5. Chinese alchemy was tied to Taoism: about ten
percent of the titles in the Taoist scriptures refer to
alchemy. Characteristic of Chinese alchemy is its dedi-
cation to prolongevity, seen in Ko Hung (ca. A.D. 320)
who assumes everyone agrees on the desirability of
longer life. His concern is the possibility of prolongev-
ity, and he edges toward an idea of progress. Every-
thing includes some vital spirit, and alchemy prepares
substances rich in “essence” for increasing the life-
force. Cinnabar (mercuric sulphide) has reactions
which can suggest survival powers. Instead of “dead”
ashes, the application of heat produces a shuttling from
a “living” (red) mineral to a “living” (fluid) metal. Ko
Hung details the preparation of “sublime” cinnabar
which can cause immortality.
The first systematic alchemy in the West (Alexandria,
ca. fourth century) evolved in a way somewhat similar
to the Chinese; instead of Taoism, there is Neo-Plato-
nism. But Owsei Temkin finds little significant associa-
tion between Hellenistic alchemy and medicine. The
first medical alchemy in the West appears in Arabic
writings, especially those ascribed to Jabir (eighth cen-
tury). Indeed, the literature of Arabic alchemy includes
such vivid biomedical imagery that the lack of explicit
concern with prolongevity poses an intriguing problem
for students of comparative history.
Latin alchemy, personified by Roger Bacon, is the
first systematic prolongevitism in Western civilization.
Bacon consciously opposes the traditional regimen of
Galen and Avicenna which aimed to “protect” the
aged; Bacon desires to “free” them. He suggests one
might attain 150 years, and later generations might
reach three to five centuries. His explanation of aging
is similar to that of Avicenna (decay of “innate” mois-
ture), but the process can be reversed.
Paracelsus is the last of the great alchemists; deeply
concerned with the prolongation of life, he organizes
iatrochemistry and directs it towards chemotherapy.
