based on textual inconsistencies, particularly with Ge's Baopuzi neipian. Arthur Waley doubted that Ge Hong wrote both the Baopuzi (Inner Chapter 16), and Shenxian Zhuan biographies about Cheng Wei 程偉, whose physiognomy caused his wife to refuse teaching him alchemy. Not only is the style strangely different, but the Shen Hsien Chuan version is so meagre and so incompetently told that one doubts whether the author of it is even trying to pass himself off as Ko Hung. It seems indeed likely that the Shen Hsien Chuan, though a work of the fourth century, was merely an anonymous series of Taoist biographies, which some mistaken person labeled as Ko Hung's Shen Hsien Chuan and divided into ten chapters. Kominami Ichirō analyzed the principles for immortality in Ge's two books. For Ge Hong in Baopuzi achieving immortality is a technical problem in which self-reliance is paramount. The stories in the Shenxian Zhuan, on the other hand, depict the attainment of immortality as a process based on submission and complete faith in a teacher who bestows the means of immortality on proven disciples. In this Iatter version, immortality does not come from within oneself, but is derived from external sources. Kominami hypothesized that Shangqing School editors revised the Shenxian Zhuan from Ge's original text to emphasize their belief in external powers, but Penny finds Kominami's evidence "unconvincing both for the existence of an "original" and its stance on the attainability of immortality." Campany faults arguments against Ge Hong's authorship of the Shenxian Zhuan for committing two fallacies. One is the fallacy of textual holism: the assumption that if one or a small number of passages are problematic, then the overall attribution of authorship must be in error. … The other fallacy is that of an assumption of consistency, that texts by a single author, whenever they were written during his lifetime, must have originally been completely consistent in their values and priorities as well as in how they handle specific figures, techniques, and events. Since the Shenxian Zhuan is a compilation of biographies from various sources, textual inconsistencies are predictable. Textual versions During the Sui (581-618), Tang (618-907), and Song Dynasties (960-1279), the Shenxian Zhuan was widely known and extensively quoted. Song editions of the Daozang included the text, but copies were lost when Mongol Yuan dynasty officials burned "apocryphal" Daoist books in 1258-59 and 1280–81. The 1444 Ming dynasty Daozang "Daoist