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Capítulo 7 de 33
神农本草经
Fabo (hair clippings), i.e., human hair (in ancient times, hair was shaved from criminals or young boys; this classic was unwilling to take the hair of living people for medicine, so it used shaved-off remnants).
Properties: Bitter in taste, warm in nature.
Indications: Mainly treats the five types of longbi (urinary obstruction, conditions of inability to urinate), guange (a critical condition where qi is blocked and separated above and below), promotes urination and clears the water passages. Treats childhood xianzheng (epileptic seizure disorders), and adult zhibing (convulsive disease, characterized by stiffness of the neck and back, and twitching). The ancients believed it could also restore the body's spirit-mechanism to return naturally to its normal qi-transformation.
Commentary and textual research (summary): According to the Shuowen Jiezi, "fa" refers to the root of hair; "biti" means a wig. The Maoshi contains the phrase "bu xie di," and Zheng Xuan's annotation states that "di" is "bi" (a wig). The annotation in the Yili on "zhufu beixi" points out that "beixi" should be read as "biti," explaining that in ancient times, the hair of low-status individuals or those who had been punished was shaved off to make women's hair ornaments, hence the name "biti." Li Dangzhi considered this substance to be the hair of young boys. According to Han dynasty scholars, "fabo" should be hair shaved from criminals or young boys—the Bencao Jing was unwilling to take hair directly from living people for medicine, so it used shaved-off remnants. Later physicians even used the "tianlinggai" (the human skullcap) in medicines, harming the bones of the dead, yet ultimately it could not cure disease—a corrupt practice that the ancients did not have.
Annotator's note: This substance belongs to the "Human Section" category of medicines. The old edition contains only this one item, consistent with the ancient version.
This entry reflects a core concept of the human-section medicines in the Shennong Bencao Jing: the view of "treating humans with humans" through resonance of same qi. The ancients believed that hair is the "surplus of blood" (in TCM, hair is considered to be generated by the surplus qi of blood in the body), born at the highest part of the human body, and endowed with the body's essential qi. Therefore, it can unblock the body's water passages and relieve conditions of obstruction impairment, such as guange. The phrase "still returning to spirit-transformation" implies a simple concept of "taking from humans and returning to humans"—believing that because this substance originates from the human body, it more easily re-enters and acts within the human qi-transformation system.
Looking at the indications, longbi, guange, and blocked water passages are all conditions involving "excretory passages" being obstructed. The ancients drew an analogy between hair's "thin, elongated and flowing, penetrating and descending" qualities (taking the form and categorizing by analogy) and reasoned that it could dredge blockages. This way of thinking embodies the "analogical reasoning" logic of TCM pharmacology.
At a deeper level, the annotations reveal a significant medical-ethical awareness: the compilers of the Bencao Jing, "being unwilling to take hair from humans for use," only obtained shaved remnants; later physicians who "used skullcaps, harming the bones of the dead" were clearly criticized. This indicates that as early as the Han dynasty, the use of human-based medicines in TCM already had a recognized boundary of ethics.
From a modern scientific point of view, the primary chemical component of hair is keratin (a structural protein), which does not possess pharmacological effects such as diuresis, anti-epileptic, or anti-spasmodic activity in the modern pharmacological sense. The alleged "promoting urination," "treating seizures," or "treating rigidity" cannot be reliably supported by clinical evidence within the framework of modern medicine.
What is commendable is the ethical awareness shown in this commentary, which has significance beyond its time. The criticism of "using spiritual canopy" and harming the bones of the dead ultimately being powerless is essentially a rational reflection upon the practice of "taking human tissues as medicine." In modern medicine, the use of human tissues as medical resources (e.g., organ transplants, blood products) is strictly guided by ethical examination and scientific evidence—fundamentally different from the "analogical" logic of ancient human-parts medicine.
Expressions such as "still returning to spirit-transformation" are poetic, philosophical descriptions by the ancients of how a drug works; they should not be interpreted literally. Historically, this was a plausible attempt at explanation under the level of knowledge at that time, but today these limitations should be addressed with a scientific attitude.
This entry is a record of medicinal substances and does not itself constitute health guidance. Since it is a philosophy that we "dare not take even hair" for medicinal use, a universal health outlook can be derived: medical intervention should be controlled, measured, and cannot be taken lightly. The ancients had this "not bearing" even to take hair—this fundamental reverence for the body resonates with today's principles of "no drug misuse and no overtreatment."
Also, the example of "block and stoppage" suggests that the ancients placed great importance on keeping the body's patency—normal bowel and bladder function and smooth flow flowing are basic indicators of good health. A regular schedule, adequate water intake, and a balanced diet, along with everything else common to the ages, assist in maintaining normal excretion and metabolism.
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How wrong.
Huangdi Neijing Suwen · Xuanming Wuqi Lun («The Significance in the Emotional Lives ...")：“Kidney governs bones; 其之荣乃在发” – linking appearance头发形态 physiological or “essence” signaling kidneyを active synergy.
Huangdi Neijing LingShu BenShen relevant related spirit-phis body harmonic theory expressions (spirit and bod) beneficial since help understanding “extinguishing神不 not exactly yes than reverential about definition actually fits native interpret — good whole to grasp way”.
*Bencao Gangmu · Human Section's recordingFabo Xue cut(“Xue carbonized blood [remnant]) entries various comprehension change learn evolution from transmutation through eventual derivatives; but require nonetheless conscious personal filter considering contain many obsolete unscientific archaic limitations & perused proper limitations awareness mindful factor cognition evaluable objectively scientific review.
This content draws on classical TCM ancient texts– for cultural/ historical learning only; such should/never constitute actual any rulebase diagnostic advice.; unless symptomatic reality for prompt medical professional own please see doctor healthy .