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document sur le pays dans de basse epoque, Bull. Eastern School of London, 1931, p.
421).
Note VII, 3: On Indian alchemy
A. Waley, References to alchemy in buddhist scriptures (Bulletin of the School of
Oriental Studies, London, vol. VI, p. 1102-1103). Also are to be found allusions to
alchemy in Mahayana-samgrahabhashya (Nanji, 1171, translated into Chinese by SSIItsang,
about 650) and Abhidarma Mahavibhasa
(Nanji, 1263, trans. HSII-Tsang, 656-659). Certain information concerning alchemist
Nagarjuna in the work of E. Lamotte, Le Traite de la Grande Vertu de Sagesse, t. I
(Louvain, 1944), p. 383, note 1. See also O. Stein, References to alchemy in buddhist
scriptures (Bull. School Oriental Studies, VII, 1933, p. 262 et seq.) And Note VII, 2.
For alchemy and pre-qufmica Indian, see P. C. Ray, A History of Hindu Chemistry, vol. I
(2nd ed., Calcutta, 1903), vol. II (2nd ed., Calcutta, 1925); also Rasacharya Kaviraj
Bhudeb Mookerjee, Rasajala-nidhi. Ocean of Indian Chemistry and Alchemy, 2 vol.
(Calcutta, 1926-1927; compilation worthless, but it contains large number of citations
from traditional alchemical works). On the role of mercury in Indian alchemy, P. C. Ray,
Treatise, I, p. 105 Introduction; E. von Lippmann, Enstehung und Ausbreitung of
Alchemie (Berlin, 1919), p. 435; vol. II (Berlin, 1931), p. 179; Jolly, Der Stein der Weisen
(Windisch-Festchrift, Leipzig, 1912). p. 98. On the sitter Tamil A. Barth, Oeuvres, I
(Paris, 1914), p. 185. J. Filliozat, Journal Asiatique, 1934, p. 111-112: the titar divided
the sarakku (substances, ingredients) in an and pensarakku ingredients male and female
division which brings to mind the binomial yin-yang of Chinese theorizing. L. Wieger
(Histoire des Croyances re-ligieuses et des opinions philosophiques en Chine, 2nd ed.,
Hien-hien, 1927, p. 395) say that the Taoist alchemist Ko-Hung (Pao-p'u-tzu) in the third
century had made a treaty Rasaratnakara imitation, attributed to Nagarjuna. In that case,
the Rasar atnakara, which was considered as belonging to the seventh or eighth centuries
(Lamotte, Traite de la Grande Vertu, I, p. 383, n. 1) "could actually be traced to the time
of the Buddhist Nagarjuna second century "(J. Filliozat, The Doctrine of midecine
indienne classique, p. 10). But there is also the possibility of that alchemy has been
influenced Tamil China (). Filliozat, Taoismeet Yoga, Dan Vietnam, No. 3, August 1949,
p. 113-120, esp. p. 120).
About Cordier alchemical manuscripts, see J. Filliozat, Journal Asiatique, 1934, p. 156
and rig.
The list of matters relating to the Greco-Egyptian alchemy, in R. P. Festugiere, La
Revelation d'Hermes Trismegiste, I (Paris, 1944), p. 217.
On the psychology of alchemical symbolism, see C. G. Jung und Alchemie Psichologie
(Zurich, 1944, 2nd ed., 1952), idem. Die Ueber-Psichologie der tragung (Zurich, 1946).
On the metaphysics of alchemy, see J. E vola, La tra-dizione hermetica (Bari, 1931).
Note VII, 4: Chinese Alchemy
We found alchemical texts and translations of the corresponding lists tes in the following
works: E. von Lippmann, Entstehung und Ausbreitung der Alchemie, vol. I, p. 449-461,
vol. II, p. 65-66, O. Johnson, A Study of Chinese Alchemy (Shanghai, 1928); A. Waley,
Notes an Chinese Alchemy (Bull. Orient. School of London, VI, 1930, p. 1-24); W. A.
Martin, The Lore of Cathay or the Intellect of China (New York, 1901), p. 41-71; A.