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WHITE DRUG CULTURES AND
REGULATION IN LONDON,
1916–1960
CHRISTOPHER HALLAM
White Drug Cultures and Regulation in London,
1916–1960
Christopher Hallam
This Palgrave Macmillan imprint is published by the registered company Springer Nature
Switzerland AG
The registered company address is: Gewerbestrasse 11, 6330 Cham, Switzerland
Acknowledgements
This book is based upon PhD research carried out at the London School
of Hygiene and Tropical Medicine. My thanks and appreciation go to my
research supervisor, Professor Virginia Berridge, who guided me patiently
and with good humour through the long research process and taught me
to think like a historian.
My advisory committee, consisting of Professor Susanne MacGregor
and Dr Alex Mold, provided valuable encouragement and advice.
Dr Stuart Anderson supplied me with a lucid account of the more tech-
nical relationships obtaining between the legislation and regulatory sys-
tems covering dangerous drugs and poisons.
Pamela Ford, the archive manager at the Royal College of Physicians,
was particularly helpful in unearthing the minutes of the 1938 Committee
on Drug Addiction.
The staff at the National Archives were patient with my frequent
requests for assistance and helped me access an apparently inexhaustible
knowledge base.
A sizeable group of individuals were kind enough to permit me to draw
on their expertise. They included Professor Dave Bewley Taylor, Professor
Jim Mills, the Rev. Ken Leech, Marek Kohn, Philip Hoare and Philip
Bottomley. Numerous others contributed in one way or another, as dis-
cussants, archivists, librarians, printers, baristas; and while most must
remain nameless, my gratitude for their services endures.
Molly Beck and Oliver Dyer at Palgrave Macmillan guided me smoothly
through the process of publication.
v
vi ACKNOWLEDGEMENTS
1 Introduction 1
vii
viii Contents
9 Concluding Themes 211
Bibliography 219
Index 241
CHAPTER 1
Introduction
1
J. Derrida (1989) ‘The Rhetoric of Drugs’ in Alexander, A. & Roberts, M. S. (eds.) High
Culture: reflections on addiction and modernity (Albany: State University of New York Press,
1989) pp. 19–42.
2
P. Bean, The Social Control of Drugs (London: Martin Robertson, 1974) p. 23. See also
W. B. McAllister, Drug Diplomacy in the Twentieth Century: An international history
(London and New York: Routledge, 2000) pp. 9–39.
INTRODUCTION 3
There are two groups of persons suffering from addiction to whom admin-
istration of morphine or heroin may be regarded as legitimate medical treat-
ment namely:
(a) Those who are undergoing treatment for cure of the addiction by the
gradual withdrawal method;
(b)Persons for whom, after every effort has been made for the cure of the
addiction, the drug cannot be completely withdrawn, either because:
(i) Complete withdrawal produces serious symptoms which cannot be
satisfactorily treated under the ordinary c onditions of private practice;
or (ii) The patient, while capable of leading a useful and fairly normal
3
Prior to this, the Defence of the Realm Act regulation 40b (DORA 40b) was in place.
Introduced in 1916 amidst fears of mass cocaine use amongst servicemen, it imposed similar
restrictions on opium and cocaine. See V. Berridge, ‘War conditions and narcotics control:
the passing of the Defence of the Realm Act regulation 40B’ Journal of Social Policy, 7,
(1978) pp. 285–304.
4
International Opium Convention of 1912 (The ‘Hague Convention’), Article 9. The
American Journal of International Law, 6 (3) Supplement: Official Documents, (1912),
pp. 177–192.
5
Departmental Committee on Morphine and Heroin Addiction: Report (London: HMSO,
1926). Minutes of Appointment.
4 C. HALLAM
6
Ibid. Conclusions and Recommendations. n.p.
7
One UK critic termed the British System ‘(a) system of masterly inactivity in the face of a
non-existent problem…’ D. Downes, Contrasts in Tolerance: Post War Penal Policy in the
Netherlands and in England and Wales (Oxford: Clarendon Press, 1993) p. 89.
8
For a consideration of the British System, see V. Berridge, ‘The British System and its
history: myth and reality’ in J. Strang and M. Gossop (eds) Heroin Addiction and the British
System: Volume 1: Origins and Evolution (London and New York: Routledge, 2005).
G. Pearson, ‘Drug-Control Policies in Britain’, Crime and Justice, 14 (1991) pp. 167–227.
9
A. Mold Heroin: The Treatment of Addiction in Twentieth Century Britain (DeKalb,
Illinois: Northern Illinois University Press, 2008).
INTRODUCTION 5
10
H. B. Spear, ‘The early years of Britain’s drug situation in practice: up to the 1960s’ in
J. Strang and M. Gossop, (eds) Heroin Addiction and the British System: Volume 1: Origins
and Evolution (London and New York: Routledge, 2005) p. 20.
11
J. F. Galliher, D. P. Keys, M. Elsner, ‘Lindesmith v. Anslinger: An Early Government
Victory in the Failed War on Drugs.’ The Journal of Criminal Law and Criminology, 88,
(1998) pp. 661–682.
12
E. M. Schur, Narcotic Addiction in Britain and America: The Impact of Public Policy
(London: Tavistock, 1963); and: A. S. Trebach The Heroin Solution Second Edition
(Bloomington, Indiana: Unlimited Publishing, 2006).
6 C. HALLAM
figures were—and they are lost to us now—the period’s opioid users pos-
sessed a cultural significance out of proportion with their numbers.
Furthermore, a detailed examination of the historical records indicates
that they did form a distinct drug culture, mostly centred on London.
Sources
There is precious little academic historical work on the drug-using net-
works of the quiet times, nor on the regulatory regime designed to pre-
vent them from using drugs for nonmedical purposes. Such research as
does exist is reviewed in this chapter. However, the primary sources upon
which the project depends are archival ones, located in the National
Archive, the British Library, the Royal College of Physicians Archive and
various online newspaper archives.
Perhaps the most important of these materials consist in Home Office,
Metropolitan Police and Ministry of Health files on the regulation of the
drug cultures of the 1930s. One of these, dealing with the Chelsea-based
addict Brenda Dean Paul, is a large and extremely rich source. It was
opened under a Freedom of Information Act request by the author, as
were several other files dealing with the doctors who prescribed for these
and other groups of addicts. Another source that would have been of
immense value to researchers was the Addicts Index, a listing officially
begun in 1934 but which had probably been kept from the mid-1920s, in
order to monitor the prevalence of addiction in the UK. To the great loss
of historical research on drug use in the UK, the Addicts Index was mis-
takenly destroyed in the 1990s and its data lost.13 This makes it impossible
to undertake a detailed critical examination of the way the Index was com-
piled and cases assigned to its various categories. Historical data on addic-
tion remain, consequently, largely speculative, though Home Office
officials have readily acknowledged the insecure foundations on which the
statistics rested.
A second set of sources upon which I have drawn extensively, and one
that complements the official state documentation, is that of newspaper
reports and articles from the period. The advent of the World Wide Web
has facilitated an extensive new field of newspaper and magazine resources
for the use of the historical researcher. Those consulted included British
13
This information was gleaned from personal discussions with a former member of the
Home Office staff.
INTRODUCTION 7
14
A. Bingham, Gender, Modernity and the Popular Press in Interwar Britain (Oxford:
Oxford University Press, 2004) p. 3.
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may be procured to it: Yet it extracts the Tinctures from all precious,
and more ignoble Stones, and by them is so tinged, as it is,
thenceforth able to tinge white Metals into Gold, and white Chrystal
into beautiful Stones of every Colour, and that with as excellent
Splendor, as their Brother, the Ruby, enjoys. In a Word, our Salt of
Metals, or Stone of Philosophers alone, and per se, is so great a
particular Ruler throughout the whole Kingdom of Chymistry, as by
amending, it transmutes all imperfect Metals into Gold, and common
Stones into precious: Yet unto it, is denied Ingress into Vulgar ☿. But
the fixed ☿ of Metals will abundantly perform that; as is before
abovementioned. Now, as touching this Mercury, which those
imperfect Metals, viz. ♄ ♃ ♂ and ♀ , contain in themselves, our
Sulphur is so very fit for tinging that, as, for that purpose, there is
no need of other help. Therefore it is most certain, that the Salt of
Metals obtains Priority in the Chymical Laboratory. One thing I am
freely willing to discover, viz. this: If any one would take away the
fixed Tincture, or tinging Soul from precious Stones, as Granates,
Rubies, Saphires, Lazure Stones, and other common Stones, and
add to them also, a small part of pure Silver, our Magnetick Salt will
extract the Tincture from the Stone, and at the same moment, in
which it extracts the same, incorporate the added Silver, with the
Tincture, and tinge the same into Gold: So, as it will affect a Man
with admiration to see, that in one and the same Subject, should be
both an attractive, and expulsive Virtue. Perhaps hence, that most
ancient Philosopher Pythagoras drew his Opinion, for he believed
such a Transmigration, and taught, that the Soul, as soon as it
passed out of the mortal Body of Man, it entred into some other
near adjoyning Subject, and there inhabit’d. Indeed they, that labour
in Metals and Stones, do find such a Process; but with the Soul
breathing out of the Body of Man, the matter is far otherwise. For
here Bodies are not required, but Spirits, which at the hour of Death
receive the Souls of dying Men, and convey them to Places by G O D
appointed. According as the Man hath lived, either Well or Ill, so
those Spirits will act at the end of Life, each according to their
Office; so as, the Souls of pious Men shall be received by Spirits of
Light; but impious Souls, by the Spirits of infernal darkness. In the
Mortification of Metals and Minerals, Philosophers also want not their
peculiar Spirits, which receive and transport the flying Souls of
Metals and Minerals. Touching which Transportation of Souls, we
made some mention above, where we treated of the Fixation of
*
Metals. Also * this Transduction was highly esteemed
Transduction. by ancient Philosophers, especially by Neusementius,
who said: By this Power, viz. By the Spirit and Salt of
the World, we deliver the Souls of the Dead from the Prison of Hell.
Therefore, whosoever shall be well Skilled in this kind of operating,
he will be able to do wonders in this Chymical Kingdom of Metals.
For if you add the Spirit and Salt of the World to any Metal dissolved,
and by Retort distil the Mixture, they will carry over with themselves,
the most pure part of the Metal, viz. its tinging Soul, and leave
nothing behind in Hell with Pluto, but the gross and unprofitable
Body. Wherefore, whosoever can rightly separate that transduced
tinging Spirit of Metals, from the Spirit of the World, he will
absolutely be possessed of a fixed Tincture: Because, that strong
transporting Spirit doth also fix the volatile Soul of Metals, and
render it constant in Fire. And, although that Subject was most
volatile, from which the Tincture was distilled by the Salt of the
World, as by one only Distillation from common Sulphur,
Auripigment, Cinnabarine Sulphur, and the like; yet you will acquire
a Tincture, constant in all Fire, not only for Humane and Metallick
Bodies, but also for Gems. So very potent Virtue is latent, in these
abject Subjects, and in the Spirit and Salt of the World, rejected by
the great Troop of proud Men. But the Method of using such Pearls
legitimately, for the Transduction of Metals, had need to be Sealed
up with the Seal of the laudable Philosopher Harpocrates, lest so
great a Treasure be cast under the Feet of sordid Swine. Touching a
like Compendium of fixing Volatile Metals, and Minerals, we (G O D
willing) purpose hereafter to teach more at large.
Now, we having generally understood, what our Salt of
Philosophers is able to perform in the Transmutation of Metals, I
judge it not amiss, to discover; how great, profitable and powerful
Faculties, it is also endued with, even besides the Transmutation of
Metals. But here, by the way it is to be understood, that our Salt of
Philosophers is insignized with many other Names, which ancient
Philosophers imposed on it, not without pregnant Reasons. For,
according as they beheld the various Wonders they were able to
perform by the help of that; so they also gave Names unto it;
sometimes, they called it the Soap of the Wise; another time,
Hercules or the Herculean Key; sometimes, the Key of the
Philosophers; &c. and all this by reason of its exceeding great
Potency and Virtue, whereby it always rendred it self worthy of one
or other of these Names. Why did they call it, the Soap of the Wise?
Because it renders those Metallick Bodies, which are washed with it,
most purely white. Indeed Washer women have their Soap made of
Oyl and Lixivium, with which they wash filthy Garments unto
whiteness. Leather-Dressers use a kind of Soap to cleanse their
Skins from all Impurities. Also, Fullers have their cleansing Earth,
with which they well know, how to purifie their sullied Cloaths. Nor
do Apothecaries use their Herbs for Medicaments, before they have
washed them in clean Water. So also, common Chymists so long
wash impure Metals, by dulcified Corrosives, till they pass into ☉ and
☽. But most experienced Philosophers wash Gold, until it becomes
Tincture. Hence is that kind of Soap, which they use for washing,
called the Soap of the Wise.
But some may object, saying: I contradict my self; because a little
before, I said, Gold and Silver were Homogeneal, and did not at all
participate of Heterogeniety. To whom I answer. I confess, I did say
so, yet I would be understood, to speak so with reference to those
common and known Waters, with which, otherwise Chymists do
generally work upon their Metals, dissolve them, separate them one
from another, and wash them. Because on Gold and Silver no
change falls, but they always remain in one and the same Essence,
according as they are progenited by Nature, therefore, I said so. And
the Reason, why it is thus, is, because Aqua Regis, Aqua Fortis,
Spirit of Vitriol, or other Corrosive Waters, are not true Keys, endued
with the Virtue of penetrating into the heart of Gold, or of opening
the most firm Closure of the King. For although they do very much
corrode Metals, and dissolve them, yet every Metal remains in its
Essence, without any Separation of parts. But on the contrary, our
Menstruum is a sweet Key, far more conducible, and better than
Corrosive Spirits, and therefore, by Philosophers is not undeservedly
called, the Key of Philosophers. For there is nothing so closed, but
this can open it. Our Royal or Capital Key is a Corporeal Spirit, or a
Spiritual Body, which, without any injury to it self, passeth not only
through Metals, but also through the hardest Gems, and extracts the
fixed Tincture of them, leaving their Bodies white; which exceeded
my comprehension, the first time I beheld it with my Eyes.
Therefore, as this Spirit is endued with Power of extracting
Tincture, even from any of the hardest Adamantine Stones; so, it is
also able to introduce Tinctures into the most hard Stones; and that
by reason of its penetrative Power. Our principal Key is that
Hercules, which cut off the seven Heads of the immense Hydra. By
such an Herculean fortitude, Perseus, the Son of beautiful Danae,
suffocated the strong unsatiable Whale or Sea Beast, and freed fair
Andromeda, whom he took to Wife. Whosoever desires to know
more of these, let him peruse Ovid, in whose Metamorphosis he may
find our Key of Philosophers accurately described. Yet his Words can
be understood only by those, to whom the Art is already known:
Otherwise, it will be impossible, from Fables, to extract the sufficient
knowledge thereof. It is G O D only, that gives light to understand
abstruse things; namely, to those, who fear, love and adore him:
More of which, you may find among pious Heathens, than among
the Slanderous Malignant, false, Christians of this time.
This Fable of Ovid, I explained before some of my intimate
Friends; and besides, before them shewed the Impregnation of
Danae, by Jupiters Golden Shower: Yet they gave no credit to this
Demonstration, because the thing seemed so vile. Would you hear
it? I set a narrow-mouthed Glass Body, with a flat bottom, upon a
Table, and from above through the small mouth; I poured Danae,
King Acrisius his beautiful Daughter, into the Glass or Tower; then,
by the Counsel and help of Jove, I formed a Golden shower, which
(through the Roof, that is, through the small mouth of the Glass) I
instilled down, into the Bosom of the aforesaid Danae, which she
spontaneously received, and was thereby impregnated, and quickly
brought forth her Son Perseus; who afterward, carried upon the
winged Horse Pegasus, suddenly helped the fair Andromeda and,
freeing her from the Jaws of the Sea Monster, took her to Wife.
Afterward, he slew the strong and unconquered Gorgons, and got
* Gold-
the *Golden Gardens. If any one looks upon this Fable,
bearing. with the right Eye of his understanding, he will find,
that Ovid hath so clearly and perspicuously described
our Hercules, or Philosophers Key of Keys; that every one, having
knowledge of our Work, in reading this must necessarily be amazed,
to see the whole Art so evidently detected, and as it were exposed
to sight. But its being discerned and understood by so few, must be
ascribed to the defect of their internal Sight, and the darkness of
their Sins, in which they have involved themselves, and are still
resolved to abide in. Therefore G O D, according to his Justice,
deservedly permits such Slaves of Avarice and Pride to stick in
perpetual Blindness, to grope for, and in vain seek, the way of
escaping those Evils. For here, the hard is Softned, the soft is
Hardned, the fixed Volatilized, the Volatile fixed, the Bitter Corrosive
dulcified, but the sweet Converted into a Key, opening all compact
Enclosures. More touching so great a Mystery, I shall not at this time
relate. But, to whomsoever G O D shall grant this principal Universal
Key, he may, according to his Hearts desire, go whither he will,
nothing can be able to resist him: For which so great Benefit we owe
thanks and Praise to the most wise G O D, for ever, Amen.
Also Virgil, in a few Heroick Words, evidently enough describes the
way of preparing our Red Oyl of Vitriol. Therefore I thought it worth
while to insert his Words also, that he, to whom G O D shall give the
Blessing, may the better understand the occult meaning of the Poet.
A C O R O L L A R Y.
W e have, in this little Treatise taught, that the Salt of Metals is
prepared of Vitriol, and that there is a difference to be
observed, Viz. this.
Common Oyl of Vitriol doth indeed suffer it self to be Coagulated
into a sweet Salt or Stone, wherewith (particularly) vulgar Metals are
amended, and Tinctures extracted from Gems, although it wants a
tinging Virtue: But Metals may also be tinged by the Coagulated Red
Oyl.
We likewise shewed, that you cannot get this Red Oyl, without the
help of that Goddess Proserpina. Yet by the way, it is to be noted,
that the aforesaid Proserpina is no other, than a white Sulphureous
Salt, which added to the Vitriol causeth the Tincture of Vitriol to
ascend in Distillation. That, after it shall be duly Coagulated into a
Stone not Corrosive, manifests such Effects, as we have ascribed to
it. I also thought good to advise, that our Oyl of Vitriol in its
Preparation requires great Care and Industry, that the Tincture may
be made Rich enough: For otherwise, it discovers but little Virtue in
Transmutation. Also you shall never get so great a quantity of that
Red Oyl, as will satisfie the Common sort of covetous Men: Because
that comes not till at last, after all the White is ascended. But he,
that can get a large quantity of the White, will not trouble himself to
get the Red: Because the White also, by the help of Proserpina, may
be converted into Red. Which if it were not so, the Saying of Virgil
could scarcely be found true, viz. that with the hand is readily to be
cut off, not one Branch only, but many other, if Fortune shall so far
favour any Artist. Therefore, I forbear to write more at this time. Let
him, who cannot content himself with these here written, search the
Monuments of Philosophers, writing, that there is such an Art, by the
benefit of which, with one only Pound of Coals, a whole Pound of
Oyl of Vitriol may be distilled. Yet such an Artifice must not so soon
be spread among the People. To whom soever G O D reveals the
same, he may prepare it, according to his own desire; if it be
otherwise, let him comfort himself with this Meditation of Patience,
viz. that he was not worthy of so great Gifts. With these, Reader, I
bid you Farewel, and commend to you the Protection of G O D.
T H E E N D.
A
Short B O O K
OF
D I A L O G U E S,
O R,
(Certain) Colloquies of some Studious
Searchers after the
Hermetick Medicine and Universal Tincture.
THE
P R E F A C E
TO THE
Well-minded R E A D E R.
I
was formerly minded never to have published these Three
Dialogues, but only to have made some of my good Friends,
and such as had well deserved at my hands, here and there,
partakers of the same. And upon this Account I permitted some [of
them] to Copy them out, but they abusing that Curtesie [of mine]
whereby they received them, did make others of their own Friends
too, enjoyers of the same, contrary to my Will and Intention; and so
it happened, that they became Common, and being on this wise
often Coppied out, there crept in amongst them (as indeed usually
falls out in such Cases) abundance of Faults or Errors, and the sense
[and true meaning] of my Words were construed in the worser Part.
Which thing when I perceived, that it would more disadvantage than
profit me (especially seeing, that such a work [thus Copied amiss]
did nevertheless pass under my Name, and was adjudged by others,
as really mine) I deemed it, expedient, of two Evils to chuse the
least, and to have regard to mine own good repute, and to publish it
in mine own Name. But yet, not with an intent of getting my self
some eminent Fame, as if I were wiser than others, and to have it
thought, that I had more knowledge and experience than many
others have; but rather, that the incredible Works of the omnipotent
God, and his great Wonders, might be laid open and made known,
to the infinite Glory of his Name. In the setting down of which, I do
produce only such things, as my self have wrought with mine own
hands, and can even yet demonstrate by a certain and undoubted
Operation, (by Gods help) at any time.
in de Dialogus.
But yet, I would not have any one thus to understand me, as if I
had already wholly and compleatly finished the whole Operation, and
had advanced it to a due, and throughly perfect, end, No! I cannot
arrogate to my self by any means, any such matter. Thus much I
only affirm, that if any one shall (in his Operation) follow the bare
literal Description of these Labours, he will without any Error arrive,
so far as I my self am already come, but yet with this Proviso, that
he knows the true Salt of the Philosophers, and the use thereof; And
as for what remains, [unfinisht] I commit unto God to bestow a
prosperous Success: And this one thing I entreat, that every Body
accept of the things I have here written, with the same mind I wrote
them, and that he take in good part my sincere Endeavours of
deserving well at his hands.
The Explication of the annexed Figure belonging to
this Treatise, noted with these Words: Inde Dialogus.
A
B. Good health to you, my Friend! What’s the matter with you
now, that you are so sad, and even loaden with
Cogitations, and mumble to your self about I know not what?
A. Oh, my Friend! I wish you the like very heartily; and am glad
that you come so very seasonably, and at such a time, as I was just
thinking on you, and most earnestly wishing your approach; Witness
your own Writings, which I do here turn over with my hands and my
mind, but yet they are so very obscure, that I cannot worm my self
[as I may say] out of them, [or understand them] though I apply the
utmost of my Endeavours to understand them. I have likewise read
over and over again, the Writings of other eminent and belief-
deserving Philosophers; still hoping, that I should yet at length attain
to the knowledge of the Truth: But alas, (the more’s my grief) all
that I find is only this, viz. that I hold in my hands the slippery Tail of
a slippery smooth Serpent, [or Ele] which ever now and then slips
out of my hands, and doth more and more defile me. I have
therefore resolutely determined with my self, that, unless God doth
shortly send me some good Friend, who may lead poor me out of
such a notable Labyrinth, I will throw all my Books, all my
Instruments, and all such matters which I have bestowed so much
time about, in vain, and lost so much by, into the Fire, and Sacrifice
them unto Vulcan, that so I may be rid of the tediousness of my
fruitless Labours, and unprofitable Cookery. But yet if you would be
but so pleased, I no ways doubt, that you might by a few words
[and Directions] reduce me out of the snares of so many Erroneous
paths, hedged up ways, into the right path: For I well know, that
you have bestowed your whole Age, your whole Study, and all your
Labours and Endeavours, about such great Secrets, and have by the
Divine assistence obtained the very Truth it self. And therefore I do
most humbly beg at your hands, you would not leave me destitute
of your help, but that, according to your inbred Goodness and
Courtesie, you would succour me, your Friend, with some brotherly
instruction, and Manuduction. Which if you either will not or cannot
do, I must even conclude, not only upon throughly doubting of the
Truth and possibility of this Art, but withal, on a firm persuading my
self, that those Writings, which are so stuft with the Promises of
golden Mountains, are nothing else but mere Old Wives Tales, and
frothy Speculations of idle Men, and vain Dreams, though
proceeding from Men of so great Esteem.
B. Whats this, I hear thee utter? I could never have believed you,
to have been of such a broken and dejected mind. What? Would you
contemn the Writings of the Philosophers, and slight them, because
they are above your Capacity, and too hard for your understanding?
Tis a wicked thing, to entertain such a thought, much more to utter
it. I would have you, rather to persuade your self, that you are not
as yet worthy of the Secrets and Gifts of so great worth: For though
a Man should torment himself with abundance of hard Labours in
this World, and should aflict his Body with uncessant Sweating pains,
yet would he not effect ought without the Blessing of God. Do you
not know that saying of Paul; Tis not of him that Wills, nor of him
that Runs, but of God alone that shews mercy. You should therefore
reckon your self amongst the number of those, that have run in
vain, nor hath God injured you at all. What! does not Christ say, Not
all that say unto me, Lord, Lord, shall enter into the Kingdom of
heaven, but they only who do the Will of my Father. Examine now
your self, and see how the Case stands ’twixt God and you. The
bestowing of such great things must proceed from God, and not
from the Philosophers. The Philosopher may indeed write down the
Truth, but yet it is not in his Power, to bestow upon thee the Divine
Blessing, which is the very hinge on which all good things depend.
Secrets of such great moment are not the Gifts of Men, but of God,
who bestows them on whomsoever he pleaseth.
A. In good time! Is this the Comfort and Instruction, which I
begged at your hands? I did not request, you to be my Father
Confessor, to hear my Confession of my Deeds, but rather that you
would help me, being ignorant and unskilful, by some good and
profitable Manuduction and Instruction: For I well enough knew, that
wicked Men are never Masters of such great Secrets, nor will I rank
my self amongst them. Be pleased but to regard my suit, and only
shew me an entrance, whereby I may enter into the right and Kingly
way: And as for praying to God, and Labouring without ceasing,
leave the Care of that to me: I hope, that God will not deny his
Blessing upon my Prayers and Labours.
B. Well! since I perceive you to be so throughly bent, with your
utmost study and unwearied pressing on, after such an eminent
thing as this is, I cannot but shew you that way, which I my self
have walked in, and that too, home to the very place which my self
am come unto. Verily, I see the promised Land afore my Eyes, and
do daily view its Coasts, nor do I doubt, but that I shall shortly enter
thereinto, and have the Fruition of its most pleasant Fruits, if no
impediment debar me of so great an happiness. And as concerning
your self, seeing that you are nimbler of your Feet than I am, there’s
no doubt but that you will arrive thereunto, even assoon as I my
self. But yet, pray first declare unto me, about what things it is, that
you have spent your Monies, your Labours, and your Precious time,
and all to no purpose; that so I may (as much as in me lies) the
more conveniently reclaim you from your Wandrings and Errors into
the right way. Tis in vain for him that is sick, to expect help and
succour from the Physician, if he does not shew the place of his
Dolour and Grief. Confession is a Medicine to him that goes astray.
Confess therefore the Truth, that I may hear, by what things thou
hast been mis-led into so many Errors.
A. [Alas, Sir,] I could not reckon up all, in Order, though I should
have time enough of so doing. But your own time, which is far more
precious, does not permit, that it should be spent in hearing my
foolish Labours. Besides too, the remembrance of so many Labours
in vain, and of the loss of not only so much Time but Expences too,
causeth a loathing in me, the very remembrance of which I abhor,
much more to make a long rehearsal of the same. You may
therefore easily guess, that by my insisting upon the bare Letter only
of the Philosophers writings, and not understanding the sense and
meaning, I have erred from the right way, and have headlong
hurried my self into so many Intricacies and Errors. I have searched
into Vegetables, Animals, and Minerals, because the Philosophers
write, that their Stone is Vegetable, Animal, and Mineral; but I see,
that I have not had under my hands the true Matter. For if there
does appear in any [of these Matters] the Crows head, yet the other
Colours which the Philosophers make a description of (as the
Dragons Blood, the Peacocks Tail, Virgins Milk, Coagulum, or
Curdling, and principally that Red and Fire-abiding Salamander) did
never appear [to my view.] Or, if these [Signs] of Sanguis Draconis,
or Lac virginis appear to sight, in some other Matter, yet
notwithstanding the other Colours, and other Signs, which the
Philosophers make mention of, did never discover themselves [to my
view.] What Labours soever I have used, and whatsoever matters I
have dealt in, I have even Laboured in vain, and lost both my pains
and Expence, and never have received any good from my laborious
Operations. Hereupon I did at last even almost throughly persuade
my self, that it was an impossible thing, that, out of one Matter, and
by one and the same Labour, one Colour should orderly succeed
another, and become visible to the sight, by the bare help of an
external Fire, as for example, first if all, in the putrefaction, the
Crows head, then the Peacocks Tail, then the Dragons Blood, Lac
virginis, Coagulum or Cheeslike Curdling, and at last the fixt
Salamander. But forasmuch as it appears to me, by the reading of
your Writings, that you have orderly met with the sight of all those
Colours in your Labours, in such manner as the Philosophers have
described the same, I do firmly believe, and give Credit unto your
Sayings, as unto a Man that makes Conscience of his ways,
supposing, that you would not write such things unless you had
wrought them with your own hands, and could even yet perform
them at any time. I only beg your help in shewing me the true
matter, and the Key thereof, that I may so order the Business, as to
cause the Visibly appearing of one Colour after another, in one Glass,
and by the bare help of one only Fire; if you do but thus much for
me, you may be confident that I shall be the most contented Man
[alive.] Nor do I doubt, but that as touching the remainder, as
Multiplication, Projection, and such like, I shall find out those
Operations well enough afterwards, by mine own studious Search, if
I can but once hit on the entrance of the right, true and Kingly way.
B. [Hold a little, and] do not assume so much unto your self, and
think that the things which are so easily said, are with as much
Facility done. Have you not Read in Bernhard Trevisan, that a certain
[Friend of his] had that great Secret as well as himself, only he knew
not how to multiply it, nor would Bernhard reveal the same unto
him, as having the self same Books, out of which the said Bernhard
got the knowledge of Multiplication, himself. But be it as you desire,
and seeing you request no more from my hands at this time, but
only the matter and some Key, I will satisfie your request, as far
forth, as the time and occasion will at present permit.
Attend therefore with diligence to those things which I shall say
unto you and such things they shall be too, as unto which you may
boldly give Credence. I will not (according to the Custom of many)
seduce you, nor will I reveal unto you ought else, but what I have
experienced by the Labours of mine own hands: And if you follow
the guidance of the bare Letter it self, you will not err, unless God
will not permit you to proceed, [but] throw some peculiar
impediment and lett in your way.
As touching the matter, which the Philosophers have made that
Universal Medicament of, I find that it is not merely One, but Divers,
and this is clearly evident from the Writings of the Philosophers, who
openly hint unto us, that one of them used this way and matter;
another, that, and yet at length became Masters of their desire
notwithstanding. From whence it necessarily follows, that the
different matters, of which is made one and the same thing, are not
unlike in their more inward parts, but alike, though they do not
appear so to be, as to their external hue. For it is a thing possible for
two, three, or more things to differ much, [from each other] as to
the outward form and shape, whereas notwithstanding in their
inward parts, they are so agreeable to each other, as that the self
same thing may be produced from the one as from the other. Take,
for an example of this thing, the Seeds and Roots of some Herb, the
which, as to the outside form, have no likeness to each other, and
yet for all that, do they produce one and the same Herb, if they are
implanted apart in the Earth. Just thus is it with the Metallick Buds
and Stocks which are wont to sprout forth, as well from the Metallick
Roots, as from the Metallick Seeds, in so much, that a Tree grows up
of the same Nature and Form from the Metallick Root, as Springs
from the very Seed it self. Now ’tis evident, that in the Metallick
Kingdom, ♄ or Lead supplies the place of the Root; ♂ or Iron, of the
Trunck or Stock: Jupiter or Tin, of the Bark, ☿ or argent vive, of the
juice betwixt the Trunck and the Bark; ♀ or Copper, of the green
Leaves; Lune or Silver, of the white Flowers; and ☉ or Gold of the
ripe Fruit and Seeds. If therefore the Metallick plant is to be
multiplyed, that Multiplication cannot be more commodiously
effected then by ☉ and ♄, that is, by the Seed, or by the Roof of the
said Tree. Whosoever therefore desires to perform ought in this kind,
he will not find any convenienter matters, then ☉ or ♄, that is, Gold
or Lead. But yet I do not mean those vulgar Metals, but such, in
which the Gold lyes as yet immature and invisible, and which is to be
made visible, fixt, mature and constant by the help of Art. So then,
the self same thing which may be discerned, above, in Sol, and
appears visible to the sight, is in like manner found beneath in
Saturn, in an invisible manner. And thus experience it self shews,
that, out of two things unlike, as to the outward shape, one and the
same thing like them may be made, because their internal parts are
of one and the same Nature, and this outside difference or
unlikeness proceeds only from the impurity, and defect of
Maturation. Out of Saturn therefore, as out of an unripe and impure
Gold, some good may be produced: But it must of necessity be well
washt, and out of it being well washed, may the first Ens of Gold be
extracted, and be fixed. But now, if out of mature Gold, you would
yet educe something, it must then again first putrefie and be
reduced into nothing, afore any more noble thing can proceed there
out of. For it is like to the Seed of the Vegetables, which do’s not
admit of any Multiplication of it self, unless they are first put in the
Earth and consumed by Putrefaction: And this is proved, and
asserted by the Testimony of our Lord Christ himself, who says, that
except a grain of Wheat rot in the Earth, it cannot bring forth any
Fruit. Certain it is therefore, and firmly true, that Gold cannot be
translated into a better degree, unless it be again destroyed, and
reduced into such a Body, as out of which it cannot be reduced into
its former Golden Body [or Form.]
A. What is it that you say, can it ever be possible, that a Metal so
constant in the fire should be on such wise destroyed, as not to be
reducible unto its former Body? Verily I have but small reason to
boast of any great matters done by me: For I have for some years
past tormented my self hitherto, about decocting and cooking of
Gold: I have dissolved it in sundry sharp [and Corrosive] Waters, and
have beheld its ascending with its yellow Colour, by a Retort and
through an Alembick, but yet I never got ought else in the
Precipitation of the same, but common Gold, and which was not in
the least bettered thereby. And therefore I did at last conclude with
my self, as many others have done, that the common Gold could not
be the matter of the Philosophick Stone, and it holds hidden within
its Body, no more Tincture than it stands in need of, it self; and that
therefore it has not the Faculty of tinging other white Metallick
Bodies.
B. I do not at all wonder at your falling into this Opinion. There
are many others besides you, that are of the same mind; Nay, I my
self doubted much about this very thing, viz. whether or no, Gold
hides within its inward parts any more of Colour, than it shews unto
us in its outside shape. But then on the other hand, it could not
seem at all likely, that such eminent Men should publish such great
Fallacies and so many Lyes, merely to seduce Men, by. And whilst I
was thus wavering in this kind of doubting, the Truth did at last
(after sundry and many inquisitions) by a mere chance present it self
unto me; in so much, that I am now clearly convinced of my Error,
and am even constrained to believe, that a true Tincture, tinging the
imperfect Metals, may be extracted out of Gold. For well may that be
believed, which the Eyes see, and the hands feel.
A. I rejoyce exceedingly to hear you say, that you have seen the
Truth, and I hope that in time you will refresh me with a sight
thereof too.
B. Whatsoever lyes in my Power to serve you by, I will not in any
Case deny unto you: But thus much I would you should know, that
the Splendor or brightness of the Truth it self hath shone upon me,
but I have never as yet brought the work it self unto an end, by
reason of the want of time: But yet however, I am confident and
firmly persuaded, that if no impediment chance to happen, I shall
bring it to its wished end. And now seeing you are by some years
younger than my self and that you have store of time and all other
Conveniencies, I dare be confident, that you would finish that
Operation much sooner, should I but reveal unto you those things,
which I am already arrived to the knowledge of, by the Labours of
mine own hands.
A. Proceed on, I pray, in this your Liberality, and make me, as
being a Man following after Honesty, partaker of your Happiness,
and I shall be everlastingly obliged to you and yours. And
whatsoever Labour or Task is to be undergone for you; I will with a
ready and willing mind undertake it, and in all things respectfully
regard your wholsome Instructions.
B. Well! I trust you, and believe, that you will perform your
Promises, by which you bind your Credit; but however you shall give
me your hand, and Promise me, that you will conceal the Art in most
profound silence.
A. I will, here’s my right hand, and Credit upon it.
B. Hearken then, with your utmost diligence, and with an accurate
intention, receive the things which I shall speak unto you.
A. I do, and listen attentively.
B. In the first place then, you are to know, that, if you would
make any good thing out of the common Gold, you must perfectly
cast out of your mind that Opinion, which hath hurried not a few
into no small difficulties, imagining, that (by the help of some
Menstruum or other) the Colour of the Gold is to be extracted out of
it, and that Silver is to be tinged, with that same Golden Tincture
thus extracted, and that, to the remaining white Gold, its Colour may
be again restored by the other lesser Metals, as ♂ or Antimony,
Copper, or Iron: Such thoughts as these you must clearly remove out
of your mind, as being those which rob a many of their precious
Time and Estates. There are several ways, by which I know how to
extract the Colour from Gold, but tis needless to reckon them up
here by a tedious repeating of them, seeing they are not any ways
profitable, but rather cause loss of Time and Goods. The main thing
you are to mind is this, viz. to meditate [and enquire] by an accurate
and uncessant studious Search, by what means you may destroy
Gold, kill it, and so compel it by Putrefaction to produce to view its
internal and invisible Colour, and (on the contrary) to introvert (and
hide) its external and visible Yellowness. For Gold it self is no other
thing save a mere Tincture, to the acquiring of which, there needs
not any other thing save the true Key, which unlocks Gold, introverts
it, and renders the invisible Colour, visible. Besides, neither are those
to be hearkned unto, who boast of reducing Gold into its three
Principles, viz. Salt, Sulphur, and Mercury; and of freeing those three
from all their impurities, and then, of conjoyning them again, being
thus Purged, and of Fixing them into an Universal Tincture; and such
like most impertinent trifling Processes, as these. For they are mere
idle Dreams, and can never be accomplished, but come to just
nothing, and clearly delude the Covetous Thirsters after Gain, by
their vain dependence thereupon. Nor are there in Gold any of those
Feces, which they prate of its being defiled with, neither doth it
admit of being severed and dissolved into those three Principles. But
put Case it were possible so to be, what profit, I pray, could we hope
should accrue to the said Gold by such a fruitless Labour, whereas
we see, that it is not in the least measure bettered by such a
Separation. It remains therefore for an undoubted Truth, that Gold
neither contains any Feces, nor admits it of a resolution into Three
Principles, but that it rather requires to be Radically dissolved by a
due Putrefaction, and to be so opened or unlockt. And farther, the
Labour of such Men is likewise vain, who Endeavour by the help of
Saline, Cementations to extract from Gold, its Soul: For though such
Cementations may sometimes succeed so well, as that the Gold
when taken out is plainly white, yet nevertheless such a white Gold
doth as yet contain in it its own peculiar Colour, the which, a little
Saltpeter cast in upon it in Flux, doth easily restore unto it: For then
that whiteness vanisheth, and the Truth appears, and shews you,
that it neither lost its yellow Colour, nor its weight, but retained them
both, in the Cementation. Nay, we have been many times deceived
our selves by these kind of Operations, and have persuaded our
selves, that we had dispoiled the Gold of his Colour or Tincture by
the Salts, whereas it had but only attracted a certain Sulphur out of
the Salts, by which it was made White. You may give Credit unto
me, for I speak experimentally, and do not tell you dreaming Stories.
I will instance it unto you, by an Example. Dissolve a little Gold in
some Aqua Regis, and pour the Solution upon powdered Tartar, that
so being poured upon the said Tartar-powder, it may be hid and
covered over: Put this Tartar thus moistened with the Solution of the
Gold, in a strong Crucible, the which you must cover well with a
Cover, and lute it: Or rather, put it in a Cementary Pot or Vessel,
which will be better. The Vessel being placed in the Cementary Fire,
the Gold will extract a peculiar Sulphur, and become White and
Brittle, after its Separation from the Salts, by being melted. And now
who is it, but would believe, that the Salts had extracted the Colour
of the Gold from it, whereas it is no such matter. For a little
Saltpeter, or else the Cineritium, or Cupel can drive away all this
white Colour, and restore it to its former Yellowness again; and this
is, what my self have several times done and experienced with mine
own hands.
A. Now again, here’s a new Story I never heard of afore, who
would ever have believed, but, that when they had taken their Gold
(tinged with a whiter Colour than Silver) out of the Cementary
Vessel, it had been clearly dispoiled of its Tincture? But now seeing it
is not so, there must of necessity lye hidden under such an Action as
this, some other Secret and Wonder. Verily it is no trifling Matter
thus to make Gold white, without the help of the white Metals; and
it is the more wonderful too, because it is not known, from whence
that white Colour receiveth its Rise: It could not get it from the Aqua
Regis, nor could it have it from the Tartar, and this makes me still
wonder the more. And therefore, pray, rid me of this doubt, and
unriddle the business unto me, for ’tis not without cause, that I
suppose some great Secret may lye thereunder hidden.
B. Attend diligently to what I say, therefore, for its impossible for
you to apprehend all things at one very dash [as I may say, and at
first.] We will first of all treat about the Gold only, and of other
Secrets afterwards in due time. But yet [by the by] I would have you
observe in this place, this one thing; that as touching that Sulphur,
which made the Gold white and brittle, there must needs be a
notable Friendliness betwixt them, because it was so easily extracted
out of the Tartar by the Gold. And upon this Account there may be
ground to suppose, that if the Gold were left lying longer in that
close Cementation, that Sulphur which rendered the Gold so white,
might haply be rendred Red, and fix in the Gold. For every Sulphur is
a Tincture, when it is made fixed, and gets an Ingress, from the
other Metals. Do not undervalue this Secret, but fish out the
Property of this thing, by a more accurate Meditation, for you will
draw from thence much Good.
A. Verily, I can methinks conjecture, that this very knack hath
more in it than it shews for; I will search thereinto more accurately;
perhaps this very way is a nearer one, than that which requires the
inversion of the Gold. I remember that I have read amongst the
Sayings of the Philosophers, this Expression; That their Gold does
not tinge, unless it be first tinged, nor receiveth it a Red Colour,
unless it be made first White. I perceive, that Nature is more
abundantly stored with infinite Riches, and that it cannot be so easily
Searcht out to the bottom, and the longer a Man seeks, the more he
finds and meets with; insomuch that at last, there is such plenty of
good things offering themselves to such Seekers, that it makes them
puzzeld which to choose, seeing they so commend each others
Benefit and Profit. Besides, your words are very hard to be
understood, and hard to be born. For it seems a thing exceeding all
belief, that the most constant Fire-during-Metal, Gold should be so
changed, as to be no more Gold, and very hardly, yea, not at all
reducible by the help of Art into its former Body. I do often meet
with that Opinion and Decree of the Philosophers in my frequent
reading of their Books, viz. that Gold must be putrefied, if any better
and nobler thing is to be generated thereout of: But whereas it
seemed unto me a thing beyond the Power of Nature, and
altogether impossible, for such a constant Matter to undergo any
Putrefaction, I supposed that the Philosophers pointed at some other
thing by that Putrefaction of theirs. Mean while, I earnestly expect
from you a Demonstration of the possibility and Truth of this thing.
B. Come then, on God’s Name, a little nearer me, and heed well
the things which shall be shewn unto you.
We will here take half an Ounce of common Gold, and put it into
this Aqua Fortis, made of Vitriol and Saltpeter, whereto we will add
the same weight as the Gold is of, or a little more, of our
Saltarmoniack, without which, the Aqua Fortis alone, and by it self, is
not able to dissolve the Gold.
A. Pray, Sir, why do you say, Our Salarmoniack? Are there several
and different kinds of it? For my part, when I dissolve Gold, I put
into the Aqua Fortis, that [common] Salarmoniack, which is every
where to be had in the Merchants Warehouses, and is very fit to
dissolve Gold into a Yellow water.
B. You speak very well after your own way; And I confess, that
every Salarmoniack mixt with Aqua Fortis is very good to dissolve
Gold; nor is this any new way, for ’tis in very much use amongst all
the Chymists, who are wont on this wise to dissolve their Gold, but
yet that which is thus dissolved, still remains Gold, and doth easily
admit of being again precipitated out of the Aqua Fortis, and of
being reduced by Fusion into the former Body, it had afore its
Solution. But if so be, that the Solution shall be made by the help of
our Sal Armoniack, then is the Case vastly altered, and your
attempting its Reduction again will be in vain. For if Gold be but
dissolved barely once with our Saltarmoniack, it admits not any more
of melting, nor doth it of it self return again into a malleable
Metallick Body, but gets a Reddish Scarlet kind of Colour in the Tryal
[or Crucible] and remains an unfusil Powder. And if you add some
Borax thereunto, and set it in the Fire then to melt, it will pass into a
Red Glass, which is a sign of its being plainly destroyed, and of its
being transmuted into another Body. And therefore I dare aver, that
there is seated in our Salt Armoniack a power of inverting, and
transmuting Gold, and of making it fit for the Philosophical
putrefaction, which thing is impossible to be done by any other Salts
whatever they be, and what Name soeever called by.
A. Certainly, this is a Divine miraculous thing, to subject Gold, so
mightily constant in the Fire, unto Putrefaction, and to reduce it by
Putrefaction, into a nothing: For I have read too and again, amongst
the Philosophers Writings, that it is an easier thing to make Gold by
Art, than to destroy Gold made by Nature. And therefore this Salt
must needs be a very wonderful one, which is able to effect these
and other, the like almost incredible things.
B. Well may you term it a wonderful Salt, for so it is, the like of
which, no Man will find in the whole World; though to such as know
it, it is so vile and mean a thing; insomuch that scarce any one
would think it likely, that such things could be done thereby, as are
wont to be, should it be but named by its own proper Title. Does
not, I pray, that Philosopher, Cosmopolita [or Sandivow] confess,
that he hath oftentimes declared the Art, and Secret of the whole
Philosophick work, word for word, sometimes to one, sometimes to
another, and yet they would not at all believe him, by reason of the
meanness, or vileness of the Work? And does not he make frequent
mention of his own, and not the common Sal Armoniack? But that
you may yet give more belief and credit to our Salt, I would have
you read the Turba of the Philosophers, wherein you will find all
those things which they have published concerning their Salt: And
amongst others, hearken to those few words, which the Rosary
mentions: Our Salt dissolves Gold into a red Colour, and Silver into a
white Colour, and transmutes them out of their Corporeity into a
Spirituality, and with our Salt, are their Bodies calcined. And for this
reason, Lumen Luminum, also says, That if the Omnipotent God had
not created this Salt, the Elixir could not have been perfected, and
the Study of Chymistry would have been in vain. Avicen saith, If