚必求助
于味，如肝虚者欲食酸是也。此谓之顺应者，易治。若心病而受咸，肺病而欲苦，脾弱而喜酸，肝病而好
辣，肾病而嗜甘，此谓之逆候；病轻必危重者必死。
心喜热者，知其为寒；心喜冷者知其为热。好静恶动，知其为虚；烦躁不宁，知其为实。伤食恶
食，伤风恶风，伤寒恶寒。
此显然可证者，尤须详问。惟烦躁不宁者亦有属虚，然必脉来无神，再以他证参之。
或常纵酒。
纵酒者不惟内有湿热，而且防其乘醉入房。
或久斋素。
清虚固保寿之道，然亦有太枯槁而致病者。或斋素而偏嗜一物，如面筋、熟栗之类，最为难化，故须详察。
始终境遇须辨三常。
《素问·疏五过论》曰∶“诊有三常。”谓常贵贱、常贫富、常苦乐也。
封君败伤，及欲侯王。
封君败伤者，追悔已往。及欲侯王者，妄想将来。皆致病之因也。
常贵后贱，虽不中邪，病从内生，名曰脱营。
常贵后贱者，其心屈辱，神气不伸，虽不中邪，而病生于内。营者，阴气也。营行脉中，心之所主。心志不舒，
则血无以生，脉日以竭，故为脱营。
常富后贫，名曰失精；五气流连，病有所并。
常富后贫者，忧煎日切，奉养日廉，故其五脏之精，日加消败，是谓失精。精失则气衰，气衰则不运，故为
留聚而病有所并矣。
常富大伤，斩筋绝脉；身体复行，令泽不息。
大伤，谓甚劳甚苦也。故其筋如斩，脉如绝，以耗伤之故也。虽身体犹能复旧而行，然令泽不息矣。泽，精
液也。息，生长也。
故伤败结，留薄归阳，脓积寒炅。
故，旧也。言旧之所伤，有所败结，血气留薄不散，则郁而成熟，归于阳分，故脓血蓄积，令人寒热交作也。
暴乐暴苦，始乐后苦，皆伤精气。精气竭绝，形亦寻败。
乐则喜，喜则气缓。苦则悲，悲则气消。故苦乐失常，皆失精气，甚至竭绝而形体毁阻矣。
暴怒伤阴，暴喜伤阳。
怒伤肝，肝藏血，故伤阴。喜伤心，心藏神，故伤阳。
厥气上行，满脉去形。
厥气，逆气也。凡喜怒过度而伤其精气者，皆能令人气厥逆而上行。气逆于脉故满脉，精脱于中故去形。
形乐志苦，病生于脉，治以灸刺。
形乐者身无劳，志苦者心多虑。心主脉，深思过虑，则脉病矣。脉病者当治结络，故当随其宜而灸刺之。
形乐志乐，病生于肉，治以针石。
形乐者逸，志乐者闲。饱食终日，无所运动，多伤于脾。脾主肌肉，故病生焉。肉病者或为卫气留，或为脓
血聚，故当用针石取之。
形苦志乐，病生于筋，治以熨引。
形苦者身多劳，志乐者心无虑。劳则伤筋，故病生于筋。熨以药熨，引谓导引。
形苦志苦，病生咽嗌，调以甘药。
形苦志苦，必多忧思。忧则伤肺，思则伤脾。脾肺气伤，则虚而不行，气必滞矣。脾肺之脉上循咽嗌，故病
生焉。如人之悲忧过度，则喉咙咽哽，食饮难进；思虑过度，则上焦否隔，咽中核塞；即其征也。
《灵枢·邪气脏腑病形篇》有“调以甘药”。《终始篇》曰∶“将以甘药，不可饮以至剂。”若《素问·血
气形志篇》则曰“治之以甘药”者，误也。
形数惊恐，经络不通，病生不仁，按摩醪药。
形体劳苦，数受惊恐，则亦不乐，其经络不通，而不仁之病生，如 重不知寒热痛痒也。当治以按摩，及
饮之酒药，使血气宣畅。
起居何似？
起居，凡一切房室之燥湿，坐卧之动静，所包者广。如肺病好曲，脾病好歌，肾病好吟，肝病好叫，心病好
妄言之类，当一一审之。
曾问损伤。
或饮食不当，或劳欲不时，或为庸医攻补失宜。
便利何如？
热则小便黄赤，大便硬塞；寒则小便澄白，下利清谷之类。
曾服何药？
如服寒不验，服热不灵，察证与脉，思当变计。
有无胀闷？
胸腹胀闷，或气，或血，或食，或寒、或虚，皆当以脉合之。
性情常变，一一详明。
病者大都喜怒改常。
进入一个国家要询问当地的风俗，何况是治病呢？只有将疾病的起因和经过了然于胸，然后才用药治疗，才能百无一失。
医道，是仁爱的技艺。仁爱之人情感深厚，看待病人如同自己，询问病人的痛苦之处，自然没有不到的地方。《灵枢·师传篇》说：“进入国家询问风俗，进入家庭询问忌讳，登上厅堂询问礼仪，面对病患询问其适宜。”如果让医生对疾病的前因后果心中透彻明白，然后或者攻邪或者补虚，还担心不能中病吗！
凡是诊断疾病的人，先要询问是什么人，或者是男或者是女。
男女有阴阳的不同，脉象和面色有逆顺的区别，所以必须辨别男女并观察其相合的情况。
或者是老人或者是幼儿。
年长的人求治于腑，年少的人求治于经，壮年的人求治于脏。
或者是仆人或外家（指嫁出去的女儿及其夫家）。
处于社会下层的人，行动起居不能自由支配。
寡妇、尼姑等。
遭遇不幸，情志多抑郁阻滞。
体形的肥瘦。
肥胖的人多湿，消瘦的人多火之类，这通常属于望诊的内容。但是富贵人家，多居住在深宅大院，所以必须详细询问。如果不以衣帛覆盖手部，那么医生看到患者的手，也可以大致了解其体型。
其次询问患病始于哪一天。
新得的病可以攻邪，久患的病可以补益。
饮食与胃气。
肝病喜欢酸味，心病喜欢苦味，脾病喜欢甘味，肺病喜欢辛味，肾病喜欢咸味。内热喜欢冷食，内寒喜欢温食。能进食则生机旺盛，不能进食则生命危亡。
梦境有无。
阴气盛则梦见大水恐惧，阳气盛则梦见大火燃烧，阴阳俱盛则梦见互相杀戮毁伤。上焦盛则梦见飞翔，下焦盛则梦见坠落。吃得很饱则梦见给予，饥饿则梦见索取。肝气盛则梦见发怒，肺气盛则梦见哭泣。短虫多则梦见聚集众人，长虫多则梦见自我击打毁伤。
询问病人的嗜好欲望，以此来推断病情。
万物性质不齐，各有嗜好欲望。声色臭味，各有适宜的对象。
喜欢吃某种味道，说明病变在某一年龄阶段或脏腑。应当分辨顺逆，以此辨别吉凶。
清阳化生为气，出于天，所以天以五气养人，臊气入肝，焦气入心，香气入脾，腥气入肺，腐气入肾。浊阴化成五味，出于地，所以地以五味养人，酸味先入肝，苦味先入心，甘味先入脾，辛味先入肺，咸味先入肾。凡是脏腑虚弱必然求助于相应的味道，比如肝虚想要吃酸味就是如此。这叫做顺应，容易治疗。如果是心病却接受咸味，肺病却想要苦味，脾弱却喜欢酸味，肝病却喜好辛辣，肾病却嗜好吃甜，这叫做逆候；病轻的必定变得危重，病重的必定死亡。
心脏喜欢热的，知道它是寒证；心脏喜欢冷的，知道它是热证。喜欢安静厌恶活动，知道它是虚证；烦躁不宁，知道它是实证。伤食厌恶食物，伤风厌恶风，伤寒厌恶寒冷。
这些明显可以验证的，尤其需要详细询问。只有烦躁不宁的症状也有属于虚证的，但必须脉象无神，再参考其他症状来综合判断。
或者经常纵酒。
纵酒的人不仅体内有湿热，还要防止其在醉酒时行房事。
或者长期吃素斋戒。
清静虚无本来是保寿之道，但也有过于枯槁而致病的。或者吃素却偏嗜某一种食物，如面筋、熟栗子之类，最难消化，所以必须详细考察。
始终的生活境遇必须辨别“三常”。
《素问·疏五过论》说：“诊察有三常。”指的是常贵贱、常贫富、常苦乐。
封君败伤，以及妄想侯王。
封君败伤者，是追悔过去。妄想侯王者，是妄想未来。这些都是致病的原因。
曾经尊贵后来卑贱，虽然不中邪气，病从内生，名叫脱营。
曾经尊贵后来卑贱的人，内心屈辱，神气不能舒展，虽然不中邪气，但病生于内部。营者，是阴气。营行于脉中，由心所主。心志不舒畅，则血液无法生成，脉日渐枯竭，所以称为脱营。
曾经富裕后来贫穷，名叫失精；五脏之气流连不畅，病邪有所合并。
曾经富裕后来贫穷的人，忧虑煎熬日益迫切，供养日益减少，所以五脏的精气，日益消败，这叫做失精。精气丧失则气衰，气衰则运行无力，所以导致留聚而病邪合并。
曾经富裕遭受大伤，筋断脉绝；身体虽然还能恢复行走，但津液不再生长。
大伤，指非常劳累和痛苦。所以他的筋像被斩断，脉像被隔绝，是因为耗伤的缘故。虽然身体还能恢复旧状行走，但津液不再生长了。泽，指精液。息，指生长。
所以旧的损伤败结，留滞薄积归于阳分，形成脓积和寒热交替。
故，指旧有的。说的是旧有的损伤，有所败结，血气留滞不散，则郁结而成熟，归于阳分，所以脓血蓄积，使人寒热交作。
突然快乐突然痛苦，开始快乐后来痛苦，都伤害精气。精气竭绝，形体也随之败坏。
快乐则喜，喜则气缓。痛苦则悲，悲则气消。所以苦乐失常，都损伤精气，甚至竭绝而形体毁坏阻塞。
暴怒伤害阴，暴喜伤害阳。
怒伤肝，肝藏血，所以伤害阴。喜伤心，心藏神，所以伤害阳。
厥气上行，充满经脉，脱离形体。
厥气，即逆气。凡是喜怒过度而伤害精气的人，都能让人气机厥逆而上行。气逆于脉所以充满经脉，精脱于中所以脱离形体。
形体安乐意志苦恼，病生于脉，治疗用灸刺。
形体安乐者身体无劳苦，意志苦恼者心里多思虑。心主脉，深思过虑，则脉生病了。脉生病应当治疗结络，所以应当根据情况施以灸刺。
形体安乐意志安乐，病生于肉，治疗用针石。
形体安乐者安逸，意志安乐者闲适。整天吃饱饭，不运动，多伤脾。脾主肌肉，所以病生在肉。肉生病要么是卫气留滞，要么是脓血积聚，所以应当用针石取之。
形体苦恼意志安乐，病生于筋，治疗用熨法和导引。
形体苦恼者身体多劳苦，意志安乐者心里无忧虑。劳苦则伤筋，所以病生在筋。熨是用药物热敷，引指导引术。
形体苦恼意志苦恼，病生咽喉，用甘药调理。
形体苦恼意志苦恼，一定多忧思。忧则伤肺，思则伤脾。脾肺受伤，则虚弱而不运行，气必停滞。脾肺的经脉向上循行经过咽喉，所以病生在咽喉。比如人悲伤过度，则喉咙哽咽，饮食难进；思虑过度，则上焦痞塞，咽中有核堵塞；这就是征象。
《灵枢·邪气脏腑病形篇》有“调以甘药”。《终始篇》说：“将以甘药，不可饮以至剂。”如果《素问·血气形志篇》中说“治之以甘药”的，是错误的。
形体多次惊恐，经络不通，病生不仁，治疗用按摩和酒药。
形体劳苦，多次受到惊恐，则也不快乐，其经络不通，而不仁的病产生，比如沉重不知寒热痛痒。应当治疗用按摩，以及饮用酒药，使血气宣畅。
起居怎么样？
起居，泛指一切居室环境的燥湿，坐卧的动静，包含很广。比如肺病喜欢弯曲，脾病喜欢唱歌，肾病喜欢吟诵，肝病喜欢呼叫，心病喜欢妄言之类，应当一一审查。
曾经询问是否有损伤。
或者饮食不当，或者劳逸欲念不时，或者被庸医攻补失宜。
大小便如何？
热证则小便黄赤，大便硬塞；寒证则小便澄白，下利清谷之类。
曾经服用什么药？
如果服寒药无效，服热药不灵，观察证候与脉象，思考应当改变计划。
有没有胀闷感？
胸腹胀闷，或是气滞，或是血瘀，或是食积，或是寒凝，或是虚损，都应当以脉象来合参。
性情常有变化，一一详细说明。
病人大多喜怒改变常态。
Entering a country, one asks about its customs; how much more so when treating illness? Only when the root and branch causes are clear in mind can one administer medication with few failures.
Medicine is a benevolent art. A benevolent person is deeply affectionate, viewing patients as oneself, asking about their suffering, leaving no aspect unaddressed. The *Ling Shu: Shi Chuan Chapter* states: "When entering a country, ask about its customs; when entering a home, ask about its taboos; when ascending the hall, ask about its etiquette; when facing a patient, ask about their preferences." If the physician has a thorough understanding of the disease's origin and progression, whether employing attack or tonification methods, how could one fail to hit the mark!
In diagnosing any illness, first inquire about the patient's identity, whether male or female.
Males and females differ in Yin and Yang; pulse and complexion have distinctions of favorable and unfavorable patterns. Therefore, one must distinguish gender and observe corresponding characteristics.
Whether old or young.
For the elderly, seek pathology in the Fu organs (Hollow organs); for the young, seek it in the Jing meridians (Channels); for the vigorous/adult, seek it in the Zang organs (Solid organs).
Whether servants or daughters married out.
Those of lower social status cannot freely control their movements and activities.
Widows and nuns.
Having encountered misfortune, their emotional state is often depressed and stagnant.
Body shape: fat or thin.
Fat people tend to have Dampness (Pathogenic moisture), while thin people tend to have Fire (Pathogenic heat), etc. This usually belongs to Inspection (Observation). However, families of wealth and nobility often live behind heavy curtains, so detailed inquiry is necessary. If not covered by silk garments, seeing the patient's hands allows the physician to roughly ascertain their physique.
Next, inquire on which day the illness began.
Newly acquired illnesses may be treated with attacking methods; long-standing illnesses may be treated with tonifying methods.
Diet and Stomach Qi (Vital Energy of the Stomach).
Liver diseases favor Sour taste; Heart diseases favor Bitter taste; Spleen diseases favor Sweet taste; Lung diseases favor Pungent taste; Kidney diseases favor Salty taste. Internal Heat favors cold; Internal Cold favors warm. Ability to digest food indicates prosperity; inability to digest food indicates peril.
Presence or absence of dreams.
Excess Yin leads to dreams of large water and fear; Excess Yang leads to dreams of burning fire; Excess of both Yin and Yang leads to dreams of killing and destruction. Upper excess leads to dreams of flying; Lower excess leads to dreams of falling. Fullness leads to dreams of giving; Hunger leads to dreams of taking. Liver Qi excess leads to dreams of anger; Lung Qi excess leads to dreams of crying. Many short parasites lead to dreams of gathering crowds; many long parasites lead to dreams of self-harm.
Inquire about desires and cravings to understand the disease.
Natural properties vary, each having specific cravings. Sounds, colors, smells, and tastes have their respective affinities.
Craving a specific flavor may indicate pathology related to a specific age or organ system. One must distinguish between favorable (Shun) and unfavorable (Ni) patterns to judge auspiciousness or inauspiciousness.
Clear Yang transforms into Qi, originating from Heaven; thus, Heaven nourishes humans with five odors: Musky odor enters the Liver, Scorched odor enters the Heart, Fragrant odor enters the Spleen, Fishy odor enters the Lungs, and Putrid odor enters the Kidneys. Turbid Yin forms flavors, originating from Earth; thus, Earth nourishes humans with five flavors: Sour enters the Liver first, Bitter enters the Heart first, Sweet enters the Spleen first, Pungent enters the Lungs first, and Salty enters the Kidneys first. When Zang organs are deficient, they necessarily seek relief through flavors; for example, Liver deficiency craves sour. This is called "following the trend" (Shun Ying) and is easy to treat. If Heart disease accepts Salty, Lung disease craves Bitter, Spleen weakness prefers Sour, Liver disease likes Pungent, and Kidney disease craves Sweet, this is called an "unfavorable sign" (Ni Hou); mild cases will become critical, and critical cases will result in death.
Heart preferring heat indicates Cold; Heart preferring cold indicates Heat. Preferring stillness and disliking movement indicates Deficiency; Restlessness and agitation indicate Excess. Food stagnation dislikes food; Wind injury dislikes wind; Cold injury dislikes cold.
These obvious signs require detailed inquiry. Although restlessness can also belong to Deficiency, it must be accompanied by a pulse lacking spirit (Shen), and other symptoms must be considered.
Whether they indulge in alcohol.
Those who indulge in alcohol not only have internal Damp-Heat but also risk engaging in sexual activity while intoxicated.
Whether they practice long-term vegetarianism/abstinence.
While clarity and emptiness are paths to longevity, excessive asceticism can cause disease. Or, those abstaining may develop a craving for specific foods like gluten or cooked chestnuts, which are hard to digest, requiring careful examination.
One must distinguish the "Three Constants" regarding life circumstances throughout the illness.
The *Su Wen: Shu Wu Guo Lun* states: "Diagnosis involves three constants." Referring to constant status (noble/common), constant wealth (rich/poor), and constant emotion (happy/sorrowful).
Loss of noble rank, and desire for titles.
Loss of noble rank involves regret over the past; desiring titles involves delusion about the future. Both are causes of disease.
Once noble, now humble: although not struck by external pathogens, disease arises internally, named "Tuo Ying" (Depletion of Nutritive Qi).
Those once noble now humble feel humiliated, their Shen Spirit unable to extend. Though not affected by external pathogens, disease arises internally. Ying (Nutritive Qi) is Yin Qi, circulating within the vessels, governed by the Heart. If Heart will is stifled, blood fails to generate, vessels deplete daily, hence "Tuo Ying."
Once wealthy, now poor: named "Shi Jing" (Loss of Essence); Five Qi lingers, pathogenic factors combine.
Those once wealthy now poor face increasing anxiety and reduced sustenance, causing the essence of the Five Zang organs to deteriorate daily, termed "Shi Jing." Loss of essence leads to Qi decline; Qi decline leads to stagnation, causing pathogenic accumulation.
Great loss from former wealth severs sinews and cuts off pulses; though the body may walk again, fluids cease to grow.
"Great loss" refers to extreme labor and suffering. Thus sinews seem severed, pulses cut off, due to consumption. Although the body may resume walking, fluids (Jin Ye) cease to regenerate. Fluids refer to bodily juices; "Xi" means growth.
Thus, old injuries and blockages, lingering and thinning, return to Yang, forming pus accumulations and alternating cold and heat.
"Gu" refers to the old. Old injuries with blockages cause Blood and Qi to linger without dispersing, becoming stagnant and maturing, returning to the Yang aspect, leading to pus and blood accumulation, causing alternating chills and fever.
Sudden joy followed by sudden sorrow, or initial joy turning to sorrow, all damage Essence-Qi. When Essence-Qi is exhausted, the form also rapidly deteriorates.
Joy leads to Xi (Delight), which relaxes Qi. Sorrow leads to Bei (Grief), which dissipates Qi. Thus, abnormal joy and sorrow damage Essence-Qi, potentially exhausting it and destroying the physical form.
Violent anger damages Yin; violent joy damages Yang.
Anger injures the Liver, which stores Blood, thus damaging Yin. Joy injures the Heart, which houses the Shen Spirit, thus damaging Yang.
Jue Qi (Rebellious Qi) moves upward, filling the vessels and separating from the form.
Jue Qi is rebellious Qi. Excessive anger or joy damaging Essence-Qi can cause Qi rebellion moving upward. Qi rebelling in vessels fills them; Essence escaping internally separates from the form.
Physical comfort but mental distress: disease arises in vessels, treated with moxibustion and acupuncture.
Physically comfortable means no bodily labor; mentally distressed means excessive mental worry. The Heart governs vessels; deep thinking and worry cause vessel pathology. Vessel pathology requires treating collateral knots, hence appropriate moxibustion and acupuncture.
Physical comfort and mental ease: disease arises in flesh, treated with needles and stones.
Physically comfortable means leisure; mentally easy means idleness. Eating constantly without exercise damages the Spleen. The Spleen governs muscles, hence disease arises in flesh. Flesh disease may involve Wei Qi stagnation or pus/blood accumulation, requiring needle and stone therapy.
Physical distress and mental ease: disease arises in sinews, treated with hot compresses and Daoyin (guiding and pulling exercises).
Physically distressed means heavy labor; mentally at ease means no worries. Labor injures sinews, hence disease arises in sinews. "Wen" refers to herbal hot compresses; "Yin" refers to Daoyin.
Physical distress and mental distress: disease arises in the throat/pharynx, regulated with sweet medicines.
Physical and mental distress implies much worry and thought. Worry injures the Lungs; thought injures the Spleen. Injury to Spleen and Lung Qi causes deficiency and stagnation. The Spleen and Lung meridians ascend to the pharynx, hence disease arises there. For instance, excessive grief causes throat tightness and difficulty swallowing; excessive thought causes upper Jiao obstruction and a sensation of a lump in the throat.
The *Ling Shu: Xie Qi Zang Fu Bing Xing* mentions "regulate with sweet medicine." The *Zhong Shi Chapter* says: "Use sweet medicine, do not drink potent doses." The statement in *Su Wen: Xue Qi Xing Zhi* "treat with sweet medicine" is considered erroneous.
Frequent fright and terror: meridians blocked, disease manifests as numbness (Bu Ren), treated with massage and medicinal wine.
Physical labor combined with frequent fright causes unhappiness, meridian blockage, and numbness (insensitivity to cold, heat, pain, itch). Treatment involves massage and drinking medicinal wine to promote smooth circulation of Blood and Qi.
How are daily routines?
Daily routines encompass environmental dryness/dampness of living quarters, and movement/stillness of sitting/lying. For example, Lung disease favors bending; Spleen disease favors singing; Kidney disease favors chanting; Liver disease favors shouting; Heart disease favors rambling speech. These should be examined one by one.
Inquire about previous injuries.
Whether improper diet, irregular labor/sexual activity, or inappropriate tonification/attacking by incompetent physicians.
How are urination and defecation?
Heat causes yellow/red urine and hard constipation; Cold causes clear/white urine and diarrhea with undigested food.
What medications were previously taken?
If cold medicines failed or hot medicines were ineffective, examine the syndrome and pulse to consider changing the treatment plan.
Is there distension or oppression?
Chest and abdominal distension may be due to Qi stagnation, Blood stasis, Food retention, Cold coagulation, or Deficiency. All must be correlated with the pulse.
Changes in temperament, detail them clearly.
Patients often exhibit changes in normal joy and anger.