• 혜화의학회지
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• 제14권1호
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• pp.43-49
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• 2005

One case of patient with urinary retention was reported in this clinical study. After the study, the results were as follows: 1. Anulesis belongs to l$\acute{o}$ng-bi(癃閉) in oriental medicine and the patient of this case belongs to chronic anulesis. 2. The patient of this case was thought as broke out anuresis by vesical nerve palsy of diabetic bladder pathy and sequela of stroke, and ischuria of long lie down 3. The patient of this case changeable process is supposed to urinary frequency, 'bi(閉)', 'l$\acute{o}$ong(癃)', urinary incontinence and urinary frequency. 4. First time of drug treatment is GAMIPHALJENG-SAN(ji$\bar{a}$-w$\grave{e}$i-b$\bar{a}$-h$\bar{e}$ng-s$\check{a}$n) by oral administration that action of alleviate a fever, water utilization and metaphase, convalescence time of drug treatment is PHALMIWANGAMI (b$\bar{a}$-w$\grave{e}$i-w$\acute{a}$n-ji$\bar{a}$-w$\grave{e}$i), YIKLUENG-TANG(yi-ling-t$\bar{a}$ng), CHUKYOO-TANG(s$\grave{u}$-ni$\grave{a}$o-t$\bar{a}$ng) that action of recreation. 5. Accupuncture treatment is s$\bar{a}$n-x$\bar{i}$ng-xuw$\acute{e}$, zw$\acute{u}$-s$\bar{a}$n-li, qi-h$\check{a}$i, gu$\bar{a}$n-yu$\acute{a}$n, zh$\bar{o}$ng-ji by mild supplementing and reducing manipulation of needle and heat accupuncture is qi-h$\check{a}$i, gu$\bar{a}$n-yu$\acute{a}$n, zh$\bar{o}$ng-ji-xu$\acute{e}$. 6. The other treatment is a sitz bath that prevent of urinary tract infection, and relieve of initial acute auresis by using of urethral catheterization.

• Journal of Acupuncture Research
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• 제15권2호
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• pp.437-454
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• 1998

Osteopotosis is a disease characterized by reduced amount of bone mass leading to enhanced bone flagility. The number of patients with osteoporotic vertebral fracture is increasing and it is one of the leading causes of morbidity in the elderly and postmenopausal women. It is a condition in which bone mass decrease, causing bones to be more susceptible to fracture. A trivial trauma can easily cause one or more bones to break in a person with severe osteoporosis. So it is a major health problem. Pysicians and patients are concerned with the optimum approach to the treatment and prevention of osteoporosis. Until a recent date, many oriental medicine studies were performed to find the preventive and curative efficacy on the osteoporosis, which is differ from therapeutics of Western-medicine. The proper use of Herb-med and role of Accupuncture are issues that have generated major research efforts. This study was carried out to investigate evaluation of clinical and experimental study on the osteoporosis. So, these are to be mentioned in this paper.

• 대한한의학회지
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• 제16권1호통권29호
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• pp.96-117
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• 1995

1. The Pung(風) is the necessary power for growth and maintenance of life. 2. The characteristics of the Pung(風) is the Yang evil, the features for opening and excretion, mobility and rapid change. That is the major cause of all diseases, and its mobility is the main character. 3. Jung Pung(中風) is the same concept of apoplexy in Western medicine. 4. Jung Pung(中風) is classified on the basis of pathology, anatomy, and histology in Western Medicine, but In Oriental Medicine that is classified on the basis of symptom and severity of disease. 5. In Western Medicine, Jung Pung(中風) was regarded as the local cause of disease, but in Oriental Medicine regarded as the physiological changes caused by the weakness of the whole body. 6. In the emergency care, the method of GaeKeum is compared to Levin tubing, the method of to the use of urokinase for the promotion of cerebrovascular circulatio, and the method of To(吐法) to suction for the elimination of Dam(痰), the method of Hun(熏法) to the use of solution for the improvement of circulation. 7. With the comparison of the cause and diagnosis, the hemorrhagic disease and infarction were regarded as the major agents in Western Medicine and the symptom appeared in the patient was the standard of diagnosis and therapy in Oriental Medicine. 8. In the Western therapy of cerebral hemorrhage, the method of coagulation and hemostasis was used for the elimination of hematoma and cerebral edema, but in Oriental Medicine, the method of YanghaelGiHael(凉血止血) was used for descending the PungHwa(風火) and hemostasis. 9. In the period of recovering injury, the physical therapy was underlined for the recovering of partial function in Western Medicine, the method of accupuncture and drug therapy was adapted for the normal function of the whole body.

• 대한간호학회지
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• 제28권2호
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• pp.369-379
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• 1998

Despite acknowledgment that pain is likely to be a major problem for many older adults, it is difficult to estimate the frequency of pain problems for this population. The main purpose of this study was to identify the various characteristics of chronic pain in the elderly by gender. It examines by gender, pain frequency, pain intensity, number of chronic pain sites, localization of pain, impact on activities, methods of pain management, and effects of chronic pain management. The subjects were 189 elderly people(65 years and older) living in an urban area. They were surveyed at their homes. They were surveyed by interview using a closed-ended questionnaire. The survey was done from Nov. 6th. to Dec. 6th. 1997. Descriptive statistics were used to determine all of the reported pain variables. Chi-square tests were used to determine crude differences between pain intensity and gender. T-test was used to determine differences in number of pain sites between men and women. The findings are as follows ; Of the 189 subjects, 83.6% reported experiencing pain, and men reported a lower prevalence (69.5%) than women(89.2%). Women had significantly more severe pain than did men(p=.001). Lower back pain(20.2%) and leg pain(20.2%) were the most prevalent, followed by knee pain(17.4%), arm pain(13.3%), neck and shoulder pain(11.6%), and headache(9.9%). Women experienced more multiple localizations of pain(p=.0001), the greatest impact was on movement (83.5%) , followed by usual activities(60.8%), sleep(49.4%), visiting(29.1%), and hobbies and recreations(50.0%). No differences were observed between men and women in the proportion of subjects reporting a negative impact on each of these activities. The methods of pain management were hospital visit(70.9%), drug store medication(46.7%), oriental medicine clinic(32.9%), endurance(13.3%), self-management(6.3%). Drug therapy was the most effective pain management strategy(94%), followed by physical therapy(63%) and accupuncture.byssocausis(55%). The conclusion : Pain is a symptom of great clinical importance that is often associated with disability, loss of independence, and reduced quality of life. In this study chronic pain symptoms were common but unevenly distributed in men and women. The results further advance understanding of the experience and impact of pain by gender. Future studies should incorporate questions that gather systemic and more detailed information on the characteristics of pain, especially by gender and by age.

• Journal of Acupuncture Research
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• 제19권4호
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• pp.140-151
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• 2002

This study was carried to identify whether acupuncture at several meridian points can affect the human anesthesia or not through the analysis of serum intermediates, such as, melatonin, serotonin, TSH, cortisol in human serum. We investigated the effect of accupuncture on the change of serum intermediates which have frequently been made a subject of discussion owing to its hyponic and sedative properties in practice. The result obtained were as follow ; 1. Serum melatonin levels was hardly affected at 40 minutes after general acupuncture on Hab-Gog, Nae-Gwan, and the other meridian points as compared with that($5.64{\pm}1.02pg/ml$) of resting control group. But on day 1 after acupuncture, these tend to increase significantly ($7.95{\pm}2.05pg/ml$ to $8.21{\pm}1.57pg/ml$, p <0.05). On the other hand, control group under sleep showed the serum level of $7.39{\pm}1.03pg/ml$. Additional acupuncture at In-Dang induced the increased melatonin level, especially at 40minutes after acupuncture(p <0.05). 2. Serotonin level in resting control serum recorded $51.14{\pm}8.17{\mu}g/ml$. Acupuncture at determined meridian point intend to increase average level of serotonin, but not significant. However observation on day 1 after acupuncture at Hab-Gwan meridian point and under sleeping showed the significantly increased serotonin level, $74.05{\pm}35.83{\mu}g/ml$, $70.44{\pm}13.08{\mu}g/ml$, respectively. 3. TSH level in intact human serum recorded $0.85{\pm}0.24{\mu}IU/ml$. and the serum exposed to acupuncture showed the irregular pattern of TSH level in a mean range of $0.76{\pm}0.44{\mu}IU/ml$ to $1.06{\pm}0.38{\mu}IU/ml$, regardless of meridian point or time after acupuncture. 4. The values of serum cortisol in control group were $11.76{\pm}2.06{\mu}g/dl$ in resting, $7.51{\pm}2.85{\mu}/dl$ under sleep, respectively. The level of serum cortisol in 40minutes after acupuncture was markedly (p <0.05) reduced to the serum levels of $5.65{\pm}2.58{\mu}g/dl$ (Hab-Gog, Nae-Gwan), $7.58{\pm}3.21{\mu}g/dl$ (Gyo-Gam, Sin-Mun besides Hab-Gog, Nae-Gwan), $6.43{\pm}3.54{\mu}g/dl$ (In-Dang besides to Hab-Gog, Nae-Gwan), respectively, as compared with control, intending to increase a little on day 1 after acupuncture. From the above results, the analysis of serum intermediates suggest that acupunctuation at meridian points applied to at this study act upon the phase of light anaesthesia or hypnosis, at the same time affect pituitary-adrenal axis rather than hypothalamus-pituitary axis in the secretary system of hormone and also don't affect dorsal-raphe nucleus according to the observation of change transition in serum intermediates, such as TSH, serotonin, and cortisol.

• Journal of Acupuncture Research
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• 제21권2호
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• pp.223-233
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• 2004

Objective: As a manual accupucture method, the twirling-needle treatment has been known more effective in relieving pain than the conventional simple accupuncture treatment. Finding a proper treatment condition is difficult because of the lack of a quantative measurement of the alleviation of pain made by acupuncture. In this research, the authors propose the use of infrared thermal images in a formalin test to quantatively verify the effect of twirling. Methods: After injecting 10%~20% formalin into the tail of rats, the infrared thermal images(ITI) have been obtained to estimate the thermal distribution caused by inflammation. The authors propose a processing method to measure the thermal distribution from the thermal images obtained from the infrared camera as a pain model of the formalin test. Results: The pain model obtained from the infrared thermal image has two phases. The first phase, which is a transient period, is the initial 20 minutes when the pain is developed after the formalin injection. The second phase, which is a steady state, is where the development of pain lasts for 60 minutes or more after the first stage. This characteristic of the proposed model based on ITI is consistent with that of the pain model reported by other researchers whose works are based on the time-course of flinching and licking/biting, following a different concentration of formalin. It is noticed that the response of the thermal distribution obtained from ITI shows very high correlation to the behavioral response in the formalin test performed by Kazuhiro Okuda and four others5). In addition, the authors propose an ITI method to determine the pain-reducing effect of the acupuncture. The thermal distribution obtained from the experiment shows that there is significant pain reducing effect made by the twirling-needle method.

• 대한한의학원전학회지
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• 제21권4호
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• pp.61-74
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• 2008

The acupuncture and moxibustion documentary characteristics of "Chimgujasaenggyeong" can be summarized into 6 parts such as the follwing 1. "Chimgujasaenggyeong" was written at about 1180-1195 during the Southern Song period. It contains 7 volumes in all. The acupuncture points and their variations in volume 1 were all directly recorded from Wang-yuil(王維一)'s "Dong-insuhyeolchimgudogyeong(銅人腧穴鍼灸圖經)" and 11 points were added from volumes 99 and 100 of "Taepyeongseonghyebang(太平聖惠方)", bringing the total to 365 points, which was different from the 360 that the people knew. Volume 2 is the actual collection of theses on acupuncture and moxibustion by Wangjipjung(王執中) and shows his unique views on the basic problems of acupuncture and moxibustion such as selection of points[取穴], application of moxas[施灸], aftercare of moxibustion[灸後護理] and acupuncture and moxibustion contraindications[鍼灸禁忌]. Volumes 3${\sim}$7 mostly divide the indications(主治) from "Dong-insuhyeolchimgudogyeong", "Taepyeongseonghyebang", "Cheon-geumyobang(千金要方)" by disease into chapters. 2. Of the remaining editions the 'Cheonryeok Guanggeunseodang Inbon(天曆 廣勤書堂 印本)' of the Won dynasty is the first, and the Jeongtong(正統) new edition is a reprint based on the Cheonryeok(天曆) edition, and the Jeongtong edition reprinted in the 9th year of Guanmun(寬文) of Japan has many missing and wrong characters compared to the original copy. 3. The big letters[大字] under the line in the current editions are all postscripts[按語] of Wangjipjung and the 5 verses quoted from other books that do not have their origin listed and have the qualities of rules for treatment in the first chapter of volume 3 'Heoson(虛損)' were put together by Wang. 4. In the annotations in small print of the current edition of "Jasaenggyeong" there are Wisegeol(衛世傑)'s added annotations in addition to Wangjipjung's original ones. 5. Some of the many medical books quoted by the "Jasaenggyeong" that are from before the Song dynasty have been lost completely and only can be seen here in this important text. 6. The quotations said to be from 'Myeongdanggyeong(明堂經)'(or 'Myeongdang(明堂)', 'Myeong(明)') in "Jasaenggyeong" are directly from volume 77 'Chimgyeong(鍼經)' and volume 100 'Myeongdang' of "Taepyeongseonghyebang" and not another book. The quotes from 'Myeongdang' in accupuncture and moxibustion books after the Song dynasty were directly or indirectly copied from "Jasaenggyeong".

• 대한한의학원전학회지
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• 제3권
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• pp.399-443
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• 1989

In this thesis, I intend to study the translational and clinical interpretation through the syndrom of "Pyong-Yeol-Byong", and reached the following conclusions. 1. Eum-Yang-Kyo (陰陽交)' 1) Meaning: "Eum" means "Essential and vital energy" "Yang" means "Evil factor affecting health" and "Kyo" means "cross-struggle." 2) Location of disease: Heat evil enter Hyeol-Bun (血分) 3) Pathogenesis: Heat evil invade Eum-Bun (陰分) and struggles with Health energy, therefore Eum-Chung (陰精) is exhausted and Heat-evil doesn't disapper, it damage Eum and exhaust fluid. Reach fever, rapid pulse raving and unable to take meal, not controled by sweating and sceach death. 4) Particularity of Syndrome: Heat enter Hyol-Bun, and Evil factor is enough and Health energy is insufficient, so that reveal the symptoms of high fever, delirium with coma, unable to take meals. 5) Therapy: It clears Gi-Bun heat evil (氣分熱邪) by Gypsum, Rhizoma Anemarrhenae, Flos Lonicerae, Fructus Forsythiae, Fructus Gardeniae, Radix Scutellanae Rhizoma Coptidis, and cools Blood by Cornu Rhinoceri Asiatici, Radix Rehmanniae, Cortex Moutan Radicis, Dae-Chung-Yob (大靑葉) Radix Arnebiae Seu Lithospermi. 2. Poong Gweol (風厥) 1) Meaning: Poong means wind-evil, Gweol means reversing up. 2) Location of disease: Disease complexes with TaeYang (太陽) in outer part, and with So-Eum (少陰) in inner part. 3) Pathogenesis: Tae-Yang-Gyeong (太陽經) accept wind-evil and So-Eum-Gyeong (少陽經) Kidney Energy reverse up so that fidgetiness not resolves by sweating. 4) Particularity of Syndrome: There are outer symptoms of fever, hydrosis with inner symptoms of fidgetinessis. 5) Therapy: Reduce Jok-Tae-Yang (足太陽) and Supply Jok-So-Eum (足少陰) by accupuncture, so cure Poong Gweol and make balance between Yeong (營) and Wi (衛). 3. Scrofula coused by wind-evil (勞風) 1) Meaning: It means accepting wind evil rest less. 2) Location of Disease: It locates lung 3) Pathogenesis: Because of accepting wind-evil restless, he take scrofula with damaging lung. 4) Particularity of disease: It is lung disease of aversion to wind and shiver, nape-stiffiness, dim eyesight, cough, disphea, vomitting sputum, if one camnot vomit sputum, he died by damage of lung. 5) Therapy: The period of therapy is different by age or strength of health energy, so I think must prevent Eum deficiency and clear fever no reduced in lung. 4. Shin-Poong (腎風) 1) Meaning: It means taking edema by accepting wind-evil, because the kidney controls water. 2) Location of Disease: It is that wind-evil envade kidney. 3) Pathogenesis : Water evil of kidney with wind-heat rises up to face, reach edema, puffines s of the lower eyelid, floating pulse, bombus, yellowish urine, hydrosis and hand-heating, drymouth and excessive thirsty, walkless by heaviness, menstrual disfunction, restless and unable to take meals, unable to lie flat, heavy cough if lie flat, and accepting wind-evil by deficiency of kidney function, so the function of dredging the water passage is not smooth, symptom of water and symptom of wind reveal together. 4) Therapy: Remove wind-heat, promote diuresis to eliminate tile wetness-evil, supplement the dificiency of kidney's Eum. Finally, we can know that later Fever Disease Medicime (溫病學) is affected to the theory of "Pyong Yeol Byong" in 33th Chapter of SoMoon (素問).

• 대한한의학원전학회지
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• 제21권4호
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• pp.41-60
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• 2008

The acupuncture and moxibustion documentary characteristics of the "Dong-insuhyeolchimgudogyeong(銅人腧穴鍼灸圖經)" can be summarized into 5 parts such as the following. 1. The Index of Books lists the author of "Dong-indogyeong" as 'Wang-yuil(王惟一)' in some and 'Wang-yudeok(王惟德)' in others. Of these 'Wang-yudeok' is the name in the printed book and 'Yuil(惟一)' was the name it was changed into in order to make it different from the emperor Jinjong(眞宗) of the Song dynasty. Also, the sequence differs greatly among the original editions and sometimes even conflicts within itself, which makes very likely the possibility that the author of this book is not just one person, and that Wangyuil is just the main editor or screener. 2. The original printed edition of the Song(宋) dynasty has 3 volumes and the Cheonsoeng Seokgak(天聖 石刻) of the Song dynasty also has 3 volumes, but 'Hyeolsudosu(穴腧都數)', 'Sumyeongdanggyeolsik(修明堂訣式)', and 'Pichimgugyeol(避鍼灸訣)' were added to the 3rd volume. Of these three 'Pichimgugyeol(避鍼灸訣)' explains the 'Chimgupigijido(鍼灸避忌之圖)' of the 2nd volume in writing, 'Sumyeongdanggyeolsik(修明堂訣式)' explains the three human drawings from the front, side and lying down views in writing and was used to make bronze figures. 'Hyeolsudosu(穴腧都數)' was possibly used to draw acupuncture points when making bronze figures. During the Daejeong(大定) era of the Keum(金) dynasty Jinssi(陳氏) from the Pyeongsuseobang(平水書坊) revised this book and carved it into 5 volumes, and of those the 1st and 2nd volumes have characters that are very different from those of the rubbed copy of the stone carvings[石刻 拓本] from the Myeong(明) dynasty, which shows that it was taken from another book and not from the original text. The 3rd volume has added content from the stone carvings about accupuncture and moxibustion contraindication(鍼灸禁忌). During the Myeong dynasty the 3 volumes of the "Dong-indogyeong(銅人圖經)" were carved on wood based on the Jungtong Sukgan(正統 石刻), and there were many reprints with the contents that are almost all the same, but the order of the original edition were not all the same. When analyzed from many angles, the original printed copy was carved after the Jungtong(正統) of the Myung dynasty. 3. The content on transport points[輸血] in "Dong-indogyeong(銅人圖經)" comes mostly from books like "Oedae(外臺)" 'Myeongdang(明堂)', "Taepyeongseonghyebang(太平聖惠方)" 'Chimgyeong(鍼經)', "Yeongchugyeong(靈樞經)", Wangbing(王冰)'s annotation of "Somun(素問)", "Cheon-geumyobang(千金要方)" 'Chimgu(鍼灸)', and does not have much new content added by Wang-yuil(王惟一). However when Wang quotes past documents, little is summarized, some are edited and most do not have their origin indicated(the titles of other books quoted in the book are to give some supplementary explanation or are copied from another book). 4. There are many mistakes Wangyuil made in using documents and doing historical research and they can be seen in two fields. One is that he did not fix the errors of past documents, and the other is that he did not know the sequence of past documents or did not understand the meaning of the text. 5. The content Wangyuil newly added can mostly be seen in the few annotations and aneo(按語) under the original 'Geumbu(今附)'('Sinbu(新附)'). In order to see Wang's scholarly ideas and achievements we must rely on this part and the meridian entry of the transport points[輸血歸經] in the first part of the book. However we must not give credit to Wang for work that was done by former generations.

• 대한한의학원전학회지
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• 제3권
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• pp.218-247
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• 1989

As mentioned above, I got the next conclusion since I had considered the medical contents of the ancient period(上古時代) and the era of the old-Korea(古朝鮮時代) through several bibliographic records. 1. There were Pung-baeg(風伯), Uh-sa(雨師), Un-sa(雲師) that were the names of the governmental officials during the ancient period of Whan-ung(桓雄). Among them, Uh-sa specially managed the treatment for diseases. When we think of the significance of Pung(風)-which means the winds, Uh(雨)-which means the rain, Un(雲)-which means of clouds, we will find out that the human life will be affected by all kinds of phenomena of the nature. So I can infer that ancestries could prevent and treat diseases with adjusting them tn the changes in the weather. 2. There were five government officials(五事) in the ancient period of Whan-ung(桓雄上古時代). They are Uh-ga(牛加), Ma-ga(馬加), Ku-ga(狗加), Cheo-ga(猪加) and Yang-ga(羊加), and had charges of five important duties. Among them, Cheo-ga was set to a charge of treatment for diseases. So we can notice that there existed people who treated for diseases professionally. When we think of the meanings of Uh(牛)-which intends cows or bulls. Ma(馬)-which intends horses, Ku(狗)-which intends dogs, Cheo(猪)-which intends wild boars and Yang(羊)-which intends sheep, we can see that livestocks would be raised at that time, and they came to have more chances to digest meat. Since the digestion of meat became to be a burden on the stomach and the intestines, it might cause a lot of indigestive troubles. 3. When I compared Tan-gun Pal-ga(檀君八加) with the Oh-ga(五加) in the ancient period of Whan-ung(桓雄上古時代), I could tell that the community of Tan-gun's period is more advanced and specialized than one of Whan-ung's. When I think of the next sentence ; "The Prince Imperial, Bu-u(夫虞) become to be a Ro-ga(鷺加), who treat for diseases professionally.", I am sure that the treatment for diseases was more importment than any other things, because he was the third son of Tan-gun(檀君). 4. According to Tan-gun(檀君) mythology, Whan-ung(桓雄) came down from the heaven of the pure Yang(純陽) to the earth and then changed into a man who had had more Yang(陽) than Yin(陰). And a bear came up from the underground(or the cave) to the ground and then changed into a women who had had more Yin(陰) than Yang(陽). So both of them became to hold together. This story implicated that ancestors had taken a serious view of each of them, namely the ancestors didn't give the ascendance to the one side of them, and made much account of the mutual harmony. So I am sure that this fact coincided with the basic theories of oriental medical science. To refer to two proverbs of Tan-gun mythology that are "Ki-Sam-Chil-Il(忌三七日)" which means caring for twenty one days, and "Pul-Gyon-Il-Gwang-Baeg-Il(不見日光百日)" which means keeping indoors for one hundred days, I can tell you that "twenty-one-day" involves the principle of the birth of life, and "one-hundred-day" contains a preparatory period or the period of death to bear another life. 5. From the medical stuff, such as wormwood(艾), garlic(蒜), or wonder-working herbage(靈草), that had been written at the bibliographic papers of the ancient period(上古時代) and the era of the old-Korea(古朝鮮時代), I consider that many people might get a lot of women's diseases, indigestive troubles, and other diseases that were caused by the weakness, but with using various spices, such as the leaves of water pepper(蔘), they could prevent the occurrance of all kinds of diseases previously. So I regard this treatment as the medicine from food. 6. One of the sayings at Nae-gyong(內經) is that "The stone accupuncture(砭石) came from the orient." We can see both "wonder-wor-king wormwood(靈草)" and "dried wormwood(乾艾)" in the several bibliographic papers of the ancient history of the old-Korea(朝鮮上古史). From these records, I can be convinced that ancestors would utilize the acupuncture(針) and the moxa cautery(灸) to cure a patient of a disease. 7. Even though someone claimed that the book, "medical science and chemistry(醫學化學)" and "medical treatment(醫學大方)" had had been written during the ancient period of the old-Korea(上古朝鮮時代), such a fact can't have been ascertained historical evidence. But it has been handed down that there existed the original phonetic alphabet, such as the "Ka-Im-To alphabet(加臨土文字)" at that time. The terms about the diseases, which had been occurred at the community of the old-Korea(古朝鮮地域), were recorded fragmentarily at other records after that time. The origin of confucianism came from the race of the eastern barbarians, and Tae-Ho-Pok-Hi(太嗅伏義) and the king. Sun(舜) came from the eastern barbarians, too. The divination of tortoise shells at the country of Un(殷) is another from which was developed at the eastern barbarians' fortune-telling of animal bones. From these facts, I can infer that, by all means, they might record the medical knowledge which had been stored for thousands of years while contacting with china directly.