Zhou Wenjun: The Northern Wei Daowu Emperor's Actions in His Later Years: An Analysis of His Illness and Dispersion

Emperor Daowu of Northern Wei was sent to eat and scatter medicine in the sixth year of Tianci (409 AD), and after that, he acted in a variety of ways and repeatedly killed cruelly, which aggravated the political crisis in the DPRK, and he himself was killed in the same year. Scholars have analyzed the aberrant behavior of Emperor Daowu in his last years, mainly from the perspective of his cruel personality and the tyranny of cold food and medicine, and the internal relationship between his illness, dispersion and behavior in his later years seems to have not been explored in depth. According to the Book of Wei and taizu:

(Heavenly Gift) Six years of summer, the emperor did not hesitate. At the beginning, the emperor took cold food and scattered, and since the death of the Taiyi Ling Yin Qiang, the number of medicines moved, and it was more than enough. And catastrophes are common, and they are worried and uneasy, or they do not eat for several days, or they do not sleep. Attributing the blame to the group, moody and obedient, saying that the hundred or so people are not credible, worried like astronomical possession, or there is a risk of elbows. Remembering the successes and failures of the past, all day and night, if there are ghosts next to those who are yang. When the courtiers came to the front, they chased after their old evils and saw them killed, and the rest either changed in color, or breathed inconsistencies, or walked obediently, or lost their words, and the emperor thought that he had evil in his heart, and he saw it outside, but he beat himself with his hands, and the dead were all in front of chen Tian'an Temple. Therefore, the people of the government and the wilderness are afraid of danger.

From the perspective of traditional medicine, this material reveals the subtle relationship between the development of Daowu Emperor's illness and his behavior in his later years, speech attitude, motivation for plotting, and even the evolution of the political situation in the last years of Tianqi, which is worth reading the attention of historians.

1. Emperor Daowu chose to serve cold food and wind disease

On the occasion of the Wei and Jin Dynasties, because the famous Qing dynasty leader He Yan took cold food and scatter to "obtain the first divine effect", the wind of serving scattering was "popular in the world". Emperor Daowu was from the Northern Clan and did not interfere with Wei Jinxuan's fashion, and his choice of cold food was scattered for other reasons.

As for the reasons for Emperor Daowu's obedience and dispersion, it can be inferred from the fact that emperor Tuoba Si of the Ming Dynasty (the eldest son of Emperor Daowu) took cold food and suffered from illness in the historical records. The Book of Wei and the Chronicle of Emperor Taizong says: "In the beginning, (Ming Yuan) Emperor Su served cold food and scattered, frequent movements and years, and could not bear all opportunities." In the same book, "Shuyi Zhou Chuan Biography", it is written that "for people to do many tricks, especially good medicine, for the Tai Medical Order." Emperor Taizong (Ming Yuan) tasted the bitterness and was cured. According to the "wind dizziness", as one of the evidences of wind disease at that time, the connection between Emperor Mingyuan's wind disease and taking cold food and dispersion was actually related to the basic understanding of the "zhufeng" disease and the corresponding principle of treatment by doctors since the Han and Jin Dynasties. The study pointed out that in view of the pathogenesis of the external invasion of wind and evil and the deficiency of internal organs, the doctor's evidence is to use the Golden Stone drug formula to fill in the wind, sink the qi and blood, and replenish the void yang, so as to achieve the efficacy of the human body's yin and yang re-equilibrium. The Ming Yuan Emperor Yin Jian was not far away, and still followed his father's cold food scatter, indicating that at that time, the medical treatment method was generally based on the Tradition of the Han and Jin Dynasties, and the cold food powder was generally used as a key to treat wind diseases.

From the perspective of climate, region, personal physique, etc., and with reference to traditional medical theory, it can be inferred that Emperor Daowu's cold food was scattered, which was also due to wind disease. As far as the natural climate is concerned, the current research on China's climate history shows that around the fifth century when Emperor Daowu lived, he was in the extreme temperature stage of the cold period, and the climate was manifested by extremely violent weather changes and frequent natural disasters. Scholars also pointed out that during the Middle Ages, the Han and Jin Dynasties had a more obvious phenomenon of partial customs. Ancient physicians have a deep understanding of the relationship between climate and disease, pointing out that "if there are many thieves and evil spirits, and the cold and temperature are not harmonious, the people will die of many diseases." The abnormal historical climate and the establishment of the principle of treatment and medication in the ancient medical thought of many wind diseases make the wind diseases of this period have distinct characteristics of the times in the history of traditional medicine. As far as the regional environment is concerned, the area of Daowu Emperor's life activities is in the north of Daibei, and the living environment has the characteristics of wind and cold, such as the early capital of the Northern Wei Dynasty, Pingcheng, and the historical records have left a record of "the soil is cold and condensed, the wind and sand are constant, and the rain and snow in June" are consistent with the ancient medical theory's overview of the northern "Gaoling residence, wind and cold ice case", and its people are more vulnerable to evils outside the wind. As far as the human body is concerned, traditional medicine believes that people living in the windy environment of Gaoling generally have the characteristics of solid skin and closed skin. Tuoba Jue was from the Northern Ethnic Group, and was born "weighing twice as much as Chang'er", which had the physical characteristics of the Northerners at that time. In view of the relationship between wind disease and physique, the ancient Chinese physician pointed out that "fat people have wind, muscle thickness is difficult to vent, and joy is hot in the eyes... There is a wind that meets the truth, and the heart is closed and the inside is depressed, which is the proof of it." Generally speaking, people with such physiques suffer from wind diseases, and their testimony is mostly manifested as evil qi is easy to ambush and abnormal emotions, and there are many examples of Northern monarchs suffering from wind diseases in historical records, such as Liu Cong, the king of the Han Zhao State, who said that he was "more prone to wind diseases and more moody and angry", which is proof. According to the "Theory of the Origin of Diseases: Wind and Disease, The Weather" described the "Wind Frightening Evil Weather" Cloud: "From the body is weak, the wind and evil hurt the heart of the sutra also ... Its shape, at first surprise, trance disorder is also.". Emperor Daowu's wrath was so impermanent that "the ministers were more angry", which seemed to have some pathological reason, which was not unrelated to his long-term suffering from wind diseases.

Emperor Daowu was taking cold food to treat wind diseases, and when he would start taking them was also a matter of note. Shi Zai Daowu "since the death of the Tai Yi Ling Yin Qiang, the number of medicines moved", Yin Qiang was the medical officer in charge of the matter of Daowu Emperor's service and dispersal, and was killed earlier than the second year of the emperor's reign (397). From this time clue, it can be known that Emperor Wu began to take refuge from the age of more than twenty years old, and his suffering from wind disease can be described as a long time. However, until the end of his life, his illness showed no signs of subsidence. According to the Book of Song and the Fourth Chronicle of the Five Elements, "In the fourth year of the reign of Emperor Yixi of Jin 'an (according to the fifth year of the Northern Wei Dynasty, 408 AD), the Northwest Winds" were harsh and galey climates in the winter of that year, that is, those who were called "thieves and evil qi" by doctors, which caused serious harm to human health, and undoubtedly also had a negative impact on Emperor Daowu's wind disease. From this, it is known that although Emperor Daowu had "moved the number of medicines" in the past, he insisted on taking the cold food of the medicinal nature for six years in Tianqi, precisely for the sake of curing diseases. As for why he was "too much" to be issued in April of that year, it is not only a traditional medical issue, but also involves the political culture of the Northern Wei Dynasty at that time.

Second, the causes of Daowu Emperor's medicine and the political culture of the Northern Wei Dynasty

After the fall of the Han and Jin Dynasties, doctors believed that the two main reasons for taking loose medicines existed in the sky and personnel: "Fu Han's food and medicine are mostly in autumn and winter... This is its natural haircut. If there is a violation of the drug taboo, it will also be reused. According to the seasons, the Daowu Emperor's medicine was issued in The Summer and April, which is not a "natural haircut", which is quite caused by "violating the drug taboo". The Wei Shu Lingzheng Zhishang has some hints about this:

In April of the sixth year of the Heavenly Gift, the Eastern Order of the Zhentian'an Temple. Emperor Evil ordered The Left Colonel to destroy the east and west houses of the temple with a rushing car. The emperor collapsed.

Emperor Daowu showed extreme disgust and anger at the palace's thunderclap, and this incident coincided with the timing of his medicine and was worth noting. Ancient Chinese physicians pointed out that excessive emotional propaganda is the main cause of cold food and loose medicine, such as the Western Jin Dynasty Emperor Fu Mo once discussed the "Ten Taboos of Shi Shi", the first of which is jealousy, and said that "if you commit the previous taboo, the medicine is not good, and there is a combination of knots". According to this, it is inferred that the Daowu Emperor's medicinal hair was caused by the mental stimulation of the thunder earthquake and the loss of emotional control. The "Zizhi Tongjian" associates "Lei Zhen" and "Medicine Hair", which can be described as insightful. Emperor Daowu was so jealous of the occasional thunderclap and reacted violently, in which the hidden qu was related to the culture and political traditions of the Beihu people.

The Northern Hu people's understanding of Lei Zhen can be glimpsed through the customs contained in the Wei Shu Gao Che Biography: "Customs are not clean. (Joy) [Evil] causes tremors, and each tremor is called to shoot at the heavens and abandon it and move away. In the autumn of the coming year, the horse fat, the compound rate waited in the earthquake house, buried the sheep, burned the fire, drew the sword, the witch Zhu said, it seems to be like China's removal, and the group gallops around the horse, and the hundred coins stop. Man holds a bunch of willows, puts them back on them, and pours them with cheese. According to this, it can be seen that Gao Che fears and avoids abnormalities and regards it as ominous, so it has the custom of eliminating disasters. Scholars have pointed out that later Mongol tribes also had a custom of fear of thunder, similar to gaoche. Tuoba Xianbei, who was also a nomadic people in the north, should have something in common with the Gaoche and later Mongol tribes. From the perspective of being, the "Thunder Zhen Tian'an Hall" is the "evil" of the Daowu Emperor, which is due to the traditional cultural psychology of the Northern Tribes of the Grasslands who fear and dislike thunder.

Not only that, the Lei Zhen Tian'an Temple occurred in April, which was of great significance in the early political culture of the Northern Wei Dynasty, with the Book of Song and the Biography of Suo yu containing "its custom of worshiping the heavens in April"; the Book of Southern Qi and the Biography of Wei Yu contains "There is a temple of heaven in the west of the city (Pingcheng) ... It is often sacrificed to kill cattle and horses on the fourth day of April", and the April Ancestral Heaven is a traditional tradition of Tuoba Xianbei. Studies have shown that "the annual ritual is the most important of the old rites of Tuoba", a tradition of sacrifice that was interrupted after the founding of the Tuoba Dynasty, but has since been revived. The Wei Shu Li Zhi I reads: "In the summer and April of the second year of the Heavenly Gift, the Heavens were restored to the western suburbs... On the day of the festival, the Emperor's Grand Master, the Hundred Officials and the Lords of the Guest Kingdom bi cong to the suburbs... Since then, the year has been a festival. "Daowu's restoration of the Western Suburbs Ancestral Heaven system is a manifestation of the political tradition of tribal alliances and the continued important influence of the powerful Xianbei aristocratic forces in the imperial politics of the Northern Wei Dynasty. The six years of the Heavenly Gift should be held in April according to the general practice of "one festival of the year", and it is inferred that the lightning strike event that is considered ominous in the cultural psychology of the Northern Ethnic Group occurred in this month, threatening and shaking the meaning of the political power order implied by the Ancestral Heaven Ritual, and the shock and blow to the spiritual psychology of Emperor Daowu can be imagined.

In short, Emperor Daowu served scattered in his later years, violated the moderation, and overdoed the medicine, although it was due to the occasional weather of thunder and earthquake, but from the specific historical situation, this result was not a deep embodiment of the intertwined influence of the inherent cultural psychology and the political situation at that time.

III. The waiting machine witnessed by Emperor Daowu's words and deeds in his later years

The reasons for emperor Daowu's dissemination have been revealed as before, and as for the development of his condition since then, the historical data is vague and not easy to understand. However, the history books have left some details of his words and deeds, from which we can still explore the opportunity of the disease and understand the development of his disease.

Emperor Daowu was manic and angry when he was moving, and after the onset of illness, he acted obediently and understood from the medical level, and such behavior was helpful to explore the mechanism of his illness and the development of the course of the disease. In the historical records of The Tao Wu Emperor, Emperor Daowu "either did not eat for several days, or did not sleep for a long time", showing that he suffered from severe anorexia and insomnia at the time of his illness, and the relevant symptoms such as "crazy initiation, less lying down and not hungry" as called "Lingshu Epilepsy" are typical of the mad disease syndrome. Combined with the above-mentioned situation of Emperor Daowu's movement and dispersion, and refer to the "Outer Stage Secret Essentials , Milky Stone" on the "stone fever wind headache upset cold and hot" language: "If (Shi Fa) hot wind is strong, the heart is worried is a headache, if you are too worried, you are upset, the heat will be cold, and the cold will be hot... It can be inferred that Emperor Daowu was inferred from the accumulation of heat in stone medicine, which was blazing and incomprehensible, and his spirit was worried about internal injuries, causing madness. The medical theory not only refers to this condition as "wind fever and evil fever", which just suggests the connection between the disease and the fever and wind evidence. If you contact the clues of Emperor Daowu's original wind disease, and the common mental misconduct symptoms of wind diseases such as "sorrow" and "mood and anger" after the drug is issued, it is not difficult to find that the evidence of his wind disease not only did not see the sign of recovery after taking it, but showed an aggravating trend after the drug was issued.

According to traditional medical theory, the above symptoms of Emperor Daowu should be "wind madness". The medieval physician explained the "wind fever" cloud: "The mad sick person, from the wind evil into the yang also." Wind and evil into the blood... Then the flesh and blood are merged. Qi and yang, then madness... And the liver hides the soul, and the sad movement hurts the soul... Hairy and dying in autumn" From the perspective of the disease mechanism, because the wind and evil are good at walking, it is easy to change from the Yang to the heat, the wind and heat to the evil, follow the Yang Sutra, turn into the blood vein, carry the evil into the blood, and even more the Daowu Emperor's emotional internal injuries and publicity abnormalities, resulting in his qi and blood phase and rebellion, becoming a frenzy of the wind. This is not only formed in April of Mengxia, but also belongs to the category of heart style. The SuQin Wind Treatise says, "Take those who are hurt by the wind of Xia Bingding as the wind of the heart... The shape of the heart wind, the sweaty and evil wind, the scorching, the good anger, the red, the sickness is not fast." As the summer season is observed, the yang and evil of the sick gradually rise up, and the wind and wood help and prosper, as later generations of physicians explained, "If the wind is thin in the heart, then the wood and fire are evil, and the spirit is broken, so it is either good anger or fright." The liver wood is invaded by the Yang Shengshi evil, the knot is not smooth, and even causes the liver fire to move, and the inflammation is clear, and the patient thus shows the characteristics of irritability, anger, arrogance and other mental abnormalities. The various moods of Emperor Daowu's violent emotional fluctuations in his later years, as well as the tendency to kill and destroy things at will, are more or less the external pathological manifestations of this disease.

Emperor Daowu has been suffering from medicine since the summer of April, and the illness belongs to the empirical evidence of the prevalence of yang and evil, and with medical reasoning, his illness has been prolonged for a long time, and the righteous qi that resists disease and evil will be difficult to maintain for a long time. The above-mentioned doctors talk about the wind fever syndrome has the phrase "died in autumn", suggesting that the disease evolves in stages with the seasons. Because the "weather is urgent" after entering the autumn, the dry atmosphere of autumn is more likely to disturb the fire in people's bodies, which is undoubtedly adding fuel to the fire for the evidence of yang hyperactivity. Traditional physicians have always said that things must be reversed, heavy yang must be yin, and as the "Su Qing Tong Commentary on Virtual Reality" says that "evil qi is strong and real, and essence is virtual", for Emperor Daowu, his course of illness has undergone in-depth changes from evil to positive and false, and from yang to yin, which can be described as a foregone conclusion.

History says that Emperor Daowu "reminisced about the successes and failures of the past, and spent all day and night talking about the Yang people, if there were ghosts next to him", which was not only a reflection of his mental trance, but also a key clue to his pathological changes. The "Yellow Soup for Defending Oneself" recorded in the "Golden Plaque Essentials: Evidence and Treatment of Stroke And Diseases" has important reference significance, and its evidence and treatment are cloudy: "The treatment of diseases is like madness, vain behavior, endless monologue, no cold and heat, and its pulse floats." The "Thousand Golden Formulas" adds that this party is mainly "crazy, eye-catching, or ghostly, and mentally confused". The explanation of the ancient Chinese physician on this prescription reflects the pathological cognition of certain symptoms of wind disease at that time. The medical evidence reflected by Fang Zhi, such as "crazy state", "monologue endlessly", or seeing ghosts, mental confusion", is very consistent with Emperor Daowu's "monologue is not stopped, if there are ghosts next to Yang" pathology. From the righteousness of the group, we can glimpse the turning point of Emperor Wu's illness: this Fang Shengdi Huang blindly values the king, adopts the effect of cool blood, defends himself, guizhi, and windproof as his subjects, takes the wind and scatters evil, and takes the licorice and the middle, the primary and secondary are clear and take into account the appearance, thus reflecting the patient's body showing the image of true yin and yin, blood fever and evil, and unsolved wind evidence. Chen Nianzu pointed out that the yellow soup of the defensive land "also enters the heart of the treatment method", which can be seen that the disease mechanism corresponding to the disease evidence of this side also has similarities with the heart wind and illness of Emperor Daowu. As Chen said, "Stroke is dominated by Shaoyin, and this verse says that the wind is contrary to the sign of Shaoyang, and that the cure of the disease is like a person who acts in a frenzied manner and does not stop talking, and covers the hand shaoyin heart fire." When the yang and evil burst forth, the wind rides on the fire, and the fire borrows the wind, and its testimony is nothing more than a moving image... No heat also... Cover with foot oligo-yin kidney water also. When evil and evil burst forth, the cold water is met, the cold ice is completely bone-chilling, and its testimony is nothing but a still image." From the meridian Tibetan elephant understanding, when the Hand Shaoyin Heart Sutra is a Yang and evil offender, the Foot Shaoyin Kidney Sutra is also multiplied by yin and evil, because the kidney mainly hides the essence of qi, so the evil offender is exhausted, the yang damage and yin, resulting in the loss of true truth, such as the "Su Qing Yin And Yang Should Be Like the Great Theory" said that "Yang wins the yin disease", Daowu Emperor appears such as monologue, if you see ghosts and other symptoms, it is the false manifestation of the serious loss of true qi in the body.

Based on the time prompt of medical theory and combined with the analysis of the pathogenesis, the author believes that the above major changes in the course of Daowu Emperor's illness occurred roughly at the time of the change of summer and autumn of that year, that is, between June and July. The Wei Shu Tianxiangzhi (魏書 Celestial Chronicle) contains the words" (魏書天天) in June of the sixth year, when gold and fire re-entered the throne, committing the throne, peng, bo, and guest stars, and he was invincible. Too historical, and there is a flesh and blood disaster, and more political kings." "More political and political monarchs" quite reflected the attitude of political public opinion between the government and the public at that time, and contained a certain cognitive judgment on the fact that Emperor Daowu's illness was becoming increasingly critical. Emperor Daowu was undoubtedly quite aware of his own illness, and his plans and measures in the late political period should be closely related to the development of his illness.

Fourth, Emperor Daowu's late illness and the "death of the son and the noble mother" initiative

"Death of a son and a noble mother" was a cruel act of Emperor Daowu in the inheritance system in his later years. In the autumn and July of the sixth year of Tianci, he proposed to appoint his eldest son Tuoba Si as the crown prince, so he gave the birth mother of the deceased heir, Lady Liu. The Book of Wei and the Chronicle of Emperor Taizong contains:

At the beginning, emperor's mother Liu Guiren gave death, and Taizu told the emperor: "Emperor Wu of the Former Han Dynasty will set up his son and kill his mother, so that the woman will not be in conflict with the state, and the foreign family will be in chaos." Ru Dang succeeded to the reunification, so I was far away from Han Wu, for a long-term solution. "Emperor Su is pure filial piety, weeping and unable to overcome himself, Taizu is angry." The emperor returned to the palace, mourning himself, crying day and night. Taizu knew and summoned... emperor...... It was the parade that fled.

Mr. Tian Yuqing keenly pointed out that Emperor Daowu's death of Lady Liu in July of the sixth year of Tianqi was not a temporary intention, "during which time there was more than five years of rendering time". Emperor Daowu had repeatedly brewed and hesitated on this issue, and the process could be described as tortuous, and this move was suddenly implemented, disregarding the ethics of the Northern Clan's heavy mother, and should have its actual hidden intentions. As previously revealed, Emperor Daowu became critically ill around the autumn of the fall, and he decided to kill his wife and heir in July, based on the deterioration of his own illness and the anticipation that he might arrange for the succession of power in the near future.

Emperor Daowu once quoted Emperor Wu of Han as an allusion to defend the death of his son and mother, or had his intentions. It is true that scholars have pointed out that the death of the son and the mother did not originate from the Han law, but to consolidate the father-son inheritance system and prevent foreign tribes from interfering in the imperial power. However, from the physical condition of Emperor Daowu's righteous qi loss at that time, he understood the phrase "far from Han Wu", not entirely out of deliberate whitewashing, history records that he "often asked about ancient and modern things, the royal system, and the rules of ruling the world", "quoted Xuanbo to talk about the "Book of Han"", and should be no stranger to the historical story of Emperor Wudi's killing of Yi Lizi in his later years, although the actual consideration of the death of Zi Guimu was mainly due to the Tuoba tradition, but he was deeply aware of the situation of illness and incurability, or from it, he truly experienced the situation and mentality of Emperor Wu of Han in his twilight years, and there was an emotional outpouring far from the ancients.

However, the death of Emperor Daowu's son and noble mother suffered setbacks, and due to Tuoba Si's opposition and escape, the succession to the throne was unresolved. Emperor Daowu gave Tuoba Yi the Death Guard in August, or for the aftermath of this matter. According to scholars, Wei Wangyi was Daowu's younger brother and had the qualification to inherit the throne according to the Xianbei tribal tradition. Tuoba Yi had a special merit in the process of the founding of the Northern Wei Dynasty, and was an important figure in the political arena at that time, and Shi Zai Tuoba Yi had joined forces with Xun Gui Mu Chong's intention to rebel, and Mu Chong's death was three years after Tianqi (406 AD), so the rebellion should have been before. When Emperor Daowu learned of this, he "secretly forgave it", but at this time, he changed his attitude of forbearance for several years and killed Tuoba Yi, probably because of the extraordinary measures under the situation of increasingly dangerous illness. In the winter and October of that year, Emperor Daowu tried to kill Lady He, but instead was killed by Tuoba Shao, the king of Qinghe, in the "Biography of Wang Shao of Qinghe":

Shaomu's wife He Shi has a reprimand, and Taizu Yuyu is in the palace and will be killed. It will be twilight, not yet. He Shi secretly told Shao Yue, "Why did Ru save me?" Shao Nai night with several people under the tent and eunuchs, exceeded the palace prohibition. The left and right attendants shouted, 'Thief to! Taizu was shocked, begged for the bow and knife, and collapsed.

Contacting the details of Emperor Daowu's behavior on the day of the incident, we can further understand his condition. In disposing of Lady He, Emperor Daowu reversed the character of Ping Su gang and acted even more suspiciously, which seemed to have the cause of physical weakness. From the ancient physician "Yang Qi, one day and outside the Lord... From the point of view, Daowu does not restrain the decision at the time of "sunset", or it can reflect that his physical function is weakened due to long-term illness, and even more at dusk, the body is insufficient and the resistance is weaker, thus affecting his weak mental condition, so it is "unresolved". It is worth noting that Emperor Daowu's illness since the autumn was already in a gloomy situation, and due to the political instability for several months, he was negatively affected by sentiments such as sorrow, which undoubtedly accelerated the imbalance between yin and yang, evil and righteousness. Emperor Shi Zai Daowu "startled" that night when Wang Shao of Qinghe violated the prohibition, which seemed to indicate that he was in a state of drowsiness and sleep at that time, which was quite different from his "sleeplessness" in the early stage of his illness, and the stage of lesions "even talked about the night and the silence", indicating that after his illness had gone through the mental excitement of the early and middle stages, the positive yang qi in his body had been exhausted, the yang had turned into yin, and the positive yin was already in vain, and now the evidence of the heavy yin. As the "Lingshu Shou Yu Gang Rou" said, "Yin and yang are moving, at first tangible, at first invisible, annoyed, fate is better than yin and yang, this is not superficial, its form is not long", and his illness has entered a very critical stage.

Regarding Emperor Daowu's motives for disposing of Lady He, scholars have pointed out that this is a continuation of the death plan of zigui's mother, and that the murder of Lady He was precisely to establish Tuoba Shao, the king of Qinghe, as crown prince. Although there is an element of speculation in the relevant views, it is not unfounded from a medical point of view. Emperor Daowu was ill for a long time, and entering the winter became a testimony to the heavy yin. As stated in the "Su Qing Yin and Yang Should Be Like the Great Theory" "Yin Sheng is cold and sweaty... The belly is full of death, can summer and winter." Emperor Daowu may have been able to survive the autumn of that year because his yang qi had not faded, but after entering the winter, he saw that the yin and yang were damaged, and it was difficult to recover from the illness. Constrained by this irresistible factor, in the context of the departure of the eldest son, Emperor Daowu may therefore choose the second son Tuoba Shao as the reserve, and repeat the death technique of the son and the noble mother, which will eventually lead to disaster.

5. Aftermath

The interpretation of the relationship between Emperor Daowu's illness, resignation, and behavior in his later years can broaden the horizon of historical observation from an individual-centered microscopic perspective. Based on the above examination, the author tries to take a short view of the path of medical evidence history. Some studies have pointed out that the significance of the method of mutual verification between literature and history lies in "the expansion of historical materials and the in-depth interpretation", and the interpretation of history with traditional medicine can also be viewed as such. TCM literature and theory not only provide a variety of clues and information of profound historical value for historical research, but also find an in-depth diagnosis and interpretation between people, diseases, environments and politics, so as to add an analytical tool other than traditional historical methods to the study of medieval history. Traditional Chinese physicians emphasize "dialectical treatment", although it is a medical theory, but it still has similarities with historical law. The method of chinese medicine certification and treatment pays attention to comprehensive examination and organic connection, such as the "Su Qing Shu Five Theory" summarizes the cloud: "The treatment of the saints must also know the yin and yang of heaven and earth, the four time brokers, the five internal organs, the male and female surface, the thorn moxibustion stone, the poison master, the calm personnel, the Ming Jing Dao, the noble and the poor, the different qualities, ask the young and the young, the reason of courage and timidity, the trial in the branch, the beginning of the disease, the eight positives and nine waits, and the diagnosis must be vice-president." "The relevant concepts make the doctor's observation tentacles widely involved in the natural environment, political economy, social customs, personal life, ideology and culture, institutional objects and other levels, if the medical clues and medical history information contained in the historical materials can be extracted and analyzed, the history can be more deeply understood." In short, adapting to time, place and people is an important principle of the traditional physician theory of evidence and treatment, which also provides an important interpretation clue for the in-depth analysis of the elements of time, place and people in historical problems.

It should be pointed out that although the theory of medicine can help in the treatment of history, after all, it is limited by the level of understanding at that time, and there are many limitations in the knowledge of doctors, so it cannot be mechanically understood, but it is necessary to pay attention to the mutual reference of historical materials, consider the similarities and differences, examine the gains and losses of the school, especially the relevant analysis must be put back into the specific historical context for a thorough understanding, how to use this analytical tool, there is still a huge space for exploration.