Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net

Forke, The World Conception of the Chinese (London, 1925), p. 227-300; Mircea Eliade,
Alchimia Asia-tica (Bucharest, 1935), p. 9-44; Dr. Teney L. Iu Ch'iang Davis and Wu,
Chinese Alchemy (The Scientific Monthly, New York, 1930, vol. XXXI, p. 225-235) .-
Id, Tao Hung Ching (Journal of Chemical Education, 1932, vol. 9 p. 859862) 'Lu-Ch'iang
wuy Tenney Davis, An ancient Chinese treatise on alchemy Tung entitledTI an MC.
Written by Wei Po-Yang about 142 A. D. (Isis, 1932, vol 18 p 210-289), B. Laufer,
Compte rendu de Johnson, Isis, 1929, vol. 12, P 330-332 - J-R-Partington, Nature, 1927,
vol. 119, p. 11, vol. 120, p. 158, vol. J28, ismr p. 1074-1075; B. F. Read, Nature, vol. 12,
1027, p. 877-878; Masumi Chikashige, Alchemy Oriental (Tokyo, 1936); W. H. Barnes,
Possible reference l "Chinese Alclxemy in the Fourth or Third Century BC (The China
Journal, vol. 23, 1935, p. 75-79); T. L. Davis, The Dualistic Cosmology and Us relation
to the background of Chinese and of European Chemistry (Isis, vol. 35, 1936, p. 334 et
seq.), Williams H. Barnes and H. B. Yuen, Tao, the Recluse (AD 452-536), Chinese
Alchemist (Ambix, vol. 2, 1946, p. 138-147), Homer H. Dubs, The Beginnings of
Alchemy (Isis, vol. 38, 1947, p. 62-86).
About Ko Hung (Pao Fu Tzu), see: P. Wieger, Histoire des Croyances gieuses religious
opinions et des phUosophiques en Chine (2nd ed, Hienhien, 1922), p. 385-406; A. Forke,
Ko Hung, der Philosoph und Alchemist (Archiv f. Geschichte der Philosophie, vol. 41,
1932, p. 115-127), Johnson, op,
p. 133-134; T. L. Davis, Ko Hung (Pao-p'u tzu), Chinese Alchemist of the fourth century
(Journal of Chemical Education, vol. II, 1934, p. 517-520), Lu-Ch'iang Wu and T. L
Davis, Ko Hung on the YeUotoand the White (proceedings of the American Academy of
Art Sciences, vol. 70, 1935, p. 221-284), this last article contains the Translation of the
Chapter IV.V VI of the Treaty of Ko Hung, Chapters I-III are translated by Eugen Feifel,
Monumenta Serica, vol. 6, 1941, p. 113-211 (see idem, vol. 9, 1944, New Translation of
Chapter IV, also for Feifel) and Chapters VII and XI, T. L. Davis and K. F. Chen, in his
study The Inner Chapters of Pao-pu-tzu (Proceedings Acad, of Arts and Sciences, vol. 74,
1940-1942, p. 287-325).
H. H. Dubs believes the origin of alchemy should be sought in China in the fourth
century BC. He argues that alchemy could not be born but a civilization that was little
known gold and where to ignore the methods of dosage of the quantity of pure metal,
however, in Mesopotamia, these methods were known since the fourteenth century BC,
which makes unlikely the Mediterranean origin of alchemy (Dubbs, p. 80 et seq.). But
this opinion seems to have been accepted by historians of alchemy (see F. Sherwood
Taylor, The Alchemists, New York, 1949, p. 75). Dubbs thinks the West has penetrated
alchemy with Chinese travelers (op. cit, p. 84). However, do not exclude the possibility
that alchemy "scientific" in China represent a foreign influence (Laufer, Isis, 1929, p.
330-331). We know that An Shih-Kao, the famous translator of Buddhist scriptures birth,
who lived in China in the second century, knew deep magic and astrology Iranian (H.
Maspero .. Buddhists Communautis et chinois aux moines et ra n sHcles, Bulletin de
Vecol Francaise d'Extreme Orient, 1910, p. 222; Prabodh Chandra Baggchi, Le Canon
Bouddhique en Chine: les translations teurs et les traductions, vol. I, Paris, 1927, p. 8, 23,
P. Pelliot , T'oung Pao, vol. 19, 1919, p. 64). however if lgncramos also knew alchemy
(Waley, Notes, p. 23). Chinese astrology was influenced by Iranian astrology (L. de
Saussure, Les origines Vastronomiechinoise, Paris, 1930, passim). The cultural and