^{page 2 note 1} That the Aryans reached the western fringe of China is, of course, established. Whether they penetrated into the interior and whether any of China's early enemies were Aryans is still uncertain.

^{page 2 note 2} See particularly p. 18.

^{page 3 note 1} The Ssu-ma Ch'ien passage is identical with the Han Shu from f. 3 verso to f. 32 recto of chap, 28.

^{page 3 note 2} Leaving aside the texts published by Thompson, R. Campbellin his The Chemistry of the Ancient Assyrians, Luzac, 1925.Google Scholar These do not deal with the manufacture of gold nor of an elixir of life.

^{page 4 note 1} Pao P'u Tzu, 16, 6 recto, 1. 1. For Pao P'u Tzu (the pseudonym of Ko Hung), fourth century A.D., see below, p. 9. The name is often wrongly written “Pao P'o Tzu”. The character is, however, only pronounced P'o when it means a nettle-tree.

^{page 4 note 2} Save for a series of quotations in the Ch'un Shu Yao Chih, the book is lost. The story is quoted by Pao P'u Tzu (xvi, 3 verso, 1. 1), who merely introduces it with the words “Huan Chün-shan [i.e. Huan T'an ) says”. But on the next page a similar anecdote is specifically quoted as being from Huan Tan's Hsin Ch'üan which is evidently the sam as the Hsin Lun.

^{page 5 note 1} In pre-Han literature there are no references to alchemy.

^{page 5 note 2} Middle of the first century A.D. Translated by Forke.

^{page 5 note 3} In his surviving works; but possibly he said something about the subject in his lost Chung Pien which dealt with (i.e. Taoist divinities and adepts) and (gold and silver; i.e. the art of making gold and silver?).

^{page 6 note 1} The Yün Chi Ch'i Ch'ien chap. 690. This series of Taoist text is No. 1020 in Wieger's index to the Taoist Canon

^{page 6 note 2} This book is several times quoted in P'ei Sung-ehih'scommentary on the San Kuo Chih (preface dated 429 A.D.). The quotations correspond with the book as it now exists. With regard to its authorship, see below.

^{page 7 note 1} This is an alternative name for chap, 3 of the book.

^{page 7 note 2} About A.D. 600. I owe this reference to Dr. Hu Shih.

^{page 7 note 3} This passage is capable of various interpretations. No commentary by Yü Fan on the Ts'an T'ung Ch'i survives. We might punctuate “Yü Fan [says] the commentary on the Ts'an T'ung Ch'i says …” But for our purposes the result remains the same: the existence of the Ts'an T'ung Ch'i is already referred to early in the third century.

^{page 7 note 4} chap, 3 of 5 verso. Ssŭ Pu Ts'ung K'an edition.

^{page 8 note 1} Taoist Canon, Wieger No. 993.

^{page 8 note 2} Chu Tzu Yü Lei, Bk. 125.

^{page 9 note 1} End of thirteenth century, quoted in Taoist Canon, Wieger, No. 990, preface.

^{page 10 note 1} Biographies of Taoist divinities and adepts.

^{page 10 note 2} Shēn Hsien Chuan, 7. Biography No. 3.

^{page 10 note 3} For the line of succession by which Ko Hung claimed to inherit his alchemistic knowledge, see below, p. 12.

^{page 11 note 1} The huan tan or “returned cinnabar” is the cinnabar that by the process of alchemy has been “returned” or restored to its first nature.

^{page 11 note 2} I omit a couplet which does not occur in all versions of the text, and seems irrelevant.

^{page 11 note 3} “True,” of course, in the sense of purified, freed from dross. Metals subjected to the purifying processes of alchemy also become “true”.

^{page 12 note 1} Biography in Hou Han Shu, chap. 112. No mention of alchemy.

^{page 12 note 2} This expression exactly corresponds to the χρυσζώμον of Zosimus.

^{page 12 note 3} iv, 19 recto, 1. 3.

^{page 13 note 1} Cf. the χρυσάνθρωπος of the Greek alchemists.

^{page 14 note 1} χį әジ li-ka = Sanskrit, Hirika “The Yellow One”.

^{page 14 note 2} or also called “the foreign creeper”. is a poisonous plant, identified with gelseminum elegans. The sound of the Hu king's name evidently recalled to the Chinese the sound of this plant-name.

^{page 15 note 1} Besides Wieger's No. 993, see also Wieger, No. 1020, vol. 691, a treatise by P'ēng entitled “Method of Esoteric Alchemy”.

^{page 15 note 2} T'u Shu encyclop00E6;dia, 18, 300.

^{page 16 note 1} Japanese, Zen. Sanskrit, Dhyāna.

^{page 16 note 2} T'u Shu encyclopædia, 18, 300.

^{page 16 note 3} See the a treatise contained in the collection of Taoist texts Fang Hu Wai Shih.

^{page 16 note 4} Chap, 1, fol. 29.

^{page 17 note 1} i.e. means of warding off evil influences.

^{page 17 note 2} The doctrines of Ch'ang-ch'un and his sect will be discussed in the introduction to a translation of the Hsi Yu Chi shortly to be published in the Broadway Travellers Series; for the moment, therefore, I say no more about him.

^{page 17 note 3} To fix the date is difficult owing to the surprising fact that there is in Chinese writing and vocabulary no word for gold. “Yellow metal,” the usual periphrasis can also mean bronze.

^{page 17 note 4} See above, p. 5.

^{page 18 note 1} I mean, of course, “life-giving” for purely mystical reasons and when used according to the correct mystical procedure. The fact that cinnabar (for example) is actually a poison, is irrelevant.

^{page 18 note 2} See, for example, Wieger, 1020, chap. 71, No. 27, and chap. 75, No. 1 seq.

^{page 18 note 3} The Prehistoric Kansu Race, in Geological Survey of China Memoirs. Series A, No. 5, Peking, 1925.Google Scholar

^{page 18 note 4} The Chinese Social and Political Science Review, vol. 8, 04, 1924.Google Scholar

^{page 18 note 5} See Wang, Kuo-wei, Shinagaku, vol. 3, No. 9 (1924), p. 723.Google Scholar

^{page 18 note 6} Pao, T'oung, 1924. p. 255.Google Scholar

^{page 18 note 7} An article in Shina-gaku, 3, No. 7 (1923), p. 563Google Scholar, uses the term , which is equally decisive.

^{page 19 note 1} Among early peoples no technical operation is carried on without such magic, which is considered essential to success. The Chinese in learning how to work gold could not have failed at the same time to learn the magic observances with which among their teachers the working of gold was associated.

^{page 20 note 1} The same texts were published almost simultaneously by Zimmern. Dr. Eisler's article in the Chemiker Zeitung was followed by others in the Zeitschrift für Assyriologie and elsewhere. The details of the ensuing controversy do not here concern us.

^{page 21 note 1} Op. cit., p. 57.

^{page 21 note 2} Revue d'Assyriogue, 1922 (19), p. 81.Google Scholar

^{page 21 note 3} Revue de Synthése Historique, 41 (1926)Google Scholar, and elsewhere.

^{page 21 note 4} Particularly common in India. See Meyer, 's translation of the Arthaśāstra, p. 378, p. 649, etc.Google Scholar

^{page 22 note 1} La Magie dāns l'Egypte Antique, 2 vols. text, 1 vol. plates.Google Scholar Goes down to the Coptic period.

^{page 22 note 2} Dating, no doubt, from the preceding T'ang dynasty.

^{page 23 note 1} Quoted in the T'u Shu encyclopædia, 18, 289, 1, 16.Google Scholar

^{page 23 note 2} See Chavannes, ,Voyages des Pélerins Bouddhistes, p. 21, and the new Tripitaka (Takakusu's, edition), vol. 51, p. 2, col. 1 (No. 2066).Google Scholar

^{page 23 note 3} p. 14.