The Song Dynasty established an epidemic prevention and control system with the government at all levels as the leader and the public as the auxiliary, of which the imperial court and officials at all levels were the core force in the prevention and control of the plague, and the public was the grass-roots force for the prevention and control of the plague[1]144-145. The public, including folk doctors, monks, Taoists, local squires and ordinary people, has played an auxiliary role in the national epidemic prevention and control system, and the scope of treatment is mostly concentrated in rural areas, with more individual activities, making up for the weak areas of government treatment. Especially in the period when the epidemic is more serious, the rescue institutions established by local squires, folk doctors and religious figures, because they are scattered in village communities, the relief activities are more direct, and they often take the lead in taking initial treatment of the epidemic before the arrival of the official government, and the effect is also more obvious. Folk physicians were the backbone of the epidemic response in the villages of the Song Dynasty, on the one hand, they personally went to the disaster areas to diagnose and treat patients, distribute drugs, publish medical prescriptions, and disseminate official medical knowledge; on the other hand, they accumulated experience, personally wrote medical books, selected famous recipes, simplified official government medical prescriptions, and applied medical knowledge to clinical treatment. Local squires, monks, and Taoist monks took measures such as distributing medicines, giving away porridge, donating family assets, burying corpses, and praying to the gods to drive away the epidemic. The general public is full of strong fear of the plague, their understanding and attitude towards the plague are extremely complex, and the measures taken to prevent and control it are also diverse. Whether it was the Northern Song Dynasty or the Southern Song Dynasty, the Song Dynasty government firmly controlled the direction of the social people's power to treat the epidemic, and strictly prevented the development of religion or peasant uprisings with the help of the epidemic. At the same time, for local squires, folk healers, monks, Taoists, etc. who have achieved remarkable results in the treatment of epidemic diseases, the Song Dynasty government incorporated them into the national epidemic prevention and control system through measures such as rewarding officials with knighthoods, granting medical posts or granting titles.
Academic research on plague in the Song Dynasty mainly focuses on the prevention and control measures of the Song Dynasty court and local governments at all levels, and pays less attention to the measures taken by the people in the Song Dynasty to prevent and control the plague. The author conducted a preliminary investigation of this problem in the book "Epidemic and Prevention of Plague in the Song Dynasty"[1]409-449. In recent years, with the discovery of new historical materials of the Song Dynasty and the excavation of epitaphs, there is still a need for further in-depth discussion on the understanding, attitude and prevention and control measures taken by folk doctors, religious figures and ordinary people in the Song Dynasty.
First, the people's understanding and attitude towards the plague in the Song Dynasty
Plague is a type of disease with acute onset, strong contagiousness, critical and dangerous disease and pandemic characteristics, and its formation is mostly caused by climatic anomalies and human factors. The types of plagues in the Song Dynasty were diseases, typhoid fever, shiqi disease, Tianxingwen disease, dysentery, acne disease (i.e., smallpox disease), gale leprosy (i.e., leprosy), measles, miasma, miasma, miasma, boiling disease, yellow swelling disease, etc., commonly known as plague [1]80-96. The epidemic seriously endangers human life and health, not only causes the death of a large number of people, but also spreads quickly, causing a serious impact on social and economic development, population growth, military wars and even the order of state rule, so it has been highly valued by successive governments and the public. Judging from the existing literature, the people of the Song Dynasty were full of strong fear of the epidemic, and their understanding and attitude towards the epidemic mainly had the following three situations:
(1) The influence of the custom of "believing in witches and not believing in medicine"
In the Song Dynasty, there was a widespread phenomenon of "believing in witches and not believing in doctors"[2]31 or "curing diseases that cannot be cured, and witches are substituted for medicine"[3]980-981, and the local witchcraft forces are very powerful. Therefore, when ordinary people encounter epidemics, the first thing that comes to mind is witchcraft, not medicine.
In the western region of the Song Dynasty, Yizhou Road, Zizhou Road, Kuizhou Road and Lizhou Road were areas where "believing in witches or not believing in medicine" was more serious, and when the plague broke out, they used to believe in witches without seeking medical treatment. During the reign of Emperor Renzong of Song, Gong Dingchen (1010-1086) said in the "Shu Yi": "Although the relatives and friends are thick, they are a hundred steps away, and they dare not look at their doors." So that in the house of the sick, fear of transfiguration, the son fears his father, and the woman avoids her husband. If the rich are still guarded by a witch, the poor one is alone and groaning. If so, it is not particularly forbidden to give medicine, and the gift of its food and drink is also as if it were not for the dead, and the people will not realize it. [4] 1780-1781 Kuizhou Road was the most popular area of witchcraft in the Chuanxia area and even in the Song Dynasty, which was inhabited by heavy mountains, hot and rainy, and the locals were sick and malaria, headaches, and spleen discharge, which were slightly the same as in Lingnan, "there are no medicinal herbs anywhere else, there are no medicine shops in the city, there are no medical students, and their customary belief in witches does not seek medical treatment"[5]64-65.
In the Song Dynasty, the area of Jinghu South Road and North Road was another area where the prevalence of witch doctors was more serious. Regarding the Area of Jinghu North Road, the History of Song states that "the farming of North Road is slightly lazy, more open, and vulgar and thin. Gui, Xia believed in witches and ghosts, and was heavily obscene, so he ordered it to be banned"[6]2201-2202. Huang Tingjian (1045-1105) pointed out: "The customs of the Jianghan Dynasty are many ghosts, so their people respect witches and are obscene. Although the counties are different and the counties are different, they are roughly nothing more than that. [7] In July of the fourth year of Jiayou (1059), Gong Dingchen said: "The land of Bachu, where witches and ghosts are believed, has been true since ancient times. [4] 1780-1781 Jinghu South Road area, "Fu Hao Obscene Temple, Shang Witch Ghost, Chu Yue Zhi Vulgar Ran also" [8]748. Wang Shiyu said in "Begging forbid The Master and The Witch": "The custom of Jingchu has been believing in the master and witch since ancient times, but in recent times it has been especially prosperous... There is a disease, do not dare to seek medicine, and believe in it to ban. ”[9]2809
In the southeastern regions of the Song Dynasty, Jiangnan East Road, Jiangnan West Road, Huainan East Road, Huainan West Road, Liangzhe Road and Fujian Road, although they were economically and culturally developed areas in the Song Dynasty, there was also a trend of "believing in witches or not believing in medicine". The "Song Hui To Compile The Draft" says: "Jiangnan customs, follow the habits of the Chu people who are good witches, the people of Lu Lane, as soon as there is a disease, screen to go to the medical officer, but the letter of the witch." Relatives and neighbors are afraid and do not interact with each other, and even the family is far away and cares, eating and drinking from time to time, sitting and dying. [10] 8319-8320 Zeng Minxing, a Song dynasty, recorded in the "Duxing Magazine": "The customs of Jiangxi are still ghosts and witches, and whenever there is a disease, they have not tried the medicine bait." [11] On February 3, 13, the sixteenth year of Shaoxing (1146), the magistrate of the Two Zhejiang Roads played to the imperial court: "Recently, the obscene shrine has been a little, between Jiangsu and Zhejiang, this wind is particularly hot. Whenever there is a disease, the only word of the witch is to listen, and the neighbors do not ask each other, and they know that this god does not like it. He does not seek cure for medicine, but slaughters livestock to pray for evil charms, and as for exhausting his family resources, he will not be able to test it slightly, and he will not regret it in the end. ”[10]8380
In the Song Dynasty, in the Lingnan area of Guangnan East Road and Guangnan West Road, witch doctors were also more frequent. In the literature of the Northern Song Dynasty, it is recorded many times that "Lingnan customs, the sick pray to the gods and do not take medicine"[6]9584-9588, "the sick do not seek medical treatment, kill people and sacrifice ghosts"[12] 599. Zeng Minxing's "DuXing Magazine" reported that during the Jingde period of Emperor Zhenzong of Song, "The terroir in Quang Nam was not good, and many people died of miasma." His customs are good and good witches and ghosts, and the disease does not enter the medicinal bait, but engages with Wu Zhu until he dies, and the Fangshu medicinal materials have not been seen before" [11]27. In the nineteenth year of Shaoxing in the Southern Song Dynasty (1149), after Zhu Tong of Zhinanxiong Prefecture completed his term of office, he also explained to the imperial court: "There is no medical treatment in Lingnan, and all those who have diseases, but ask the witch to wish the ghost, and wait for death." ”[13]3031
In the northwestern region of the Song Dynasty, in Lujing Prefecture, Shaanxi (present-day Jingchuan, Gansu), in the fifth year of Xianping (1002), the witch doctor Mao Mi "used forbidden techniques to heal the wives of the people, tied their hands and feet with ropes, and struck them with peach sticks, from the first night to the death of the second drum"[12]1148 A major case occurred, causing shock to the imperial court. In the spring of the fourth year of dazhongxiangfu (1011), Wang Sizong knew that Shaanxi Road and Yingzhou were deployed in yingzhou, Ning, Huan, and Qinglu, and that there was a Lingying Gong Temple in the east of the city of Yingzhou (present-day Yingxian County, Shaanxi), a mountain cave, and a group of foxes in and out, "witches and witches are blessed, customs are particularly trustworthy, water and drought diseases are prayed, and the folk language is secretive to foxes"[12]1707. The prevalence of this custom affected the administrative affairs of local officials, and "the former chief officials first visited the temple and then looked at the matter", and their arrogance was very arrogant.
During the Song Dynasty, there were few witch doctors in the Gyeonggi region, but there are sporadic records. For example, Suiyang on Jingdong Road (present-day Shangqiu, Henan), in the late Northern Song Dynasty, was also "a ghost and a witch, and there are people who die of furunculosis, and they will dare to mourn for many months"[14]522.
The above-mentioned activities of witch doctors show that witchcraft had a wide influence on the society of the Song Dynasty, whether it was the economically developed southeast region, or the area around Kuizhou Road and Guangnan West Road, which had inconvenient transportation and backward economic methods, the custom of "believing in witchcraft or not believing in medicine" was widespread. This phenomenon has directly led to the fact that the general public, faced with a major epidemic of infectious diseases, thinks first of all about witchcraft, not medicine.
(2) Lack of scientific understanding of the causes of epidemics
The ordinary people's understanding and response to the epidemic is also manifested in the lack of scientific understanding of the causes of the epidemic, and even associating it with ghosts and gods, believing that the disease is caused by ghosts and gods. For example, Guo Yan's "Zhi Che Zhi" volume 1 contains:
Chengjie Lang Sun Junmin, home in Zhenze. Years and nights, the dream grows up, his high house, walking through the Qu, one holding a bull horn, the other holding an iron nail mallet, looking at his home, with a bull horn to make a door. If you want to nail it, discern it in your dreams, and the elder one will go. With its horn nails to the door Yao family, its Spring Yao family is sick, and several people have died. [15]4
This kind of use of superstitious ghosts and gods to explain the causes of epidemics is extremely prominent in the folk, reflecting the extremely limited scientific knowledge of ordinary people.
In the second year of Qingyuan (1196), the Duan clan of Duchang County (present-day Duchang, Jiangxi) in Nankangjun, Jiangnan East Road, was known as a rich man, the whole family was infected with the epidemic, the second son died, the maid died many times, and the couple was critically ill and bedridden. After Duan's illness, "those who came to see and offer soup porridge from neighbors were also infected and died, although their closest relatives did not dare to spy on their doors." Duan Shi had a son of twenty years old, who was ordained in the Lianshan Courtyard in Poyang, and the Wen family suffered this calamity, hurried back to investigate, and invited the monk Quan to recite the "Leng Yan Yao" to drive away the epidemic. Regarding Duan Shizi's measures to use religion to drive away the epidemic, Hongmai's Yijian Zhi Supplement records in detail: "Shami prayed step by step, only to reach the door, the demon fog was swept away, entered the middle hall, sat shaoding, a giant snake came out of the ward, the monks were frightened, they were eager to ascend to the heights, they stomped on their feet, and recited the scriptures." At the end of the day, the snake raised its head and hit the household limit of dozens, bleeding to death, and the patient was healed when he boarded. People thought that filial piety was felt, and Shami returned to the Lotus Mountain. [16] 1713 Although HongMai's account has the ingredient of a legend, Duan Shizi's care for his parents and the giving of porridge medicine are the fundamental reasons for his recovery.
(3) Taking drugs indiscriminately to avoid prevention
Cases of evasion and shelter are more prominent in the countryside, and hiding is also one of the usual epidemic prevention measures taken by ordinary people. For example, in the fifth year of Jingyou (1038), a plague broke out in Kaifeng (present-day Kaifeng, Henan), and "Yuan Shi had been infected with the disease and died for three days, and had not yet been buried". In the second year of Kangding (1041), the Zizhou Lu Guang'an Army (治州路廣安軍, in modern Guang'an, Sichuan) was plagued by the taijun wang's family in Shou'an County, and "he was afraid to go near it"[17]36. In the sixth year of Xi Ning (1073), Changshu County, Suzhou, the two Zhejiang Roads, "was fierce in years, and the water was dry, and the hundred miles were eight, and the people were plagued, and they fled, and the ten rooms were empty of nine"[18]524.
In the eighth year (1172) of the Southern Song Dynasty, shimen city in Raozhou, Jiangnan East Road, "has been plagued by water and drought for many years, and there have been many escapes", resulting in "a slightly ripening of silkworm wheat this year, and the one who has gone away is still thorny." Its door-to-door occupants are all dishes, and there are also old and weak people sitting waiting for the dead. All day long, there are no birds and magpies." The custom of Minzhou on Lizhou West Road, "one person is sick, the family avoids it, and the sick die more"[19]2. In the first month of the first year of the Qingyuan Dynasty (1195), Zhou Weng, a native of Pingjiang (present-day Suzhou, Jiangsu) on the West Zhejiang Road, was suffering from malaria and had heard that malaria was the work of ghosts and could escape from the epidemic, so he "sneaked into the City God Temple at dusk, lay down under the throne of the gods, and wished that everyone knew what was going on."
In the vast rural areas, it is common for ordinary people to die because they have no money to buy medicines or take them indiscriminately. For example, in the seventh year of Qiandao (1171), Zheng Xiaowu, a villager in Poyang township on Jiangnan East Road, "was infected with epidemics in the room, poor, porridge could not be given, wanted to summon doctors and witches to buy medicine, and had nothing." In the seventh year of Xianchun (1271), a plague occurred in Yongjia, Wenzhou (present-day Wenzhou, Zhejiang) on the East Zhejiang Road, and the people panicked and took drugs indiscriminately, hearing that the Shengshanzi formula was effective, so they took it. However, due to the different diseases, "those who take this side of the victim are invincible"[20]518.
Second, the main measures for the prevention and control of plague in the Song Dynasty
The song dynasty was composed of folk healers, religious figures, local squires and ordinary people, and active treatment measures were taken during the plague. Due to differences in understanding of the disease and the social status in which they live, their measures to combat the plague are more complex.
(1) Measures taken by folk physicians in the Song Dynasty to prevent and control the plague
Folk physicians in the Song Dynasty were the backbone of the prevention and treatment of epidemics, not only writing a large number of medical prescriptions, but also being able to formulate drugs during the epidemic and visit the epidemic areas for diagnosis and treatment. For example, the Northern Song Dynasty physician Pang Anshi, the character An Chang, Huainan Road Puzhou Pushui County (present-day Hubei Huanshui) people, the number of the Pushui Dao people, born as a world doctor, wrote the "Treatise on typhoid fever" six volumes. In the "Treatise on The Wen Disease of Tianxing", Pang Anshi realized that Wen disease and typhoid fever are two types of external fever with different natures, believing that "the disease of Tianxing is poisonous to the world, the second is one party, the second is a township, the second is partial to one family, all by luck, there are victories and volts, there are victories and abdications, or there are successive" [21] 189, and put forward the idea of dividing cold and temperature. In the "Wen Disease Spots Treatment Method", Pang Anshi has a further understanding and observation of typhus: "The hot gas is on the surface, the sweat has not been solved, or after spitting, the heat poison does not disperse, the irritable fallacy, this is the surface of the virtual reality, the hot gas is irritable outside, so the body is like a brocade; or not because of sweat, the first disease will occur for one or two days, all caused by the warm epidemic heat poison gas." [21] 186 pointed out that the disease was highly contagious, "warm disease spots, red spots five deaths, black spots ten deaths, plague is difficult to save"[21] 187. Therapeutic drugs include Zhao Quan Huang Paste, Cui Wenxing Dissolution, Quinoa Lu San, Chicken Soup, Ephedra Soup, Kudzu Root Muscle Dissolving Soup, Bai Wei San, Sheng Shan Zi Fang, Hua Tuo Chi San Fang, Aconitum Chi San, etc. Pang Anshi focused on the causes, symptoms and treatment of Tianxing wen disease, pointing out: "Those who work hard, those who are warm in spring and summer, are all caused by the cold poison in winter. Since the spring and summer solstice, those who are mildly ill, suwen and Zhongjing are also called typhoid fever. There is a warmth of winter wounds, known as the poison of winter temperature, which is very different from typhoid fever, and those who have real-time onset of temperature are the sick ears of Tianxing. [21] 189 Regarding "the treatment of epidemic qi is uninfected, and the removal of temperature and typhoid fever", Pang Anshi believed that it was appropriate to take Tu Su wine, warm powder, Senshiki, ghost killing pills, fire pills, etc. Modern medicine calls this disease a pandemic, that is, an acute and intense infectious disease, which is a highly contagious disease caused by "furunculosis".
Southern Song Dynasty physician Xu Shuwei (1079-1154), also known as Zhike, was a native of Zhenzhou (present-day Yizheng, Jiangsu) on Huainan East Road, with the study of typhoid fever and difficult diseases. He is the author of ten volumes of "Quasi-Evidence Puji Benfang", ten volumes of "Sequel to Quasi-Evidence Puji Benfang", five volumes of "Hundred Songs of Typhoid Fever", two volumes of "Treatise on typhoid fever", one volume of "Ninety Treatises on Typhoid Fever", five volumes of "Discrimination", two volumes of "Treatise on Wing Typhoid Fever", "Eighty-one Articles on the Treatment of Typhoid Fever", and "Thirty-six Diagrams of the Zhongjing Pulse Method", leaving a large number of medical cases for the prevention and treatment of plague. For example, in the early years of Jianyan (1127), when there was a "great epidemic in the countryside" in Zhenzhou (present-day Yizheng, Jiangsu) on Huainan East Road, Xu Shuwei "tried his best to save it, and often got a lot of people who were fully alive"[22]3332-3333. In the third year of Jianyan (1129), the Jin Dynasty cavalry broke through Huaiyin in Chuzhou (present-day Huai'an, Jiangsu), "a great plague", and sometimes there was a wang surnamed Chao Fenglang Yu Tianqingguan who was sick, "hot and sweaty, difficult to turn sideways, sleeping, snoring, medical treatment of Sanyang disease, or wind leakage, and incurable treatment". Xu Shuwei pointed out: "This wind temperature disease, throwing a soup of leaves and a soup of solo life, for several days. [23] 178 In long-term clinical practice, Xu Shuwei developed the famous "Seven Treasures", "to make this formula, warm and not hot, every typhoid fever, malaria, heat stroke, after getting a fistula, use this to adjust the spleen and stomach, three or four times a day, ten days outside the diet is more common" [24] 100.
The Southern Song Dynasty physician Guo Yong (郭雍), zihe (字子和), known as Mr. Baiyun, lived in seclusion in Jinghu North Road Xia Prefecture (present-day Yichang, Hubei), and wrote the twenty-volume Treatise on The Supplement of Typhoid Fever in Zhongjing. In the eighth year of Chunxi (1181), Guo Yong explained the concept of plague in the "Treatise on the Supplement of Typhoid Fever in Zhongjing": "Or there are people in the spring who are not in the festival, and those who have similar symptoms of long and young diseases, then this warm qi becomes an epidemic, so it is called the plague." The plague is not passed on, so the number of days is not limited. Cure sweating and vomiting, can be performed with symptoms. [25] 143-144 Regarding the relationship between typhoid fever and temperature epidemic, Guo Yong pointed out: "The ancients said that typhoid fever is a disease that is difficult to treat, and the temperature epidemic is a disease of poisonous gas. And the healers do not judge typhoid fever and the epidemic of the times as alien ears. Cloud typhoid fever is the word of Yashi, and Tianxing Wen epidemic is the number between the farmhouses, not to mention the similarities and differences of the disease. Examining the scriptures of the people, in fact, it is very special, and the diseases are different, and it is appropriate to distinguish them. [25]1-2 He further pointed out: "If the husbands and townspeople and the state are all in the same household, then the Wen is the one who is sick. Non-winter wounds and cold, self-inflicted diseases also. Cover to spring should be warm and anti-cold, summer heat anti-cool, autumn cool anti-heat, winter cold anti-warm, climate is not right, the sense of the strong must be light, the weak must be heavy, so the name of the temperature epidemic, also known as the day of the day, set in the winter cold day. And one side and one township and one family are all the same disease, and the cold plague is also practiced from time to time. [25] 141-142 Guo Yong believed in his Treatise on Typhoid Fever and Warm Epidemic that the warm epidemic was caused by the qi of time or unhealth between heaven and earth, so "in one year, there are many similar diseases in the elderly and young.". Because "the warmth of the festival is not the warmth of the festival, everyone feels it, so every epidemic is actually warm before cold", so the warm epidemic is "very different from typhoid fever"[25]141-142. This is one of the most significant contributions of Song Dynasty physicians to the understanding of typhoid fever and the plague, clearly pointing out that the temperature disease in the category of typhoid fever is two different kinds of diseases. Mild diseases are obviously affected by the seasons and climate change, and are not necessarily contagious, but plagues must be contagious and can occur in all four seasons.
Some Confucians living in the folk of the Song Dynasty were proficient in medicine, familiar with the Fang pulse, and also wrote a large number of Fang Shu, which were called Confucian medicine by later generations. For example, in the eighth year of Yuan You (1093), Dong Ji, a hermit of Dongping, wrote a volume of "Hostel Preparation Formula", a volume of "Pediatric Macule Rash Preparation Emergency Formula", and two volumes of "General Outline of The Treatment of Athlete's Foot". In Shao Shengzhong, Chu Yushi compiled three volumes of "Ancient and Modern Records of Health Care Must Be Used" and one volume of "Essential Tips for Honoring Life". Mr. Shulin Chen collected the five volumes of "Chen's Experience Fang", and Li Bi, the son of the famous historian Li Tao of the Southern Song Dynasty and the Duke of Wenyi, wrote the preface. These folk physician formula books not only contain a large number of odd recipes, test prescriptions, effective prescriptions, secret recipes and family heirlooms, but also preserve a large number of medical cases and clinical diagnosis and treatment of the plague. Compared with the official Xiu Fang Shu, most of the Fang Shu written by the folk physicians of the Song Dynasty were mainly specialized, "not only making up for the lack of comprehensive Fang Shu in content, but also spreading to areas that are difficult to reach in the Guan Xiu Fang Shu and widely used in the diagnosis and treatment of folk diseases" [26]517.
(2) Measures taken by religious figures in the Song Dynasty to prevent and control the plague
The religious figures of the Song Dynasty mainly included monks and Taoists, most of whom were proficient in medicine, familiar with Materia Medica, minerals and other pharmaceutical knowledge, and had outstanding curative effects in the treatment of diseases such as diseases, leprosy, smallpox, fever and so on.
During the reign of Emperor Zhenzong of Song, China may have invented human pox vaccination. Zhai Liang's "Ten Complete Records of Pox Control", written in the first year of Ming Chongzhen (1628), first recorded the medical case of Wang Dan (957-1017), the prime minister of the Song Zhenzong Dynasty, who invited the goddess doctor of Mount Emei to plant pox for his third son Wang Su (1007-1073) to prevent smallpox. Regarding this famous case of pox medical treatment, the Qing Dynasty medical scientist Zhu Chungao's "Diagnosis of Pox Rash" Volume II "Theory of Seed Pox" is particularly detailed.
During the reign of Emperor Renzong of Song, there was Wang Dan, the first born son, who suffered from pox. After old age, he has a son, a famous person. Summoning all the young children and telling them: "Is it clear that Ru and others are good at curing acne?" The answer to the question: "I dare not say that I am in the treatment of acne, but I know a little about the method of treating acne." Wang Dan said, "To be able to know is to be able to understand." Every year, each child is given ten gold gifts, and when the children have acne, everyone is invited to come, recognize the disease, order the prescription, and after the scab is returned, then give a generous reward, fortunately, do not hesitate to teach prevarication. "Sometimes there are Sichuan people who are Officials of Beijing, and when they hear that they are seeking to cure acne, they ask them to see and Chen said that there is a divine doctor for planting pox, and there is a wonderful recipe for curing pox. When Wang Dan heard this, he asked happily, "What is the name of this divine doctor, and where does he live?" Knowing this, please come for me. "This doctor is not a man, but a woman, and it is said that he was born in the land of Xuzhou in Jiangnan." Since childhood, he has eaten and prayed to the Buddha, never married, nor shaved, traveled to the top of Emei Mountain in Sichuan, built a mao nunnery and lived in Yan... If the minister wants to plant pox with the gonglang, it is not difficult for a certain person to hire a husband to shoulder the public opinion, that is, to ask for this divine doctor at Mount Emei. "In less than two months, please ask the divine doctor to come to the Beijing Division." Seeing Wang Su, Mo Qi said, "This seed can be planted." "That is, to plant acne the next day. By the seventh day of fever, after twelve days, the positive acne had crusted. Yu Is Wang Dan extremely happy and generous thanks. [27]32-33
Acne disease, also known as sores, pea sores, and spotted bean sores, is an acute infectious disease with a widespread epidemic and high mortality rate in ancient times. Modern medicine calls this disease smallpox. If this medical record is true, then the level of prevention and treatment of smallpox in the Song Dynasty and the technology of applying the nasal seedling method were very scientific and advanced at that time.
During the reign of Emperor Zhenzong of Song, the Taoist physician Zheng Rong "saved people with his medical skills, and the medicine he passed on could cure the wind and disease, and the people asked for it." Volume 82 of the Continuation of the Zhizhi TongjianChang:
(May of the seventh year of the Great Zhongxiang Fu) Was ugly, and Zheng Rong, a soldier of the degree, became a Taoist priest, gave the name of Self-Qing, and lived in the Shangqing Palace. Rong Xian Shu Bi Zhou, also, the night encounter with the gods said: "Ru has the Tao Qi, do not eat fire." "Because of the art of medicine to save people, they do not eat." The medicine he preached could cure the wind and disease, and the people sought it, and they stabbed the blood of the arm and baited them with bread. [12]1878
Here, the galores are called lepers, also known as leprosy. Judging from the fact that "the medicine he passed on can cure the wind and disease, and the people ask for it", Zheng Rong mastered the method of treating this disease, and the method was to let the patient take the drug of "arm blood and cake bait".
In the sixth year (1073) of Emperor Shenzong of Song, Changshu County (present-day Changshu, Jiangsu), "the years are fierce, and the water is dry, and the hundred miles are eight, and the people are plagued, and they are fleeing, and the ten rooms are empty of nine.". Changshu County Ming Yin Zen Temple Zen master Shi Shaozhan actively treated it, "should be sick medicine, his disciples are like this." Shi wu is thick and thin, all are blessed with the field phase, and the townspeople respect it." In Xi'ningzhong, Deqing County, Huzhou (present-day Deqing, Zhejiang) on the two Zhejiang Roads, "will be a pandemic". When the Tiantai monks lived in the Miaoxiang Zen Monastery in the county town of Deqing County, they "discarded the skeleton in the Dao and added reeds to it." Thousands of people gathered and burned, and those who begged for food went into exile with Su." As a result, the Yi people "made a fortune with each other, built a reincarnation of Tibet, and increased the number of temples"[28]230-231.
Before the second year of Song Zhezong Shaosheng (1095), the monk Shi Puming, a native of Qizhou, and wutai Mountain in Dai Prefecture in the evening tour, "got wind and disease, eyebrows were depraved, hundreds of skeletons were decaying, and people could not bear to hear it." Suddenly, the infidels taught chang pine, Shi Puming did not know, and the infidel repeated to the clouds: "Long pine, raw ancient pine, take the root bait, the skin color is like a coriander, three or five inches long, the taste is slightly bitter, ginseng-like, fragrant and lovely, non-toxic, beneficial to people, and detoxify all insects." "Shi Puming took the clothes, did not die, came back to life, and looked the same." Volume VIII of Wang Peizhi's "Discussion on the Water Swallow" says: "Most of the natives of the present and intergenerational areas use long pine ginseng licorice and yam as soup, which is particularly good, but the Materia Medica and the books of the various parties are not known, and the unique interpretation of Hui Xiang's "Qingliang Biography" was first described, but it was lost in grotesqueness. "During the Southern Song Dynasty (1165-1173), the Pu'an Zen master tasted and spent time in Anrenfang, northeast of Wanzai County (present-day Wanzai, Jiangxi). At the time of the epidemic, the Zen master Pu'an "took the well water to drink, and the epidemic was cured"[29]301. During the Chunxi dynasty (1174-1189), Wang Zhongqin was a Righteous Daoist, abstained from practicing purity, and was taught the Secret Dharma by strangers, "Praying for drought and disease every year"[30]2921.
Judging from the materials seen so far, the diseases cured by some monks and Taoists in the Song Dynasty were mainly diseases and leprosy. These diseases are highly contagious and extremely difficult to treat, indicating that some monks and Taoists have a high level of medicine and have mastered the methods of treating this disease. In addition, some monks and Taoists also wrote medical prescription books, such as the five volumes of "Yantai Zhishu" written by Shamen Yingyuan, the three volumes of "BiXiao Fang" written by Shi Wenyu, the one volume of "An Shi's Transmission of Fang" written by Monk Hui'an, one volume of "Dacheng Quanshu" written by Taoist Lin Lingsu, one volume of "Purple Void Pulse Recipe" written by Taoist Cui Jiayan, three volumes of "Yuhan Sutra of Mr. Zhu Guangcheng", and one volume of "Four Original Theories", etc., to treat various diseases, including plague.
(3) Measures for the prevention and control of plague by ordinary people in the Song Dynasty
1. Seek help from witchcraft and flee the plague
In areas where witchcraft forces dominate, ordinary people often turn to witches or witch doctors when faced with diseases. For example, in the winter of the first year of Jingyou (1034), the "Great Plague in Lizhong" north of Jianchang (present-day Yongxiu, Jiangxi) on Jiangnan East Road, and Li Qian's family was also infected with the epidemic. The first measure taken by their family was to "make people ask for orders in the five links." God cannot speak, and decides to take the bamboo cup school. When the old mother was ill and did not know anyone, the wife and yu were very poor one after another, and only the five links were harmless"[31]268. The five links are the five immortals, that is, the heavenly eye, the heavenly ear, the other heart, the fate, the divine realm and other five immortals.
The high contagiousness and mortality rates brought about by the outbreak of the epidemic have caused strong fear among ordinary people, who have mostly taken measures to escape and even abandoned their relatives. For example, in the fifth year of Jingyou (1038), an epidemic occurred in Kaifeng, and "Yuan Shi was infected with the disease and died for three days, and he has not yet been buried"[32]15. In the second year of Kangding (1041), the Zizhou Lu Guang'an Army (治州路廣安軍, in modern Guang'an, Sichuan) was plagued by the taijun wang's family in Shou'an County, and "he was afraid to go near it"[17]36.
2. Donate money and goods to help the people
In some places, the squires even took the initiative to take out personal money and grain to help the sick. For example, in the third year of Daguan (1109), the "Jiangdong epidemic"[6] 1370. Linchuan County, Fuzhou (present-day Linchuan District, Fuzhou, Jiangxi) on Jiangnan West Road was "hungry and sick, zombie crossings, all dogs are hungry and yuye", and Lady Jiang (1052-1109) "smells of compassion, out of the middle of the gold to be paralyzed"[33]455. In xuanhezhong, the two Zhejiang Road Xiuzhou Jiaxing (now Shanghai Jiaxing) epidemic, even the walls than the house, the sound of moaning and whispering. Chen Jingdong (1087-1160) "Threatens several servants every day, carries medicines with himself, drinks the sick, and is poor and poor. And those who are trapped and can never survive on their own, and divide the golden week. It has been a few months since dawn and twilight, and then it has been fully alive and innumerable" [34] 722-723.
In the spring of the twenty-first year (1151) of the Southern Song Dynasty Shaoxing, there was a major epidemic in Guanghan County (around present-day Sichuan), and "the dead were in cahoots with each other, and there were relatives who were jealous, and those who did not serve" were not sought. Yang Chun (1122-1155), a guanghan citizen, "has many skills, especially in the piano and medicine, fingering and pulse methods, and often self-reliant", so he actively treats them, "does not choose high or low, there is no fear in going, the family is afraid, and if the restraint is not obtained, it is falsely suitable for him, and his people rely on it a lot, and they do not think that they are virtuous." Holding a coin suitable for the market, in the face of poverty, the urgent probe with the sleeve, do not ask who is the clan"[35] 775.
3. Seek medical treatment for illness and take medicine to treat the disease
In some places, squires, Confucians or ordinary people, under the influence of Confucianism and the epidemic prevention measures of the government, often break through taboos, boldly take measures to treat the epidemic, and begin to consciously use medical knowledge to prevent and control the epidemic, and some people even give up their precious lives. This is a new change that appeared in the Song Dynasty.
In the second year of Baoyuan (1040), Liu Chang (1019-1068) traveled to Huainan. The doctor said, "There are many diseases and epidemics in this year. Liu Chang then "composed to chase Bo Qiang, Bo Qiang also, can be an epidemic person, so chase away" [36] 372. Liu Chang was admitted to the Jinshi in the sixth year of the Qing calendar (1046) and served as an official for more than 20 years, caring for the well-being of the people. In the second year of Kangding (1041), the Zizhou Road Guang'an Army was plagued, and the Taijun Wang clan of Shou'an County "was infected with the plague of family wives, and he was afraid to come near, and wanted to summon witches to cure them." At that time, "the Guang'an army said that there was no medicine for diseases", but the Wang clan did not allow it, "personally cooking medicine for food". Left and right to persuade to stop, Wang Said: "Pingju uses his strength, but when he is sick, he does not look at it, and then he will be the messenger of whom." ”[17]36
At the beginning of the Xining Dynasty (1068), there was a major epidemic in Yongjia, Wenzhou (present-day Wenzhou, Zhejiang), the mother of Shen Du (1034-1094) fell ill and died, his female slave died again, and his family was sick, and they were afraid inside and outside. Shen Du "ignored the taboos, wore a coffin as a dress, wept day and night, recommended as a ceremony, and died without him." Juyi fire, forbidden his friends, no one dares to go", he "smells noise, rushes, smokes, and comes out of his mother". Zhou Xingji gave a high evaluation in the "Shen Zizheng Epitaph": "The townspeople are strong in their righteousness and can be remembered. [37] In the ninth year of 143 Xining (1076), the epidemic in Jintan, Runzhou, Zhejiang Province (present-day Jintan, Jiangsu), Chen Kang "poured out his family's reserves, porridge was hungry and sick, he had to bow in the morning and night, and his life was incalculable." The unfortunate dead were buried in clothing, and thousands of people were buried"[38]4. In the last year of the Xining Dynasty (1077), when there was a famine in Huating County(present-day Songjiang District, Shanghai) on The Two Zhejiang Roads, Wei Zuo "administered porridge and gave medicine, and the fistula was given to the coffin, and tens of thousands of people were not worried".[30]2645. There is a SiJiaqi righteousness, which will be heard and heard, and the words will be stopped. Wei Zuo zi fuzhi, Huating people, the stepmother to do filial piety. There were no schools in the county, and the donated land was the site.
When an epidemic occurs, some people are able to treat the disease according to the disease, treat the disease with prescriptions, and fight witchcraft. For example, in the second year of Yuan You (1087), the malaria in the two Zhejiang provinces was flourishing, and Li Lingjun of Changzhou had been ill for a long time, and the Ban on Wanduan Medicine was ineffective, "When a guest spreads this party, the family serves it, and all of them take it." This formula is known as "Seven Jujube Scatter" to treat spleen cold malaria. During the Yuan You period, the two Zhejiang Road Changzhou Jinling (present-day Changzhou, Jiangsu) "years of severe epidemic, the clan has a family sick, more than half of the death, relatives fear, do not dare to look", Hu Jun "smell urgently, with coffins, camp medicine stones, survival and saltiness do not lose their place"[39]266-267. During the Yuan You period, In Xin'an, Huizhou (present-day Shexian County, Anhui), Jiangnan East Road, "there was a great epidemic of the years, and those who were sick and bedridden in the old room, and no one dared to break into their doors", Zhu Xi's grandfather Zhu Qi actively treated it, "every Qing Dan took porridge medicine to make it, and every diet and then reversed it, and it was common for every day, and other things that helped people and goods were countless, although they poured their efforts into it, they did not stingy, and the townspeople did their best" [40]4571-4573.
In the first month of the twenty-second year of the Southern Song Dynasty Shaoxing (1152), the martial arts doctor and the Gemen Xuanzang Huang mou, "met the old official Zhao Shishu. Zhao was surprised that its color was blue and black, and he was overwhelmed, and the language and action were not as good as in the past, and he calmly asked what he was suffering." Huang Mou was worried for a long time, saying: "My family is unfortunate, ancestral paralysis, the fate is the deceased, the world has it." Since half a year, this certificate has sprouted, and the same is true of my second son Yuan, who is dying. So I cried out in sorrow. Zhao Shishu said, "Every time I hear that this disease is terrible, and there are also healers, but I can't eliminate its roots, I can cure it with the Law of the Ether, but people who are worried don't know, and if they lose their bodies, they will have faith, and they will try it for justice." Volume VIII of Hongmai's Yijian Bingzhi records his cases and methods of treating tuberculosis, "so he burned incense letters to give Huang and Yuan, so that they could be swallowed." Not long after, all the fingers inside and outside the fingers were born yellow hair, long more than an inch, Zhao Yue: 'The disease is deep, slightly delayed, when the black hair is born, it cannot be cured, and now it can still be done.' So he chose the day, don't write the rune, Mu Chenghuang, Shen Dongyue, play the Divine Curse, and let Huang Junxun sweep the small room to the west of the residence, paste the paper in it, put the lime under the wall, and set up a large oil ding. Father and son dressed in white, sat behind closed doors facing the bed, swallowed the charms, and ordered the virgin boy to watch with candles. For a moment, the two people flew out of the black flower cicada moth four or five, there were insects between the walls, making sounds, and came out, or like dung beetles, like spiders, the size of all thirty-six, all thrown into the boiling, smelly, chirping is still not stopped. After a worm as thin as silk hair, flying in the air, entering the sleeve of the child, catching it urgently, and throwing it into the top, it felt that the four bodies were calm and there was no suffering"[16]429-430. Therefore, the Huang clan raised the room to rejoice, knew its spiritual experience, silently prayed to heaven, and was willing to save the deceased for the sake of the deceased caused by this illness in the previous life. The Huang family has been a wicked disease for generations, and it has been extinguished ever since. The dysentery here, mostly refers to tuberculosis, known in ancient times as tuberculosis, lung worm disease, is a chronic and slow infectious disease, Chinese medicine to supplement the deficiency and insecticidal treatment is the mainstay. Although Hong Mai's records are mostly magical, it is advisable to exorcise tuberculosis.
Third, the main characteristics and historical references of the public in the Song Dynasty in preventing and controlling the plague
The people of the Song Dynasty were located in the countryside and in the epidemic area, and often took the lead in taking initial treatment of the epidemic before the arrival of the officials. Especially in the years of dynastic change and war, the role of social forces in a certain region is more significant. In the biographies of local chroniclers of the Song Dynasty, a large number of sages, doctors, filial pieties, martyrs, monks, etc. are recorded, although their activities in treating patients are mostly personal acts, but they have also saved countless precious lives. Its main measures and historical references for the prevention and control of the plague include the following three aspects:
First of all, the people of the Song Dynasty were an important grass-roots force and auxiliary force in the prevention and control of epidemics, making up for the weak areas of government treatment. Among them, folk doctors are the backbone of the prevention and treatment of epidemics, on the one hand, they personally go to the disaster areas to diagnose and treat patients, distribute drugs, publish medical prescriptions, and disseminate official medical knowledge; on the other hand, they accumulate experience, personally write medical books, select famous recipes, simplify official government medical prescriptions, and widely apply medical knowledge to clinical treatment. Local gentry and religious figures have also taken active measures to prevent and control the disease, such as distributing medicines, giving away porridge, donating family assets, burying corpses, and praying to the gods to drive away the disease. The awareness and attitude of ordinary people about the epidemic are extremely complex, and the epidemic prevention measures adopted are also diverse. The broad masses of people living in cities and towns, because the government has set up a huimin pharmacy all over the place, often turn to medicine when they are sick, and most of them can also get the diagnosis and treatment of the government and reward drugs. However, the vast majority of the population living in remote rural areas, constrained by economic conditions, social customs and lack of medical care, have taken measures to evade or turn to witch doctors.
Secondly, giving away porridge medicine, donating family funds, burying corpses, and praying to the gods to drive away the epidemic are one of the measures often taken by the public. This is not easy, it is necessary to have a relatively strong source of funds and family property, so personal behavior is mostly temporary, and it will end after the epidemic is controlled. For example, in the third year of Daguan (1109), Linchuan County, Fuzhou, Jiangnan West Road, "years of hunger and epidemic, zombie crossing", Lady Jiang "smelled compassion, out of the gold to paralyze", took out the gold jewelry in the dowry box to save the epidemic, buried the sick body. In XuanheZhong, the two Zhejiang Road Xiuzhou Jiaxing epidemic, Chen Jingdong (1087-1160) "a few servants a day, with drugs to follow, to drink the sick, poor Lu Wei Alley, not to the end, and the trapped can not survive, and divide the golden week." In addition, as mentioned above, Liu Chang's case also shows that praying to the gods to drive away the epidemic and sacrificing gods is also one of the commonly used epidemic prevention measures by the people.
Finally, the people of the Song Dynasty have generally recognized that medical knowledge is the fundamental and key to the prevention and control of epidemics. Affected by the promotion of the state and the epidemic prevention measures of the government, the attitude of the people in the Song Dynasty towards medicine has undergone significant changes. For example, in the ninth year of Xi Ning (1076), an epidemic occurred in Jintan, Runzhou, Two Zhejiang Provinces, and Chen Kang "poured out his family's reserves, porridge was hungry and sick, and he had to bow in the morning and night, and his life was incalculable." The unfortunate dead, dressed in wood, were buried thousands of more." In the first year of Yuan You (1086), Wang Shiliang, the assistant teacher of medicine in Guangzhou, used hook vines to cure the epidemic disease of the people of Guangzhou. In the third year of Jianyan (1127), the medical scientist Xu Shuwei used Huanrui soup and Duhuo soup to cure the typhoid fever of the people of Zhenzhou.
The plague epidemic had an important impact on the society of the Song Dynasty, not only causing the death, migration and movement of the population, but also affecting the development of social economy, forcing different strata of society to find solutions to deal with the epidemic, thus making it possible for the government at all levels and the public to jointly respond. In the process of treating patients, the idea of "medicine is benevolent government" was fully promoted, and "according to prescriptions to save people's diseases"[6]231 and "use medicine according to prescriptions" [41]9 became new directions for medical development in the Song Dynasty. The physician Dou Cai said in the Book of Bian Que's Heart: "Whenever the epidemic is prevalent, the villagers and the deceased will have compassion in their hearts, and if they do their best to combine the elixirs to help them, if they do not bless themselves, their descendants will also prosper." [42] 24 This is the fundamental motivation of the vast majority of folk doctors, local squires, ordinary people, etc. to treat the sick at great length. However, it should also be noted that economic factors, social customs and cultural levels will also play a certain role in promoting or hindering the prevention and control of epidemics in a region.