🌿 Folk Prescriptions

The establishment and consolidation of a unified multi-ethnic feudal empire during the Qin and Han dynasties promoted social development and created favorable conditions for friendly exchanges among regions and ethnic groups, which objectively benefited the flourishing of medical culture.
I. Festivals, Life Rituals, and Medical Culture
Calling the Lunar New Year simply “the year” has a long history in China. According to records in *Records of the Grand Historian*, *Shen Yijing*, and *Jingchu Sui Shi Ji*, setting off firecrackers and burning herbs during the New Year had the symbolic meaning of warding off evil spirits and disease. Drinking pepper and pine wine together as a family aimed to prevent illness, enhance health, and add festive cheer. Some drank peach soup for disease prevention, later replaced by “Tu Su Wine.”
The Lantern Festival on the 15th day of the first lunar month originated in the reign of Emperor Wu of Han. When Emperor Wu fell ill and failed to recover, a sorcerer from Shangjun was summoned to perform rituals. The divine spirit declared: “The emperor need not worry—the illness will improve. We shall meet again at Ganquan Palace.” Deeply devout, Emperor Wu felt greatly relieved, and upon reaching Ganquan Palace, he recovered completely. He held a grand celebration lasting through the night, giving rise to the custom of lantern displays during the festival.
The origin of the Dragon Boat Festival is multifaceted. By the Qin and Han periods, it integrated commemorations of Jie Zitui, Qu Yuan, Wu Zixu, Cao E, Chen Jian, and rituals to ward off evil in the “evil month, evil day,” gradually reflecting close ties with hygiene and disease prevention. *The Great Dai Liji* records: “On the fifth day of the fifth month, gather orchids for bathing.” *Xia Xiao Zheng* notes: “On the fifth day of the fifth month, collect herbs to eliminate toxic qi.” *Hou Han Shu·Li Yi Zhi* states: “People decorate doors and gates with red ribbons and five-colored threads to expel evil spirits.” *Fengsu Tongyi* says: “On the fifth day of the fifth month, wear a longevity thread—folk belief holds it prolongs life.” “On the fifth day of the fifth month, tie five-colored silk around the arm… to prevent epidemic diseases.” Also recorded: Before the festival, wrap glutinous rice in reed leaves, boil in rich broth, and eat during the festival—this has certain dietary therapy effects. Over time, the medical and hygienic content related to the Dragon Boat Festival has grown richer and more scientifically grounded.
The Qixi Festival in the Han Dynasty featured the custom of airing clothes on rooftops, later adding prayers for longevity. *Fengsu Tongyi* records: “On the first day of the eighth month, it is the Six Gods Day. Use dewwater mixed with cinnabar to touch the little finger—it helps remove all diseases.” The Mid-Autumn Festival includes romantic folk customs related to medicine. *Huainanzi·Lan Ming Xun* recounts that Emperor Yi sought the elixir of immortality from the Western Queen Mother, but his wife, Chang’e, stole it and ascended to the moon palace, transforming into a toad. Han people believed that the moon’s rabbit, toad, and osmanthus tree were linked to medical culture. The poem *Xianghe Ge Ci·Dong Tao Xing* in *Yuefu Shiji* says: “Gather the divine herb at the tip of the Ru Mu tree, the white rabbit kneels to pound pills for the toad.”
The Double Ninth Festival falls on the ninth day of the ninth lunar month. According to *Xijing Zaji*, in the early Han Dynasty, there was a custom of wearing dogwood, eating *peng’er* (a type of cake), and drinking chrysanthemum wine, believed to promote longevity. The preparation of chrysanthemum, dogwood, and wine required strict standards. *Fengtu Ji* notes: “The ninth day of the ninth month is called ‘Upper Nine.’ Dogwood ripens on this day, with strong aroma and bright red color. People pick the pods and wear them in their hair to ward off evil spirits and cold weather. It is also said: ‘Collect chrysanthemums on the ninth day of the ninth month… long-term consumption prevents aging.’ *Xijing Zaji* records: “When chrysanthemums bloom, harvest stems and leaves together with millet, ferment into wine, and drink it next year on the ninth day of the ninth month.” This is known as chrysanthemum wine.
The custom of climbing heights on the Double Ninth Festival was also popular in the Han Dynasty. *Xijing Zaji* states: “On the third day of the third month (Shangsi), and on the ninth day of the ninth month (Chongyang), men and women play games, cleanse themselves, and climb mountains.” Later, this custom acquired mythical significance. *Xu Qi Xie Ji* tells of Huan Jing from Ruyin (modern-day Shangcai, Henan), who studied Daoist arts under Fei Changfang for many years. One day, Fei warned Huan Jing: “On the ninth day of the ninth month, your household will face great disaster. Return home immediately, have everyone make red bags filled with dogwood and wear them on their arms, climb high, and drink chrysanthemum wine—this will avert disaster.” Huan Jing followed the advice, and his entire family escaped illness. This reflects people’s deep longing to avoid epidemics and seek health.
In the Han Dynasty, before the Lunar New Year, people performed various rituals to drive away disease. Records in *Lunheng* and *Fengsu Tongyi* show that Han people had strong awareness of disease prevention. They viewed hidden causes of illness as demons or evil spirits—such as the three sons of Zhuanyu, known as “malaria ghosts,” “wandering shadows,” and “little devils.” These were believed to fear Fang Xiangshi, a powerful figure. During the grand winter ritual to drive away disease, the Fang Xiangshi dance was particularly spectacular. *Hou Han Shu·Li Yi Zhi* and Zhang Heng’s *Dongjing Fu* both document this. It reflects people’s bold determination to overcome disease through their own strength.
Due to war and epidemics, population growth was slow during the Qin and Han periods, leading to greater emphasis on children, women, and childbirth—also influenced by customs from Qin and Zhao regions. Physicians paid attention to these aspects when treating patients. *Li Ji·Qu Li Shang* records: “Upon entering a region, ask about prohibitions; upon entering a state, inquire about customs; upon entering a home, ask about taboos.” This reflects the importance placed on local customs at the time. The Han Dynasty had a strong tradition of honoring the elderly. For example: “In the seventh month of autumn, inspect households and compare residents. Those aged seventy receive jade staffs; those aged eighty and ninety receive additional honors, given staffs one chi long, decorated with a dove-shaped head. The dove is a non-choking bird, so that elders may not choke.” (*Hou Han Shu·Li Yi Zhi*) Jade staffs, carved stone tablets, and Han dynasty murals frequently depict such items. Granting a dove staff symbolized respect for elders, based on the belief that “dove meat improves eyesight, nourishes energy, supports yin-yang balance. Long-term consumption benefits those weakened by chronic illness and prevents choking. In ancient times, during the second month of spring, the Luo clan presented doves to honor the elderly; in autumn, they gave dove staffs to senior citizens. The dove is non-choking, and consuming it further strengthens vitality.” (*Bencao Gangmu·Qin Bu*, Volume 19) This tradition of honoring elders flourished even more during the Eastern Han Dynasty. In a Han-era tomb of a physician unearthed in Wuwei, Gansu, along with the manuscript *Zhi Bai Bing Fang*, a dove staff was also found—reflecting the widespread practice of lavish burials.
II. Ideological Customs and Medical Practices
The Qin Dynasty governed by law, and this extended to medicine and hygiene. According to the Yunmeng Qin Bamboo Slips, any foreign guest entering a city had their cart’s yoke fumigated with fire to prevent parasites clinging to the yoke or horse harnesses. This practice of fumigation was one of the longest-lasting traditions in history. Besides preventing pests, it also killed some bacteria and viruses, carrying preventive value. The Qin people no longer considered leprosy as predestined fate but emphasized early detection and strict management. Local officials were required to report suspected cases, which were then examined by designated personnel. Leprosy patients sentenced to death were buried alive or drowned—this measure, though harsh, had some positive effect in curbing leprosy spread.
*Lüshi Chunqiu* and *Huainanzi* reflect the close connection between Daoism and medicine. *Huainanzi* contains extensive research on health preservation, qigong, alchemy, and herbal medicine. Daoist thought evolved further in *Zhouyi Cantongqi*, shifting focus toward deeper cultural issues in medicine and the human body.
After Emperor Wu of Han, Confucianism dominated, profoundly influencing medical culture. Confucian ethical principles and the ideal of serving the world shaped medical practice—emphasizing healing rulers and parents above, rescuing the poor and lowly below, and preserving personal health in between. Some Confucians abandoned scholarship for medicine, expanding the physician workforce and enhancing its cultural quality, thereby promoting both medical skill and ethics. Under Confucian influence, patient care reflected the principle that “when rulers or parents are ill, ministers and children must attend diligently.” However, the Confucian emphasis on “body and hair are gifts from parents, not to be damaged” hindered the development of anatomy. Meanwhile, Confucianism’s focus on human affairs over supernatural matters actively promoted the scientificization of medicine and helped resist religious and theological influences.
During the Qin and Han periods, the influence of Fangxian Dao (Immortal Cult) was significant. Figures like Mao Meng of the Qin Dynasty and Zhang Liang of the Han Dynasty practiced food avoidance and fasting, and Wang Zhongdu mastered techniques to endure cold and heat—many shrouded in mysticism. After the rise of Daoism in the Eastern Han Dynasty, medicine was widely used to attract followers. *Taiping Jing* documents practices such as qigong, eye medicine, and acupuncture, absorbing vast medical knowledge for religious purposes.
Philosophers and schools of thought in the Qin and Han periods with materialist ideas played a vital role in dispelling myths of immortals and deities, improving customs, refining education, and advancing science and culture. Lu Jia of the early Han Dynasty stated: “A person who fails to practice benevolence and righteousness, discern subtle differences, ponder heaven and earth, instead suffers hardship and labor, retreats into deep mountains seeking immortals, abandons parents and kin, forsakes grains, discards poetry and books, rejects the treasures of heaven, and seeks eternal life—this is not a proper way to prevent evil or guide behavior.” In the Eastern Han Dynasty, Wang Chong, in *Lunheng*, wrote numerous essays on the relationship between heaven and humanity, spirit and form, medical history, health care, disease prevention, and changing unhealthy customs. In Wang Chong’s era, religious beliefs were rampant—by the second year of Emperor Guangwu (AD 26), 1,514 gods were worshipped in the new sacrificial site in Luoyang. This trend intensified under Emperor Zhang. Amid such a cultural atmosphere, Wang Chong courageously criticized the doctrines of immortals, physiognomy, miraculous birth rituals, superstitions, and superstitious timing and location choices. He articulated philosophical and scientific medical insights, arguing that lifespan depends on innate constitution, not destiny. “Saying Chisong and Wang Qiao were immortal saints who transcended life and never died is mere illusion.” “Depicting immortal figures with fur-covered bodies and wings, flying in clouds, living thousands of years—this is just an empty fantasy.”