At the beginning of Chinese history stands a tablet which in some mysterious way is supposed to be connected with an explanation of the universe. It has been reconstructed by later Chinese thinkers and is pictured in the hands of Fuh-Hi as an arrangement of the kwa figures preserved in the Yih King. Considering the several traces of Babylonian traditions in ancient Chinese literature and folklore, would it not be justifiable to identify the tablet of Fuh-Hi with the ancient Babylonian "Tablet of Destiny" mentioned in the Enmeduranki Text, a copy of which was discovered in the archives of Asurbanipal 20 and was said to contain the "Mystery of Heaven and Earth?"

Composite and multiple-text manuscripts are traditionally studied for their individual texts, but recent trends in codicology have paved the way for a more comprehensive approach: Manuscripts are unique artefacts which reveal how they were produced and used as physical objects. While multiple-text manuscripts codicologically are to be considered as production units, i.e. they were originally planned and realized in order to carry more than one text, composites consist of formerly independent codicological units and were put together at a later stage with intentions that might be completely different from those of its original parts. Both sub-types of manuscripts are still sometimes called "miscellanies", a term relating to the texts only. The codicological difference is important for reconstructing why and how these manuscripts which in many cases resemble (or contain) a small library were produced and used. Contributions on the manuscript cultures of China, India, Africa, the Islamic world and European traditions lead not only to the conclusion that "one-volume libraries" have been produced in many manuscript cultures, but allow also for the identification of certain types of uses.

Throughout most of history, in China the insane were kept within the home and treated by healers who claimed no specialized knowledge of their condition. In the first decade of the twentieth century, however, psychiatric ideas and institutions began to influence longstanding beliefs about the proper treatment for the mentally ill. In The Invention of Madness, Emily Baum traces a genealogy of insanity from the turn of the century to the onset of war with Japan in 1937, revealing the complex and convoluted ways in which “madness” was transformed in the Chinese imagination into “mental illness.” ​ Focusing on typically marginalized historical actors, including municipal functionaries and the urban poor, The Invention of Madness shifts our attention from the elite desire for modern medical care to the ways in which psychiatric discourses were implemented and redeployed in the midst of everyday life. New meanings and practices of madness, Baum argues, were not just imposed on the Beijing public but continuously invented by a range of people in ways that reflected their own needs and interests. Exhaustively researched and theoretically informed, The Invention of Madness is an innovative contribution to medical history, urban studies, and the social history of twentieth-century China.

Reprint. Paperback.156p. In China as elsewhere, alchemy is a doctrine aiming to afford an understanding of the principles underlying the formation and functioning of the cosmos. The alchemist overcomes the limits of individuality, and ascends to higher states of being; he becomes, in Chinese terms, a zhenren or Authentic Man. Chinese alchemy went through a complex and not yet entirely understood development along its twenty centuries of documented history. The two main traditions are conventionally known as waidan or "external alchemy" and neidan or "internal alchemy". The bulk of the Chinese alchemical sources is found in the Daozang (Taoist Canon), the largest collection of Taoist texts. The cosmos as we know it is conceived of as the final stage in a series of spontaneous transmutations stemming from original non-existence. This process entails the apparent separation of primeval Unity into the two complementary principles, yin and yang. Their re-union generates the cosmos. When the process is completed, the cosmos is subject to the laws of cosmology. The alchemist's task is to retrace this process backwards. Alchemy, whether "external" or "internal," providessupport to the adept, leading one to the point when, as some texts put it, "Heaven spontaneously reveals its secrets." Its practice must be performed under the close supervision of a master, who provides the "oral instructions" (koujue) necessary to an understanding of the processes that the adept performs with minerals and metals, or undergoes within himself. Modern study of the alchemical literature began in the present century, after the Canon was reprinted and made widely available in 1926. Johnson's work, originally published in 1928, remains one of the full book length treatises in English on the subject.

The idea of heavenly ascent, while popularized in Jewish mysticism, is neither a unique nor recent one. Expertly tracing its origins back to the ancient Middle East, Levenda unearths ascent literature in Africa, India, and China, discerns a common connection in the heavens themselves, and determines that this connection has been sorely neglected in contemporary scholarship. Because scholars treat the "heavens" as metaphorical, it is necessary to recreate the physical context of the culture under discussion in order to better understand it. For the benefit of the reader, Levenda offers two useful concepts for his investigative journey: a "map," whereby he means the cosmological system to better understand the mystical technologies of each culture investigated, and a "vehicle," the method by which the individual equipped with special knowledge is able to navigate the culture's particular cosmology. With these two tools, Levenda travels from the worlds of ancient Egypt and Babylon to the Hebrew Bible, to Jewish and Christian kabbalists, to Daoists in ancient China, to Hindu Tantra and Haitian Vodoun, and, finally, to nineteenth and twentieth century European occult societies.