祝由術Zhuyou Healing (Zhuyou shu)

「祝由」是中國古代以祝禱、咒語和儀式處理疾病的方法，名稱出自《黃帝內經》。它反映了醫學與巫術在上古同出一源，後來又逐步分途的歷史：唐代官方醫學機構曾設「咒禁」專科，元明太醫院也有「祝由科」，直到明代後期才被撤除。本頁從醫學史和宗教史的角度介紹祝由的來龍去脈，不提供任何咒語、符法或儀式做法，也不認為祝由具有治療效力。Zhuyou (祝由) refers to the ancient Chinese practice of dealing with illness through invocation, incantation and ritual; the name comes from the Huangdi Neijing (Inner Canon of the Yellow Emperor). It reflects the history of medicine and shamanic magic sharing a common origin in antiquity and then gradually parting ways: the official medical institution of the Tang once had a special department of “incantation and interdiction” (zhoujin), and the Imperial Medical Academy of the Yuan and Ming also had a “zhuyou department”, which was abolished only in the late Ming. This page traces the history of zhuyou from the perspectives of the history of medicine and of religion. It provides no incantations, talismanic methods or ritual procedures, and does not consider zhuyou to have therapeutic efficacy.

醫療提示：本頁屬歷史與文化介紹，不是醫療建議，也不能代替正規醫療。身體或精神出現不適，請及早求診於註冊醫生或其他合資格的醫護人員；切勿因相信任何儀式而延誤或停止治療。Medical notice: This page is a historical and cultural introduction. It is not medical advice and cannot replace proper medical care. If you experience physical or mental health problems, please consult a registered doctor or other qualified healthcare professional promptly; never delay or stop treatment because of belief in any ritual.

名稱與出處Name and Source

「祝由」一詞最早見於《黃帝內經‧素問‧移精變氣論》：The term zhuyou first appears in the chapter “On Shifting the Essence and Transforming the Qi” (“Yijing bianqi lun”) of the Suwen (Basic Questions) in the Huangdi Neijing:

黃帝問曰：「余聞古之治病，惟其移精變氣，可祝由而已。今世治病，毒藥治其內，針石治其外，或愈或不愈，何也？」The Yellow Emperor asked: “I have heard that in antiquity, in treating illness, they merely shifted the essence and transformed the qi, and could cure by zhuyou alone. Today, in treating illness, potent drugs treat the inside and needles and stones treat the outside, yet some patients recover and some do not. Why is this?”

這段話把「祝由」放在「上古」的理想時代，與「今世」用藥物和針石治病相對照。唐代王冰注《素問》，把「祝由」解釋為「祝說病由」，即向神明陳說疾病的由來；後世對「由」字還有其他解釋，學界並無定論。《靈樞‧賊風》也說「先巫者，因知百病之勝，先知其病之所從生者，可祝而已也」，同樣把祝禱療法與「巫」聯繫起來。This passage places zhuyou in an idealised “high antiquity”, contrasting it with the drugs and needles of the “present age”. The Tang commentator Wang Bing, annotating the Suwen, explained zhuyou as “invoking and explaining the origin of the illness” (zhushuo bingyou), that is, declaring the cause of the illness to the spirits; later writers proposed other readings of the character you, and there is no scholarly consensus. The “Bandit Wind” (“Zeifeng”) chapter of the Lingshu (Spiritual Pivot) likewise says that “the shamans of old, knowing what overcomes the hundred illnesses and first knowing where an illness arises from, could cure it by invocation”, similarly linking healing by invocation with the wu (shaman).

值得注意的是，《內經》本身並沒有提倡以祝由取代醫藥；它更多是把祝由視為一種已經過去的古法，用來對比當時的醫學。It is worth noting that the Neijing itself does not advocate replacing medicine with zhuyou; rather, it treats zhuyou as an ancient method belonging to the past, used as a foil for the medicine of its own time.

巫醫同源與分途The Common Origin and Divergence of Shamanism and Medicine

• 字形與傳說：「醫」字古代有寫作「毉」的異體，下部從「巫」，常被引用來說明巫與醫的淵源。《呂氏春秋‧勿躬》有「巫彭作醫」之說，《論語‧子路》亦把「巫醫」連稱。Character form and legend: The character for “medicine/physician” (醫) had an ancient variant form 毉 with “shaman” (巫) in its lower part, often cited to illustrate the shared origins of shaman and physician. The Lüshi chunqiu (“Wu gong” chapter) says that “Wu Peng created medicine”, and the Analects (“Zilu”) speaks of “shaman-physicians” (wuyi) as a compound.
• 分途：到了戰國秦漢，以經脈、陰陽五行和藥物為基礎的醫學逐漸成形。《史記‧扁鵲倉公列傳》列舉「六不治」，其中一項就是「信巫不信醫」，可見當時已有醫家自覺地與巫術劃清界線。Divergence: By the Warring States, Qin and Han periods, a medicine based on the channels, yin-yang and the five phases, and drugs gradually took shape. The “Biographies of Bian Que and Canggong” in the Shiji lists “six conditions in which a patient cannot be treated”, one of which is “believing in shamans and not in physicians”, showing that some physicians were by then consciously distancing themselves from shamanic magic.
• 長期並存：儘管如此，祝禱、禁咒等方法在此後兩千年間並未消失，而是與醫藥、宗教長期並存，甚至一度進入官方醫學制度。Long coexistence: Even so, invocations, interdictions and incantations did not disappear over the following two thousand years; they coexisted with medicine and religion and even, for a time, entered the official medical system.

出土文獻中的祝禱療法Healing by Invocation in Excavated Texts

1973 年湖南長沙馬王堆三號漢墓出土的醫書《五十二病方》，記載了大量藥方，同時也有不少以祝禱、咒語配合的療法，是研究早期「祝由」實況的重要材料。湖北雲夢睡虎地秦簡《日書》中也有驅除鬼祟的內容。學者（如 Donald Harper、李零）認為，這些材料顯示早期醫學、方術和宗教儀式之間並無截然分界。The medical manuscript Wushier bingfang (Recipes for Fifty-Two Ailments), excavated in 1973 from Han Tomb No. 3 at Mawangdui, Changsha, Hunan, records a large number of drug recipes alongside many treatments involving invocations and incantations, and is an important source for understanding early zhuyou in practice. The Daybooks (Rishu) among the Qin bamboo slips from Shuihudi, Yunmeng, Hubei, also contain material on expelling demons. Scholars such as Donald Harper and Li Ling argue that these materials show no sharp boundary between early medicine, occult techniques and religious ritual.

唐代太醫署的咒禁科The Tang Imperial Medical Office’s Department of Incantation and Interdiction

唐代中央醫學機構太醫署設有醫、針、按摩、咒禁四類專業。據《唐六典》卷十四記載，太醫署有「咒禁博士」一人，並有咒禁師、咒禁工和咒禁生，負責以咒禁「祓除邪魅之為厲者」。《唐六典》並說明咒禁有兩個來源：「道禁」出於山居方術之士（道教），「禁咒」出於釋氏（佛教）。The Tang central medical institution, the Imperial Medical Office (Taiyi shu), had four specialisms: medicine, acupuncture, massage, and incantation and interdiction (zhoujin). According to juan 14 of the Tang liudian (Six Statutes of the Tang), the Office had one Erudite of Incantation and Interdiction, together with incantation masters, technicians and students, responsible for using incantations and interdictions to “expel the malign spirits that cause affliction”. The Tang liudian also explains that these practices had two sources: “Daoist interdictions” (daojin) came from the masters of techniques who lived in the mountains (Daoism), and “interdictory spells” (jinzhou) came from the Buddhists.

這說明在唐人的知識體系中，以宗教儀式應對被認為由邪祟引起的疾病，仍是官方醫學的一部分。Michel Strickmann 的《Chinese Magical Medicine》對這一時期道教與佛教的咒禁醫療有詳細研究。This shows that in the Tang system of knowledge, dealing with illnesses believed to be caused by malign spirits through religious ritual was still part of official medicine. Michel Strickmann’s Chinese Magical Medicine studies the Daoist and Buddhist incantatory medicine of this period in detail.

孫思邈《千金翼方‧禁經》Sun Simiao’s Qianjin yifang: The “Canon of Interdictions”

唐代名醫孫思邈（傳統說法生於 581 年，卒於 682 年；生年說法不一，待考）著有《備急千金要方》和《千金翼方》，後世尊為「藥王」。《千金翼方》卷二十九至三十為「禁經」上下兩卷，收錄各種禁咒方法。The famous Tang physician Sun Simiao (traditionally said to have been born in 581 and died in 682; accounts of his birth year differ — to be verified), author of the Beiji qianjin yaofang (Essential Prescriptions Worth a Thousand Gold for Emergencies) and the Qianjin yifang (Supplementary Prescriptions Worth a Thousand Gold), was later revered as the “King of Medicine”. Juan 29 and 30 of the Qianjin yifang form the two parts of the “Canon of Interdictions” (Jinjing), which collects various interdictory and incantatory methods.

孫思邈在醫藥上以重視臨床經驗和醫德（〈大醫精誠〉）著稱，同時又收錄禁經，正好反映了唐代醫學兼容醫藥與宗教儀式的時代特色。醫學史家一般把「禁經」視為研究當時宗教醫療觀念的史料，而非可以沿用的療法。Sun Simiao was known for his emphasis on clinical experience and medical ethics (as in his essay “On the Absolute Sincerity of Great Physicians”), yet he also included the Canon of Interdictions — a clear reflection of how Tang medicine accommodated both drugs and religious ritual. Historians of medicine generally treat the Canon of Interdictions as a source for studying the religious-healing ideas of the time, not as a therapy that can be used today.

元明太醫院的祝由科及其撤除The Zhuyou Department of the Yuan–Ming Imperial Medical Academy and Its Abolition

• 宋代：宋代太醫局的分科中有「書禁」一類，與金鏃（外傷）合為一科（科目名稱各時期有變動，待考）。Song: Among the departments of the Song Imperial Medical Bureau was a category of “written interdictions” (shujin), combined with metal-arrowhead (wound) treatment into one department (department names changed over time — to be verified).
• 元代：元代太醫院分科中有「祝由書禁科」（各書所載科目數目不一，待考）。Yuan: The departments of the Yuan Imperial Medical Academy included a “department of zhuyou and written interdictions” (zhuyou shujin ke) (sources differ on the number of departments — to be verified).
• 明代：明代太醫院設十三科，祝由科是其中之一（見《明史‧職官志》）。Ming: The Ming Imperial Medical Academy had thirteen departments, of which zhuyou was one (see the “Treatise on Officials” in the History of Ming).
• 撤除：一般醫史著作記述，明隆慶五年（1571），太醫院醫科由十三科改為十一科，祝由科與按摩科被撤除（具體年份與記載各書略有出入，待考）。此後清代太醫院的分科中已不再設祝由。Abolition: General histories of medicine state that in the fifth year of the Longqing era of the Ming (1571), the Academy’s medical departments were reduced from thirteen to eleven, with the zhuyou and massage departments abolished (sources differ slightly on the year and details — to be verified). Thereafter the departments of the Qing Imperial Medical Academy no longer included zhuyou.

祝由科從官方醫學中退出，常被醫學史家視為傳統醫學「理性化」與專業化過程中的一個標誌，雖然祝由在民間仍然延續。The withdrawal of the zhuyou department from official medicine is often regarded by historians of medicine as a marker in the “rationalisation” and professionalisation of traditional medicine, although zhuyou continued among the general population.

明清以後的民間祝由Folk Zhuyou after the Ming and Qing

官方撤科之後，祝由在民間以抄本和刻本形式流傳，其中最著名的是託名軒轅黃帝的《祝由十三科》一類書籍（版本眾多，成書年代待考）。這些書在民間法師、道壇和部分走方郎中之間流傳，內容多為符咒，屬民間宗教文獻。After the official department was abolished, zhuyou circulated among the populace in manuscripts and printed books, the best known being works of the Zhuyou shisan ke (Thirteen Departments of Zhuyou) type attributed to the Yellow Emperor (Xuanyuan) (many editions; date of compilation to be verified). These books circulated among folk ritual masters, Daoist altars and some itinerant doctors; their contents are mostly talismans and incantations, and they belong to the literature of popular religion.

民國時期，在「科學」與「破除迷信」的思潮下，祝由普遍被視為迷信；1929 年南京國民政府中央衛生委員會通過余雲岫等提出的「廢止舊醫案」，引發中醫界大規模抗爭；在其後的「中醫科學化」討論中，也有中醫界人士主張與祝由等巫術成分劃清界線。In the Republican era, under the influence of “science” and the campaigns to “eradicate superstition”, zhuyou was widely regarded as superstition. In 1929 the Central Board of Health of the Nanjing Nationalist Government passed the “Proposal to Abolish Old-Style Medicine” put forward by Yu Yunxiu and others, provoking large-scale protest from practitioners of Chinese medicine; in the subsequent debates on “scientising Chinese medicine”, some within the profession also argued for drawing a clear line between Chinese medicine and magical elements such as zhuyou.

現代學界的看法Views of Modern Scholarship

• 醫學史：Paul U. Unschuld 等學者把祝由放在鬼神觀念醫學與系統對應醫學（陰陽五行）長期並存的歷史脈絡中理解，研究的是觀念如何變遷，而非療法是否有效。History of medicine: Scholars such as Paul U. Unschuld understand zhuyou within the long historical coexistence of medicine based on ideas of demons and spirits with medicine of systematic correspondences (yin-yang and the five phases); what they study is how ideas changed, not whether the therapies work.
• 醫學人類學：Arthur Kleinman 在台灣的研究比較了醫生、中醫和童乩等不同「治療者」，指出疾病的經驗受文化意義影響，儀式治療主要作用於病人對疾病的理解和社會關係（他所說的「illness」層面），而非生物學上的「disease」。Medical anthropology: Arthur Kleinman’s research in Taiwan compared different kinds of “healers” — Western-style doctors, Chinese-medicine practitioners and tâng-ki (spirit mediums) — and argued that the experience of sickness is shaped by cultural meaning, with ritual healing acting chiefly on the patient’s understanding of the illness and on social relationships (what he calls the “illness” level), rather than on biological “disease”.
• 象徵與心理：法國人類學家 Claude Lévi-Strauss 的〈象徵的效力〉（1949）討論了儀式語言如何影響病人的心理感受；Daniel Moerman 等人關於「意義反應」與安慰劑效應的研究，也被用來解釋儀式療法為何讓人「感覺好轉」。這些研究解釋的是心理與社會機制，並不等於證明祝由能治病。Symbol and psychology: The French anthropologist Claude Lévi-Strauss, in “The Effectiveness of Symbols” (1949), discussed how ritual language can affect a patient’s psychological experience; research by Daniel Moerman and others on the “meaning response” and the placebo effect has also been used to explain why ritual healing makes people “feel better”. These studies explain psychological and social mechanisms; they do not prove that zhuyou can cure illness.

民間秘聞Folk Tales and Anecdotes

閱讀提示：本節收集與祝由相關的民間傳說和軼聞，屬故事與民俗，不是歷史事實，更不是治療方法。我們盡量註明出處，讓讀者知道故事從何而來；本節不包含任何咒語、符法或儀式步驟。Reader’s note: This section collects folk legends and anecdotes connected with zhuyou. They are stories and folklore — not historical fact, and certainly not methods of treatment. We try to indicate sources so that readers know where the stories come from; this section contains no incantations, talismanic methods or ritual steps.

《祝由十三科》的傳說Legends of the Thirteen Departments of Zhuyou

民間流傳的《祝由十三科》一類書籍，常託名「軒轅黃帝」所傳，或說出自某位得道真人，並附有「非其人不傳」「傳者必慎」之類的戒語，營造神秘色彩。民間又有傳聞，說祝由先生能把病「移」到樹木、石頭或禽畜身上，這可以看作是把《內經》「移精變氣」一語作了民間化的想像。這些託名和傳聞都沒有可靠的文獻根據。Books of the Zhuyou shisan ke type circulating among the populace are often attributed to the Yellow Emperor (Xuanyuan) or said to come from some enlightened Perfected master, and carry warnings such as “not to be passed to the unworthy” or “transmit with great care”, creating an air of mystery. There are also folk rumours that zhuyou practitioners could “move” an illness into a tree, a stone or livestock — which can be seen as a popular reimagining of the Neijing’s phrase “shifting the essence and transforming the qi”. None of these attributions or rumours has reliable documentary support.

宋代筆記中的符咒治病故事Stories of healing with talismans and spells in Song miscellanies

南宋洪邁的《夷堅志》收錄了大量奇聞，其中有不少道士、法師以符咒為人治病驅邪的故事，有時成功，有時失敗甚至出醜。學者 Edward L. Davis 在《Society and the Supernatural in Song China》中利用這些故事研究宋代的驅邪法師及其社會角色。這類筆記是了解古人信仰心態的材料，不是醫療紀錄。Hong Mai’s Southern Song Yijian zhi (Record of the Listener) collects a vast number of marvels, including many stories of Daoist priests and ritual masters treating illness and exorcising demons with talismans and spells — sometimes succeeding, sometimes failing or even being made fools of. The scholar Edward L. Davis, in Society and the Supernatural in Song China, used these stories to study Song exorcist-healers and their social role. Such miscellanies are material for understanding the beliefs and mentalities of the past, not medical records.

藥王孫思邈「坐虎針龍」The King of Medicine Sun Simiao “seated on a tiger, needling a dragon”

民間傳說孫思邈曾為一頭被骨頭卡住喉嚨的老虎治病，老虎從此追隨他左右，成為坐騎；又曾為受傷的龍針灸。藥王廟中孫思邈騎虎、身旁伴龍的造像，便來自這些傳說。故事表達的是民間對良醫仁心的敬仰，而非史實。Folk legend says that Sun Simiao once treated a tiger with a bone stuck in its throat, after which the tiger followed him everywhere and became his mount; and that he once applied acupuncture to an injured dragon. The statues in temples of the King of Medicine showing Sun Simiao riding a tiger with a dragon beside him come from these legends. The stories express popular reverence for the compassion of a good physician; they are not history.

「收驚」與「叫魂」“Calming fright” (shoujing) and “soul-calling” (jiaohun)

在閩南、台灣和香港等地，民間有為受驚嚇的小孩「收驚」的習俗，一些研究者把它視為祝由一類觀念在民間的延續。與此相關的「失魂」觀念，曾在歷史上引發社會恐慌：清乾隆三十三年（1768），江南等地謠傳有術士剪人髮辮、「叫魂」攝魄，引起大規模的搜捕與冤案。歷史學家孔飛力（Philip A. Kuhn）在《叫魂：1768 年中國妖術大恐慌》中詳細研究了這次事件，指出它反映的是社會焦慮和官僚政治，而非真有妖術。In southern Fujian, Taiwan, Hong Kong and elsewhere there is a folk custom of “calming fright” (shoujing) for children who have been frightened, which some researchers regard as a popular continuation of zhuyou-type ideas. The related idea of “soul loss” once caused a social panic: in 1768 (the thirty-third year of the Qianlong reign), rumours spread in Jiangnan and elsewhere of sorcerers who clipped people’s queues to “call away” and steal their souls, leading to large-scale arrests and miscarriages of justice. The historian Philip A. Kuhn studied this episode in detail in Soulstealers: The Chinese Sorcery Scare of 1768, showing that it reflected social anxiety and bureaucratic politics rather than any real sorcery.

民間傳說可以幫助我們理解古人如何看待疾病與痛苦，但請勿把它們當作醫療依據。身體不適，請求診於註冊醫生。Folk legends can help us understand how people in the past viewed illness and suffering, but please do not treat them as a basis for medical decisions. If you feel unwell, please consult a registered doctor.

常見誤解Common Misconceptions

• 「祝由是中醫的正統分科，所以有療效」：祝由曾設於古代官方醫學機構，反映的是當時的知識觀念，不代表其療效得到證實；明代已將其撤除。“Zhuyou was an orthodox department of Chinese medicine, so it must work”: Zhuyou was once part of official medical institutions, which reflects the ideas of knowledge at the time, not proof of efficacy; the Ming had already abolished it.
• 「《黃帝內經》推崇祝由」：《內經》把祝由描述為上古之法，用以對照當時的藥物和針石療法，並未主張以祝由治病。“The Huangdi Neijing extols zhuyou”: The Neijing describes zhuyou as a method of high antiquity, as a foil to the drug and needle therapies of its own time; it does not advocate treating illness with zhuyou.
• 「心理作用可以代替治療」：安慰劑效應和儀式帶來的安慰感，可以影響主觀感受，但不能治好感染、腫瘤等器質性疾病，延誤治療可能造成嚴重後果。“Psychological effects can replace treatment”: The placebo effect and the comfort provided by ritual can influence subjective feelings, but they cannot cure organic diseases such as infections or tumours, and delaying treatment can have serious consequences.
• 「祝由就是畫符念咒的江湖把戲」：民間確有以祝由為名的騙局，但作為歷史現象，祝由是研究中國醫學、宗教與社會關係的重要課題，值得嚴肅看待。“Zhuyou is nothing but a charlatan’s trick of talismans and spells”: There have indeed been frauds carried out in the name of zhuyou, but as a historical phenomenon zhuyou is an important subject for studying the relationship between Chinese medicine, religion and society, and deserves to be taken seriously.

再次提醒：本頁內容不構成任何醫療建議。如有身體或精神健康問題，請尋求註冊醫生或合資格醫護人員的診治。以「祝由」「符水」「驅邪治病」為名收費的服務，可能涉及詐騙或延誤治療，請提高警覺。Reminder: Nothing on this page constitutes medical advice. For any physical or mental health problem, please seek diagnosis and treatment from a registered doctor or qualified healthcare professional. Paid services offered in the name of “zhuyou”, “talisman water” or “curing illness by exorcism” may involve fraud or delay proper treatment; please be on your guard.

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