My Dear Friends,
By the time you read this letter, I will be the late Mr. Roger Harrison.
I have little time left, but I feel that I owe you an apology and an explanation. The former is easily done. I will not lard it down with excuses, temporizing, or equivocation, but rather speak plainly: I apologise. I apologise for what I have done, for the unfulfilled hope that I dangled before you, fruit before Tantalus.
The latter, I fear, will take more doing.
You will recall the tale of how I came to invent the seruma dead fiancé, mad experiments, and the final, accidental discovery. I shall not recount it here. It is important to note, before I go on, that this tale is a lie. It was a lie of necessity, however, and I hope you will come to see why I did not make the truth known.
I begin, like Copperfield, with my genesis: I was born in Bedfordshire, to parents of means but no status. I shall spare you the particulars, save for one important point: the event took place nigh three hundred years ago.
As a child, I was given tutors in reading, writing, and the courtly manners; my parents wished me to move in high circles, despite my inferior birth. I despised courtly manners, but delighted my tutors by taking an interest in the ideas of Descartes and Bacon, and in their new philosophy of the natural sciences. I read all I could of natural philosophy, and once I was of age, I left home and came to Gresham College at Bishopsgate. It was there that I first attended the lectures of Robert Boyle.
At last, I had found my calling! I could not turn away as he spoke of the jarring seeds of matter, of the properties of air under pressure, of the primacy of rigorous experiment. The moment his lecture was finished, I hurried forward to the lectern. Professor Boyle, said I (the more fool me, for he was not a professor), I wish you would take me on as your student.
He gave me a look of disdain. Certainly not, said he, Ive no time to tend children.
I was not dissuaded. I followed Boyle to his home, badgering him all the while, and waited outside until he left the following morning, when I followed him again and badgered him further. I became a very plague on poor Boyle, beleaguering him for days, until at last he agreed to take me on. But, said he, I tolerate neither sloth nor dullness of mind. Should you fall into either, I shall send you away at once!
He did not send me away. Indeed, I was his most industrious student, his quickest, his keenest. I learned all I could wish of the new sciences of physics and chemistry, and soon I began to aid Boyle in his experiments and even to conduct my own, with his blessings.
I also aided him in his more peculiar and secret work. For while Boyle despised the ancient alchemists for their lack of rigor, he was fascinated with their ideasthe multiplication of metals, the philosophers stone. So, I soon found, was I, although unlike Boyle, it was not metals that interested me, but the panacea. The elixir of life. What wonders might a man see if he but lived long enough? What might he discover, what experiments perform? Boyles obsession became mine.
Alas, Boyle was never to find the stonehis health failed, he retired from public life, and if he conducted further experiments, I know nothing of them. With his death, I became disenchanted with the College, and with the natural philosophers. Bacon and Descartes grand new philosophy, I believed, had come to naught.
I continued Boyle's studies of the ancient alchemists. And I soon made a discovery, one of no little importance. I found that in their treatises, the greatest of the English and French alchemists spoke with great respect of the alchemy of the MohammedansGeber, Rhazes, and Alkindus. The heathen lands of Arabia, I found, had learned the arts of distillation, purification, and crystallisation long before the Christian lands had; indeed, the Mohammedan alchemists had practiced something akin to the rigorous experimental methods of Boyle.
I decided that in order to progress in my alchemical studies, I would have to travel to Arabia and seek out a Mohammedan teacher. I bade my few friends and my parents farewell, and I left England, not knowing if I should ever return.
My journey to Arabia can be summed thusly: tedious and disagreeable.
I arrived lighter of frame and purse, Boyle's death still weighing on my mind. And it seemed my travels had been in vainof the ancient Mohammedan alchemists there were few records, and if any alchemists remained, they hid themselves well. But as before, I would not give up easily. I met with sheiks and amirs, and perused their libraries (courtly manners proved of some use after all). I spoke with scholars. I searched the markets for scrolls and old books.
It was in the markets that I made my discoveryan ancient volume scribed by Rhazes, which the man at the stall swore had been looted by his grandfather during the sacking of a palace many years before. I cared not a whit whence it came, only that I had it. I began reading at once.
According to Rhazes, solitude was paramount in the quest for the philosophers stone. I packed up food, water, and my apparatus, and traveled to a desert cave to begin conducting experiments.
I toiled in that cave for many years; in the early days, I left occasionally to fetch supplies, but after a time, the locals began to bring food and water for the mad Englishman, and soon I could remain and conduct experiment after experiment. Rhazes text helped only a little at first. His methods were sound, but his language was odd and metaphorical, almost incomprehensible. Gradually, as I labored in my cave and ignored the outside world, I came to see underneath his metaphor, and my understanding sharpened.
Rhazes spoke of alchemy, the art of transformation. But alchemy was not merely the transformation of base metals, it was also the transformation of the selfof the soul. First, purification. Filtering impurities from the soul; burning out flaws with the searing flame of reason. Second, conjunction. Reconstituting the purified soul; enlightenment of the spirit. Finally, sublimation. Attaining the glory of the whole; the unification of the soul with the limitless Soul of All. Panacea.
It was more than two hundred years later that I emerged from my cave to a changed world. A former British colony had become a great world power, the Russian Empire another. England's influence on the world had waned; the sun had set on our Empire.
Boyle's death still haunted me. And to my surprise, I found that his name was remembered. Some of his ideas had borne fruit, and the natural philosophers of this age spoke glowingly of his contributions to the sciences. What, I wondered, could he have wrought given more time? To what might the Boyles of this new age aspire, if they did not succumb to old age? I became determined to reproduce my life serum, to create enough for the natural philosophers. Perhaps enough for the thousands of thousands of people in all the world.
I traveled to the New World, and there I found a partner, a fair-minded and well-spoken man of business. He aided me in finding accommodations and laboratory equipment, and introduced me to many natural philosophers. He helped me to secure funds for my serum, to begin the work of mass production. And he shielded me from the newspapermen who descended once word of our project escaped.
Soon we leased a production facility, and I prepared it for the production of the serum.
But how quickly things can change! Two days ago, my partner, who I thought so fair-minded, showed another face. He raved over the ideas of a Scotsman named Smith. Smiths theory of the unseen hand of greed, he told me, would ensure the success of the serum. We would charge enormous sums for its use, and the wealthy would queue up to pay us. He rejected the idea of giving serum to natural philosophers. We argued at great length, but I was powerless; the production of the serum had passed beyond my control. My sole leverage was that I alone knew the formula. Still, careful analysis of the process I had put in place for the facility would yield that information.
Production could not be allowed to go forward. The noble art of alchemy was not meant for the enrichment of venal men. Last night, I destroyed my notes and equipment. I dismantled key parts of the facility. And I destroyed my private cache of serum, assuring my impending death. The formula will die with me.
I have been a fool, and for this I apologise. I forgot the words of Rhazes, and what they meant. I forgot that in alchemy, what is important is not the destination, but the journey. The quest. Giving the serum to other men would have circumvented that journey. This would not only be a disservice to those men, but an act of hubrispanacea is not mine to give.
All that I have to give are the words of this letter. Remember Rhazes, and remember the three stages of the Great Work.
Purification.
Conjunction.
Sublimation.
Godspeed,
Roger