Elixir of life
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The elixir of life, also known as elixir of immortality and sometimes equated with the philosopher's stone, is a mythical potion that, when drunk from a certain cup at a certain time, supposedly grants the drinker eternal life and/or eternal youth. The elixir of life was also said to be able to create life. Related to the myths of Thoth and Hermes Trismegistus, both of whom in various tales are said to have drunk "the white drops" (liquid gold) and thus achieved immortality, it is mentioned in one of the Nag Hammadi texts.Alchemists in various ages and cultures sought the means of formulating the elixir.
In ancient China, various emperors sought the fabled elixir with varying results. In the Qin Dynasty, Qin Shi Huang sent Taoist alchemist Xu Fu with 500 young men and 500 young women to the eastern seas to find the elixir, but he never came back (legend has it that he found Japan instead). When Shi Huang Di visited, he brought 3000 young girls and boys, but none of them ever returned.
The ancient Chinese believed that ingesting long-lasting precious substances such as jade, cinnabar or hematite would confer some of that longevity on the person who consumed them. Gold was considered particularly potent, as it was a non-tarnishing precious metal; the idea of potable or drinkable gold is found in China by the end of the third century BC. The most famous Chinese alchemical book, the Danjing yaojue (Essential Formulas of Alchemical Classics) attributed to Sun Simiao (c. 581 — c. 682 CE), a famous medical specialist respectfully called “King of Medicine” by later generations, discusses in detail the creation of elixirs for immortality (mercury, sulfur, and the salts of mercury and arsenic are prominent, and most are ironically poisonous) as well as those for curing certain diseases and the fabrication of precious stones.
Many of these substances, far from contributing to longevity, were actively toxic. Jiajing Emperor in the Ming Dynasty died from ingesting a lethal dosage of mercury in the supposed "Elixir of Life" conjured by alchemists. British historian Joseph Needham compiled a list of Chinese emperors whose deaths were likely due to elixir poisoning. Chinese interest in alchemy and the elixir of life declined in proportion to the rise of Buddhism, which claimed to have alternate routes to immortality.
Amrita, the elixir of life, also known to Sikhs as "Amrit, the Nectar of Immortality" (see Amrit Sanskar), has been described in the Hindu scriptures. Anybody who consumes even a tiniest portion of Amrit has been described to gain immortality. The legend has it, at early times when the inception of the world had just taken place, evil demons had gained strength. This was seen as a threat to the gods who feared them. So these gods (including Indra-the god of sky, Vayu-the god of wind, Agni-the god of fire) went to seek advice and help from the three primary gods according to the Hindus; Vishnu (the preserver), Brahma (the creator) and Shiva (the destroyer). They suggested that Amrit could only be gained from the samudra manthan (or churning of the ocean) for the ocean in its depths hid mysterious and secret objects. Vishnu agreed to take the form of a turtle on whose shell a huge mountain was placed. This mountain was used as a churning pole.
With the help of a Vasuki (mighty and long serpent,king of Nagloka) the churning process began at the surface. From one side the gods pulled the serpent, which had coiled itself around the mountain, and the demons pulled it from the other side. As the churning process required immense strength, hence the demons were persuaded to do the job – they agreed in return for a portion of Amrit. Finally with their combined efforts (of the gods and demons), Amrit emerged from the ocean depths. All the gods were offered the drink but the gods managed to trick the demons who did not get the holy drink.
The oldest Indian writings, the Vedas (Hindu sacred scriptures), contain the same hints of alchemy that are found in evidence from ancient China, namely vague references to a connection between gold and long life. Mercury, which was so vital to alchemy everywhere, is first mentioned in the 4th to 3rd century BC Arthashastra, about the same time it is encountered in China and in the West. Evidence of the idea of transmuting base metals to gold appears in 2nd to 5th century AD Buddhist texts, about the same time as in the West.
It is also possible that the alchemy of medicine and immortality came to China from India, or vice versa; in any case, for both cultures, gold-making appears to have been a minor concern, and medicine the major concern. But the elixir of immortality was of little importance in India (which had other avenues to immortality). The Indian elixirs were mineral remedies for specific diseases or, at the most, to promote long life.
Comte de St. Germain, an 18th-century nobleman of uncertain origin and mysterious capabilities, was also reputed to have the Elixir and to be several hundred years old. Many European recipes specify that elixir is to be stored in clocks to amplify the effects of immortality on the user. Frenchman Nicolas Flamel was also a reputed creator of the Elixir.
The Elixir has had hundreds of names (one scholar of Chinese history reportedly found over 1,000 names for it.), including (among others) Amrit Ras or Amrita, Aab-i-Hayat, Maha Ras, Aab-Haiwan, Dancing Water, Chasma-i-Kausar, Mansarover or the Pool of Nectar, Philosopher's stone, and Soma Ras. The word elixir was not used until the 7th century A.D. and derives from the Arabic name for miracle substances, "al iksir." Some view it as a metaphor for the spirit of God (e.g., Jesus's reference to "the Water of Life" or "the Fountain of Life"). "But whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life.” (John 4:14) The Scots and the Irish adopted the name for their "liquid gold": the Gaelic name for whiskey is uisce beatha, or water of life.
Aab-i-Hayat is Persian and means "water of life". "Chashma-i-Kausar" (not "hasma") is the "Fountain of Bounty," which Muslims believe to be located in Paradise. As for the Indian names, "Amrit Ras" means "immortality juice," "Maha Ras" means "great juice," and "Soma Ras" means "juice of Soma." Soma was a psychoactive drug, by which the poets of the Vedas received their visions, but the plant is no longer known. Later, Soma came to mean the moon. "Ras" later came to mean "sacred mood, which is experienced by listening to good poetry or music"; there are altogether nine of them. Mansarovar, the "mind lake" is the holy lake at the foot of Mt. Kailash in Tibet, close to the source of the Ganges.
In Popular Culture
- In L. Frank Baum's fantasy novel John Dough and the Cherub, the Elixir of Life is what brings the life-size gingerbread-man to life, and what propels the action, as he is pursued by Ali Dubh, who seeks to eat him, and thereby gain the benefits of the Waters of Life.
- In the science fiction series: Doctor Who the Elixir of Life is used by the Sisterhood of Karn in several episodes, including the 1976 story: The Brain of Morbius, the two part audio drama: Sisters of the Flame and Vengeance of Morbius and the 2013 minisode: Night of the Doctor.
- In "Harry Potter and the Philosopher's Stone," the stone produces the Elixir of Life.
- In Marvel comics the character Nick Fury drank the "Infinity Formula" which is a "diluted form of the Elixir of Immortality" in order to stay young.
- Turner, John D. (transl.). The Interpretation of Knowledge. Retrieved 4 May 2006.
- Medieval Science, Technology And Medicine: An Encyclopedia, A Glick, T.F., A Livesey, S.J., Wallis, F., Routledge, p. 20 2005
- I. K. Poonawala. "ĀB ii. Water in Muslim Iranian culture". Encyclopaedia Iranica. Retrieved 12 February 2012.
- Heart of the Earth: The Elixir of life, second novel in the trilogy by Richard Anderson
- Al-Khidr, The Green Man
- Alchemy and Daoism
- Naam or Word, Book Three: Amrit, Nectar or Water of Life
- Needham, J., Ping-Yu Ho, Gwei-Djen Lu. Science and Civilisation in China, Volume V, Part III. Cambridge at the University Press, 1976.
- Turner, John D. (transl.). The Interpretation of Knowledge