CHANG PO-TUAN, CHINESE ALCHEMIST of the ELEVENTH CENTURY TENNEY L. DAVIS
AND
CHAO YUN-TS'UNG'
Massachusetts Institute of Technology, Cambridge, Massachusetts
nese and European alchemical theory. The Wu Ch8n P'ien removes all doubts about the matter. Some of
Wu Ch& P'ien2 (Essay on the Understanding THE of the Truth) of Chne Po-Tuan is one of the meat classics of chinese alchemy of the later or mFddle I
period. It has had wide influence, has been discussed by many commentators, and has been printed in many editions. Although its author lived nearly a thousand years ago, the Chinese District, County, and Provincial Records inform us of so many details of his interesting life that we know as much about him as we do about his Arab contemporary Avicenna, perhaps even more. The ninety-nine poems which make up the Wu Ch&z P'ien are masterpieces of Chinese literary craftsmanship. All or certain ones of them, particularly those near the end of the Essay, were probably intended to be sung or chanted. Like the Ts'an T'ung Ch'i,* the Wu Ch8n P'ien contains no practical chemistry. It deals with the theory of alchemy, maintains and amplifies the earlier doctrine, and describes the preparation of the Gold Medicine (Chin Tan) by the interaction or combination of the two prime contrary principles, Yin and Yang, Moon and Sun, Tiger and Dragon, identical with the Mercury and Sulfur of the Arab and European alchemists. It resembles the earlier work in making use of the Kua (magic figures) and symbolism of the Book of Change, and in using Taoist language, but differs from it in showing the influence of Buddhism. It uses so many symbolic and metaphorical names for the two principles that it resembles certain of the later European treatises on alchemy, written by men who found more delight in the imagery than in the work of the laboratory. The great similarity between Chinese and European alchemical symbolism has already been pointed out,' and has been taken as evidence of the identity of Chi-
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1 Chinese personal names are given in the Chinese fashion. family name first. The family name in this case is Cheo. a Complete translation by Cmo Yii~-Ts'uNG with introduction by TENNEY L. DAVIS.Proc. Am. Aced. Arts Sci., soon to be published. Ts'an T'ung Ch'i, written by WEI PO-YANG ahout A.D.,142 the eadiest known treatise on alchemy; translation by Wu LU-CH'IANG with introduction by TENNEVL. DAVIS,Isis, 18, 210-89 (1932). "Pictorial representations of alchemical theory." Isis, 28, 73-86 (1938); "Count Michael M a i d s use of the symbolism of . 15, 403-10 (1938). alchemy," J. C ~ MEnuc.,
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Picture rcproduccd from the I i r h H , w n C h ' a n n C h w n In his h:ml the jadr tlower ( H y d r a n ~ v a )which he hroughi bark from t l r qlirir-journcv ro hn:: ('bos.
the names by which chang po.~uanrepresents the two contrary principles are tabulated below.
YIN Moon Tiger Mercury Kua of Li (3 IC'un (~artK(::) Pai Hsueh (White Snow), Ch'i (ethereal essence) of Tiger Ch'a NU 1Elecant Ladv). the beloved'bri&. the t&mercury, mercury of Li, fluid of
YANG Sun Dragon Lead Kua of K'an f=) Ch'ien ( ~ e a v G Y ( 5 ) Huang Ya (Yellow Sprout), Ch'i of Dragon Chin K u m (Gold-n Fellow). ~- ~ ~ the a d husband. the tr& lead
Quicksilver. Yinsubstance, Ch'i Y u Jui (Jade Bud), Yang rubstance, Ch'i of Dragon of Tiger W u (Crow) T'u (Rabbit); Shan (Toad) Shui (Water) Chin (Metal) Gold Wood obedient ~o&assionate ~xt&nal Internal East Wesl Guest Host Snake; Phoenix Tortoise
The use of the term, lead, to represent the positive principle is especially interesting, for it is a usage which does not occur in European alchemy, and suggests the possibility of a relationship between Chinese alchemy and Alexandrian chemistry. The latter point is one which we wish to investigate more fully and to discuss a t a later time As illustrative of the contents of the Wu Ch&nP'ien, we quote Poems 1, 3, 6, 7, 10, 18, 19,38, and 73. If one does not seek after the great Tao (Way) in order to release himself from the wrong mode of life, he will finally lose the chance of possessing the talent-and is not to be regarded as a wise man. A hundred years of living is hut s transient moment, the length of which resembles only a spark struck from a stone. The fate of life is like a bubble floatinr on water. Those who know n u t h m ~but mromc, cmolumcnt, fame a n d rank s t 1 1 soon .re t h r ~ fr a w i rurnmg p:h ; ~ n dtheir lwdivs drxtnerating. I suppose that thr vnir~of inrrrwy is valmlde ui filling the vall~rs,however this non-permanent possession cannot purchase the things which do not come back.. . . . If you are learning t o be a Hsien (Immortal), you should learn t o he a heavenly H s i a . The most accurate means (for the purpose) is Chin Tan (Gold Medicine). The two things, when put into contact with each other, d l indicate harmonious properties. The Tiger and the Dragon locate a t the places where the W u Hsing (Five Elements) are perfected. I desire to send W u Ssii as a matchmaker to make them husband and wife and to bring them into a union from which real happiness will arise. Wait for the success of the compounding, and you will return to see the north gate of the Imperial palace. You will be able to ride on a phoenix's hack, and to fly high into the clouds and the light of the sky. . . . . Everyone has a chance of getting the medicine of long life, hut unfortunately most people are unintelligent and allow the medicine to be wasted. Ken Lu (Sweet Dew) is produced by the combination of Heaven and Earth, and Huang Ya (Yellow Sprout) is formed by the interlocking of K'an and Li. Frogs, living in a well, can never see the ahode of dragons high in the sky; orioles, flying so low, know nothing about the nests of phoenixes; (and people who are shortsighted will never see the medicines). Tan when riuened will eive a man dentv of eald.
rection for seeking them is in the southwest of your town. Lead will form a t the hour of Kuei Sh&g (belong-to-growth), and it should he collected as soon as it has just appeared. Gold a t the hour of Wang Yzkm (after-the-full-moon) (long exposed) becomes worthless and cannot be tasted a t all. (When you have procured the right lead), put it into an earthen crucible, close the latter
tightly and then add to it the proper proportion of Liu Chu (flowing pearl) (mercury?). (In case) the whole contents weighs one catty, then each component should be one half of a catty. The fire and the season are regulated according to the principle of Yin and Ynng. . . . . If you wish to search intensively for the true lead, do not let your time pass easily by. Capture the red mercury with the soul of the earth; then there will appear naturally the soul of heaven for controlling the Shui Chin (Watery Gold). I t is known that the Tiger and the Dragon will surrender to the highly learned Tao. One can say that devils and spirits can he made to venerate you because of your glorious virtue. After you know that your life is as long as heaven and earth, then nothing of sorrow will come into your mind. . . . . I t is advised first that Ch'ia (Heaven) and K'zm (Earth) he procured as the Ting (furnace, tripod) and pot, and second that Wu (Crow) and T'u (Rabbit) be put into them and treated in the same manner as in cooking. When you drive the two things into the Huang Tao (Yellow Way), there is no reason why the Chin Tan will not form. The arrangement of the Ting and the pot follows the method (or the will) of Ch'ien and K'un. The compounding of the essences is capable of controlling the spirits. Changes occur through the gathering and scattering of the generative fluids of Heaven and Earth. I dare to say that this wonderful mystery is indispensable. . . . . The red Dragon and the black Tiger are situated one in the east and the other in the west. The four signs interlock each other a t the position of W u SsG. If, from this time onward, one can make use of the advantages of the Kua of Fu (return) (Yang begins to grow) and the Kua of Kuo (meet) ( Yin begins to grow), who then says that Chin Tan will fail to form? . . . . The learning of the great medicine is sometimes easy and sometimes difficult. I t depends partlyon us and partly on the will of heaven. If one does not perform good works and spread virtue in the Yin district, his work will be handicapped frequently by groups of devils.
We have worked with two editions of the Wu Ch&n P'ien. In the earlier Ming edition, printed about 1443, the text is accompanied by the commentaries of Tai Ch'i Tsung and W&ngPao-Kuang; in the later Ch'ing edition, printed in 1751, by the commentaries of Hsieh Tao-Kuang, Tzii Yeh, and Shng-Yang-Tzii, and by two author's prefaces, the first of which is identical with the preface of the Ming edition. The second and more interesting of the prefaces ends on a note which is already familiar to those who are accustomed to the style of European alchemical writings. The W u Ch2n P'ien sings of the great Tan and the medicine, and describes the details of the fire and the season. Nothing is omitted. Those who love the art and have in their hones the qualities of Hsien (Immortals) will read it and will themselves find it intelligible. They will find the meaning in the writing if they examine it critically. This will he as good as oral instruction from Po-Tuon. Moreover, this book is a gift from heaven and is not alone the private instruction of Po-Tuon. . . . Anyone who has a keen mind and who reads this Essay will know that P o - T u n has acquired the highest degree (rank) from the sixth in line from Ta Mo (a Buddha) snd has heen able t o understand thousands of Fa (methods, Buddhist practices) from hearing a single sentence. If the reader still retains the mental attitude of a common person and has only mediocre knowledge, that is not the fault of P o - T u n . The date is in the year W u W u (A.D. 1078) of the reign of Yuan F2ng (A.D. 1078-1086), the second month of summer, the day of W u Yin. Written by Chang P o - T u n P'ing Shu.
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In addition to the Wzl CUn P'ien we have a t hand two other works which are ascribed to Chng Po-Tuan,
namely, Yti Ch'ing Chin Ssk Ch'ing Hua Pi W8n Chin Pao Na' Lien Tan Chtieh (The Secret of Compounding Internal Tan from the Secret Papers in the Golden Clear Jade Box of Ck'ing Hna) and Chin Tan Ssii Pai Tzii (Four Hundred Word Chin Tan). We expect to study these and to discuss them a t a later time. The Lieh Ifsien Ch'uan Chuun (Complete Biographies of the Immortals), which is a secondary work, contains a biography of Chang Po-Tuan, all of it in language which is identical with that of parts of one or another of the General Records of Ch8 Chiang Province, Shun IIsi Province or Shensi Province, or the Record of the District of T'ai Ckou-from which primary sources the biography appears to he compounded. The primary sources, however, differ among themselves, one containing an anecdote which does not appear in another, one reporting briefly what another recounts a t length; and they contain additional material which is not iucluded in the biography of the Lieh Hsien Ch'iian Chuan. We are grateful to Dr. Hsu Chia-Lin, Librarian of the Harvard Yenching Institute, for his kind assistance in helping us to find the material in these records. Chang Po-Tunn's own preface to the W u Ch8n P'ien also contains some autobiographical matter. The following account is based upon all of the above-mentioned primary sources. Clfang Po-Tuan was born in 983 a t T'ien T'ai5 in Ciz8 Chiang Province. When he was a young boy he loved to study. When he was mature he was taught the Tao of Hun Ykzn6 (Mixed Elements) but did not yet understand it thoroughly. He sought for it very diligently, and made journeys in all directions. In the reign of Ying Tsung (1064-1068) (Sung dynasty) he followed Lung T'n Lu Kung to live a t Kuei Lin in Kuang Hsi Province. In the second year of the reign of Hsi Ning (1068-1078), he travelled into Ssli Ch'uan, visited Ch'8ng Tn, and met a man named Liu Ifai Ck'an by whom he was instructed in the secrets of the fire and the season for compounding Chin I Huan Tan (Gold Fluid Returned Medicine). He then changed his name to P'ing Shu (Peaceful Younger) and assumed the title of Tzii Yang (Purple Yang). At later times he wandered to Ch'in Lung and also visited Ho Tung in the southeastern part of S h n IIsi Province. At I Clz'hg in Ho Tung there is a temple of Tzii Yang at the place where, it is reported, he learned his Tao. Chnng Po-Tuan was for a time magistrate or administrative officer of the District of Lin Hai. He liked to eat fish. When he was employed in his office, his food was sent to him from his home. His colleagues T'ien T'ai is the name both of the city and of the District. Northeast of the city is the famous T'ien T'ai Mountain, and about thirty kilometerssouth of it is the county city of Lin Hai, the old name of which was T'ai Chou, the county city of the district of T'ai Chou, of which district T'ien T'ai was once a part. I t is therefore correct, as we have found it stated, that Chang PoT u n was born a t T'di Chozr. Hrieh Tao-Kuang says, "There was something formed by mixing before the heaven and the earth. This thing has been put into words constrainedly and is known as the Tao of H u n Y
