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57 pages 1 hour read

The Alchemist

Fiction | Play | Adult | Published in 1610

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Symbols & Motifs

The Philosopher’s Stone

The philosopher’s stone, the desire of both Mammon and the Anabaptists, is a symbol of all of the unrealistic wants and desires of the trio’s customers, as well as of people in general. This mythical artifact—the end goal of medieval alchemy—promised unlimited wealth and health, immortality, and the ability to create gold from lesser metals. Mammon’s fantasy of the stone is typical: He initially thinks of the good he can do for his community, but he soon enough focuses on how the stone can benefit him alone. Thus, the stone represents the corrupting influence of power—aligning with the meaning of Mammon’s last name.

The stone is also a symbol of fantastical desires more broadly. Even those customers who do not specifically want the stone, ask for impossible things. Dapper desires luck that will overcome chance and a fairy servant, Drugger wants influence over his clients’ willingness to buy, and Kastril wants to know the outcomes of arguments ahead of time. None of these wishes can be met; the magical promises Face and Subtle make highlight that all of these fantasies are fruitless. Just as the play’s actors can only pretend to do magic, so too the audience can only imagine the philosopher’s stone.

Finally, the stone reflects Subtle’s pseudo-scientific alchemy. His performance is intended to sell his supernatural abilities: To complete the ruse, he uses Greek and Latin terms, displays anger, and insists on more materials to fuel the stone’s creation. The stone’s allure also helps the deception, as the mere suggestion of unattainable power is intoxicating, easily lowering the defenses of Subtle’s targets.

Disguises

Disguises are a large part of the trio’s schemes, as each takes on many personas that require changes in appearance and clothing. The trio’s facility with quick-changes—in their constant performance within a performance, this alludes to actors’ skills at alternating costumes—symbolizes the relative instability of these conmen’s identities.

Each change of clothes has meaning and purpose. Some disguise choices are practical: Dol’s velvet dress allows a blindfolded Dapper to reach out and touch expensive fabric to sell the illusion that she is the Queen of Fairy. Others have more to do with stereotypes and cultural assumptions: Face shaves to become Jeremy because a beardless man reads as younger, more honest, and naive—he literally has nothing to hide. Conversely, for the martial Captain Face, a beard conveys worldliness and possibly even foreign travel—qualities that help sell the idea that Face knows an illustrious alchemist.

The Spanish nobleman’s outfit is of special consequence, as it becomes a symbol of marriage to Pliant—i.e., the control of her wealth. Surly, Face, Drugger, and Lovewit all scheme to wear the Spanish outfit, and the stakes of this impersonation are quite high. As Surly’s misadventure shows, underestimating English hatred for their longtime European enemy Spain comes with danger of being mocked and chased off. Lovewit manages to wear the outfit and wed Pliant, and even he must do so with haste: When Lovewit faces the marshals, Face reminds him, “Off with your ruff and cloak then; be yourself, sir” (348)—the authorities will not treat a Spanish nobleman kindly, so Lovewit reverts to himself.

Money

The play is awash in different kinds of money, signaling the worldliness of Jonson’s audience, who would have been familiar with many kinds of monetary systems. Dapper pays Face in English coins, Drugger uses a Portuguese portague and barters goods like tobacco, Mammon skips past minted coins and goes straight for the creation of gold from base metals, and Subtle claims to Tribulation Wholesome that casting foreign currency is perfectly legal.

Because of the play’s moral compass—those who allow themselves to be tricked get punished—the acquisition of money becomes the de facto way of keeping score. Face emerges as the clear winner: He convinces Dapper that the familiar he will receive is going to be stronger than anticipated, so he should give Subtle more money, which leads Dapper to hand Face money; gets Drugger to give him extra payment under similar pretenses; and particularly preys on Mammon’s willingness to hand over additional money—including 100 pounds for the ostensible damages caused by the false destruction of the philosopher’s stone. Even Lovewit rewards Face’s schemes with a portion of his new wealth.

Face ends the play by noting that the money that he has made will go toward new chicanery—in effect, the money has become payment for the entertainment value he has provided to Lovewit. Once again, we see The Play as Analogy for the Theater, as the audience too has paid Face money for his clever deceptions.

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