Irrefutable evidence: The Jesuits in the late Ming Dynasty plagiarized traditional Chinese medicine, forged translations, and fabricated Western medicine

作者：生民无疆原址：https://mp.weixin.qq.com/s?src=11&timestamp=1626850772&ver=3203&signature=m1s8*1oZbV24bW5hPglo-IPOWxr4MHsyvHhos2w4fbe0RcGqdrt7jjzgSMgeBBbgnG-tz19aiXtkwACLhCTNcIaXFcRoGGFwWp64bfvjIf1WASUmo2GUhksD53YV*1Y7&new=1

At the end of the Ming Dynasty, Western missionaries entered China and "translated" a large number of "Western Learning" works in China. Among them, "Taixi Human Body" and "Personal Figure" are known as the masterpieces of Western anatomy "Western Learning East".

In fact, as long as we calm down and read these "translations" carefully, we can find that the core content is basically plagiarized Chinese works, which are published in the world after repackaging; moreover, their real authors, Wen Chaogong, are all Chinese. For example, the author of "Elements of Geometry" is the Christian Xu Guangqi; the author of "Tongwen Suanzhi" is the Christian Li Zhizao. We will talk about the specific situation later.

Today, we will specifically talk about the two books "Taixi Human Body Theory" and "Personal Body Illustration". Both books seem to have been made up out of necessity. Bi Gongchen revealed the reason in his "Preface to Taixi Personal Theory". He said that at the age of Jiaxu (1634), he told Tang Ruowang that your translated works talked about everything in the world, except that it did not involve medicine. Tang Ruowang showed him the Western "Picture of the Human Body" and "Shuo of the Human Body" (that is, "Picture of the Human Body") translated by Deng Yuhan at Li Zhizao's home.

"General Introduction to Taixi Personality" is "translated by Deng Yuhan, a Jesuit, and Bi Gongchen Runding, a postgraduate student of Donglai", and "Theory of Personality" is "Luo Yagu, a Jesuit from the Far West, together with Long Huamin and Deng Yuhan Both books are related to Deng Yuhan, who arrived in Macao in 1621, then studied Chinese in Jiading, and preached in Hangzhou, and died in 1630. Luo Yagu, the main author of "Personal Figures", arrived in Macau in 1622. Assuming that Deng Yuhan devoted himself to learning Chinese for about 2 years, then these two books should be completed between 1623 and 1630.

In short, "Taixi Human Body Theory" and "Personal Body Illustration" appeared later, after the Jesuits "translated" a large number of "Western Learning" works. Although Bi Gongchen's words are convincing, but what is false is always false.

1. "Anatomy" in ancient China

Did ancient China have "anatomy"? A problem that shouldn't exist has somehow become a problem.

If we turn to the word retrieval table in the dictionary and ponder over the Chinese characters with bone and moon as radicals, we will also know that anatomy has never been a new thing in Chinese history. If there is no anatomy and related practice, where do these Chinese characters come from?

"The Yellow Emperor's Canon of Internal Medicine, Plain Questions, Six Sections of Zangxiang Theory":

The heart is the root of life, and the transformation of the spirit; its flower is on the face, and it fills the blood vessels... the lungs, the root of qi, and the place of the soul; its flower is in the hair, and it fills the skin... the kidney is the main The sting, the root of the seal, is where the essence is; its flower is in the hair, and it fills the bone... the liver is the root of the extreme, and the soul's residence; its flower is in the claw, and it is in the tendon, to generate blood... ...Spleen, stomach, large intestine, small intestine, triple burner, and bladder are the foundation of the warehouse and the residence of the camp. They are called utensils. They can transform dross, change flavors and enter and exit. Its taste is sweet, and its color is yellow, which is extremely yin and similar, and it is associated with rustic atmosphere. All the eleven internal organs depend on the gallbladder.

If there is no strong anatomical theory and practice as the basis, where does Chinese medicine come from for its understanding of the respective functions of the internal organs and their interrelationships?

In fact, a strong anatomical foundation is reflected in the "Huangdi Neijing". For example, the various organs of the digestive tract and their data described in "Huangdi Neijing·Lingshu Chapter·Intestines and Stomach" are almost the same as those of today's anatomy:

Gusuo is nine centimeters long from the lip to the tooth, two and a half inches wide from the mouth to the epiglottis, three and a half inches deep, and has a capacity of five heels. The tongue weighs ten liang, seven inches long, and two and a half inches wide. It weighs ten taels, is one and a half inches wide, and is one foot six inches long to the stomach. The stomach is bent and stretched, and it is two feet six inches long, one foot five inches larger, and five inches in diameter. It can hold three buckets and five liters. ． The small intestine is attached to the ridge, and the left circle is accumulated in circles. It is injected into the ileum, and it is attached to the umbilicus externally. The Huiyun ring has sixteen curves, two and a half inches in size, less than half an eighth of the diameter, and three feet and two feet in length. The ileum acts as the umbilical cord, and the leaves around the left circle go down, and the circulation circle reverses sixteen curves, four cun in diameter, less than half an inch in diameter, and two feet and one chi in length. Fu ridge of Guangchang, to receive ileum, left circular leaf ridge, open up and down, 8 cun in size, more than half of 2 cun in diameter, 2 chi 8 cun in length. From the entrance to the exit of the intestines and stomach, it is six feet four inches and four minutes long, with thirty-two twists and turns.

Bi Gongchen honestly admitted in the preface of "Taixi Personality Theory" that they had read special Chinese anatomy works, and said:

According to Xinmang, Wang Sunqing was captured, and the imperial physician Shang Fang and Qiao Tu cut and peeled it together, measured the five internal organs, and guided the pulse with a bamboo feast, knowing the end and the beginning, and saying that it can be cured. Also during the Song and Qing calendars, the Hunan thief Ou Xifan and dozens of prisoners led by Du Qi, who were waiting to be ordered, were all thrown into the market, and their kidneys and intestines were all cut open. Doctors and painters were asked to explore one by one and draw pictures for them. [1]

During the reign of Wang Mang at the beginning of AD and the Qingli period of the Song Dynasty (1041-1048), the government specially arranged for doctors to conduct autopsies and draw pictures immediately after executions of prisoners on death row.

Since ancient times, Chinese medicine has never lacked anatomical diagrams. "Cunzhen Ring Zhongtu" written by Yang Jie in the Song Dynasty in the second year of Zhenghe (1112) is a monograph on anatomy. He said:

There is Taoist smoked radish in the picture of the five viscera handed down from generation to generation, which is dedicated to the theory of divine luck and truth, and it probably exists. When Ou Xifan, the Yi thief, was sentenced, Wu Jian, the state official, ordered the artist to make a picture of it, so that he could get a detailed description of it; In Chongning, Si punished the thief in the city. Deng Shou and Li Yi sent doctors and painters to look at them. The school of mediation...

When Yang Jie was writing "Cunzhen Huan Zhong Tu", there was far away the picture of the five internal organs of Yanluozi, which was widely handed down from generation to generation, and recently there was the picture of the five internal organs of Ou Xifan decades ago. Yang Jie believes that these are not perfect, the former can only be "approximately", and the latter "is not complete after being tested in books". This is what motivated him to write this book. Yang Jie completed this book after obtaining first-hand information on dissecting corpses of executed prisoners during the Chongning period (1102-1106).

Song Jiawei Festival "Preface to the Two Figures in the Ring of Cultivating the True":

Mr. Yang Junji of Duliang Mountain used the real drawing of the five viscera he saw to draw a picture, and took the drawing of Yanluozi to correct it.

Based on the two anatomical practices of the Song Dynasty, Yang Jie corrected the mistakes in the previous anatomy books.

This is how science progresses.

In ancient China, anatomy was no longer limited to seeing a doctor, and forensic science was born. As early as thousands of years ago, there were full-time forensic doctors in China's judicial field. Song Ci (1186-1249), a forensic doctor in the Song Dynasty, wrote "Xie Yuan Ji Lu" is a systematic work of forensic medicine. Song Ci said in the preface:

Sui Bo collected all the books handed down in modern times, starting from the "Neishulu", and all the scholars met and corrected them, corrected them, added their own opinions, and compiled them into a compilation called "Xiyuan Jilu", which was published in The constitutional rule of Hunan, showing my colleagues, makes reference and cross-examination.

Song Ci said that there were many forensic medical works circulating at that time. Song Ci created this work based on the wisdom of predecessors and his own insights.

2. During the Ming Dynasty, there was no medicine in Europe

In the Ming Dynasty, there was no medicine in Europe at all, and it was impossible for a decent medicine to be born.

As we all know, in Europe at that time, the city and countryside were stinky, and dead bodies were littered everywhere; princes and nobles did not bathe, face or wash their hands all their lives, and defecated everywhere. On this aspect, no more words.

According to the current Western history, Italy and France were the most advanced and developed countries in Europe at that time. Aurelius recorded the medical science in France at that time in "Shi Fang Wai Ji":

He is the king of the country (Fulangcha, namely France), and God bestows favor upon him. The lords from ancient times to the present have all given a god who can caress people's sores and heal them with his hands. Up to now, the king has healed people every day. [2]

The French rely on the king's hand to heal diseases, but the king only visits the doctor for one day a year.

Italian medicine is like this:

...there are boiling springs, hot springs, boiling springs...hot springs, where women bathe or drink, and those who are barren will give birth; All of them can cure diseases, and each has its own disease. For example, if you want to get sweat, you will sweat when you enter a certain hole; if you want to dehumidify, you will get wet when you enter a certain hole. Because there are hundreds of caves, it is called Baisuo. [3]

Italians treat different diseases by going into different caves, and treat infertility by drinking hot spring water.

If Italy and France are so unbearable, how can medicine exist in Europe! In such an environment, how can medicine be born!

Since the Tang Dynasty, from the imperial court to every state and county in China, medical schools have been established. Interestingly, the West, which relies on the king's touch to treat diseases, has established a medical school just like China:

The countries of Europa are all literary. The king set up schools widely. Every country and county has universities and middle schools, and every city and township has primary schools... The best ones enter the university, and they are divided into four subjects, which are chosen by the people. One is called medicine, which mainly treats diseases... The test is to have only one or two people a day, and one person will answer all the teachers' questions. [4]

Who are the teachers in European medical schools? Where does medical knowledge come from?

Chinese states and counties have also set up free hospitals for the diagnosis of common people and treatment institutions for the poor, and Europe is not far behind:

There are also hospitals, there are as many as dozens of them in large cities... All nobles, if they are travelers, if they are messengers, they will be admitted to this hospital if they occasionally suffer from illness. The hospital is as beautiful as the ordinary house, and the medicines needed are known to the owner, and famous doctors are prepared to see the patients every day. There are also clothes, quilts and curtains, which regulate and protect the guards. After recovering from illness, the poor will give the ax the amount of money. This was established by the king, or made by the people in the city. [5]

In Europe at that time, a catty of seeds sown could only yield three to five catties, and the whole society could not even eat. Neither the king's economic ability nor the political system in Europe at that time could have such a situation.

3. "Western Anatomy" Copying Chinese Medical Books

Deng Yuhan and others, who relied on the king's touch to treat diseases, insisted on introducing European "anatomy" to China.

As long as we pay a little attention, you can find that the European anatomy works they "translated" are the products of plagiarizing Chinese works.

"Personal Diagrams" uses the names of acupuncture points in traditional Chinese medicine to describe various parts of the human body throughout the book, and acupoints are used for treatment. E.g:

It goes up to the Taiyang (point) and is divided into two limbs...up to Fengchi (point)...the first goes down to the bottom of the tongue and Quepen (point), one rises to the seam between the thick skin of the head and the Tianting (point)...and Lantai (points), Tingwei (points)... Master Xi said: If you have a headache or pain in the sun (point), you need to open the blood in the Yintang (point) blood network, that is, the blood in the sun, and the blood will heal. It has been tried repeatedly. [6]

Such examples are too numerous to enumerate, and "Personal Illustration" almost uses the names of acupoints in traditional Chinese medicine.

Does western medicine have acupuncture points? of course not. Will western medicine use acupuncture points to describe the human body? of course not. If this "anatomy" work is indeed from Europe, then, in the original work, what kind of words did Western medicine use to describe the location of each acupuncture point?

Although "Personal Figures" is a book of "anatomy", Deng Yuhan and others were addicted to copying books, and they were too diligent, and they took painstaking efforts to copy a complete set of traditional Chinese medicine treatment methods. E.g:

If the breast is swollen and poisonous, it should be divided into cupping jars on the left, right, and lower sides to dispel it. [7]

Huantiao point is where the joints meet. If you are sick, you should apply Fengtong ointment, or use cupping pots, or Jiulong Leihuo acupuncture. [8]

If the breasts are swollen and poisonous, use cupping pots on the left, right, and under the breasts; Huantiao point is where the joints meet. If you are sick, apply Fengtong ointment, cupping pots, or Jiulong Leihuo acupuncture.

Acupuncture points, cupping pots, plasters, Jiulong Leihuo acupuncture, all eighteen martial arts of Chinese medicine are on the stage. As long as you are not blind, you will know that this is an authentic Chinese product.

If the problem of acupoints can be quibbled, then this should be solid evidence. Other than plagiarism from Chinese writings, no other explanation is possible.

Many sources can be found if we take the time. Such as "Personal Figures":

Humans may have only one liver, or two, most of which are no more than three. [9]

Obviously, this is copied from Song Dynasty Yang Jie's "Cunzhen Huanzhong Tu":

The liver is a single slice, and there are two or three slices.

Bi Gongchen said in the preface to "Taixi Personal Theory" that the ancient Chinese dissected the dead prisoner's corpse, "things are similar to Taixi", and Europe also did the same:

Hearing that Xitu Gezhi is a famous person, who is worthy of death and heavy imprisonment, buys it for many lives, and strips it down every inch... Therefore, his writings are incisive. [10]

In short, what Chinese medicine has, what Western medicine has; how Chinese medicine is built and developed, Westerners do the same.

How many Chinese medical books Deng Yuhan and others have found to find chapters and excerpts, and piece together, we have been unable to restore the whole truth. Bi Gongchen said in the preface that this book was "translated" by Deng Yuhan at Li Zhizao's home. Based on Deng Yuhan's experience, at that time, Deng Yuhan was at most just able to use Chinese for daily communication, and it was impossible for him to have the level of translating medical books, let alone the ability to read Chinese medicine works. Therefore, the real author of "Picture of Human Body" is probably Li Zhizao himself.

Li Zhizao was born as a Jinshi and was a senior official at the provincial and ministerial level in the Ming Dynasty. Undoubtedly, his family has a rich collection of books. Li Zhizao was recognized by the Jesuits as the most devout Christian, and he compiled a large number of books for the Jesuits. Because Li Zhizao didn't know the real situation in Europe, "Western medicine" jokes about acupuncture points, cupping pots, plasters, and Jiulong Leihuo needles were made.

4. Nonsense Western medical theories

Merely having anatomy is not enough, a whole set of medical theories must be established in order to be regarded as having relatively mature medicine.

So, what is the theory of Western medicine written by the Jesuits?

Yin-yang and five elements are the theoretical basis of Chinese medicine. The Jesuits could not copy them completely, so they made up a theory of "yin-yang" and "four elements", but the routines are the same.

The so-called four elements assume that the world is composed of fire, air, water, and earth, and the human body is a small universe. Correspondingly, the human body is also composed of fire, air, water, and earth, and then produces heat, dryness, cold, and humidity. Four emotions. Matteo Ricci's "The Body of the Universe":

Everything in the world that has form forms its substance from the four elements, that is, fire, air, water, and earth, and the number cannot be increased. The original emotions of a husband's behavior are combined into four elements, namely heat, dryness, coldness, and dampness. Four-element behavior, every dual-element emotion cooperates to form sex. If cold and hot, dry and wet, are directly opposed to each other and cannot live together, it is considered to be two things. [11]

The four-element theory of fire, air, water, and earth is obviously plagiarized from Buddhist theory. Of course the Jesuits knew this, and they also knew that the Chinese knew this, but, Matteo Ricci said in "Qian Kun Ti Yi":

Shi Shi, a native of the Little Western Regions. If you have heard the four elements discussed by Taixi Confucianism, and you want to pass them on to China, the so-called earth, water, fire, and wind are the four elements. [12]

Matteo Ricci went so far as to accuse Buddhism of copying Christianity. As we all know, Sakyamuni was much earlier than Jesus. Only Jesus copied Sakyamuni, and there is absolutely no possibility that Sakyamuni copied Jesus.

In order to resolve this dilemma, Matteo Ricci even interpreted Chinese history indiscriminately in "The True Meaning of God":

Examining the history of China, Emperor Ming of the Han Dynasty heard about it at that time and sent an envoy to the west to seek scriptures. The envoy went to the poisoned country halfway, took the Buddhist scriptures, and spread them to China. [13]

Matteo Ricci actually said that Emperor Han Ming sent an envoy to the Western Regions to learn Buddhist scriptures because he heard that Jesus was preaching in the Middle East, but the envoy went to India by mistake and retrieved Buddhist scriptures that were plagiarized from Christianity.

After fabricating the Four Elements Theory based on plagiarized Buddhism, if you want to successfully establish a medical theory system, you can only copy the theory of traditional Chinese medicine. As we all know, the theory of the unity of man and nature, which regards the human body as a small universe, is unique to China. This set of theories is too complicated for the Jesuits to understand, so Li Zhizao is out again. "Universal Interpretation" written by "Fu Fanji's translation of Bordeaux's later studies, and Li Zhizao's speeches in the West Lake Cunyuan":

For those who are poor, compare and interpret Yuanxing as four. One, it is said that human beings are like a small universe, the four fluids are in the body, just like the four elements are in the big universe, the red fluid corresponds to fire, the yellow fluid corresponds to air, the white fluid corresponds to water, and the black fluid corresponds to earth. [14]

Not only emphasizing that the human body is a small universe, but also copying the five elements theory of traditional Chinese medicine, with the four elements corresponding to the four fluids. Luo Yagu's "Interpretation of Compassion":

The human body has four emotions: hot, cold, dry, and wet. Compared with the four, the physical body is at peace. [15]

A person's whole body depends on being full of vitality, which is divided into two parts: one is dampness and the other is heat. The two qi are evenly adjusted, so there is no disease. [16]

Traditional Chinese medicine talks about the five elements and the physical body being safe and full of energy means that there is no disease, and Luo Yagu also said the same. What is even more astonishing is the words of Matteo Ricci, "Qian Kun Ti Yi":

If there are four seasons, spring is wet and hot, and it belongs to Qi; autumn is dry and cold, and it belongs to soil; summer is summer and drought, and it belongs to fire; winter is cold and damp, and it belongs to water. Its age is twenty-four, and it is also classified according to the four seasons... If there are four liquids in the human body, blood belongs to Qi, yellow phlegm belongs to fire, white phlegm belongs to water, and black phlegm belongs to earth. ... When people get sick, the four liquids are not used to adjust the ears. Ancient doctors divided the four types into classes, first interviewing the injured, and then treating them with the opposite medicine. [17]

Matteo Ricci even considered treating diseases in correspondence with the twenty-four solar terms throughout the year! This is not the case with Western medicine, and Europe does not have a climate with twenty-four solar terms throughout the year. Therefore, it is absolutely impossible for such a theory to be born in Europe.

Not only Matteo Ricci said so, Fu Fanji's "Interpretation of the World":

The four liquids are mixed together to form the unique endowment of a soul, and the four elements also cooperate with each other to form the unique shape of everything. One, the four seasons should be divided into different lines, fire should be in summer, soil should be in autumn, air should be in spring, water should be in winter, the ancient Confucians in many countries distinguished four behaviors and two, and each gave what they did, one was called male, the other was called female, its meaning, It is like the so-called yin and yang in China. [18]

In addition to the four elements corresponding to spring, summer, autumn and winter, Fu Fanji also moved out of the "into many countries" that is Egypt, claiming that there is also a theory of yin and yang established there. Gao Yizhi also said that the West has had Yin-Yang theory since ancient times:

Although the outside and the inside have their own masters, the yin and yang women must obey their husbands, and they are regarded as the appearance of daily life. Bu Lu, an ancient erudite scholar, said: "Although women are noble and respectable... they are also like the sun and the moon. Things are messy.”[1]

Is there a theory of yin and yang in western medicine? of course not. The Yin-Yang theory of the Jesuits, like the twenty-four solar terms throughout the year, was copied from Chinese literature.

The Jesuits also claimed that European doctors prescribe medicines according to the seasons:

Therefore, doctors often take the time when the month and the night meet for treatment. [19]

Only Chinese medicine pays attention to the unity of nature and man, closely links disease prevention and treatment with seasons, and establishes a complete theoretical system, "Huangdi Neijing·Suwen Chapter·Four Qi Regulatory Theory":

The yin and yang of the four seasons are the root of all things. Therefore, the sage nourishes yang in spring and summer, and yin in autumn and winter, so as to follow its roots; so it rises and falls with all things at the gate of growth. If you go against the root, you will cut down the root, destroying the truth. Therefore, the four seasons of yin and yang are the beginning and end of all things;

The Jesuits copied a little bit of Buddhism, and then copied the theory of Chinese medicine, and forcibly pieced together a theory of yin and yang and four elements, but it cannot be used for therapeutic practice at all. Really using this set to practice medicine is tantamount to murdering common people.

The five elements of traditional Chinese medicine use wood to govern the liver, fire to govern the heart, earth to govern the spleen, metal to govern the lungs, and water to govern the kidneys. There is also a relationship of mutual generation and restraint among them. However, the Jesuits only made four lines, which cannot be completely copied, and they have to be copied. Fu Fanji's "Interpretation of the World":

The sun governs the heart, fire governs the gallbladder, wood governs the liver, water governs the mouth and tongue, and earth governs the head. [20]

I copied and forgot, replaced "qi" with "wood", and copied the "new four elements" of fire, wood, water, and earth, and it is the same as Chinese medicine: wood governs the liver. Even so, Fu Fanji couldn't take care of the heart, gallbladder, liver, mouth, tongue, and organs other than the spleen and kidney, and what happened to the yin and yang of the mouth, tongue, and head. Fu Fanji also said in "Huan You Quan":

Under the moon and sky, the order of the four elements is also determined. Fire is more important than air, air is more important than water, and water is more important than earth. That is to say, the spirits of the ninth rank in the quiet sky, and the second is also the same. The one who is taller is the one who is taller... [21]

Here, he seems to have forgotten "wood" and returned to the "old four elements". Gallbladder (fire) is more expensive than qi (wood, liver), qi (wood, liver) is more expensive than mouth and tongue (water), and mouth and tongue (water) are more expensive than head (earth). Is the brain important? The relationship between the four is who is better than whom? All these things can only be explained clearly by gods.

In the four lines written by the Jesuits, there is still such a monster, Fu Fanji's "Interpretation of the World":

Ba Ladu said that the fire element is a four-sided triangle, the gas element is an eight-sided triangle, the water element is a twenty-sided triangle, and the earth element is a six-sided square. [twenty two]

Fu Fanji moved out of Ba Ladu, that is, Plato. Plato explained the four elements in this way: Fire is a triangle with four sides, air is a triangle with eight sides, water is a triangle with 20 sides, and earth is a square with six sides.

What exactly are the four elements mentioned by the Jesuits, only God knows.

What is Plato's four elements, also only God knows.

What is going on with the yin and yang of this triangle and quadrilateral, still only God knows.

If anyone takes it seriously and tries to figure out their yin and yang elements, nine times out of ten they will go crazy.

What kind of medical theory and practice can be guided by such a theory of yin and yang and four elements? I don't know who can answer it.

5. Western medicine based on pulse pulse diagnosis

If you can't diagnose the disease, it's useless to learn anatomy well-we can't open the stomach for every patient with liver pain and stomach pain!

We all have such experiences. Entering the Western Hospital and looking for a doctor, the doctor must first order a lot of orders: blood test, urine test, feces test, color Doppler ultrasound, MRI... After a series of examinations, the doctor read the examination report , made a conclusion, and then was hospitalized, given injections, and took medicine.

However, if when you enter the hospital, the whole city happens to have a power outage, how can Western medicine diagnose your condition? As we all know, the history of human beings using electricity is only a hundred years old. The history of blood, urine, and feces tests using relatively primitive methods is only two hundred years old.

More than 200 years ago, if a person suffered from liver pain and stomach pain, how would Western medicine diagnose the condition?

The Chinese writings of the Jesuits who came to China tell us the truth. "Written by Gao Yizhi of Jixi, Yang Tianjing of Yucheng, Hedong Weidoushu, Duan Gun, and Han Lin compared" "Qijiaxixue" said:

The three schools (the author's note refers to the study of law, medicine, and the study of physics and theory) are the great end of Western learning...the other two schools are called the study of repairing diseases and curing fate...Therefore, in ancient Western customs, medicine has public schools, It took about six years for all famous scholars to explain the scriptures of ancient medicine, to discover the origin of human nature, to distinguish the difference between the external body and limbs, to experience the emotions of the internal organs, and to explain the causes of all diseases. The teacher teaches the disciples to use the method of pulse monitoring and treatment, and then to take a strict examination, instead of receiving the order of the examiner, they are not allowed to practice medicine. [twenty three]

Gao Yizhi said that there are many medical schools in Europe, the schooling period is 6 years, and students need to study a lot of medical books and pass the exam before they can practice. During these six years, what do students mainly learn? The answer is: the method of cutting the pulse and treating it.

Aurelius confirms this. Li Jiubiao, a Christian, mainly records the "Daily Transcript of the Priests" of Julian's remarks:

Mr. (Ai Julius) said: "...what is the doctor who treats the disease by pressing the pulse and using mudra to treat the disease?" [24]

It turns out that according to the writings of the Jesuits who came to China, the "Western medicine" in Europe at that time was based on "using fingerprints and hands" to diagnose diseases.

Does Western medicine rely on pulse-taking to diagnose diseases? of course not. Don't you see, some Western doctors today are accusing Chinese medicine of unscientific pulse diagnosis every day!

Taking the Jesuits' theory of "yin and yang four elements" and its "sun governing the heart, fire governing the gallbladder, wood governing the liver, water governing the mouth and tongue, and soil governing the head", "blood belongs to qi, yellow phlegm belongs to fire, and white phlegm belongs to fire." It belongs to water, black phlegm belongs to soil" and other nonsense, I don't know how they diagnose the pulse.

Undoubtedly, the Jesuits' "treating diseases according to the pulse" is purely fabricated.

This is enough to prove that there was no medicine in Europe at that time.

6. The "Eastward Spread of Western Learning" Beyond the Moral Bottom Line

At this point, some people may still have this question: If there is no medicine in Europe, how could the Jesuits fabricate anatomical works out of thin air?

This is a question that only a person with a moral bottom line will have.

I will cite a few examples at random.

Sericulture is something unique to China, at least not in Western Europe. Although Europeans were importing Chinese silk at that time, the Jesuits actually wrote texts teaching Chinese how to grow mulberry and raise silkworms, such as "Qi Jia Xi Xue":

In Western customs, there are more trees beside the road outside the pond, and the trees are used to worship silkworms, which is twice as profitable as the trees. Xiayue, when the mulberries are ripe, take the seeds and sow them...[25]

Sericulture is the first business of female reds, and it is also briefly mentioned. Silkworm eggs are conceived in Chunmeng and born in Chunzhong...[26]

Are you convinced? If you disagree, I will give another example.

Did Europeans grow millet, millet, rice, etc.? At least, Western Europeans have not only never planted it, but also never eaten it. However, the Jesuits actually wrote texts teaching Chinese how to grow millet, how to grow millet, and how to grow rice, such as "Qi Jia Xi Xue":

There are two types of millet, long stem and short stem. The short one is good, and it is planted in late spring and early summer. There are many kinds of beans, most of them like good land. The land wants to be overturned three times: Mengdong, Mengchun, Jichun... Rice can be planted in various places, and the ground is irrigated, and it will be leveled before and after winter.

There are too many and too long texts like this, so I won't list them.

Are these plagiarized and plagiarized Chinese works? Don't doubt it!

The texts written by the Jesuits on planting mulberry, silkworm, millet, millet, and rice, like their "anatomy" works, are the most typical representatives that reveal the essence of "the spread of Western learning to the east."

7. Conclusion

Until the end of the Ming Dynasty, Europe was still in the stage of "treating diseases with hands". There was no medicine at all, neither medical theories nor diagnostic methods, let alone doctors.

The "Taiwan and Western medical books" "translated" by the Jesuits in China were actually fabricated by plagiarizing TCM works in an organized way; the specific executors were Li Zhizao and others who converted to the Jesuits.

 Notes:
[1] "Chinese Books Series of Western Missionaries in the Ming and Qing Dynasties (First Series ⑤)", Phoenix Publishing House, December 2013, pp. 19-20.
[2] Ai Julius, "Zhifang Waiji", Zhonghua Book Company, April 2000, p. 82.
[3] Ai Julius, "Zhifang Waiji", Zhonghua Book Company, April 2000, pp. 86 and 87.
[4] Ai Julius, "Zhifang Waiji", Zhonghua Book Company, April 2000, p. 69.
[5] Ai Julius, "Zhifang Waiji", Zhonghua Book Company, April 2000, p. 71.
[6] "Chinese Books Series of Western Missionaries During the Ming and Qing Dynasties (The First Series ⑤)", Phoenix Publishing House, December 2013, p. 78.
[7] "Chinese Books Series of Western Missionaries during the Ming and Qing Dynasties (Volume 1 ⑤)", Phoenix Publishing House, December 2013, p. 77.
[8] "Chinese Books Series of Western Missionaries during the Ming and Qing Dynasties (Volume 1 ⑤)", Phoenix Publishing House, December 2013, p. 131.
[9] "Chinese Books Series of Western Missionaries during the Ming and Qing Dynasties (Volume 1 ⑤)", Phoenix Publishing House, December 2013, p. 90.
[10] "Chinese Books Series of Western Missionaries during the Ming and Qing Dynasties (First Series ⑤)", Phoenix Publishing House, December 2013, p. 19.
[11] "Matteo Ricci Chinese Writings Collection", edited by Zhu Weizheng, Fudan University Press, December 2001, p.526.
[12] "Matteo Ricci Chinese Writings Collection", edited by Zhu Weizheng, Fudan University Press, December 2001, p.528.
[13] "Matteo Ricci Chinese Writings Collection", edited by Zhu Weizheng, Fudan University Press, December 2001, p. 96.
[14] "Chinese Books Series of Western Missionaries during the Ming and Qing Dynasties (First Series ⑤)", Phoenix Publishing House, December 2013, p. 562.
[15] "Chinese Books Series of Western Missionaries during the Ming and Qing Dynasties (First Series ③)", Phoenix Publishing House, December 2013, p. 39.
[16] "Chinese Books Series of Western Missionaries in the Ming and Qing Dynasties (First Series ③)", Phoenix Publishing House, December 2013, p. 46.
[17] "Matteo Ricci Chinese Writings Collection", edited by Zhu Weizheng, Fudan University Press, December 2001, p.528.
[18] "Chinese Books Series of Western Missionaries during the Ming and Qing Dynasties (The First Series ⑤)", Phoenix Publishing House, December 2013, p. 562.
[19] "Chinese Books Series of Western Missionaries in the Ming and Qing Dynasties (The First Series ⑤)", Phoenix Publishing House, December 2013, p. 408.
[20] "Chinese Books Series of Western Missionaries in the Ming and Qing Dynasties (First Series ⑤)", Phoenix Publishing House, December 2013, p. 408.
[21] "Chinese Books Series of Western Missionaries during the Ming and Qing Dynasties (The First Series ⑤)", Phoenix Publishing House, December 2013, p. 461.
[22] "Chinese Books Series of Western Missionaries during the Ming and Qing Dynasties (The First Series ⑤)", Phoenix Publishing House, December 2013, p. 571.
[23] "Chinese Books Series of Western Missionaries during the Ming and Qing Dynasties (First Series ②)", Phoenix Publishing House, December 2013, p. 452.
[24] "Chinese Books Series of Western Missionaries in the Ming and Qing Dynasties (First Series ③)", Phoenix Publishing House, December 2013, p. 421.
[25] "Chinese Books Series of Western Missionaries in the Ming and Qing Dynasties (First Series ②)", Phoenix Publishing House, December 2013, p. 497.
[26] "Chinese Book Series of Western Missionaries in the Ming and Qing Dynasties (First Series ②)", Phoenix Publishing House, December 2013, p. 504.
[27] "Chinese Books Series of Western Missionaries during the Ming and Qing Dynasties (First Series ②)", Phoenix Publishing House, December 2013, pp. 494-495.