人(ren)(ren)參文化，博(bo)大(da)精深(shen)。大(da)家好(hao)，我(wo)是人(ren)(ren)參小(xiao)伙——參奇。今天為大(da)家講一下人(ren)(ren)參之源(yuan)究竟在(zai)何(he)地。

人參(can)之源(yuan)，本(ben)自(zi)上黨；神鳥銜枝，籽落長(chang)白。

提到人(ren)參的(de)出處，人(ren)們首(shou)先想到的(de)是(shi)長白山區(qu)，但是(shi)據《本草綱目》記載(zai)，人(ren)參最早出自(zi)山西上黨，據長治(zhi)市地(di)方志(zhi)辦公室現存的(de)明弘治(zhi)八年（1495年）《潞州志(zhi)》中有“紫(zi)團(tuan)(tuan)山在縣東南一百六(liu)里，昔常有紫(zi)氣見山頂(ding)，團(tuan)(tuan)團(tuan)(tuan)如(ru)蓋，產人(ren)參，名紫(zi)團(tuan)(tuan)參”；

《禹(yu)貢》，唐潞(lu)州上(shang)黨(dang)郡大都(dou)督府土貢……上(shang)黨(dang)郡貢人參二百小兩”之記(ji)載。在(zai)《潞(lu)安府志》中還找到了上(shang)黨(dang)人參滅絕的又一依據。

在(zai)《潞安府志》中(zhong)有(you)(you)“古有(you)(you)人(ren)(ren)(ren)參(can)(can)(can)”，而(er)“后絕”和“有(you)(you)參(can)(can)(can)園(yuan)，今廢為隴(long)畝”的(de)(de)(de)記載(zai)。在(zai)此時(shi)的(de)(de)(de)明(ming)朝社會，由(you)于李時(shi)珍的(de)(de)(de)《本草綱目》正陷入(ru)對(dui)人(ren)(ren)(ren)參(can)(can)(can)的(de)(de)(de)狂(kuang)熱崇拜中(zhong)。人(ren)(ren)(ren)們對(dui)人(ren)(ren)(ren)參(can)(can)(can)趨之若鶩，大肆(si)采(cai)挖，人(ren)(ren)(ren)參(can)(can)(can)的(de)(de)(de)浩(hao)劫不(bu)可避(bi)免地開始了。繁重的(de)(de)(de)苛捐雜稅也被轉嫁到上黨參(can)(can)(can)民的(de)(de)(de)頭上，加上官吏(li)的(de)(de)(de)巧取豪奪，他們往(wang)往(wang)得不(bu)償失。參(can)(can)(can)民把人(ren)(ren)(ren)參(can)(can)(can)作為地方(fang)害，不(bu)但(dan)不(bu)敢上山采(cai)挖，而(er)且將自家的(de)(de)(de)參(can)(can)(can)園(yuan)都(dou)毀掉了。

這(zhe)段記載與《本草綱目》中(zhong)“上黨(dang)，今(jin)潞州(zhou)也。民(min)以(yi)人(ren)(ren)參(can)(can)(can)為地(di)方害，不(bu)(bu)(bu)復采取”不(bu)(bu)(bu)謀而合。從(cong)此(ci)，人(ren)(ren)參(can)(can)(can)就(jiu)這(zhe)樣集體告別了上黨(dang)，從(cong)這(zhe)片(pian)最(zui)早的(de)(de)發現地(di)消(xiao)失了。而之后長白山人(ren)(ren)參(can)(can)(can)不(bu)(bu)(bu)斷崛(jue)起，自(zi)滿清(qing)入(ru)關后，相應的(de)(de)文化也在中(zhong)原地(di)區逐漸普及，人(ren)(ren)參(can)(can)(can)也就(jiu)獲(huo)得了“百草之王(wang)”、“百藥(yao)之長”的(de)(de)美譽，但是常人(ren)(ren)在考證人(ren)(ren)參(can)(can)(can)出(chu)(chu)處(chu)時也常以(yi)“自(zi)古(gu)人(ren)(ren)參(can)(can)(can)出(chu)(chu)上黨(dang)”的(de)(de)俗語來解釋其出(chu)(chu)處(chu)，再加(jia)之古(gu)代醫藥(yao)體系并(bing)不(bu)(bu)(bu)完(wan)備，遂經常出(chu)(chu)現黨(dang)參(can)(can)(can)誤用的(de)(de)情況。

查閱(yue)古籍(ji),有人(ren)(ren)云:“人(ren)(ren)參(can)(can)(can)(can)(can)(can)之(zhi)(zhi)種類不(bu)一，古所用(yong)(yong)之(zhi)(zhi)人(ren)(ren)參(can)(can)(can)(can)(can)(can)，方書皆謂(wei)出于(yu)上黨(dang)(dang),即今之(zhi)(zhi)黨(dang)(dang)參(can)(can)(can)(can)(can)(can)是也”。其(qi)實(shi)不(bu)然，人(ren)(ren)參(can)(can)(can)(can)(can)(can)為五加科(ke)植物人(ren)(ren)參(can)(can)(can)(can)(can)(can)的干燥(zao)根(gen)和根(gen)莖，而(er)黨(dang)(dang)參(can)(can)(can)(can)(can)(can)為桔梗(geng)科(ke)植物黨(dang)(dang)參(can)(can)(can)(can)(can)(can)、素花黨(dang)(dang)參(can)(can)(can)(can)(can)(can)或(huo)川黨(dang)(dang)參(can)(can)(can)(can)(can)(can)的干燥(zao)根(gen)。兩者是不(bu)同的植物,《本經(jing)逢原》中有記載(zai)“若誤投之(zhi)(zhi)，鮮克免者。此皆實(shi)實(shi)之(zhi)(zhi)誤，于(yu)人(ren)(ren)參(can)(can)(can)(can)(can)(can)何咎哉(zai)?產山西太行(xing)山者，名(ming)上黨(dang)(dang)人(ren)(ren)參(can)(can)(can)(can)(can)(can)。雖無(wu)(wu)甘(gan)溫峻補(bu)之(zhi)(zhi)功(gong)，卻有甘(gan)平(ping)清(qing)肺(fei)之(zhi)(zhi)力(li),亦(yi)不(bu)似沙參(can)(can)(can)(can)(can)(can)之(zhi)(zhi)性寒專泄肺(fei)氣也”。可見黨(dang)(dang)參(can)(can)(can)(can)(can)(can)于(yu)人(ren)(ren)參(can)(can)(can)(can)(can)(can)誤用(yong)(yong),在(zai)古代亦(yi)有之(zhi)(zhi)。黨(dang)(dang)參(can)(can)(can)(can)(can)(can)味甘(gan)，性平(ping)。歸脾(pi)(pi)、肺(fei)經(jing)。有健脾(pi)(pi)益肺(fei),養血生津之(zhi)(zhi)功(gong)效。與人(ren)(ren)參(can)(can)(can)(can)(can)(can)十分相似，但無(wu)(wu)人(ren)(ren)參(can)(can)(can)(can)(can)(can)大補(bu)元氣，復脈固脫，安神益智之(zhi)(zhi)功(gong)效。故(gu)無(wu)(wu)法用(yong)(yong)于(yu)體虛欲脫,肢(zhi)冷脈微,驚悸失眠，陽痿宮(gong)冷等癥(zheng)，即“無(wu)(wu)甘(gan)溫峻補(bu)之(zhi)(zhi)功(gong)”。若將黨(dang)(dang)參(can)(can)(can)(can)(can)(can)錯當人(ren)(ren)參(can)(can)(can)(can)(can)(can)誤用(yong)(yong)，可能令人(ren)(ren)誤以為其(qi)性微寒。所以在(zai)翻閱(yue)古籍(ji)時，應仔細(xi)查閱(yue)其(qi)是否存(cun)在(zai)誤用(yong)(yong)情(qing)況(kuang)。

黨參

人參

而今山西(xi)上(shang)黨出(chu)產黨參(can)(can)而非(fei)人參(can)(can)，在我國(guo)廣袤(mao)領土中(zhong)也僅有長(chang)白山區適合人參(can)(can)生(sheng)長(chang)，其是否與《本草綱(gang)目》所言的(de)出(chu)自上(shang)黨的(de)人參(can)(can)同屬一物也無可考證，此千古謎(mi)團仍需后備有識之士方可解答。