High Performance Computing and Applications Third International Conference HPCA 2015 Shanghai China July 26 30 2015 Revised Selected Papers 1st Edition Jiang Xie
Huisheng Xie received his DVM at the Sichuan College of Animal Science and Veterinary Medicine in Sichuan, China. He was an assistant and staff veterinarian in the College of Veterinary Medicine of the Beijing Agricultural University. After receiving his master of veterinary science in veterinary acupuncture, he was assistant and associate professor in the Beijing Agricultural University College of Veterinary Medicine. He received advanced training in human acupuncture at the Beijing College of Traditional Chinese Medicine and the National Academy of Traditional Chinese Medicine and later earned his PhD from the University of Florida for investigation of the mechanisms of pain control in horses using acupuncture. Currently, he is clinical assistant professor and director of the acupuncture internship training program in the College of Veterinary Medicine at the University of Florida. Dr. Xie is founder of the Chi Institute in Reddick, Florida, which trains veterinarians in Chinese acupuncture and herbal medicine (www.tcvm.com). He has received achievement awards from the Ministry of Agriculture, the National Science and Technology Committee, the Beijing Agricultural University, Nihon University (Japan), University of Mexico (Mexico), and China National Society of TCVM. He speaks internationally on veterinary acupuncture and herbal medicine and is the author of numerous books and papers. His textbooks include Traditional Chinese Veterinary Medicine and Traditional Chinese Veterinary Medicine, Vol. 1, Fundamental Principles.
Vanessa Preast received her DVM from the University of Florida in 2000. As a graduate of the Chi Institute, she became certified in small animal acupuncture. She incorporated acupuncture into her practice of small animal medicine and surgery. Currently, she is a doctoral student in teaching and learning. She coauthored and edited Traditional Chinese Veterinary Medicine and Traditional Chinese Veterinary Medicine, Vol.1, Fundamental Principles
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First edition, 2007 Library of Congress Cataloging-in-Publication Data
Xie, Huisheng.
Xie’s veterinary acupuncture / Huisheng Xie, Vanessa Preast ; illustrated by Zhen Zhao.—1st ed. p. ; cm.
Lisa Trevisanello, DVM, CVA Via F. Busonera, 162 35031 Abano Terme (PD)
Italy
Kosei Yamagiwa, DVM, CVA
TCVM Clinic 91 Asahi-cho, Mistuishi-cho, Hokkaido-prefecture Japan 059-3107
Huisheng Xie, DVM, PhD
Chi Institute 9700 Hwy 318 West Reddick, Florida 23686
Preface
The Western world seems enamored with alternative medicine. Many people have become jaded with conventional Western medicine as they jump from doctor to doctor in hopes of a cure that never materializes. Alternative medicine seems to offer them just that—an alternative to the failures of Western medicine.
Many seekers hope to rediscover a more “natural” and effective way of healing. This has fueled interest in herbal medicine, chiropractics, acupuncture, healing touch, and a number of other therapies. Various dramatic testimonials of success with a number of illnesses increased many people’s enthusiasm and belief in these methods. Even the Western medical community, while at first skeptical of these methods, has come gradually to accept the validity of some therapies with support from strong clinical and research evidence. Acupuncture, in particular, has been well researched and has documented numerous beneficial physiological changes.
Western medicine, however, sensibly points out that alternative therapies are not miracle cure-alls any more than are its own fantastic, technologically enhanced conventional methods. Nor is alternative medicine synonymous with “safe.” Both conventional Western medicine and alternative medicines have their strengths and weaknesses. Ideally, they can be used together in complementary or integrative medicine so that the strengths of one compensate for the weakness of the other. This requires an intimate understanding of each system so that it can be properly applied. This text focuses on acupuncture, which is one part of traditional Chinese medicine, to help practitioners gain knowledge and skills for effective treatment.
Traditional Chinese veterinary medicine (TCVM) has been used to treat animals in China for thousands of years. This system began in prehistoric times as the ancient people attempted, through trial and error, to understand domestic animal disease. Through the present day, each generation has added to the knowledge and discoveries of their ancestors. Incorporating new information over time, TCVM continues to change and grow, and it remains as fresh, adaptable, and effective as ever. New practitioners breathe fresh life into this old medical art with cultural adaptations, technological
advances, and scientific research findings. For example, ancient Chinese techniques are often combined with modern medical practice through the use of sterile, single-use filiform acupuncture needles, hypodermic needles with syringes, electrical current, or laser light to stimulate acupoints.
The practice of TCVM in the Western world differs from its Chinese origins in several major ways. These modifications are not inherently good or bad but are merely part of the system’s continued development. First, most of the acupoints and meridian lines used by Western veterinarians are transposed from humans. Only a few of the ancient acupuncture texts have survived. Most books containing descriptions and charts of the classical meridian lines were lost long ago; however, some containing individual acupoint locations have remained and are still used today. As a result, current TCVM practitioners have discussed the actual locations of the meridian lines and points in species whose anatomy significantly differs from humans. Where do the meridians run if the animal has fewer digits or more ribs than a human? Also, what is the comparative energetic significance of certain points in biped humans versus quadruped domestic species with all four limbs touching the ground?
Second, veterinary acupuncture in China was primarily used for agriculturally important species such as cattle, pigs, and horses. These valuable creatures benefited from the focused medical attention of the TCVM practitioners. In modern Western society, however, dogs, cats, and birds are cherished companions, so there has recently been great incentive to better understand acupuncture in these species. Some Western veterinary acupuncturists even tend to these species exclusively.
Third, many ancient TCVM techniques were modified to fit Western sensibilities. For example, modern Western perceptions and medical practices typically encourage sterility and single-use, disposable equipment. Thus, acupuncturists currently use very thin, solid, sterile needles as opposed to the traditional tools, which were reusable, large, nonsterile needles of various shapes and sizes. Western practitioners also often combine TCVM with a variety of other medical techniques such as chiropractics, Western herbal medicine, and homeopathy.
Traditional Chinese veterinary medicine may initially be quite foreign to Western-trained minds. To some, the principles of TCVM and Western veterinary medicine (WVM) may seem separated by a great abyss. Although bridging that gulf is an individual mental process, the readers of this text, through their interest and willingness to accept new ideas, have already made the first steps toward understanding. These two medical systems are not mutually exclusive. Each has aspects that place it on opposite ends of the spectrum, but there is a large area of overlap between them. While the common ground provides some familiarity for those new to TCVM concepts, the intricacy of the medical system is difficult to accurately simplify and categorize for teaching purposes. Inevitably, much of the complexity of TCVM is learned through experience, but this text provides a framework to build upon.
Learning TCVM requires a shift in perspective. In general, conventional Western medicine believes in control, and traditional Chinese medicine believes in balance; WVM is more mechanistic and TCVM is more energetic. Western medical practitioners analyze a disease process to discover its specific, fundamental, physical cause, whether this is an infectious agent, an enzymatic defect, or a toxic insult. By fully understanding the functions of the physical body all the way down to a cellular or molecular level, one can target the abnormality and better control the disease process.
On the other hand, TCVM practitioners recognize disease as an imbalance in the body. They understand that the body is an integrated, energetic structure, and that disturbance of energy flow creates disease in the whole organism. When a disease pattern is identified, one can restore balance and health by helping the body regulate itself. Both systems rely on medical history and physical examination to make a diagnosis or identify a pattern. Western medicine adds in diagnostic tests such as bloodwork or radiographs. The diagnostic tests of TCVM include palpation of the pulse and the shu points. In both cases, an experienced clinician interprets the findings and chooses an appropriate therapeutic regimen. A Western veterinarian may recommend surgery or reach for antibiotics, steroids, or other pharmaceuticals. A TCVM practitioner may recommend herbs, acupuncture, or special management practices as therapy.
Generally, the goals of TCVM and WVM are the same: both hope to promote health and to prevent disease. They are merely two different ways of viewing the world, each with strengths and weaknesses. Western medicine deals well with acute diseases and has advanced surgical techniques. TCVM can be beneficial for chronic diseases, especially those that Western medicine can only control but not cure. Due to the more individual nature of TCVM, Western medicine can better handle herd health problems. Although Western veterinarians promote disease prevention through yearly physical exams and vaccines, TCVM is very beneficial for identification of potential problems and preventing disease through dietary modification or preventive therapies. In addition, when veterinarians practice traditional Chinese medical techniques such as Tai Qi Quan or Qi Gong, they are able to remain
centered and to better assist their patients. The therapeutics of TCVM can avoid some of the deleterious side effects of the Western drugs, but the Western drugs act much more quickly.
Through integration of the two systems, one may take advantage of the strengths of each while minimizing the weaknesses. Practitioners who are able to bridge the mental gap between Eastern and Western medicine may find that this combination brings better results than either one alone.
THIS TEXT
This text is a collaborative effort that further develops the work begun in the text Traditional Chinese Veterinary Medicine by Huisheng Xie in 1994. This volume focuses on the basic principles, techniques, and clinical application of veterinary acupuncture.
Although veterinary practitioners in China have used traditional Chinese medicine for thousands of years, therapies such as acupuncture and herbal medicine have only recently come into use in the Western world. The majority of the literature about these traditional techniques is written in Chinese and is inaccessible to most Westerners. Because of the paucity of texts in the English language regarding these techniques, we hope this text will fill in some gaps in the current knowledge. This text is written primarily for use by veterinarians who practice traditional Chinese veterinary medicine (TCVM). We hope that it will be a relevant, functional resource for veterinarians and students who wish to apply these techniques. Veterinarians are strongly advised to seek a comprehensive TCVM training and certification program before using acupuncture or herbal medicine. Several nationally and internationally recognized programs are available in the United States. Of these organizations, the authors of this text are primarily affiliated with the Chi Institute. This institution instructs veterinarians in a variety of the certified TCVM training programs including equine, small, or mixed animal acupuncture. More information about the certified TCVM programs available at the Chi Institute may be found at www.tcvm.com.
TCVM, like other medical systems, is an ever-changing field and is based largely on clinical observations rather than controlled studies. Medical practitioners should be aware of the standard safety precautions and make appropriate changes in therapies as new research becomes available and as clinical experience grows. Thus, the information within this book should not be construed as specific instructions for individual patients, and readers should use professional judgment in deciding when and if the acupuncture procedures described should be applied.
ACKNOWLEDGMENTS
We sincerely appreciate the efforts of all who have helped to make this book possible. Let us begin by recognizing our chapter contributors including Drs. Cheryl Chrisman, Bruce Ferguson, and Roger Clemmons. They have done an excellent job on their subjects. We also thank Drs. Bruce Ferguson,
Cheryl Chrisman, Robert Spiegel, Carolina Ortiz-Umpierre, Inbar Israeli, and Tiffany Rimar for proofreading all of the chapters. Thank you to Drs. Kosei Yamagiwa, Minsu Kim, and Lisa Trevisanello for schematic drawings and Mark Hoffenberg for his wonderful photography. Drs. Himani Das, Carlos Zamora, Kosei Yamagiwa, Flavio Avila, and Michael E. Mount have reviewed the equine acupoint locations to ensure accuracy. We also acknowledge the equine model, Rahnok, a kind Grey Egyptian bred Arab mare, and canine models, alovely “lab dog” Roxie and Debmar’s Social Butterfly “Wings.” We greatly appreciate the patience of Blackwell Publishing as we have slowly brought this text together. Finally, our special thanks go to Zhen Zhao who has illustrated the entire book.
NOTICE
This book is written for use by veterinarians who practice traditional Chinese veterinary medicine (TCVM). It is a guide to the general principles behind this medical system, and it is not intended to be a substitute for sound medical education. Veterinarians are strongly advised to seek a comprehensive TCVM training program before using acupuncture or herbal medicine. There are several certification programs in the United States that are available to veterinarians. Nonveterinarians are cautioned against practicing medicine on animals, unless permitted by law. Untrained or inadequately
trained individuals are unable to accurately assess a patient’s health status and make appropriate recommendations.
Traditional Chinese veterinary medicine, like other medical systems, is an ever-changing field. In addition, much of the information in this book is based on clinical observations, as opposed to controlled studies. The publisher, editor, and authors make no warrant as to results of acupuncture or other treatments described in this book. Medical practitioners should be aware of the standard safety precautions and make appropriate changes in therapies as new research becomes available and as clinical experience grows. Any person administering medical therapy is responsible for using his or her professional skill and experience to determine the best treatment for the patient and to assure that the benefits of this treatment justify the associated risk. Thus, the information within this book should not be construed as specific instructions for individual patients, and readers should use clinical judgment in deciding when and if the acupuncture procedures described should be applied. The authors cannot be responsible for misuse or misapplication of the material in this work.
While every effort has been made to ensure the accuracy of information contained herein, the publisher, editor, and authors are not legally responsible for errors or omissions. Readers are advised to check the product information currently provided by the manufacturer of each drug or formula to be administered to be certain that changes have not been made in the recommended dose or in the contraindications for administration.
1
Introduction to Meridians
Huisheng Xie and Vanessa Preast
Upon arriving at an unfamiliar location, visitors orient themselves by obtaining a map of the city. Equipped with a clear illustration of the region’s roads, they easily recognize their current position and understand what routes will take them to the places they wish to visit.
Similarly, when starting to learn acupuncture, one must first know the Jing-Luo because it provides a map of the body and thus helps the novice to understand how to reach the goal. Like the highways and streets of a city, the Jing-Luo functions in a body by connecting one location to another. This system is so important that Ling-Shu (Spiritual Axis), a classical ancient text (published more than 2,200 years ago), states, “it determines life and death, treats all the diseases, and regulates both the Deficiency and Excess Patterns” and recommends that one “has to gain a thorough understanding of it” (chapter 10).
1-1.THE JING-LUO SYSTEM
There are two major components in the Jing-Luo system: Jing-Mai and Luo-Mai. Jing can be translated as meridian, channel, or major trunk. Mai means vessels. Luo is a collateral or branch. Thus, Jing-Mai translates as major trunk vessel, and it is also known as the channel Luo-Mai refers to the collateral or branch vessels. These channels are the body’s equivalent of telephone lines, airways, rivers, highways, and city roads, which provide a means of communication and transport. The Jing-Mai is like a main telephone line, a major highway, an international airport, or a large river. The LuoMai is like a telephone extension, a small street, a minor connection airline, or a small river.
Jing-Mai consists of 12 regular channels, 8 extraordinary channels, and 12 regular channels’associates, including 12 divergent meridians, 12 muscle regions, and 12 cutaneous regions. Luo-Mai consists of 15 collaterals, small branches (SunLuo), and superficial branches (Fu-Luo) (fig. 1.1).
The Jing-Luo system is the pathway through which Qi and blood circulate. It regulates the physiological activities of the Zang-Fu organs. It extends over the exterior of the body, but it pertains to the Zang-Fu organs located on the
interior. It connects and correlates all the tissues and organs, forming a network that links the tissues and organs into an organic whole. Chapter 33 of Ling-Shu (Spiritual Axis) states that “twelve regular Channels are connected with the ZangFu organs internally and with the joints, limbs, and body surfaces externally.”
A.Discovery of the Jing-Luo System
The term Jing-Luo was first documented in the book Huangdi-nei-jing (Yellow Emperor’s Classic of Internal Medicine). Ancient Chinese medical practitioners discovered and gradually established the Jing-Luo system during their extensive clinical experiences. Two popular theories describe the discovery of this system: from a point to a line and from a line to a point.
FROMA POINTTOA LINE
In the beginning, ancient people may have observed that accidentally puncturing their body surfaces with a sharp object (such as a stone or twig) could relieve discomfort and pain. Later, they intentionally began to use the sharp objects to puncture the body at specific loci in order to treat illness and discomfort. These trials successfully relieved pain and encouraged the people to make special tools for this purpose.
The bian-shi was one such tool made during the Neolithic period (about 8,000 years ago). It was a quadrilateral, pyramidal stone about 4.5 cm in length with one end tapered to a very sharp point. The middle part was flat so that it could be held between two fingers (fig. 1.2). Archaeologists concluded that the bian-shi functioned in excising boils and stimulating certain points on the body. Thus, the bian-shi may have been a first-generation acupuncture needle, and the body loci at which it was used were acupuncture points (acupoints). As awareness increased and more people used the bian-shi, they discovered additional acupoints.
Further developments in tools occurred over time as technology advanced. A sharp bone needle (approximately 8,000 years ago) and then a metal needle (Shang Dynasty, 1600 to 1100 B C.) were invented. These finer needles could be inserted to a deeper level into an acupoint. This increased the
probability of achieving better clinical results and opened possibilities of treating additional diseases with acupuncture. Improvement of the tools led to discovery of more and more acupoints.
The ancient practitioners reviewed their clinical results and linked the acupoints with similar functions to form a meridian (Jing-Luo) line. Thus, in this theory, the development from point to meridian is similar to how ancient towns were established first and then roadways were built to link the cities.
FROMA LINETOA POINT
The needling sensation, or de-Qi, was well documented by ancient practitioners. After a needle is inserted at a certain point in the body, the patient will first feel soreness, numbness, heaviness, and distension around the point. The sensation then travels up or down along a special line in the body called the acupuncture sensational line. These sensational lines are the meridian pathways or channels. Much historic evidence indicates that the meridian lines were discovered before all of the individual acupoints. After identifying the path of a meridian, the ancient practitioners found the acupoints one by one.
In 1973, many ancient medical books were unearthed from the No. 3 Han Tomb at Mawandui, Chang-sha, Hunan Province, China. These included two silk scrolls containing the books Zu-bi-shi-yi-mai-jiu-jing (Foot-Hand Eleven Meridians and Moxibustion) and Yin-yang-shi-yi-mai-jiujing (Yin-yang Eleven Meridians and Moxibustion). As these were written earlier than the third century B C., both books are older than Huang-di-nei-jing, which had been previously thought to be the earliest known explanation of the theory of Jing-Luo. Although these two books did not document the names of acupoints, they described the pathways of 11 channels (not including Pericardium) on the body surface.
Additional evidence that supports the line-to-point theory is that only 295 acupoints were recorded in Huang-di-nei-jing
1.1. Parts of the Jing-Luo system.
1.2. A bian-shi stone needle.
but 654 points were documented in Zhen-jiu-jia-yi-jing (Systematic Classic of Acupuncture and Moxibustion) written by Dr. Huang Fu Mi in A.D.282, which was about 500 years later than Huang-di-nei-jing.
B.The 12 Regular Channels
NOMENCLATUREOFTHE 12 REGULAR CHANNELS
There are 12 Zang-Fu organs; 6 are Zang (Yin) organs and 6 are Fu (Yang) organs. Each organ has a channel of its own. The nomenclature of the 12 regular channels is based on three factors:
1.location on either a thoracic or pelvic limb
2.association with either one of the three Yin (Tai-yin, Shao-yin, Jue-yin) or the three Yang (Yang-ming, Taiyang, Shao-yang)
3.relationship with a Zang-Fu organ
Each thoracic and pelvic limb is supplied by three Yin Channels and three Yang Channels. Because the 12 regular channels are bilaterally symmetrical, there are 24 channels in the body (table 1.1).
The channels that relate to Yin organs are Yin Channels, and the channels that relate to Yang organs are Yang Channels. The Yin and Yang Channels are each divided into three types. Yin consists of Tai-yin, Shao-yin, and Jue-yin. Yang consists of Yang-ming, Tai-yang, and Shao-yang. The energy levels dissipate with the flow from one Yin or Yang level to the next level. Yang-ming (brightest Yang) and Tai-yin (greatest Yin) are each in the highest, strongest level. Tai-yang (greatest Yang) and Shao-yin (smallest Yin) are in the next
Table 1.1. The 12 Regular Channels
Channel location Zang-Fu organAbbreviation
Tai-yin of the thoracic limbLung LU
Tai-yin of the pelvic limbSpleen SP
Shao-yin of the thoracic limbHeart HT
Shao-yin of the pelvic limbKidney KID
Jue-yin of the thoracic limbPericardium PC
Jue-yin of the pelvic limbLiver LIV
Yang-ming of the thoracic limb Large intestine LI
Yang-ming of the pelvic limbStomach ST
Tai-yang of the thoracic limbSmall intestine SI
Tai-yang of the pelvic limbUrinary bladderUB/BL
Shao-yang of the thoracic limb Sanjiao SJ/TH/TB/TW*
level, which is not as strong as the first. Shao-yang (smallest Yang) and Jue-yin (diminishing Yin) are part of the third level, which is the weakest of the three (table 1.2).
THE GENERAL PATHWAYSOFTHE 12 REGULAR CHANNELS
The Zang organs belong to Yin, and the Fu organs belong to Yang. The medial aspect of the limb is Yin, while the lateral aspect is Yang. Thus, the six channels for the Zang organs are Yin Channels, which are distributed on the medial aspect of the limbs. Likewise, the six channels for the Fu organs are Yang Channels, which are distributed on the lateral aspect of the limbs. The Yin Channels, which belong to the Zang organs, are also able to communicate with the Fu organs. Similarly, the Yang Channels, which belong to the Fu organs, are able to communicate with the Zang organs. In this way, an exterior-interior, or a husband-wife, relationship exists between the Yin and Yang Channels and their Zang-Fu organs.
The three Yin Channels of the thoracic limb start from the chest, circulate along the medial aspect of the thoracic limb, and terminate at the end of the front feet (see table 1.3). The three Yang Channels of the thoracic limb start from the end of front feet and circulate along the lateral aspect of the thoracic limb to end at the head. The three Yang Channels of the pelvic limb start at the head, circulate along the back and the lateral aspect of the pelvic limb, and terminate at the end of the hind feet. The three Yin Channels of pelvic limb start from the end of the hind feet, circulate along the medial aspect of the pelvic limb, and travel along the abdomen to end at the chest.
All three Yang Channels of the thoracic limb end on the head, and all three Yang Channels of the pelvic limb begin there. Thus, the head is known as the “gathering house of all the Yang.” In a similar fashion, all three Yin Channels of the thoracic limb start from the chest and all three Yin Channels of the pelvic limb end there. Thus, the chest is called the “gathering house of all the Yin.”
On the thoracic limb, three Yin Channels run along the medial side and three Yang Channels run along the lateral side. The Lung Channel of Tai-yin supplies the cranial and medial border of the limb. The middle of the medial forelimb is home to the Pericardium Channel of Jue-yin. The Heart Channel of Shao-yin resides along the caudomedial border of the limb. On the lateral forelimb, the Large Intestine Channel of Yang-ming supplies the cranial edge. The Triple Heater (Sanjiao) Channel of Shao-yang runs along the middle of the lateral side. The Small Intestine Channel of Tai-yang lies along the caudolateral part of the limb.
3 Thoracic TH PC Thoracic Pelvic Shao-yang GB LIV Jue-yin Pelvic
Table 1.3. General Pathways of the 12 Regular Channels on the Body
Channel Origin Pathway Terminus
Three Yin Channels of the thoracic limbChest Medial aspect of the thoracic limb End of front feet
Three Yang Channels of the thoracic limbEnd of front feetLateral aspect of the thoracic limb Head
Three Yin Channels of the pelvic limbEnd of hind feetMedial aspect of the pelvic limb and the ventral abdomenChest
Three Yang Channels of the pelvic limbHead Lateral aspect of the pelvic limb and the back End of hind feet
On the pelvic limb, three Yin Channels run along the medial side and three Yang Channels travel along the lateral side. The Stomach Channel of Yang-ming supplies the cranial border of the lateral aspect of the pelvic limb. The Gallbladder Channel of Shao-yang resides in the center of the lateral hind leg. The caudolateral part of the hind limb is home to the Bladder Channel of Tai-yang. Moving to the medial side of the leg, one finds the Spleen Channel of Tai-yin along the cranial border of the pelvic limb. The Liver Channel resides along the middle of the medial side. The Kidney Channel of Shao-yin is located along the caudolateral part of the pelvic limb (table 1.4)
The 12 regular channels join with one another in a fixed order (figs. 1.3 and 1.4 and table 1.5). Along this course there is an endless, cyclical flow of Qi and blood within the channels. The flow always passes from one channel to the next in a specific order throughout the day; however, the Qi dominates within certain meridians at designated times. This is the traditional Chinese veterinary medicine (TCVM) circadian rhythm, which provides the body with its own internal clock. Disorders of this rhythm can be used to assist with pattern identification and TCVM diagnosis.
The cycle begins at 3:00 A M.with the Lung Channel at the chest. The energy dominates in each meridian for two hours before passing on to the next channel. Thus, the flow passes to the Large Intestine Channel at 5:00 A.M.and remains there until 7:00 A.M.. Next, the Qi moves to the Stomach Channel from 7:00 to 9:00 A.M.The Spleen Channel follows from 9:00 A M.to 11:00 A M.In such a manner, the Qi moves from thoracic Yin to thoracic Yang to pelvic Yang to pelvic
Table 1.4. The General Pathways of the Twelve Regular Channels on the Limbs
Location on limb CranialMiddleCaudal
Medial aspect of the thoracic limbLUPCHT
Lateral aspect of the thoracic limbLITHSI
Lateral aspect of the pelvic limbSTGBBL
Medial aspect of the pelvic limbSPLIVKID
Yin. It makes a complete circuit around the body while passing from wife to husband and husband to wife. Once back at the chest, it is the Heart Channel’s turn from 11:00 A M.to 1:00 P M.The husband of the heart, the Small Intestine Channel, then carries the energy from 1:00 P.M.to 3:00 P.M.On the head, the Qi passes to the Yang Channel of the same energy level, the Urinary Bladder Channel. From 3:00 P.M.to 5:00 P.M., the bladder holds the Qi flow until it passes through kidney, the wife of the bladder, from 5:00 P M.to 7:00 P M.Now back at the chest, the Qi flows down the Pericardium Channel of the thoracic limbs from 7:00 P M.to 9:00 P M.Her husband, the Triple Heater Channel, next carries the Qi from 9:00 P.M. to 11:00 P.M.At the head, the Gallbladder Channel takes the flow to the hind limb from 11:00 P M.to 1:00 A M.From 1:00 A M.to 3:00 A M., the Liver Channel brings the flow back to the chest for the cycle to begin again with the Lung Channel at 3:00 A M
Figure 1.4 is a concise illustration of the relationships between Yin-Yang, Zang-Fu, thoracic-pelvic, the levels, and the individual organs. Each concentric circle represents one level with the outermost demonstrating the first level. After traveling around the circle in a counterclockwise direction, it flows into the next level. Along the way, it passes through each quadrant with its own associated organ. When reaching the end of the center circle, it skips back to the first level where it starts again.
The meridians exist internally and externally as they connect all parts of the body together. The images in chapters 3 through 6 will trace these pathways on the horse and dog. The meridians, especially including the internal branches, are well described in humans. Omissions in the animal meridian descriptions may be extrapolated from the human model. However, differences in anatomy may require some modifications of the pathway in various species.
C.The 8 Extraordinary Channels (Qi-Jing-Ba-Mai)
The translation of qi-jing-ba-mai is as follows: Qi means special or extraordinary; jing means meridian, mai means
Table 1.5. Circadian Flow of the Twelve Regular Channels
Circadian Cycle of Qi
Shao-yin Yang-ming 1:00 am 3:00 am 5:00 am 7:00 am 9:00 am 11:00 am 11:00 pm 9:00 pm 7:00 pm 5:00 pm 1:00 pm 3:00 pm
LiverLung
GallBladder Large Intestine
Jue-yin
Triple Heater
Tai-yin
Shao-yang Yang-ming
Shao-yang
Jue-yin
Pericardium
Shao-yin
Tai-yang Tai-yang
Spleen Stomach Heart Bladder Kidney Small intestine
Tai-yin
1.3. TCVM circadian clock of the 12 regular channels. (From H. Xie & V. Preast, Traditional Chinese Veterinary Medicine, Vol. 1, Fundamental Principles, Jing Tang, Beijing, 2002.)
channels, ba is the number eight. Thus the phrase qi-jing-bamai refers to the 8 extraordinary channels (8-EC). These eight channels are named du, ren, chong, dai, Yang-qiao, Yin-qiao, Yang-wei, and Yin-wei (table 1.6).
The extraordinary channels have several differences from the 12 regular channels. First, these channels do not pertain to either Zang or Fu organs. Second, they are not exteriorly or interiorly related to each other as are the regular channels. Third, most of these channels do not have their own acupoints. Du (governing vessel) and ren (conception vessel) do have their own acupoints, but the rest share their points with a few of the regular meridians.
As assistants to the regular channels, the extraordinary channels acquire similar functions to those of nearby regular channels. This occurs because the extraordinary channels coordinate and balance the Qi and blood within the regular channels they link. These extraordinary channels form a conduit that connects, coordinates, and facilitates communication among the 12 regular meridians. In addition, the extraordinary channels control, store, and regulate the Qi and blood of the 12 regular meridians (tables 1.6 and 1.7).
D.The 14 Regular Channels
The 12 regular channels together with the Governing Vessel (GV) Channel and the Conception Vessel (CV) Channel constitute the 14 channels. The 12 regular channels are distributed symmetrically on the left and right sides of the body. The CV and GV Channels, however, are unpaired. The CV Channel runs along the ventral midline, and the GV Channel courses along the dorsal midline.
Within the 12 regular channels, Qi and blood circulate along each meridian in a specific order over the course of a 24-hour period. There is also cyclical Qi flow within the 14 regular channels, which takes the GV and CV Channels into account. The Lung Channel, which is the beginning of the 12-channel cycle, sends a branch to the CV Channel. Thus, the Qi flows from the Lung Channel to the CV Channel, and then it runs cranially along the CV Channel. At the mouth, the Qi flows into the GV Channel and runs caudally along the back. Upon reaching the perineum, the Qi enters the CV Channel again and flows back to the Lung Channel. Thus, the cyclical flow of Qi and blood in the 14 Channels includes the circulation through the GV and CV Channels along with the flow within the 12-channel cycle.
1.4. Summary of the levels and organ associations. (H. Xie & V. Preast, Traditional Chinese Veterinary Medicine, Vol. 1, Fundamental Principles, Jing Tang, Beijing, 2002.)
During Qi-Gong meditation, one places the tip of the tongue against the palate behind the upper incisors. This connects the GV and CV Channels. The Qi flow between these two channels becomes the focus of meditation. It is possible to imagine this pathway as a shortcut that allows the Qi to circle the body while bypassing the 12 regular channels. Unlike the 12 regular channels, the flow between GV and CV
Table 1.6. Distribution of the 8 Extraordinary Channels
Channel name
Location
does not dominate at a certain time of day. Rather, the Qi constantly cycles between the two channels throughout the day.
The Qi is always flowing through the 14 regular channels. Within the 12 regular channels, it has a predictable direction of flow from one channel to the next. However, even when one channel dominates during its 2-hour period, the Qi
Meridian connections
Du Governing Vessel (GV)Dorsal midline CV, ST
Ren Conception Vessel (CV)Ventral midline GV, ST
Chong Penetrating Parallel to kidney meridianKID
Dai Girdle Encircling lumbar region GB
Yang-qiao Yang motility
Yin-qiao Yin motility
Yang-wei Yang linking
Lateral hind limb extremitiesSI, BL, LI, ST, GB Shoulder and head
Medial hind limb extremitiesKID, SI Eye
Lateral stifle, GV, SI, BL, TH, GB, ST Shoulder
Yin-wei Yin linking Medial hind limb CV, GB, SP, LIV Neck
Table 1.7.
Functions and Indications of the Eight Extraordinary Channels
Channel name Function
Du Ren Chong Dai Yang-qiao, Yin-qiao Yang-wei Yin-wei
Connects with the spinal cord, brain and all the Yang channels
Reigns over all of the Yang channels
Controls Yang Qi of the entire body
Connects with all the Yin Channels
Reigns over all of the Yin Channels
Nourishes the uterus
The sea of 12 meridians
The sea of blood
Serves as a reservoir of Qi and blood for the 12 regular meridians
Restrains the other channels
Protects the lumbar regions
Regulates the movement of all limbs
Controls movement of eyelids
Connects with all the Yang meridians
Dominates the exterior of the body
Connects with all the Yin meridians
continues to flow along the remaining meridians as well. The Qi flow of the 12 channels is like cargo boats on a river with multiple ports along its length. As a boat travels down the river, it may spend a short while in each of the ports in sequence. When numerous boats come to a specific port at a specific time, that port is very important during that time. Although this location may be a center of commerce for the moment, it does not prevent other ships from continuing along the river.
On the other hand, the flow within the GV and CV Channels is like a freeway encircling a city. The Qi flows smoothly around in a large loop around the body. The traffic may travel in either direction (i.e., from GV to CV or CV to GV) at all times of the day and night.
E.The 15 Collaterals
Collaterals are relatively smaller meridians that divide from the 14 regular channels. Except for the spleen, which also has a major collateral, each of the 14 regular channels is associated
Table 1.8. The Indications of the 15 Collaterals
Collateral Luo-connecting pointIndications
LU LU-7
LI LI-6
ST ST-40
SP SP-4
HT HT-5
SI SI-7
BL BL-58
KID KID-4
PC PC-6
TH TH-5
GB GB-37
LIV LIV-5
CV CV-15
GV GV-1
Major collateral SP-21
Indications
Spinal cord and disc problems, heat pattern, mental disorders, Yang deficiency, high fever
Weakness of back or hind limbs, Yang deficiency, poor performance
Ataxia or imbalanced movement
Wobbler’s, EPM, insomnia, eye problems
Exterior pattern, cold, influenza, Bi syndrome, back pain (IVDD)
Depression, chest pain, failure of Yin organ function, renal failure, heart failure, liver failure
with one collateral branch. The 15 collaterals connect the externally and internally related meridians and promote the free flow of Qi and blood (table 1.8).
The collaterals that branch off from the 12 regular channels arise at the Luo-connecting points and then run to their associated channels, which have exterior-interior, or husband-wife, relationships. For example, the Lung (LU) Collateral starts from LU-7 and runs to the Large Intestine (LI) Channel. The Small Intestine (SI) Collateral originates from SI-7 and runs to the Heart (HT) Channel. The Stomach (ST) Collateral arises from ST-40 and runs to connect with Spleen (SP) Channel. The SP Collateral starts from SP-4 and runs to join ST Channel.
Three collaterals extend to a body region. The GV Collateral originates at GV-1, runs upward along the spine, and spreads across the head. The CV Collateral starts from CV-15 and spreads over the abdomen. The major collateral of the spleen starts at SP-21 and spreads through the chest and hypochondriac region, thus wrapping the whole body.
Hot palms, frequent yawning, urinary incontinence or urgency
Dental problems, deafness, cycling disorders
Sudden loss of voice, mania, muscle atrophy
Cholera, colic, bloat
Chest pain
Bone loss, front limb weakness, mass on the skin
Nasal congestion, back pain, headache, nose bleeding
Chest pain, urinary and fecal incontinence, chronic back pain
Chest pain, anxiety, restlessness
Muscle spasms of front limb, weakness of front limb
Coldness of rear feet, Wei syndrome, eye problems
Testicular swelling, hernia, pubic itching
Pruritus or abdominal pain
Ataxia, spine stiffness
Whole-body soreness, whole-body muscle atrophy or weakness, of SP blood stagnation
F.The 12 Divergent Meridians (Shi-Er-Jing-Bie)
The 12 divergent meridians branch out from the elbow or stifle areas of the 12 regular channels. They enter the thorax and abdomen to connect the internal organs and merge with their externally and internally related channels to spread through the neck and head. Six such pairs of external-internal mergers occur.
1.The BL and KID Divergent Meridians arise, respectively, from the BL and KID Channels at the popliteal fossa. These enter the lower abdomen to connect with the bladder and kidney. They emerge at the neck and merge with the BL Channel.
2.The GB and LIV Divergent Meridians branch from the GB and LIV Channels in the thigh. They run up to the pubic region, connect with the liver and gallbladder, disperse across the face, and connect with the eyes. In the end, they merge with the GB Channel.
3.The ST and SP Divergent Meridians divide off the ST and SP Channels on the thigh. They enter the abdomen to connect the stomach and spleen, run upward beside the nose, and finally merge with the ST Channel.
4.The SI and HT Divergent Meridians arise from the SI and HT Channels in the axillary fossa. From here they connect with the heart and small intestine, run upward to emerge at the inner canthus, and eventually merge with the SI Channel.
5.The TH and PC Divergent Meridians branch from the TH and PC Channels in the front limb from where they enter the chest, connect with the TH, emerge behind the ear, and converge with the TH Channel.
6.The LI and LU Divergent Meridians arise from the LI and LU Channels, connect with the lung and large intestine, run upward to emerge at ST-12, and converge with LI.
Unlike the 15 collaterals, which are distributed in the body surface, the 12 divergent meridians run deeper in the body. They connect the internally-externally related channels and strengthen their relation with internal Zang-Fu organs. The 12 divergent meridians connect the 6 Yin channels with the head and neck. Therefore, one may select points along these Yin channels to treat problems in the head and neck. For example, LU-9 and LU-7 can be used for headache. KID-3 and KID-6 can be used for toothache and throat problems.
G.The 12 Muscle Regions (Shi-Er-Jing-Jin)
The 12 muscle regions are the peripheral connection areas of the 12 regular channels. They unite all the bones and joints and thereby maintain normal motion of the whole body by ensuring the normal range of contraction and extension of all the muscles and joints.
These extend through the body surface and muscles, and they meet in joints and the skeleton. The muscle regions all begin on the extremities of limbs and ascend to the head or
trunk, but do not reach the internal organs. Their paths are as follows:
•The 3 pelvic Yang muscle regions originate from the hind feet, run upward through the trunk and connect with the face.
•The 3 pelvic Yin muscle regions originate from the rear feet and run upward to connect with the genital regions.
•The 3 thoracic Yang muscle regions originate from the front feet and run laterally upward to connect to the head.
•The 3 Yin muscle regions originate from the front feet and run upward to connect the chest.
Disorders of the 12 muscle regions would include muscular spasms, Bi syndrome, bowed tendons, contracted tendons and muscles, stiffness, and muscle atrophy. Chapter 13 of Spiritual Axis states, “Where there is pain, there is an acupoint.” Therefore, the major treatment principle for problems of the 12 muscle regions is to focus on local points and A-shi points.
H.The 12 Cutaneous Regions
The 12 cutaneous regions are the superficial layers of the 12 regular channels, and the area of each depends on the domain of its regular channel. These are the sites where Qi and blood are transferred between the 12 regular channels and collaterals. The 12 cutaneous regions can protect the body surface and prevent the invasion of pathogens.
1-2.ROOT,BASIS,MANIFESTATION,AND BRANCH OF MERIDIANS
The manifestation (biao), basis (ben), root (gen), and branch (jie) of the 12 regular channels are first documented in Spiritual Axis. They emphasize the status of Qi-blood circulation in different areas of the body. According to this theory, the root and basis are located in the limbs, and the manifestation and branch of the meridians lie in the head and trunk (tables 1.9 and 1.10).
A.The Basis (Ben) and Manifestation (Biao)
The basis is like the root system of a tree and refers to the lower portions of the limbs. The manifestation is like the tips of a tree and refers to the upper portions of the body including the head, thorax, and back. The ben and biao points are listed in table 1.9.
B.The Root (Gen) and Branch (Jie)
The root and branch refers to the origination and distribution of Qi and blood in the 12 regular channels. The root (gen) is the Jing-well point, where Qi-blood of each channel originates in the four limbs. The branch (jie) refers to places located in the head, chest, and abdomen where Qi-blood of each channel gathers and is distributed (see table 1.10).
Table 1.9. Basis (ben) and Manifestation (biao) of the 12 Regular Channels
12 regular channels Basis (ben) pointManifestation (biao) point
Three Yang channels in BL BL-59 BL-1 the pelvic limbs
GB GB-44 GB-2
ST ST-45
ST-9
Three Yin channels in KIDKID-7, KID-8 BL-23, CV-23 the pelvic limbs LIV LIV-4 BL-18
SP SP-6 BL-20, CV-23
Three Yang channels in SI SI-6 BL-2 the thoracic limbsTH TH-3 TH-23
LI LI-11 LI-20
Three Yin channels in LU LU-9 LU-1 the thoracic limbsHT HT-7 BL-15
PC PC-6 PC-1
Table 1.10. The Root and Branch of the Six Channels on the Rear Limb
ChannelsRoot (Gen) point Branch (Jie)
BL BL-67 EyesHead
ST ST-45 EarsHead
GB GB-44 Inner earsHead
KID KID-1 CV-23Head
SP SP-1 StomachAbdomen
LIV LIV-1 CV-17Chest
1-3. QI STREETS AND FOUR SEAS OF THE MERIDIANS
A.The Qi Streets (Qi-Jie)
Qi streets are the common pathways where the meridian Qi gathers and circulates. According to Spiritual Axis, there are four locations of Qi streets: (1) in the thorax, (2) in the abdomen, (3) in the head, and (4) in the limb. Qi in the head stops at the brain. Qi in the thorax stops in the chest and back-shu points. Qi in the abdomen stops in the back-shu points and the chong-mai around the umbilicus. Qi in the lower limb stops around BL-57. The Qi streets closely connect the meridians from top to bottom and anterior to posterior.
B.Four Seas (Si-Hai)
Four seas are the sites where the essential substances of the body gather and converge. These include the seas of marrow, blood, Qi, and food:
•Sea of marrow: Located in the head, this is the house and origin of shen (mind) and rules the whole body’s activities.
•Sea of blood: Located in the Chong mai (Penetrating Channel), which originates from the uterus or prostate. The Chong mai is also the root of the 12 regular channels and is considered to be the sea of the 12 regular channels.
•Sea of Qi: Located in the chest where the Zong Qi is produced and gathered, it nourishes the heart and blood vessels and governs the respiratory functions.
•Sea of food: Located in the stomach and spleen where Ying-qi and Wei-qi are generated, it is the origin of Qi and blood for the whole body.
1-4.FUNCTIONS OF THE JING-LUO
The Jing-Luo system is closely connected with all the tissues and organs of the body. It plays an important role in animal physiology, in pathology, and in treatment with acupuncture or herbal medicine.
A.Physiological Aspects
There are three physiological aspects.
1. Transporting Qi and blood and nourishing the body. All the body’s tissues require nourishment by Qi and blood in order to maintain their normal physiological activities. The meridians are passages that transport the Qi and blood. Therefore, failure of the meridians to transport Qi and blood prevents Qi and blood from reaching the Zang-Fu organs and results in organ malfunction.
2. Coordinating Zang-Fu organs and connecting the whole body. The meridians connect with all the tissues and organs of the body. The connection through the meridians keeps the interior and exterior, the front and hind, and the left and right parts of the body in close association. This communication allows the Zang-Fu organs to coordinate their activities and to maintain equilibrium between the organ systems.
3. Preventing invasion of the body surface and resisting pathogens. The meridians, with the help of the defensive Qi, shield the body surface and resist the attack of pathogens (Xie qi). The meridian system has many small branches that distribute Qi and blood to strengthen the muscles, tendons, and skin. This fortifies the body’s natural barriers to infection or pathogen invasion. In addition, the defensive Qi flows outside of the meridian pathways to make sure this remains an impermeable defense.
B.Pathological Aspects
The meridians also play a role in disease conditions. They may transmit pathogenic factors or may reflect the disease states of internal systems.
1. Transmitting the pathogenic factors. If pathogenic factors invade the body, the meridian system initially participates in combatting these pathogens on the surface before they reach deeper tissues. However, when the zheng Qi is weak and Yin and Yang become unbalanced, the pathogenic factors overcome the resistance of the meridians. The pathogens may then use the meridian pathways to migrate into the interior from the exterior. For instance, an unresolved exterior wind-cold pattern will allow the pathogenic wind-cold to follow the Lung Channel to the lung, resulting in cough and asthma.
2. Reflecting symptoms of diseases. In pathological conditions, the meridian system may reflect signs of internal problems onto the surface of the body. Because there are small branches of the meridians that connect the ZangFu organs with their external organs or body areas, disease in the Zang-Fu organs will result in changes of these external organs. A clinician may then examine these external structures for evidence of internal disease. For instance, extreme heat or fire of the heart may lead to ulceration on the tongue because the meridians connect the heart with the tongue. Similarly, extreme heat of the liver may cause congestion and swelling of the eyes. Deficient kidney Yang may result in lumbar weakness.
C.Therapeutic Aspects
Two main therapeutic aspects include:
1. Transmitting the effect of herbal medications.Chinese herbs may have specific actions on certain Zang-Fu organs
or channels. This quality is known as the channel tropism of the drugs. For example, coptis root (Huang lian) functions to eliminate heart fire, and scutellaria root (Huang qin) can eliminate lung fire.
2. Transmitting the acupuncture stimulation. The meridian system is important in the treatment of diseases. This system transmits the signal from acupoint stimulation by acupuncture or moxibustion. The stimulus from an acupoint travels along the meridian to the relevant Zang-Fu organs along that meridian. As a consequence, the Zang-Fu organs regain their balance, and the normal flow of Qi and blood is restored. When treating a stomach heat pattern, hemoacupuncture at the point Yu-tang sends the stimulation along the Stomach Channel to the stomach. The point Dai-mai may be stimulated for treatment of diarrhea because this point is located on the Spleen Channel.
The de-Qi (arrival of Qi ) response is a phenomenon in acupuncture that is the feeling or effect experienced as a result of the meridian’s transmission of the acupuncture stimulation. The de-Qi response manifests in different ways for each individual. It may feel like heaviness, tingling, soreness, or pressure. A human patient can tell the acupuncturist when he or she feels the sensation. In veterinary acupuncture, observation of muscle twitching, flinching, or attempts to bite may indicate de-Qi with stimulation of the needles.
The therapeutic results are closely related to de-Qi response. Without a de-Qi response, there will be less benefit from the acupuncture treatment. Inducing the de-Qi response regulates the Qi flow, which is vital to effective acupuncture treatments. No acupuncture treatment can be successful without this ability of the meridians to transmit the acupuncture stimuli.
2
Introduction to Acupuncture Points
Huisheng Xie and Vanessa Preast
Acupuncture points (acupoints) are specific spots on the body surface where a practitioner applies stimulation for the diagnosis and treatment of disease. Acupuncture points are called shu-xue in Chinese pinyin. Shu means transporting, distributing, or communicating; xue refers to a hole, outlet, or depression. Therefore, acupoints are the special loci where Qi of the Jing-Luo and Zang-Fu gathers on the body surface. These loci respond to disease and are places where acupuncture techniques or moxibustion may be used to treat illness. Acupoints are typically located in or near muscles, blood vessels, lymph vessels, or nerves. Each acupoint has a unique location and physiological effect. The diligent pursuit of clinical data has established and continually enriched our understanding of these points. As time passes, we have accumulated a rich body of knowledge that further enhances our diagnostic and treatment capabilities.
This book bases its collection of acupoints both from the traditional veterinary acupuncture literature (classical acupoints) and as transpositional points from the human model (transpositional points). The traditional literature provides an abundant source of acupoint information primarily for the horse and ox. Many acupoints used in other domestic species have originated as transpositional points from humans, horses, and oxen.
2-1.NOMENCLATURE OF ACUPOINTS
The original Chinese names of acupoints have anatomic, physiologic, therapeutic, or symbolic meanings. Thus, these names contain the explanation of a given point’s purpose. This is quite advantageous for those who read Chinese, but is unfortunately less useful for Westerners who do not understand the language. For this reason, there are several different naming systems currently in use.
A.Traditional Nomenclature System
ANATOMIC
Some points are named based upon where they are located on the body. For example, Wei-jian is located on the tip of tail. Wei means tail; jian means tip.
ZANG-FU
Other points are named according to their association with the Zang-Fu organs. For example, Wei-shu is the stomach association point, which is located in the iliocostal muscle groove, caudal to the last rib, and 3 cun lateral to the dorsal midline in horses. Wei means stomach, and shu indicates that it is a back-shu association point.
THERAPEUTIC
The purpose or effect of the point is the name of some points. For example, Duan-xue means “stopping hemorrhage.” This point, which is located on the dorsal midline between T18 and L1 in horses, is commonly used for treatment of hemorrhage.
SYMBOLIC
Some points have more imaginative descriptive names that sometimes suggest, less directly, the point’s location or function. For example, Long-hui is “Dragon Meeting” and is located in the midline between the eyebrows. Similarly, the point Liu-feng (Six Seam) is located between the toes.
B.Western Nomenclature System
MERIDIAN NUMBERING SYSTEM
Each point receives a unique combination of letters and numbers to form its name. The alphabetic prefix is the abbreviation of the meridian on which the point lies. The numeric suffix represents the sequential position of that point on the meridian (table 2.1). For instance, there are 45 points on the Stomach Meridian (abbreviated as ST). Thus, the first point on this meridian is named ST-1, the 36th point is ST-36, and the 45th point is ST-45.
This is an effective system in human acupuncture because it classifies most of the points on the 14 meridians with definite descriptions of their distribution. When applied to veterinary acupuncture, however, it can become problematic and confusing for several reasons: anatomical differences, locations of veterinary acupoints, and differences among species. Anatomic Differences Between Humans and Animals. Although there is an amazing number of similarities in physical
Table 2.1. Abbreviations and Number of Points for the 14 Regular Meridians
structure when comparing the anatomy of various species, there are some significant differences that affect the ability to transpose acupuncture points from one species to the next.
In human acupuncture, many important acupoints lie between the carpus or tarsus and the digits. However, few species of domestic animals have five complete digits. Thus, accurately locating acupoints in the region of the distal extremities obviously becomes difficult or impossible when strictly following the meridian numbering system.
For example, let us consider the association point of the stomach (BL-21). In humans, this point is between the longissimus dorsi and iliocostalis muscles at the last (12th) thoracic vertebra. Where is this located in the horse, which has 18 thoracic vertebrae? In this case, should we locate the point at the 12th thoracic vertebra, the 18th thoracic vertebra, or somewhere in between? We tend to position it at the thoracolumbar junction (T18-L1) in the horse and caudal to the 13th thoracic vertebra in dogs.
Consider also instances when veterinary acupuncture makes use of points on the tail, an anatomic feature that humans obviously lack. For example, Wei-jian, an important point in animals, lies at the tip of the tail. Acupuncture at this site can treat cold, anhidrosis, and sunstroke, but this point cannot be found in the human.
Uncertainty of the Animal Meridians. Although animal meridians were mentioned in several ancient texts, they have never been identified with certainty. Recent studies suggest that the paths of meridians in animals are similar to those in humans, but further investigation is necessary to verify this. Points with Identical Names But Different Locations Between Species. In some cases, acupoints may have a similar pinyin name in humans and animals, but there are discrepancies in the anatomic locations of these points. For example, the acupoint Qu-chi in humans is found at the elbow area (LI-11), but Qu-chi is also the name of a classical point located on the craniomedial aspect of the tarsus in the horse. Also, Bai-hui can refer both to a point that is located on the dorsal midline of the head between the ears as well as to a point in the lumbosacral space.
The meridian numbering system, therefore, is not ideal for nomenclature of the animal acupuncture points. Yet, regardless
of its shortcomings, this system remains quite popular outside of China because it is simple to understand and is deeply rooted in the traditional meridian theories.
CHINESE PINYIN NAMING SYSTEM
Pinyin is the standardized Latin spelling of Mandarin Chinese in which the traditional Chinese names of acupoints are spelled out in the Latin alphabet. For example, the point ST-36 is named Hou-san-li and LI-10 is Qian-san-li.
SERIATE NAMING SYSTEMWITH CHINESE PINYIN
The nomenclature of acupoints is based on both a set of serial numbers and the Chinese pinyin name. This book adopts this naming system for the classical acupoints in horses and dogs.
OTHER HISTORICAL SYSTEMS
Although other nomenclature systems have been used for animal acupuncture outside of China, these are generally only of historical or academic significance. Most are not in use and may only be found in the literature.
Phonetic Naming Systems. There are romanized Chinese, Japanese, and Korean naming systems that convert the sounds of the spoken language into the Roman-based equivalent. This transliteration results in naming the point Qiansan-li as Chiensanli or Gongzi as Kungtxu. In the end, this added little to understanding and standardization of acupuncture points and taxed an already overburdened nomenclature system for animal acupoints.
Region Naming Systems. This system divided the body into four regions: (1) the head and neck (HN), (2) the trunk (TK), (3) the forelimb (FL), and (4) the hind limb (HL). Every acupuncture point within each region is numbered. For instance, FL-7, known also as Qiang-feng by the Chinese pinyin system, would be the seventh point within the forelimb region. Similarly, HN-1 (Da-feng-men) is the first point within the head and neck.
2-2.CLASSIFICATION OF ACUPOINTS
Acupoints may be classified based on the acupuncture techniques, meridians, size, and actions.
TECHNIQUE
There are generally two kinds of acupuncture points that would require different kinds of stimulation techniques. Conventional Acupoints. The majority of acupoints belongs to this category. These points are used for dry needling, aquapuncture, electroacupuncture, and moxibustion. For example, ST-36 can be used for the treatment of general weakness with dry needling, aquapuncture, or moxibustion. Hemoacupoints. These points are on superficial blood vessels and are stimulated by using the hemoacupuncture technique. This is beneficial for acute excess heat pattern and Qiblood stagnation pattern, but the hemoacupuncture technique is contraindicated for Qi and blood deficiency patterns. For instance, hemoacupuncture at Yai-yang, which is located on the transverse vein 1.5 cun lateral to the lateral canthus, is commonly used for fever and anhidrosis.
MERIDIANS
Acupoints may also be classified by their association with certain meridians.
Regular Points. Regular points are located on the 14 regular channels (LU, LI, ST, SP, HT, SI, BL, KID, PC, TH, GB, LIV, CV, and GV) and are typically identified by the alphanumeric numbering system (e.g., LU-11, SI-9, and GV-14). In total, there are 361 known acupoints on these channels.
Extra Points. These acupoints are located outside of the 14 regular channels. There are 44 extra points: 12 points in the head and neck region, 11 in the trunk, and 21 in the four limbs. They may be known only by their pinyin names. For example, Tai-yang and Wei-jian are two such points that may also be stimulated by the hemoacupuncture technique.
A-shi Points. These are spots that are not necessarily always located in a specific location. Rather, A-shi refers to the tender points. In some cases, these may be knots in muscles that are painful and may be needled to relieve the tension.
SIZEAND AREA
Acupoints come in a variety of sizes and shapes, which are also likely to be proportional to the size of the patient. Knowing the size and shape of the points can be beneficial to maximizing the effect of needling those points. Some of the large, wide points will be difficult to miss, but other points are much smaller and have a narrow margin for error.
Square Points. Acupoints located in a big hole or depression fit in this category. For example, SI-9 is a large depression in the junction between the deltoid and triceps brachii muscles. Similarly, Bai-hui is a large depression on the dorsal midline in the lumbosacral space.
Linear Points. Acupoints are considered to be linear when they extend for a certain distance along the pathway of the channel. One such point is ST-36.
Fine Points. These points are very small. One such point is BL-1.
ACTIONS
Acupuncture points may be characterized by their effect. Some have general effects, specific actions, or both. Some of the points with special actions are further divided into additional categories based upon the nature of these effects. These actions are described further in the next section.
2-3.THERAPEUTIC EFFECTS OF ACUPOINTS
A.General Therapeutic Effects
In general, acupuncture generates one or more of three kinds of therapeutic effects: local, remote, and special.
LOCAL THERAPEUTIC EFFECTS
One may use an acupoint for treatment of local problems. In other words, one chooses points largely based on their proximity to the troublesome area. The following are some examples:
• Points around eyes including BL-1, ST-1, GB-1, and BL-2 may benefit the patient suffering from conjunctivitis or other ophthalmic conditions.
• Points around the throat such as CV-23 and ST-9 may treat laryngeal hemiplegia.
• Points around the shoulder including TH-14, LI-15, LI-14, and SI-9 can be used for shoulder lameness.
• Points around the hoof such as PC-9, Qian-ti-men, TH-1, and LU-11 are often used for laminitis in the front limb.
REMOTE THERAPEUTIC EFFECTS
Distant points may also provide therapeutic effects. In these cases, one chooses an acupoint that lies upon a channel passing through the problematic organ or location. This allows a practitioner to make use of more points, especially when using local points that may be inaccessible or otherwise unavailable. It also allows one to treat internal organs through surface stimulation. Consider the following examples:
•LI-4 can be used locally for carpal pain, but since the Large Intestine Channel runs through the face and jaws, it also is beneficial for facial and dental conditions.
•The Stomach Channel runs through the abdomen. Thus, ST-36 treats local lower limb problems, but also it benefits gastrointestinal conditions.
SPECIAL THERAPEUTIC EFFECTS
Thousands of years of clinical practice along with modern research have demonstrated that certain acupoints possess special therapeutic effects. A practitioner may choose these points specifically for certain disease conditions.
•GV-14 can have an antipyretic effect. As such, it is very effective for high fever, especially fever of unknown origin.
•BL-67 is beneficial for abnormal position of a fetus.
•PC-6 assists with nausea and vomiting.
•HT-7 calms down the mind (shen) and benefits anxiety.
•A combination of ST-36, LI-4, and GV-14 is for immunodeficiency.
Some of these acupoints can even induce a dual regulation effect. For instance, GV-1 can be used for both diarrhea and constipation. The point BL-21 increases hypofunctional gastrointestinal motility, but it also decreases hyperactive motility. PC-6 is good for tachycardia, but also can treat bradycardia.
B.Special Acupoints
In addition to the above three general therapeutic effects, some acupoints have special functions and clinical applications. Special acupoints include five Shu-transporting points, Yuan-source points, back-Shu association points, front-Mu alarm points, Luo-connecting points, Xi-cleft points, lower He-sea points, eight influential points, eight confluent points, and crossing points.
FIVE SHU-TRANSPORTING POINTS
Five Shu-transportation points are special points of the 12 regular channels. These points are located distally between
the digits and the elbow or knee for the front and hind limbs, respectively. Moving from the digits to the elbow or knee, each channel has a Jing-well, Ying-spring, Shu-stream, Jingriver, and He-sea point.
The first chapter of Spiritual Axis states, “The Qi-blood of the Twelve Regular Meridians flows all over the body. The flow of Qi-blood running in Twelve Regular Channels from the extremities to the elbow or knee is flourishing gradually.”
The flow of Qi-blood gains strength as it moves proximally along the limb. This process is like the flow of water in which the water first bubbles in a well and then gushes into a spring. The water from the spring flows into a small stream, which collects greater amounts of water and widens into a river. Eventually these rivers merge with the sea, where the water runs deeply and powerfully.
The five Shu-transporting points are listed in tables 2.2 and 2.3. One may use these points by approaching them from the perspective of the five levels or from five elements theory. Five Levels of Five Shu-Transporting Points. Each of the five Shu-transporting points has a different level. The Jingwell, as the first level, is followed by Ying-spring, Shustream, Jing-river, and He-sea as the second, third, fourth, and fifth levels, respectively. The indication of each point varies with its level (table 2.4). Lan Jing (Classic on Medical Problems), another classical text, states that “Jing points are indicated in the fullness of the chest; Ying points in the febrile diseases; Shu points in the heavy sensation of the body and painful joints; Jing points in cough and asthma due to pathogenic cold and heat; and He points in diarrhea due to perversive flow of Qi.”
Jing-Well Point. The Qi at a Jing-well point starts to bubble as water originates from a well. All the Jing-well
Table 2.2. Five Shu-transporting Points Wushuxue of the Yin Meridians
points are located on the distal digit except for KID-1. The JingQi (Qi-blood) in each meridian originates here.
The YinJing-well points related to the Zang organs (LIV, HT, PC, SP, LU, and KID) are beneficial for mental illness. This is because these Jing-well points belong to the element wood. Wood (liver) Qi easily stagnates and transforms into fire, and this fire/heat disturbs the shen. Thus, Jing-well points such as PC-9, HT-9, and LU-11 can be used for mental disorders and fullness of the chest.
The Yang Jing-well points of the Fu organs (GB, SI, TH, ST, LI, and BL) belong to the element metal. Metal can control wood. Thus, the Yang Jing-well points, such as LI-1 and ST-45, can soothe liver Qi and can be used for liver Qi stagnation.
Ying-Spring Point. The Ying-spring point is the second most distal point of each channel, and its Qi is like gushing water. Ying-spring points control heat and can thus be used for heat patterns. For lung heat (fever, sore throat, cough), LU-10 (Ying-spring of lung meridian) can be used. For stomach heat or LI heat (fever, diarrhea), LI-2 (Ying-spring) and ST-44 (Ying-spring point) are used.
Shu-Stream Point. The Shu-stream point is the third most distal point of each channel, and the Qi at this level flourishes. These points are located around the carpus or hock. Shu-stream points dominate pain.
The Yin Shu-stream points of the Zang organs (LIV, HT, PC, SP, LU, and KID) belong to the element earth (spleen). For this reason, Yin Shu-stream points are beneficial for swelling and heaviness since the spleen transforms dampwater and controls the four limbs and muscles. For example, LIV-3 is commonly used for general pain due to Qi-blood stagnation.
The Yang Shu-stream points are found on meridians of Fu organs (GB, SI, TH, ST, LI, and BL). These belong to wood (liver) and can be used for pain due to Qi-blood or liver Qi stagnation.
Jing-River Point. The Jing-river point is the fourth level, and its Qi pours abundantly. Jing-river points are beneficial for cough and asthma. The Yin Jing-river points (LIV, HT, PC, SP, LU, and KID) belong to metal (lung), and thus points such as LU-8 may be used for cough or asthma due to lung deficiency. On the other hand, the Yang Jing-river points (GB, SI, TH, ST, LI, and BL) belong to fire. Because fire melts metal, points such as LI-5 may be used for cough or asthma due to lung fire/heat.
Table 2.3. Five Shu-transporting Points Wushuxue of the Yang Meridians
He-Sea Point. The He-sea points are located around the elbow or the knee. The Qi of these points runs deeply with its full power. He-sea point dominates the pervasive flow of Qi and treats collapse of Qi. The Yin He-sea points (LIV, HT, PC, SP, LU, and KID), which belong to water (kidney), are used for impotence due to kidney Yang deficiency or dry cough due to kidney Yin deficiency. The YangHe-sea points (GB, SI, TH, ST, LI, and BL), which belong to earth (SP/ST), are used for diarrhea due to spleen Qi deficiency or vomiting due to pervasive flow of stomach Qi
Five Elements of Five Shu-Transporting Points. Based on five-element theory, each channel has mother and son points
Table 2.4. Five Levels of the Five Shu-transporting Points
Five levelsActions
Indications
Examples
Jing-well Qi starts to bubble Mental illness relatedPC-9 and HT-9 for anxiety
Controls mental illness to Zang organs
Ying-spring Qi starts to gush Heat LU-10 for lung heat (fever,
Controls heat sore throat, cough)
Shu-stream Qi flourishes Qi-blood stagnation LIV-3 for general pain due
Controls pain
Painful conditions to Qi-blood stagnation
Jing-river Qi pours abundantly Cough or asthma LU-8 for cough due to lung
Controls asthma or cough deficiency LI-5 for cough due to lung heat
He-sea Qi runs deeply with Yin points for kidney LIV-8, KID-10 and SP-9 for its full power deficiency renal failure
Yang points for GI ST-36 and GB-34 for vomiting conditions
found among the five Shu-transporting points. When applying the five element theory to these points, there are two primary rules: (1) tonify the mother point for deficiency, and (2) sedate the son point for excess.
For example, let us consider the Lung Channel (LU) (fig. 2.1). The lung belongs to metal; thus, its mother is earth (spleen) and its son is water (kidney). As illustrated in figure 2.1, LU-9 is the Shu-stream point, and it belongs to earth. As such, it is considered the mother point of the channel.
L U C HANNEL (M ETAL )
LU-9, Shu-stream point (earth)
As the mother of metal, earth supports a deficient lung
Use for Lung Deficiency
Chronic cough/asthma
Weak voice Thready pulse Pale tongue
2.1. The mother and child point of LU Channel.
PC/HT C HANNEL (F IRE )
PC-9/HT-9 Jing-well point (wood)
As the mother of fire, wood supports deficiencies of the pericardium/heart
Use for
Heart Deficiency
Chronic anxiety, shen disturbance
Insomnia Weak pulse
2.2. The mother and child point of PC/HT Channel.
Similarly, LU-5 is the He-sea point (belonging to water) and the son point.
For the Pericardium and Heart Channels, PC-9 and HT-9 are, respectively, the mother points, and PC-7 and HT-7 are the child points (fig. 2.2).
Similarly, SP-2 is the mother point, and SP-5 is the child point (fig. 2.3) of the Spleen Channel.
On the Large Intestine Channel, LI-11 is its mother point and LI-2 is its child point (fig. 2.4).
LU-5, He-sea point (water)
As the son of metal, water drains the excess from the lung
Use for Lung Excess
Acute cough
Coarse voice
Forceful pulse
Red tongue
PC-7/HT-7 Shu-stream (earth)
As the son of fire, earth drains the excess from the percardium/heart
Use for Heart Excess
Restlessness
Hyperactive
Strong pulse
SP
C HANNEL (E ARTH )
SP-2, Ying-spring point (Fire)
As the mother of earth, fire supports deficiencies of the spleen
Use for Spleen Deficiency
Chronic diarrhea
Muscle atrophy
Lethargy
2.3. The mother and child point of SP Channel.
LI
C HANNEL (M ETAL )
LI-11, He-sea point (earth)
As the mother of metal, earth supports deficiencies of the large intestine
Use for Large Intestine Deficiency
2.4. The mother and child point of LI Channel.
Other channels are as follows (see also table 2.5):
ST Channel (earth): ST-41 (fire) as the mother point; ST-45 (metal) as the son point
SI Channel (fire): SI-3 (wood) as the mother point; SI-8 (earth) as the son point
BL Channel (water): BL-67 (metal) as the mother point; BL-65 (wood) as the son point
TH Channel (fire): TH-3 (wood) as the mother point; TH-10 (earth) as the son point
GB Channel (wood): GB-43 (water) as the mother point; GB-38 (fire) as the son point
How to Apply the Five Shu-Transporting Points.
Example 1. In the following situation, the clinical signs suggest a lung Qi deficiency (fig. 2.5). As the lung is associated
Table 2.5. The Mother and Son Points of the Five-Shu Points
MeridianMother point for deficiencySon point for excess
SP-5, Jing-river (Metal)
As the son of earth, metal drains the excess from the spleen
Use for Spleen Excess
Acute diarrhea Edema
LI-2, Ying-spring point (water)
As the son of metal, water drains the excess from the large intestine
Use for Large Intestine Excess
with the element metal, its mother is earth. Using the mother point will strengthen the lung and help to resolve the deficiency. Of the five Shu-transporting points on the Lung Channel, the earth point is LU-9. Thus, LU-9 is an appropriate choice for treatment.
Example 2. In the following situation, the clinical signs suggest lung heat (fig. 2.6). Using the son point will help to drain the excess from the lung and bring it back into balance. The child of metal is water. Thus, LU-5 is an appropriate choice for treatment.
Example 3. In the following situation, the clinical signs suggest lung heat (fig. 2.7). Again, using the son point will help to drain the excess from the lung and bring it back into balance. The large intestine is the husband of the lung. This connection allows a practitioner to also use the Large Intestine Channel for treatment of the lung. Thus, choosing the child points (water) on both the Lung (LU-5) and Large Intestine (LI-2) Channels is appropriate.
Example 4. In the following situation, the clinical signs suggest heart blood deficiency (fig. 2.8). As the heart is associated with the element fire, its mother is wood. Using the mother point will strengthen the heart and help to resolve the deficiency. Of the five Shu-transporting points on the Heart Channel, the wood point is HT-9. Thus, HT-9 is an appropriate choice for treatment.
Example 5. In the following situation, the clinical signs suggest heart excess fire (fig. 2.9). Using the son point will help to drain the excess from the heart and bring it back into balance. The child of fire is earth. Thus, HT-7 is an appropriate choice for treatment.
2.5. How to use the mother point of LU Channel (LU-9).
2.6. How to use the child point of LU Channel (LU-5).
2.7. How to use the child point of LI Channel (LI-2).
Example 6. In the following situation, the clinical signs suggest stomach excess fire (fig. 2.10). Stomach is of the element earth. Using the son point for the stomach will help to drain the excess. The child of earth is metal, thus ST-45 (the metal point of the stomach) can help to bring the patient back into balance.
Example 7. In the following situation, the clinical signs suggest spleen Qi deficiency (fig. 2.11). Spleen is of the element earth and fire is its mother element. Using SP-2 will help to tonify the deficient spleen.
Self Quiz 1. In the following situation, the clinical signs suggest kidney Qi deficiency (fig. 2.12). Which point would you want to choose based upon the parent-child relationship of the five Shu-transporting points?
Answer: Kidney is of the water element. One should use the mother point to tonify a kidney Qi deficiency, thus KID-7 is an appropriate point.
Self Quiz 2. In the following situation, the clinical signs suggest liver Qi stagnation (fig. 2.13). Which point would you want to choose based upon the parent-child relationship of the five Shu-transporting points?
Answer: Liver is of the wood element. One should use the son point to sedate the excess in the liver, thus LIV-2 (fire point) is appropriate for treatment.
YUAN-SOURCE POINTS
Yuan-source Qi originates from kidney essence and is distributed to each organ via the triple heater systems. Yuan-source Qi initializes the physiological activities of each organ. The Yuan-source point is the place that receives the Yuan-source Qi from kidney essence. This point, then, serves as both a repository and a distribution site of Yuan-source Qi.
Each channel has only one Yuan-source point, which is most commonly used for any disorder of the internal ZangFu organs. For example, KID-3 (Yuan-source point of KID Channel) is commonly used for kidney Yin or Yang deficiency. LIV-3 (Yuan-source point of LIV Channel) is often used for treatment of liver Qi stagnation. These points are all located around carpal/tarsal or metacarpal/metatarsal joints.
For the six Yin Channels, the Yuan-source points overlap with their Shu-stream points while the six Yang Channels have special locations for their Yuan-primary points. Thus,
2.8. How to use the mother point of HT Channel (HT-9).
2.9. How to use the child point of HT Channel (HT-7).
2.10. How to use the child point of ST Channel (ST-45).
2.11. How to use the mother point of SP Channel (SP-2).
2.12. How to use the mother point of KID Channel.
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differences and continuing the one question of slavery, and when we find sectional men thus uniting, we should unite to resist them and their treasonable designs. Such was the case in 1850, when Clay left the quiet and peace of his home, and again entered upon public life to quell agitation and restore peace to a distracted Union. Then we Democrats, with Cass at our head, welcomed Henry Clay, whom the whole nation regarded as having been preserved by God for the times. He became our leader in that great fight, and we rallied around him the same as the Whigs rallied around old Hickory in 1832, to put down nullification. Thus you see that whilst Whigs and Democrats fought fearlessly in old times about banks, the tariff, distribution, the specie circular, and the sub-treasury, all united as a band of brothers when the peace, harmony, or integrity of the Union was imperilled. It was so in 1850, when Abolitionism had even so far divided this country, North and South, as to endanger the peace of the Union; Whigs and Democrats united in establishing the Compromise measures of that year, and restoring tranquillity and good feeling. These measures passed on the joint action of the two parties. They rested on the great principle that the people of each State and each Territory should be left perfectly free to form and regulate their domestic institutions to suit themselves. You Whigs, and we Democrats justified them in that principle. In 1854, when it became necessary to organize the Territories of Kansas and Nebraska, I brought forward the bill on the same principle. In the Kansas-Nebraska bill you find it declared to be the true intent and meaning of the act not to legislate slavery into any State or Territory, nor to exclude it therefrom, but to leave the people thereof perfectly free to form and regulate their domestic institutions in their own way. I stand on that same platform in 1858 that I did in 1850, 1854, and 1856. The Washington Union, pretending to be the organ of the Administration, in the number of the 5th of this month, devotes three columns and a half to establish these propositions: First, that Douglas, in his Freeport speech, held the same doctrine that he did in his Nebraska bill in 1854; second, that in 1854 Douglas justified the Nebraska bill upon the ground that it was based upon the same principle as Clay’s Compromise measures of 1850. The Union thus proved that Douglas was the same in 1858 that he was in 1856, 1854, and 1850, and consequently argued that he was never a Democrat. Is it not funny that I was never a Democrat? There is no pretense that I
have changed a hair’s breadth. The Union proves by my speeches that I explained the Compromise measures of 1850 just as I do now, and that I explained the Kansas and Nebraska bill in 1854 just as I did in my Freeport speech, and yet says that I am not a Democrat, and cannot be trusted, because I have not changed during the whole of that time. It has occurred to me that in 1854 the author of the Kansas and Nebraska bill was considered a pretty good Democrat. It has occurred to me that in 1856, when I was exerting every nerve and every energy for James Buchanan, standing on the same platform then that I do now, that I was a pretty good Democrat. They now tell me that I am not a Democrat, because I assert that the people of a Territory, as well as those of a State, have the right to decide for themselves whether slavery can or cannot exist in such Territory. Let me read what James Buchanan said on that point when he accepted the Democratic nomination for the Presidency in 1856. In his letter of acceptance, he used the following language:
“The recent legislation of Congress respecting domestic slavery, derived as it has been from the original and pure fountain of legitimate political power, the will of the majority, promises ere long to allay the dangerous excitement. This legislation is founded upon principles as ancient as free government itself, and in accordance with them has simply declared that the people of a Territory, like those of a State, shall decide for themselves whether slavery shall or shall not exist within their limits.”
Dr. Hope will there find my answer to the question he propounded to me before I commenced speaking. Of course no man will consider it an answer, who is outside of the Democratic organization, bolts Democratic nominations, and indirectly aids to put Abolitionists into power over Democrats. But whether Dr. Hope considers it an answer or not, every fair-minded man will see that James Buchanan has answered the question, and has asserted that the people of a Territory like those of a State, shall decide for themselves whether slavery shall or shall not exist within their limits. I answer specifically if you want a further answer, and say that while under the decision of the Supreme Court, as recorded in the opinion of Chief Justice Taney, slaves are property like all other property, and can be carried into any Territory of the United States the same as any other description of property, yet when you get them there they are subject to the local law of the Territory just like all other property. You will find in a recent speech delivered by that able and eloquent
statesman, Hon. Jefferson Davis, at Bangor, Maine, that he took the same view of this subject that I did in my Freeport speech. He there said:
“If the inhabitants of any Territory should refuse to enact such laws and police regulations as would give security to their property or to his, it would be rendered more or less valueless in proportion to the difficulties of holding it without such protection. In the case of property in the labor of man, or what is usually called slave property, the insecurity would be so great that the owner could not ordinarily retain it. Therefore, though the right would remain, the remedy being withheld, it would follow that the owner would be practically debarred, by the circumstances of the case, from taking slave property into a Territory where the sense of the inhabitants was opposed to its introduction. So much for the oft repeated arm in arm fallacy of forcing slavery upon any community.”
You will also find that the distinguished Speaker of the present House of Representatives, Hon. Jas. L. Orr, construed the Kansas and Nebraska bill in this same way in 1856, and also that great intellect of the South, Alex. H. Stephens, put the same construction upon it in Congress that I did in my Freeport speech. The whole South are rallying to the support of the doctrine that if the people of a Territory want slavery they have a right to have it, and if they do not want it that no power on earth can force it upon them. I hold that there is no principle on earth more sacred to all the friends of freedom than that which says that no institution, no law, no constitution, should be forced on an unwilling people contrary to their wishes; and I assert that the Kansas and Nebraska bill contains that principle. It is the great principle contained in that bill. It is the principle on which James Buchanan was made President. Without that principle he never would have been made President of the United States. I will never violate or abandon that doctrine if I have to stand alone. I have resisted the blandishments and threats of power on the one side, and seduction on the other, and have stood immovably for that principle, fighting for it when assailed by Northern mobs, or threatened by Southern hostility. I have defended it against the North and South, and I will defend it against whoever assails it, and I will follow it wherever its logical conclusions lead me. I say to you that there is but one hope, one safety for this country, and that is to stand immovably by that principle which declares the right of each State and each Territory to decide these questions for themselves. This Government was founded on that principle, and must be administered in the same sense in which it was founded.
But the Abolition party really think that under the Declaration of Independence the negro is equal to the white man, and that negro equality is an inalienable right conferred by the Almighty, and hence that all human laws in violation of it are null and void. With such men it is no use for me to argue. I hold that the signers of the Declaration of Independence had no reference to negroes at all when they declared all men to be created equal. They did not mean negroes, nor savage Indians, nor the Fejee Islanders, nor any other barbarous race. They were speaking of white men. They alluded to men of European birth and European descent—to white men, and to none others, when they declared that doctrine. I hold that this Government was established on the white basis. It was established by white men for the benefit of white men and their posterity forever, and should be administered by white men, and none others. But it does not follow, by any means, that merely because the negro is not a citizen, and merely because he is not our equal, that, therefore, he should be a slave. On the contrary, it does follow that we ought to extend to the negro race, and to all other dependent races all the rights, all the privileges, and all the immunities which they can exercise consistently with the safety of society. Humanity requires that we should give them all these privileges; Christianity commands that we should extend those privileges to them. The question then arises what are these privileges, and what is the nature and extent of them. My answer is that that is a question which each State must answer for itself. We in Illinois have decided it for ourselves. We tried slavery, kept it up for twelve years, and finding that it was not profitable, we abolished it for that reason, and became a free State. We adopted in its stead the policy that a negro in this State shall not be a slave and shall not be a citizen. We have a right to adopt that policy. For my part I think it is a wise and sound policy for us. You in Missouri must judge for yourselves whether it is a wise policy for you. If you choose to follow our example, very good; if you reject it, still well, it is your business, not ours. So with Kentucky. Let Kentucky adopt a policy to suit herself. If we do not like it we will keep away from it, and if she does not like ours let her stay at home, mind her own business and let us alone. If the people of all the States will act on that great principle, and each State mind its own business, attend to its own affairs, take care of its own negroes and not meddle with its neighbors, then there will be peace between the North and
the South, the East and the West, throughout the whole Union. Why can we not thus have peace? Why should we thus allow a sectional party to agitate this country, to array the North against the South, and convert us into enemies instead of friends, merely that a few ambitious men may ride into power on a sectional hobby? How long is it since these ambitious Northern men wished for a sectional organization? Did any one of them dream of a sectional party as long as the North was the weaker section and the South the stronger? Then all were opposed to sectional parties; but the moment the North obtained the majority in the House and Senate by the admission of California, and could elect a President without the aid of Southern votes, that moment ambitious Northern men formed a scheme to excite the North against the South, and make the people be governed in their votes by geographical lines, thinking that the North, being the stronger section, would out-vote the South, and consequently they, the leaders, would ride into office on a sectional hobby. I am told that my hour is out. It was very short.
Mr. Lincoln’s Reply.
L G :—I have been somewhat, in my own mind, complimented by a large portion of Judge Douglas’s speech—I mean that portion which he devotes to the controversy between himself and the present Administration. This is the seventh time Judge Douglas and myself have met in these joint discussions, and he has been gradually improving in regard to his war with the administration. At Quincy, day before yesterday, he was a little more severe upon the Administration than I had heard him upon any occasion, and I took pains to compliment him for it. I then told him to “Give it to them with all the power he had;” and as some of them were present, I told them I would be very much obliged if they would give it to him in about the same way. I take it he has now vastly improved upon the attack he made then upon the Administration. I flatter myself he has really taken my advice on this subject. All I can say now is to recommend to him and to them what I then commended—to prosecute the war against one another in the most vigorous manner. I say to them again—“Go it, husband!—Go it, bear!”
There is one other thing I will mention before I leave this branch of the discussion—although I do not consider it much of my business, any way. I refer to that part of the Judge’s remarks where he undertakes to involve Mr. Buchanan in an inconsistency. He reads something from Mr. Buchanan, from which he undertakes to involve him in an inconsistency; and he gets something of a cheer for having done so. I would only remind the Judge that while he is very valiantly fighting for the Nebraska bill and the repeal of the Missouri Compromise, it has been but a little while since he was the valiant advocate of the Missouri Compromise. I want to know if Buchanan has not as much right to be inconsistent as Douglas has? Has Douglas the exclusive right, in this country, of being on all sides of
all questions? Is nobody allowed that high privilege but himself? Is he to have an entire monopoly on that subject?
So far as Judge Douglas addressed his speech to me, or so far as it was about me, it is my business to pay some attention to it. I have heard the Judge state two or three times what he has stated to-day— that in a speech which I made at Springfield, Illinois, I had in a very especial manner complained that the Supreme Court in the Dred Scott case had decided that a negro could never be a citizen of the United States. I have omitted by some accident heretofore to analyze this statement, and it is required of me to notice it now. In point of fact it is untrue. I never have complained especially of the Dred Scott decision because it held that a negro could not be a citizen, and the Judge is always wrong when he says I ever did so complain of it. I have the speech here, and I will thank him or any of his friends to show where I said that a negro should be a citizen, and complained especially of the Dred Scott decision because it declared he could not be one. I have done no such thing, and Judge Douglas so persistently insisting that I have done so, has strongly impressed me with the belief of a predetermination on his part to misrepresent me. He could not get his foundation for insisting that I was in favor of this negro equality any where else as well as he could by assuming that untrue proposition. Let me tell this audience what is true in regard to that matter; and the means by which they may correct me if I do not tell them truly is by a recurrence to the speech itself. I spoke of the Dred Scott decision in my Springfield speech, and I was then endeavoring to prove that the Dred Scott decision was a portion of a system or scheme to make slavery national in this country. I pointed out what things had been decided by the court. I mentioned as a fact that they had decided that a negro could not be a citizen—that they had done so, as I supposed, to deprive the negro, under all circumstances, of the remotest possibility of ever becoming a citizen and claiming the rights of a citizen of the United States under a certain clause of the Constitution. I stated that, without making any complaint of it at all. I then went on and stated the other points decided in the case, viz: that the bringing of a negro into the State of Illinois and holding him in slavery for two years here was a matter in regard to which they would not decide whether it would make him free or not; that they decided the further point that taking him into a United States Territory where slavery was prohibited by act of
Congress, did not make him free, because that act of Congress, as they held, was unconstitutional. I mentioned these three things as making up the points decided in that case. I mentioned them in a lump taken in connection with the introduction of the Nebraska bill, and the amendment of Chase, offered at the time, declaratory of the right of the people of the Territories to exclude slavery, which was voted down by the friends of the bill. I mentioned all these things together, as evidence tending to prove a combination and conspiracy to make the institution of slavery national. In that connection and in that way I mentioned the decision on the point that a negro could not be a citizen, and in no other connection.
Out of this, Judge Douglas builds up his beautiful fabrication—of my purpose to introduce a perfect, social, and political equality between the white and black races. His assertion that I made an “especial objection” (that is his exact language) to the decision on this account, is untrue in point of fact.
Now, while I am upon this subject, and as Henry Clay has been alluded to, I desire to place myself, in connection with Mr. Clay, as nearly right before this people as may be. I am quite aware what the Judge’s object is here by all these allusions. He knows that we are before an audience, having strong sympathies southward by relationship, place of birth, and so on. He desires to place me in an extremely Abolition attitude. He read upon a former occasion, and alludes without reading to-day, to a portion of a speech which I delivered in Chicago. In his quotations from that speech, as he has made them upon former occasions, the extracts were taken in such a way as, I suppose, brings them within the definition of what is called garbling—taking portions of a speech which, when taken by themselves, do not present the entire sense of the speaker as expressed at the time. I propose, therefore, out of that same speech, to show how one portion of it which he skipped over (taking an extract before and an extract after) will give a different idea, and the true idea I intended to convey. It will take me some little time to read it, but I believe I will occupy the time that way.
You have heard him frequently allude to my controversy with him in regard to the Declaration of Independence. I confess that I have had a struggle with Judge Douglas on that matter, and I will try briefly to place myself right in regard to it on this occasion. I said—
and it is between the extracts Judge Douglas has taken from this speech and put in his published speeches:
“It may be argued that there are certain conditions that make necessities and impose them upon us, and to the extent that a necessity is imposed upon a man he must submit to it. I think that was the condition in which we found ourselves when we established this Government. We had slaves among us, we could not get our Constitution unless we permitted them to remain in slavery, we could not secure the good we did secure if we grasped for more; and having by necessity submitted to that much, it does not destroy the principle that is the charter of our liberties. Let the charter remain as our standard.”
Now I have upon all occasions declared as strongly as Judge Douglas against the disposition to interfere with the existing institution of slavery. You hear me read it from the same speech from which he takes garbled extracts for the purpose of proving upon me a disposition to interfere with the institution of slavery, and establish a perfect social and political equality between negroes and white people.
Allow me while upon this subject briefly to present one other extract from a speech of mine, more than a year ago, at Springfield, in discussing this very same question, soon after Judge Douglas took his ground that negroes were not included in the Declaration of Independence:
“I think the authors of that notable instrument intended to include all men, but they did not mean to declare all men equal in all respects. They did not mean to say all men were equal in color, size, intellect, moral development or social capacity. They defined with tolerable distinctness in what they did consider all men created equal —equal in certain inalienable rights, among which are life, liberty, and the pursuit of happiness. This they said, and this they meant. They did not mean to assert the obvious untruth, that all were then actually enjoying that equality, or yet, that they were about to confer it immediately upon them. In fact they had no power to confer such a boon. They meant simply to declare the right, so that the enforcement of it might follow as fast as circumstances should permit.
“They meant to set up a standard maxim for free society which should be familiar to all: constantly looked to, constantly labored for, and even, though never perfectly attained, constantly approximated, and thereby constantly spreading and deepening its influence and augmenting the happiness and value of life to all people, of all colors, every where.”
There again are the sentiments I have expressed in regard to the Declaration of Independence upon a former occasion—sentiments which have been put in print and read wherever any body cared to know what so humble an individual as myself chose to say in regard to it.
At Galesburg the other day, I said in answer to Judge Douglas, that three years ago there never had been a man, so far as I knew or believed, in the whole world, who had said that the Declaration of Independence did not include negroes in the term “all men.” I reassert it to-day. I assert that Judge Douglas and all his friends may search the whole records of the country, and it will be a matter of great astonishment to me if they shall be able to find that one human being three years ago had ever uttered the astounding sentiment that the term “all men” in the Declaration did not include the negro. Do not let me be misunderstood. I know that more than three years ago there were men who, finding this assertion constantly in the way of their schemes to bring about the ascendancy and perpetuation of slavery, denied the truth of it. I know that Mr. Calhoun and all the politicians of his school denied the truth of the Declaration. I know that it ran along in the mouth of some Southern men for a period of years, ending at last in that shameful though rather forcible declaration of Pettit of Indiana, upon the floor of the United States Senate, that the Declaration of Independence was in that respect “a self-evident lie,” rather than a self-evident truth. But I say, with a perfect knowledge of all this hawking at the Declaration without directly attacking it, that three years ago there never had lived a man who had ventured to assail it in the sneaking way of pretending to believe it and then asserting it did not include the negro. I believe the first man who ever said it was Chief Justice Taney in the Dred Scott case, and the next to him was our friend, Stephen A. Douglas. And now it has become the catch-word of the entire party. I would like to call upon his friends every where to consider how they have come in
so short a time to view this matter in a way so entirely different from their former belief? to ask whether they are not being borne along by an irresistible current—whither they know not?
In answer to my proposition at Galesburg last week, I see that some man in Chicago has got up a letter addressed to the Chicago Times, to show, as he professes, that somebody had said so before; and he signs himself “An Old Line Whig,” if I remember correctly. In the first place I would say he was not an old line Whig. I am somewhat acquainted with old line Whigs. I was with the old line Whigs from the origin to the end of that party; I became pretty well acquainted with them, and I know they always had some sense, whatever else you could ascribe to them, I know there never was one who had not more sense than to try to show by the evidence he produces that some man had, prior to the time I named, said that negroes were not included in the term “all men” in the Declaration of Independence. What is the evidence he produces? I will bring forward his evidence and let you see what he offers by way of showing that somebody more than three years ago had said negroes were not included in the Declaration. He brings forward part of a speech from Henry Clay—the part of the speech of Henry Clay which I used to bring forward to prove precisely the contrary. I guess we are surrounded to some extent to-day by the old friends of Mr. Clay, and they will be glad to hear any thing from that authority. While he was in Indiana a man presented a petition to liberate his negroes, and he (Mr. Clay) made a speech in answer to it, which I suppose he carefully wrote out himself and caused to be published. I have before me an extract from that speech which constitutes the evidence this pretended “Old Line Whig” at Chicago brought forward to show that Mr. Clay didn’t suppose the negro was included in the Declaration of Independence. Hear what Mr. Clay said:
“And what is the foundation of this appeal to me in Indiana, to liberate the slaves under my care in Kentucky? It is a general declaration in the act announcing to the world the independence of the thirteen American colonies, that all men are created equal. Now, as an abstract principle, there is no doubt of the truth of that declaration; and it is desirable, in the original construction of society, and in organized societies, to keep it in view was a great fundamental principle. But, then, I apprehend that in no society that ever did exist, or ever shall be formed, was or can the equality asserted among the members of the human race, be practically enforced and carried out. There are portions, large portions, women, minors,
insane, culprits, transient sojourners, that will always probably remain subject to the government of another portion of the community.
“That declaration, whatever may be the extent of its import, was made by the delegations of the thirteen States. In most of them slavery existed, and had long existed, and was established by law. It was introduced and forced upon the colonies by the paramount law of England. Do you believe, that in making that declaration the States that concurred in it intended that it should be tortured into a virtual emancipation of all the slaves within their respective limits? Would Virginia and other Southern States have ever united in a declaration which was to be interpreted into an abolition of slavery among them? Did any one of the thirteen colonies entertain such a design or expectation? To impute such a secret and unavowed purpose, would be to charge a political fraud upon the noblest band of patriots that ever assembled in council a fraud upon the Confederacy of the Revolution a fraud upon the union of those States whose Constitution not only recognized the lawfulness of slavery, but permitted the importation of slaves from Africa until the year 1808.”
This is the entire quotation brought forward to prove that somebody previous to three years ago had said the negro was not included in the term “all men” in the Declaration. How does it do so? In what way has it a tendency to prove that? Mr. Clay says it is true as an abstract principle that all men are created equal, but that we cannot practically apply it in all cases. He illustrates this by bringing forward the cases of females, minors, and insane persons, with whom it cannot be enforced; but he says it is true as an abstract principle in the organization of society as well as in organized society, and it should be kept in view as a fundamental principle. Let me read a few words more before I add some comments of my own. Mr. Clay says a little further on:
“I desire no concealment of my opinions in regard to the institution of slavery. I look upon it as a great evil, and deeply lament that we have derived it from the parental Government, and from our ancestors. But here they are, and the question is, how can they be best dealt with? If a state of nature existed, and we were about to lay the foundations of society, no man would be more strongly opposed than I should be, to incorporating the institution of slavery among its elements. ”
Now, here in this same book—in this same speech—in this same extract brought forward to prove that Mr. Clay held that the negro was not included in the Declaration of Independence—no such statement on his part, but the declaration that it is a great fundamental truth, which should be constantly kept in view in the organization of society and in societies already organized. But if I say a word about it—if I attempt, as Mr. Clay said all good men ought to
do, to keep it in view—if, in this “organized society,” I ask to have the public eye turned upon it—if I ask in relation to the organization of new Territories, that the public eye should be turned upon it— forthwith I am vilified as you hear me to-day. What have I done, that I have not the license of Henry Clay’s illustrious example here in doing? Have I done aught that I have not his authority for, while maintaining that in organizing new Territories and societies, this fundamental principle should be regarded, and in organized society holding it up to the public view and recognizing what he recognized as the great principle of free government?
And when this new principle—this new proposition that no human being ever thought of three years ago—is brought forward, I combat it as having an evil tendency, if not an evil design. I combat it as having a tendency to dehumanize the negro—to take away from him the right of ever striving to be a man. I combat it as being one of the thousand things constantly done in these days to prepare the public mind to make property, and nothing but property, of the negro in all the States of this Union.
But there is a point that I wish, before leaving this part of the discussion, to ask attention to. I have read and I repeat the words of Henry Clay:
“I desire no concealment of my opinions in regard to the institution of slavery. I look upon it as a great evil, and deeply lament that we have derived it from the parental Government, and from our ancestors. I wish every slave in the United States was in the country of his ancestors. But here they are; the question is how they can best be dealt with? If a state of nature existed, and we were about to lay the foundations of society, no man would be more strongly opposed than I should be, to incorporate the institution of slavery among its elements.”
The principle upon which I have insisted in this canvass, is in relation to laying the foundations of new societies. I have ever sought to apply these principles to the old States for the purpose of abolishing slavery in those States. It is nothing but a miserable perversion of what I have said, to assume that I have declared Missouri, or any other slave State, shall emancipate her slaves. I have proposed no such thing. But when Mr. Clay says that in laying the foundations of societies in our Territories where it does not exist, he would be opposed to the introduction of slavery as an element, I insist that we have his warrant—his license for insisting upon the
exclusion of that element which he declared in such strong and emphatic language was most hateful to him.
Judge Douglas has again referred to a Springfield speech in which I said “a house divided against itself cannot stand.” The Judge has so often made the entire quotation from that speech that I can make it from memory. I used this language:
“We are now far into the fifth year since a policy was initiated with the avowed object and confident promise of putting an end to the slavery agitation. Under the operation of this policy, that agitation has not only not ceased, but has constantly augmented. In my opinion it will not cease until a crisis shall have been reached and passed. ‘A house divided against itself cannot stand.’ I believe this Government cannot endure permanently half slave and half free. I do not expect the house to fall but I do expect it will cease to be divided. It will become all one thing or all the other. Either the opponents of slavery will arrest the further spread of it, and place it where the public mind shall rest in the belief that it is in the course of ultimate extinction, or its advocates will push it forward till it shall become alike lawful in all the States old as well as new, North as well as South.”
That extract and the sentiments expressed in it, have been extremely offensive to Judge Douglas. He has warred upon them as Satan wars upon the Bible. His perversions upon it are endless. Here now are my views upon it in brief.
I said we were now far into the fifth year, since a policy was initiated with the avowed object and confident promise of putting an end to the slavery agitation. Is it not so? When that Nebraska bill was brought forward four years ago last January, was it not for the “avowed object” of putting an end to the slavery agitation? We were to have no more agitation in Congress, it was all to be banished to the Territories. By the way, I will remark here that, as Judge Douglas is very fond of complimenting Mr. Crittenden in these days, Mr. Crittenden has said there was a falsehood in that whole business, for there was no slavery agitation at that time to allay. We were for a little while quiet on the troublesome thing, and that very allaying plaster of Judge Douglas’s stirred it up again. But was it not understood or intimated with the “confident promise” of putting an end to the slavery agitation? Surely it was. In every speech you heard Judge Douglas make, until he got into this “imbroglio,” as they call it, with the Administration about the Lecompton Constitution, every speech on that Nebraska bill was full of his felicitations that we were just at the end of the slavery agitation. The last tip of the last joint of
the old serpent’s tail was just drawing out of view. But has it proved so? I have asserted that under that policy that agitation “has not only not ceased, but has constantly augmented.” When was there ever a greater agitation in Congress than last winter? When was it as great in the country as to-day?
There was a collateral object in the introduction of that Nebraska policy which was to clothe the people of the Territories with the superior degree of self-government, beyond what they had ever had before. The first object and the main one of conferring upon the people a higher degree of “self-government,” is a question of fact to be determined by you in answer to a single question. Have you ever heard or known of a people any where on earth who had as little to do, as, in the first instance of its use, the people of Kansas had with this same right of “self-government?” In its main policy and in its collateral object, it has been nothing but a living, creeping lie from the time of its introduction till to-day.
I have intimated that I thought the agitation would not cease until a crisis should have been reached and passed. I have stated in what way I thought it would be reached and passed, I have said that it might go one way or the other. We might, by arresting the further spread of it, and placing it where the fathers originally placed it, put it where the public mind should rest in the belief that it was in the course of ultimate extinction. Thus the agitation may cease. It may be pushed forward until it shall become alike lawful in all the States, old as well as new, North as well as South. I have said, and I repeat, my wish is that the further spread of it may be arrested, and that it may be placed where the public mind shall rest in the belief that it is in the course of ultimate extinction. I have expressed that as my wish. I entertain the opinion upon evidence sufficient to my mind, that the fathers of this Government placed that institution where the public mind did rest in the belief that it was in the course of ultimate extinction. Let me ask why they made provision that the source of slavery—the African slave-trade—should be cut off at the end of twenty years? Why did they make provision that in all the new territory we owned at that time, slavery should be forever inhibited? Why stop its spread in one direction and cut off its source in another, if they did not look to its being placed in the course of ultimate extinction?
Again; the institution of slavery is only mentioned in the Constitution of the United States two or three times, and in neither of these cases does the word “slavery” or “negro race” occur; but covert language is used each time, and for a purpose full of significance. What is the language in regard to the prohibition of the African slave-trade? It runs in about this way: “The migration or importation of such persons as any of the States now existing shall think proper to admit, shall not be prohibited by the Congress prior to the year one thousand eight hundred and eight.”
The next allusion in the Constitution to the question of slavery and the black race, is on the subject of the basis of representation, and there the language used is, “Representatives and direct taxes shall be apportioned among the several states which may be included within this Union, according to their respective numbers, which shall be determined by adding to the whole number of free persons, including those bound to service for a term of years, and excluding Indians not taxed—three-fifths of all other persons.”
It says “persons,” not slaves, not negroes; but this “three-fifths” can be applied to no other class among us than the negroes.
Lastly, in the provision for the reclamation of fugitive slaves, it is said: “No person held to service or labor in one State, under the laws thereof, escaping into another shall in consequence of any law or regulation therein, be discharged from such service or labor, but shall be delivered up, on claim of the party to whom such service or labor may be due.” There again there is no mention of the word “negro” or of slavery. In all three of these places, being the only allusion to slavery in the instrument covert language is used. Language is used not suggesting that slavery existed or that the black race were among us. And I understand the cotemporaneous history of those times to be that covert language was used with a purpose, and that purpose was that in our Constitution, which it was hoped and is still hoped will endure forever—when it should be read by intelligent and patriotic men, after the institution of slavery had passed from among us—there should be nothing on the face of the great charter of liberty suggesting that such a thing as negro slavery had ever existed among us. This is part of the evidence that the fathers of the Government expected and intended the institution of slavery to come to an end. They expected and intended that it should
be in the course of ultimate extinction. And when I say that I desire to see the further spread of it arrested, I only say I desire to see that done which the fathers have first done. When I say I desire to see it placed where the public mind will rest in the belief that it is in the course of ultimate extinction, I only say I desire to see it placed where they placed it. It is not true that our fathers, as Judge Douglas assumes, made this Government part slave and part free. Understand the sense in which he puts it. He assumes that slavery is a rightful thing within itself—was introduced by the framers of the constitution. The exact truth is, that they found the institution existing among us, and they left it as they found it. But in making the Government they left this institution with many clear marks of disapprobation upon it. They found slavery among them, and they left it among them because of the difficulty—the absolute impossibility of its immediate removal. And when Judge Douglas asks me why we cannot let it remain part slave and part free, as the fathers of the Government made it, he asks a question based upon an assumption which is itself a falsehood; and I turn upon him and ask him the question, when the policy that the fathers of the Government had adopted in relation to this element among us was the best policy in the world—the only wise policy—the only policy that we can ever safely continue upon—that will ever give us peace, unless this dangerous element masters us all and becomes a national institution I turn upon him and ask him why he could not leave it alone. I turn and ask him why he was driven to the necessity of introducing a new policy in regard to it. He has himself said he introduced a new policy. He said so in his speech on the 22d of March of the present year, 1858. I ask him why he could not let it remain where our fathers placed it. I ask, too, of Judge Douglas and his friends why we shall not again place this institution upon the basis on which the fathers left it. I ask you, when he infers that I am in favor of setting the free and slave States at war, when the institution was placed in that attitude by those who made the Constitution, did they make any war? If we had no war out of it, when thus placed, wherein is the ground of belief that we shall have war out of it, if we return to that policy? Have we had any peace upon this matter springing from any other basis? I maintain that we have not. I have proposed nothing more than a return to the policy of the fathers.
I confess, when I propose a certain measure of policy, it is not enough for me that I do not intend any thing evil in the result, but it is incumbent on me to show that it has not a tendency to that result. I have met Judge Douglas in that point of view. I have not only made the declaration that I do not mean to produce a conflict between the States, but I have tried to show by fair reasoning, and I think I have shown to the minds of fair men, that I propose nothing but what has a most peaceful tendency. The quotation that I happened to make in that Springfield speech, that “a house divided against itself cannot stand,” and which has proved so offensive to the Judge, was part and parcel of the same thing. He tries to show that variety in the domestic institutions of the different States is necessary and indispensable. I do not dispute it. I have no controversy with Judge Douglas about that. I shall very readily agree with him that it would be foolish for us to insist upon having a cranberry law here, in Illinois, where we have no cranberries, because they have a cranberry law in Indiana, where they have cranberries. I should insist that it would be exceedingly wrong in us to deny to Virginia the right to enact oyster laws, where they have oysters, because we want no such laws here. I understand, I hope, quite as well as Judge Douglas or any body else, that the variety in the soil and climate and face of the country, and consequent variety in the industrial pursuits and productions of a country, require systems of law conforming to this variety in the natural features of the country. I understand quite as well as Judge Douglas, that if we here raise a barrel of flour more than we want, and the Louisianians raise a barrel of sugar more than they want, it is of mutual advantage to exchange. That produces commerce, brings us together, and makes us better friends. We like one another the more for it. And I understand as well as Judge Douglas, or any body else, that these mutual accommodations are the cements which bind together the different parts of this Union— that instead of being a thing to “divide the house”—figuratively expressing the Union—they tend to sustain it; they are the props of the house tending always to hold it up.
But when I have admitted all this, I ask if there is any parallel between these things and this institution of slavery? I do not see that there is any parallel at all between them. Consider it. When have we had any difficulty or quarrel amongst ourselves about the cranberry laws of Indiana, or the oyster laws of Virginia, or the pine lumber
laws of Maine, or the fact that Louisiana produces sugar, and Illinois flour? When have we had any quarrels over these things? When have we had perfect peace in regard to this thing which I say is an element of discord in this Union? We have sometimes had peace, but when was it? It was when the institution of slavery remained quiet where it was. We have had difficulty and turmoil whenever it has made a struggle to spread itself where it was not. I ask, then, if experience does not speak in thunder-tones, telling us that the policy which has given peace to the country heretofore, being returned to, gives the greatest promise of peace again. You may say, and Judge Douglas has intimated the same thing, that all this difficulty in regard to the institution of slavery is the mere agitation of office-seekers and ambitious northern politicians. He thinks we want to get “his place,” I suppose. I agree that there are office-seekers amongst us. The Bible says somewhere that we are desperately selfish. I think we would have discovered that fact without the Bible. I do not claim that I am any less so than the average of men, but I do claim that I am not more selfish than Judge Douglas.
But is it true that all the difficulty and agitation we have in regard to this institution of slavery springs from office-seeking—from the mere ambition of politicians? Is that the truth? How many times have we had danger from this question? Go back to the day of the Missouri Compromise. Go back to the Nullification question, at the bottom of which lay this same slavery question. Go back to the time of the Annexation of Texas. Go back to the troubles that led to the Compromise of 1850. You will find that every time, with the single exception of the Nullification question, they sprang from an endeavor to spread this institution. There never was a party in the history of this country, and there probably never will be, of sufficient strength to disturb the general peace of the country. Parties themselves may be divided and quarrel on minor questions, yet it extends not beyond the parties themselves. But does not this question make a disturbance outside of political circles? Does it not enter into the churches and rend them asunder? What divided the great Methodist Church into two parts, North and South? What has raised this constant disturbance in every Presbyterian General Assembly that meets? What disturbed the Unitarian Church in this very city two years ago? What has jarred and shaken the great American Tract Society recently, not yet splitting it, but sure to
divide it in the end? Is it not this same mighty, deep-seated power that somehow operates on the minds of men, exciting and stirring them up in every avenue of society—in politics, in religion, in literature, in morals, in all the manifold relations of life? Is this the work of politicians? Is that irresistible power which for fifty years has shaken the Government and agitated the people to be stilled and subdued by pretending that it is an exceedingly simple thing, and we ought not to talk about it? If you will get everybody else to stop talking about it, I assure you I will quit before they have half done so. But where is the philosophy or statesmanship which assumes that you can quiet that disturbing element in our society which has disturbed us for more than half a century, which has been the only serious danger that has threatened our institutions—I say, where is the philosophy or the statesmanship based on the assumption that we are to quit talking about it, and that the public mind is all at once to cease being agitated by it? Yet this is the policy here in the north that Douglas is advocating—that we are to care nothing about it! I ask you if it is not a false philosophy? Is it not a false statesmanship that undertakes to build up a system of policy upon the basis of caring nothing about the very thing that every body does care the most about?—a thing which all experience has shown we care a very great deal about?
The Judge alludes very often in the course of his remarks to the exclusive right which the States have to decide the whole thing for themselves. I agree with him very readily that the different States have that right. He is but fighting a man of straw when he assumes that I am contending against the right of the States to do as they please about it. Our controversy with him is in regard to the new Territories. We agree that when States come in as States they have the right and the power to do as they please. We have no power as citizens of the free States or in our federal capacity as members of the Federal Union through the General Government, to disturb slavery in the States where it exists. We profess constantly that we have no more inclination than belief in the power of the Government to disturb it; yet we are driven constantly to defend ourselves from the assumption that we are warring upon the rights of the States. What I insist upon is, that the new Territories shall be kept free from it while in the Territorial condition. Judge Douglas assumes that we have no interest in them—that we have no right whatever to interfere. I think
