ambix, Vol. 55, No.

2, July 2008, 153–168

The Letters of John Dastin

WILFRED THIESEN

John Dastin, a noted alchemist who lived ca.1300, followed the lead of many
of his contemporaries and predecessors in using letters to propagate his
views on alchemy. This article identifies a number of letters that Dastin
wrote, and includes one text addressed to a cardinal of the city of Naples.
This letter is virtually a copy of a work by Arnold of Villanova. I believe that
other works ascribed to Dastin will also show a great dependence on
Arnold’s works.

It is generally conceded that the alchemists gave added authority to their works by
falsely ascribing them to persons of great historical prestige — Moses, Abu Ali ibn
Sina (Avicenna), Albert the Great, and Thomas Aquinas. Another tactic that they
employed was to write in the form of letters to persons of distinction — kings, popes,
and cardinals. The use of letters to propagate personal views on various subjects goes
back to the late classical period and the early centuries of Christianity. Consequently,
it is not unusual for the English alchemist John Dastin (ca. 1300) to use letters to
profess his alchemical beliefs to a considerable extent. The following is a list of his
works that have been identified in the manuscripts as “letters.”
1. “A letter of a good man.” Incipit Omne datum optimum . . .1 In addition to
the texts given with the edited version, it is found in:
London, British Library (B.L.), MS Sloane 3738, fols. 23r–35v, fifteenth
century.
London, B.L., MS add. 6123, fols. 45r–90r, sixteenth century.
2. “Letter to Pope John XXII.” Incipit Hoc est secretum secretorum . . .”2 In
addition to the manuscripts given by Josten, the text is found in:
Cambridge, University Library, MS 1256, Ff. IV 13, fols. 308v–?
Oxford, Bodleian Library, MS Ashmole 1446, fols. 141r–145v, sixteenth
century.

1
For a list of manuscripts of this work, see Wilfred R. Theisen, “John Dastin’s Letter on the Philosopher’s
Stone,” Ambix 33, Part 2/3 (1986): 78.
2
For a list of MSS of this work, see C. H. Josten, “The Text of John Dastin’s Letter to Pope John XXII,”
Ambix 4 (1949): 34–51. Newman has questioned the authenticity of this letter, i.e. its being actually written as
a letter to the pope. I agree with Newman. The MSS that are so identified are relatively late. The text of the
letter consists of parts of other Dastin works that have apparently been assembled to make the letter. There
are no salutary phrases in the MSS, unlike in the letters written to the cardinal deacon given below.

© Society for the History of Alchemy and Chemistry 2008 DOI: 10.1179/174582308X255389
154 THIESEN

3. Letter addressed to Napoleon Orsini, cardinal deacon of St. Adrian’s in Naples

1288–1342.3 It has the title, De natura metallorum . . . . Incipit Cum dignum
sit dignis secreta . . . The text is found in:
London, B.L., MS Sloane 2476, fols. 4r–9v, fifteenth century.
Oxford, B.L., MS Ashmole 1420, 105–13, sixteenth century.
4. Another letter addressed to the same cardinal. This work has the title Liber
philosophiae or Sapientum aurinum. Incipit Cum dignum sit dignis secreta . . .4
For the text see:
London, B.L., MS Sloane 212, fols. 43v–54v, fifteenth century.
London, B.L., MS Sloane 2476, fols. 40r–48r.
London, B.L., MS Stowe 1070, fols. 44r–51r, fifteenth century.
Oxford, B.L., MS Ashmole 1420, 353–73.
5. Another letter addressed to the same cardinal, with the title Speculum philoso-
phiae (not the same as the much longer work with the same title and found in
MS Sloane 2480) and with the incipit Desiderii nostri sagacitati desideratum
offero tibi librum breviter abbreviatum . . . For the text see:
London, B.L., MS Sloane 212, fols. 54v–79v.
London, B.L., MS Sloane 2476, fols. 48v–68r.
Oxford, Bodleian Library, MS Ashmole 1420, 177–265.
6. A letter with the title, Epistola bona et pretiosa . . . and with the incipit
Reverentiam et salutem amice dilectissime iam thalamum . . . This text is
found in:
London, B.L., MS Sloane 288, fols. 58v–59v.
London, B.L., MS Sloane 1118, fols. 108v–111r, fifteenth century.
London, B.L., MS Sloane 1118, fols. 146r–147r.
7. A letter with the title Libellus aureus . . . and the incipit Testificatur ad
credendum meditationem experimentum . . . The text is found in:
Cambridge, Trinity College Library, MS 1122, fols. 36v–38v, fourteenth
century.
Cambridge, Trinity College Library, MS 1400, fols. 4r–8r, fifteenth cenury.
Cambridge, University Library, MS Ff. IV 13, fols. 1r–5v.
London, B.L., MS Harley 3542, fols. 60v–64v, fourteenth century.
London, B.L., MS Sloane 2476, fols. 6v–9v.
London, B.L., MS Sloane 3738, fols. 35v–36v.
Oxford, Bodleian Library, MS Ashmole 1416, fols. 105r–106v.
Oxford, Bodleian Library, MS Ashmole 1420, 114–24.
Oxford, Bodleian Library, MS Fairfax 22, fols. 29r–30v.
Brussells, Bibliotheque Nationale, MS 4276, fols. 123r–127v.
8. A letter with the title Verbum abbreviatum . . . and the incipit Cum gaudeant
uti brevitate moderni . . . This text is found in:
Cambridge, Trinity College Library, MS 916, 46–75.

3
cf. Lynn Thorndike, A History of Magic and Experimental Science, 6 vols. (New York: Columbia University
Press, 1923–58), III, 85. Also see Lessico Universale Italiano (Rome, 1975), XV, 504. The cardinal lived for a
time in Avignon and fought to prevent the election of Pope John XXII.
4
Thorndike, A History of Magic, states that this work is Arnold of Villanova’s “Rosarius.”
 THE LETTERS OF JOHN DASTIN 155

Cambridge, Gonville & Caius Library, MS 181, 305–28.

Cambridge, Trinity College Library, MS 1411, fols. 1r–60r.
London, B.L., MS add. 6123, fols. 1r–44r, sixteenth century.
London, B.L., MS Harley 1747, fols. 15v–16v, fragment.
London, B.L., MS Sloane 3738, fols. 37r–45v.
Oxford, Bodleian Library, MS Ashmole 1416, fols. 73v–93r.
Oxford, Bodleian Library, MS Ashmole 1467, fols. 62r–92r, sixteenth
century.
9. A letter addressed O venerande pater gratias ago . . . Incipit O venerabile
pater scias quod duplicem modum . . . This text is found in:
Oxford, Bodleian Library, MS Ashmole 1384, fols. 76r–79r.
This letter is virtually a copy of a work by Arnold of Villa Nova, a contem-
porary of Dastin. Manuscripts with this text of Arnold’s are: London, B.L.,
MS add. 10764 (two texts), London, B.L., MS Harley 3703, London, B.L., MS
add. 15549, and London, B.L., MS Harley 3528. Singer5 lists these manuscripts
under the title Theorica et Practica.
Zetzner prints this text, but gives it the title Liber perfecti magisterii.6
A good section of this text, lines 161–259, found its way into the Gaster
manuscript, a Jewish manuscript written in 1690.7 Below are the Latin text of
this letter and my translation of the Ashmole 1384 text. I have chosen to edit
this text because it is short and because it appears to be an actual letter. There
are many terms of direct address in the letter, and the tenor of the letter is an
expression of genuine feelings about the alchemical process — an indication
that the author wishes to inform someone about some erroneous paths in
alchemy taken by others. The first third of this letter is nearly identical to
item 3 above. I believe that the two works have the same author, and that this
author is also identical to the author of Speculum philosophiae as found in
Sloane 2480. Also, I am quite sure that all three of the letters addressed to
Napoleon Orsini are the work of the same person.
In the Latin text, I have observed the paragraph breaks that are in the
manuscript and have changed a few of the spellings to fit modern orthography,
e.g. ae for e, and sed for set. In a number of places, the author refers to the
Libro Turbae, and I have noted where these passages can be found in MS
Rylands 65 from Manchester University Library.

Latin Text
O venerande pater gratias ago deo qui istam scientiam sua
1. bonitate ad tuas manus pervenire concessit aliis penitus
2. occultam. O venerabile pater scias quod duplicem modum

5
D. W. Singer, Catalogue of Latin and Vernacular Alchemical Manuscripts in Great Britain and Ireland, Dating
from before the XVI Century, 3 vols. (Brussels: Lamertin, 1928–1931), II, 226.
6
Lazarus Zetzner, Theatrum Chemicum, 6 vols. (Strasbourg: Argentorati, 1659–1661), III, 128–36.
7
See Raphael Patai, The Jewish Alchemists (Princeton University Press, 1994), 431–34. He attributes the work
to Arnold of Villanova.
156 THIESEN

3. philosophi in suis libris posuerunt verba obscura et celaverunt

4. verbum velamine ne impii ex hoc audaciam praesumentes
5. ad illicita fierent promptiores. Igitur tu pater more
6. philosophorum ipsam celes nec indifferenter communices hoc
7. iocale. Falsum autem modum in verbis ornatis posuerunt,
8. quem sequentes communiter operantes cum sulphure et
9. arsenico et argento vivo et sale armoniaco sublimatis salibus
10. et aluminibus corporibus et eorum similibus commixtionibus,
11. coquendo solvendo congelando et alias multipliciter operando
12. preparando ut suus error validius confortetur. Quorum modos
13. in summa tibi ostendam et eorum errores cum suis causis ut sic
14. veritas certius elucescat. Scito igitur pater quod scientia nostra
15. est communi via quattuor elementorum et temporum
16. qualitatum eorum adinvicem conversio. Quae elementa pie
17. pater in omni re sub coelo creata sunt non per visum sed
18. virtutem.
19. Unde philosophi sub velamine hanc scientiam tradiderunt et
20. operati sunt non intelligentes ad litteram ex sanguine capillis
21. et ovis et urina nec non et multis aliis. Ut ex hiis traherent
22. quattuor elementa ut cum eis opus perficerent. Per
23. distillationem a praedictis primo aquam claram deinde oleum
24. in superficie citrinum quod dicunt ignem et aerem continere.
25. Et terra nigra in fundo remansit. Postmodum terram cum aqua
26. dealbant in bibendo ipsam et coquendo et distillando inde
27. aquam illam totiens donec tota terra dealbetur.
28. Deinde reddunt sibi ignem suum et oleum preparantes
29. distillando quousque dicta terra totum bibat scilicet aquam et
30. oleum et tincturam. Et istam terram proiciunt supra corpus
31. fusum scilicet cuprum vel aliud. Et nihil invenerunt.
32. Et tunc operantur et faciunt secundum quod philosophi dicunt
33. in libris. Et in errorem cadunt et non inveniunt intentum
34. certum. Et causa erroris illorum est quia certum est quod non
35. generatur ex homine nisi homo nec ab aliis animalibus nisi sibi
36. similia. Cum ergo omnia ista a natura elementorum
37. metallorum sint penitus aliena impossibile est ex eis fieri
38. generatio metallorum sive in metallis transmutatio. Item quia
39. metalla non generantur nisi ex spermate proprio sic nec homo
40. nisi ex spermate proprio. Argentum vero vivum est sperma
41. omnium metallorum et origo.
42. Ista autum praedicta sicut sanguis capilli ovum et urina et
43. cetera vegetalia non sunt argentum vivum. Igitur impossibile
44. est ex eis fieri generatio sive transmutatio in metallis. Non
45. sunt ergo praedicta lapis noster sed exemplum. Et alii qui
46. accipiunt quattuor spiritus loco quattuor elementorum
47. videntes quod philosophi in libris suis posuerunt scientiam
48. esse in spiritibus. Et istos sublimant ut sint naturae aeris et
 THE LETTERS OF JOHN DASTIN 157

49. solvunt ut sint naturae aquae et fixant ut sint naturae terrae et

50. calcinant ut sint naturae ignis. Et ita ista iuxta libros
51. componunt credentes habere scientiam elementorum. Et haec
52. composita et similiter iuncta proiciunt supra cuprum. Et nihil
53. invenerunt. Sed ut primi in errorem lapsi sunt. Et causa erroris
54. illorum ad praesens dei est. Patens est ut praedictum est quod
55. metalla non generantur nisi ex spermate proprio. Ista vero non
56. sunt sperma proprium metallorum excepto mercurio. Ergo ex
57. eis impossibilis est generatio vel transmutatio.
58. Item ergo quia sulphur et arsenicum cito comburuntur in eis
59. quomodo ergo expectabitur de eis bonum quae cito
60. comburuntur et in carbonem ducuntur? Nequaquam expectare
61. [bonum] debet. Patet igitur ad praedicta nec per se nec si
62. corporibus adiungatur quoquomodo sunt lapis noster seu
63. medicina nostra. Quia ad generationem hominis non requiritur
64. alicuius rei admixtio nisi spermatis vel seminis. Nec ad
65. generationem arborum vel plantae requiritur alicuius rei
66. extraneae admixtio. Ideo magisterium nostrum alicuius rei
67. extraneae admixtione non indiget. Quidem vero credunt in
68. salibus scientiam invenire et eos solvunt et calcinant fundunt
69. et preparant et proiciunt supra corpora imperfecta. Et aliquam
70. similem miscent cum corporibus ut dictum est calcinatis
71. preparatis et solutis vel cum spiritibus similiter preparatis. Et
72. nihil invenerunt. Et causa erroris illorum est eadem cum
73. praecedentibus. Quidam solis corporibus credunt medicinam
74. elicere. Et preparant ea calcinando solvendo et congelando et
75. proiciunt supra corpora. Et decepti sunt. Et causa errorum
76. illorum est quia ab initio sperma metallorum non acceperunt.
77. Sed corpus quamvis sit de natura spermatis sperma metalli
78. non est. Rationibus igitur praedictis patet quod nec ex
79. sanguine capillis ovis et urina vel aliis vegetabilibus est
80. scientia nostra. Nec in spiritibus per se adinvicem coniunctis
81. cum elementis praedictis ac salibus ac aliis quibuscumque.
82. Quidam subtilius intelligenter considerantes argentum vivum
83. esse sperma metallorum et ipsorum originem calore sulphureo
84. in ventre terrae decoquente et sublimaverunt per seipsum et
85. fixaverunt et aliis modis preparaverunt. Et nihil invenerunt. Et
86. causa errorum illorum est sicut sperma viri non prodest nec
87. fructum facit nisi proiciatur in matrice mulieris sic nec
88. mercurius nisi proiciatur in matrice mulieris ut ipsum nutriat.
89. Quidam ipsum cum corpore amalgamando distillaverunt et
90. laverunt tam diu cum aqua dulci donec quid eis apparuit corpus
91. immundum redactum fuit in argentum vivum sive in naturam
92. illius et credentes quod tale argentum vivum cum corpore
93. remaneret et nihil invenerunt nisi corpus immundum. Et
94. argentum vivum evanuit et corpus fuit magis immundum
158 THIESEN

95. quam antea. Et causa errorum illorum est quia spiritus non
96. coniungitur cum corpore nisi mediante anima quae fermentum
97. est. Quia anima medium est inter corpus et spiritum ipsa
98. coniungens. Anima enim fermentum est quia sicut anima
99. corpus vivificat ita et anima quae fermentum dicitur metalli
100. corpus mortuum a natura penitus alienum vivificat et alterat.
101. Quidam iungunt corpus imperfectum cum corporibus perfectis
102. et ponunt in examinatione credentes quod id quod purum est
103. et bonum in corporibus imperfectis remaneret cum perfecto et
104. residuum evanesceret. Hoc autem non videntes illusi sunt. Et
105. causa errorum illorum est quia corrumpens corpora imperfecta
106. videlicet sulphurea adustina coniuncta coniuncta8 est cum
107. corpore imperfecto quae adhaesit sibi in principio originis
108. suae.
109. Onde apparet quod si id quod est bonum in corpore
110. imperfecto cum corpore perfecto perficerent oporteret quod id
111. quod homo faceret haberet duplicem virtutem unam qua
112. separaret terram sulphuream comburentem a commixto et aliam
113. qua convertat non separatum ad suam naturam. Hanc autem
114. naturam aut virtutem corpus in sua grosciscie habere non
115. potest. Igitur iste effectus evenire non potest. Haec omnia
116. communiter operantes temptaverunt et ego iam temptavi et in
117. stuporem deducti sunt tamquam de scientia desperati et ex
118. imbecillitate intelligentiae magisterium reliqueverunt.
119. O venerande pater scire te volo quod in se sperma
120. metallorum omnium est argentum vivum decoctum et
121. inspissatum in ventre terrae calore sulphureo decoquente.
122. Nam varietatem sulphuream et ipsius multitiplicet diversa
123. metalla procreantur in terra. Sed tamen ipsorum prima materia
124. est una et eadem naturaliter solo autem differens actione. Sed
125. decoctione maiore vel minore9 adurente sed temperata. Et in hoc
126. omnes philosophi convenerunt.
127. Et ad huc ostendam tibi pater. Certum est quod omnis res
128. ex eo vel de eo est in quod resolvitur ut cum glacies in aquam
129. convertatur mediante calore. Ergo prius fuit aqua.
130. Si omnia metalla convertuntur in argentum vivum ergo
131. prius fuerunt argentum vivum. Hoc itaque supposito sic
132. solvitur eorum propositio qui dicunt species metallorum
133. transmutari non posse.
134. Hoc est verum ut ipsi dicunt nisi ad primam materiam
135. reducantur. Quae satis est possibilis. Nam omne crescens et
136. nascens multiplicatur ut patet in omnibus plantis et animalibus.
137. Nam ex uno grano10 mille procreantur et ex una arbore mille
8
MS repetit coniuncta.
9
Correxi ex. maiorem vel minorem.
10
MS omits.
 THE LETTERS OF JOHN DASTIN 159

138. procreantur ramusculi vel infiniti. Sed metalla in terra nascuntur

139. et crescunt. Ergo possibilis est in eis multiplicatio et
140. augmentatio usque ad infinitam. Ostensis igitur operantium
141. erroribus cum suis causis ad veram practicam descendamus.11
142. Nunc pater revertar ad declarandum dicta plurimorum
143. obscura. Primum verbum sermonis nostri sive operis est in
144. argentum vivum reductio et id est quod philosophi vocaverunt
145. solutionem quae est artis fundamentum. Unde dicit Rasinus
146. philosophus nisi corpora solveris in vanum laboras. Sed nota
147. quod philosophorum solutio non est aquae nubis imbibitio sed
148. corporum in aquam conversio ex quibus primo creata fuerunt
149. videlicet in argentum vivum prout glacies convertitur in
150. aquam liquidam. Sicut primo fuit.
151. Ecce per dei gratiam iam habes unum elementum quod est
152. aqua. Secundum verbum12 est quod fit terra et hoc est quod
153. philosophi dixerunt quod ex grossitudine aquae terra
154. procreatur. Sic ergo habes secundum elementum quod est terra.
155. Tertium verbum est quod processit sic est terrae mundificatio.
156. De qua mundificatione dicit Morienus haec terra cum aqua sua
157. putrescit et mundificatur quae cum mundificata fuerit cum
158. auxilio dei totum magisterium dirigitur. De qua etiam
159. philosophus dicit in libro turbae13 iunge siccum humido.
160. Siccum est terra. Humidum est aqua. Ecce habes aquam
161. et terram per se et terram dealbatam cum aqua. Quartum
162. verbum est aqua que poterit evaporari sublimatione. In
163. aquae sublimatione vel ascencione efficitur ipsa terra cum
164. prius esset inspissata cum terra coagulata. Et sic habes aquam
165. et terram et aerem. Et hoc est quod dicit philosophus in libro
166. turbae.14 Ipsum dealbatum rite igne sublimate quousque exeat
167. spiritus quem in eo invenies qui dicitur avis Hermetis et terra15
168. remanet calcinata in fundo quae est naturae ignee. Et sic
169. habebis ex praedictis proportionibus quattuor elementa scilicet
170. ignem aquam terram et aerem. De ista terra calcinata que est
171. in fundo de qua pertractat philosophus Morienus dicens
172. cinerem quae in fundo ne vilependas quae in inferiori loco
173. quia est diadema cordis tui et permanentium finis. Postmodum
174. cum praedicta aqua fermentum ponitur quod fermentum
175. philosophi animam dicunt. Et hoc ideo sicut corpus humanum
176. sine anima nihil valet immo nihil refert a terra sicut corpus
177. immundum absque fermento seu eius anima nihil valet. Immo
178. est quasi terra.
11
Post descandamus MS add. quere practicam ad tale signum.
12
MS omits.
13
See MS Rylands 65, fols. 138r, 145r.
14
See MS Rylands 65, fol. 144r.
15
MS omits.
160 THIESEN

179. Nam fermentum est corpus preparatum ut dictum est ad sui

180. convertit naturam et non est fermentum nisi sol et luna. Ista
181. sunt appropriata planetis. Ideo sicut ista ceteris domiantur
182. planetis sic ista corpora ceteris dominantur corporibus et ipsa
183. ad naturam convertunt. Ideo fermentum dicuntur. Oportet
184. fermentum eodem tempore introduci et id est eius anima. Et
185. hoc est quod dicit Morienus nisi corpus immundum
186. mundaveris et id dealbatum non redderis et in illud
187. animam non miscueris nihil in hoc magisterio direxisti.
188. Igitur fit commixtio firmenti cum corpore mundato. Et tunc
189. spiritus cum eis coniungitur. Quae alterata sunt a natura sua
190. et grossa substantia sunt effecta. Et hoc est quod dicit Cistanus16
191. in libro turbae spiritus non coniungitur cum corporibus donec
192. a suis immunditiis perfecte fuerunt denudata. Et in horum
193. coniuncione maxima apparent mirabilia. Nam omnes colores
194. de mundo apparent quotquot excogitari possunt. Et corpus
195. imperfectum coloratur coloratione perfecta et firma fermento
196. mediante. Quod fermentum est in anima et spritus mediante
197. anima cum corpore coniungitur et ligatur. Et tunc simul in
198. colorem fermenti coniugitur et convertitur et fit unum cum eis.
199. Ex praedictis patet quod philosophi sub velatis verbis vera
200. dixerunt.
201. Nam dicunt quod lapis noster est ex quattuor elementis.
202. Ipsis elementis comparaverunt et post ostensum est quomodo
203. quattuor elementa ibi sunt. Dixerunt enim quod lapis noster
204. est ex corpore et anima et spiritu et verum dixerunt. Nam
205. corpus imperfectum imperfecto corpori comparaverunt.
206. Propter hoc quod fermentum animam dixerunt spiritum. Et vere
207. spiritum est fermentum et animam dixerunt. Ut dictum est
208. corpore imperfecto vitam tribuit quam prius non habet et in
209. meliorem formam producit.
210. Dixerunt etiam philosophi nisi corpora converteris in non
211. corporea et incorporea in corporea nondum regulam operandi
212. tenuisti. Et verum dixerunt.17
213. Nam primo fit corpus aqua id est argentum vivum et sic fit
214. incorporeum. Deinde in coniunctione spiritus aqua fit corpus.
215. Et quidam dixerunt converti naturas et quod quaeres invenies.
216. Et hoc verum est. Nam in nostro magisterio primo facimus de
217. grosso gracilem id est de corpore aquam. Postea de humido
218. siccum id est de aqua terram. Et sic naturam convertimus et
219. facimus de corporali spirituale et econtra. Et facimus id quod
220. superius inferius. Spiritus fit corpus et corpus fit spiritus. Sic
221. in principio operationis nostrae ut in solutione quod est inferius

16
I could not find any writer with a name similar to this in MS Rylands 65.
17
See MS Rylands, fols. 137v, 140v, 141v.
 THE LETTERS OF JOHN DASTIN 161

222. fit superius. Et totum vertitur in terram. Patet igitur ex

223. praemissis quod lapis noster ex quattuor elementis consistat et
224. est anima corpus et spiritus.
225. Lapis etiam noster ut dicunt philosophi fit ex una re cum
226. uno. Et certe verum dixerunt. Nam totum magisterium fit cum
227. aqua nostra et ex ea.
228. Nam ipsa corpora solvunt ut dictum est non solutione prout
229. credunt ignorantes quod convertatur in aquam nubis sed
230. solutione vera philosophica ut convertatur in aquam ex qua
231. fuerat ab initio. Ipsam eandem calcinant et in terram reducunt.
232. Ipsa eadem corpora in cineres transformat et eadem intrat et
233. mundificat et dealbat. Iuxta Morienum dicentem quod
234. acconeth et ignis latonem abluunt et mundificant et eius
235. obscuritatem omnino ab eo eripiunt. Laton18 autem corpus
236. immundum dicitur. Acconeth autem argentum vivum. Et
237. corpora diversa coniungunt preparata modo praedicto
238. coniunctione tali quae non potest ignis potentia nec alia
239. temptatio separare. Et ab ignis combustione defenditur et unum
240. unitur cum alio. Sublimant corpora non sublimatione vulgari
241. quam intendunt idiote credentes quod sublimari sit superius
242. ascendere. Et ideo accipiunt corpora calcinata et miscent cum
243. spiritibus sublimatis et faciunt per ignem fortem corpora
244. ascendere cum spiritibus et dicunt quod corpora tunc sunt
245. sublimata. Et sunt delusi quia ipsi inveniunt postea ipsa nigra
246. et immunda plusquam erant prius. Non enim est nostrum
247. sublimare superius ascendere sed est sublimare philosophorum
248. de re bassa et corrupta altam facere et magnificam et mundam
249. quemadmodum dicimus homo est sublimatus et in dignitate
250. positus. Sic dicimus corpora sublimata id est subtiliata et in
251. alteratam naturam conversa. Unde sublimare idem est quod
252. subtiliare quod totum facit aqua nostra. Sic ergo intellige
253. sublimationem quia multi in hoc sunt decepti. Aqua etiam
254. mortificat et vivificat et apparare facit multos19 colores primo20
255. nigros in mortificatione dum in terram convertitur. Postmodum
256. apparent multi colores et varii ante dealbationem. Quorum
257. omnium finis est albedo.
258. In commixtione vero aquae corporis preparati et fermenti
259. apparent colores infiniti et quotquot excogitari possunt.
260. Quidam vocant ipsum aes. Sic dicit Exrinius21 in libro turbae
261. scitote inquaerentes quod nulla fit tinctura nisi ex aere nostro.
262. Et infinita nomina imposuerunt ne ab insipientibus

18
Philosophical gold, the unclean body of the Philosophers’ Stone.
19
MS omits.
20
MS omits.
21
Rylands MS 65 has Eximius and Eximerus, see fol. 134r.
162 THIESEN

263. perciperetur. Qualitercumque vero vocetur unus et idem est

264. apud philosophos. Et dicit Morienus quod confectio nostri
265. magisterii assimilatur in ordine hominis creationis. Nam primo
266. est coitus secundo conceptio tertio impregnatio quarto ortus
267. quinto sequitur nutrimentum. Haec verba intellige. Sperma
268. nostrum est argentum vivum. Cum terra enim coniungitur
269. corporis imperfecti. Quae terra dicitur mater quia terra est
270. mater omnium elementorum. Quare tunc coitus appellatur et
271. cum terra incipit aliquantulum de argento vivo retinere secum
272. tunc dicitur conceptio. Et tunc agit masculus in feminam id est
273. argentum vivum in terram. Et hoc est quod philosophi
274. dixerunt quod magisterium non est aliud22 nisi masculus et
275. femina23 et eorum coniunctio mediante aqua id
276. est argento vivo. Et terra crescit multiplicatur et augmentatur
277. quod evenit quando terra dealbatur. Tunc impregnatio
278. nuncupatur quoniam iam impregnata est. Deinde fermentum24
279. coniungitur cum corpore imperfecto preparato ut dictum est donec
280. unum fiant colore et aspectu. Et tunc dicitur ortus. Tunc enim
281. natus est lapis noster qui rex a philosophis nominatur.
282. Unde philosophus in libro turbae25 honorate regem nostrum
283. ab igne venientem diademate coronatum. Et ipsum alimentate26
284. usque ad aetatem perfectam perveniat. Cuius pater est sol
285. et mater propria luna. Lunam pro corpore imperfecto solem
286. pro corpore perfecto posuerunt. Ultimo autem sequitur
287. nutrimentum usque augmentetur augmentatione magna.
288. Nutrietur autem lacte proprio id est spermate suo ex quo
289. fuit ab initio saepe et saepius quousque bibat quod sufficiat.
290. O venerande pater per ea quae dicta sunt faciliter intelligere
291. poteris verba philosophorum obscura. Et cognosces omnes in
292. eodem convenire et quod nullum est magisterium nisi illud
293. quod dixi. Iam corporis tui habes solutionem et ipsius
294. reductionem scilicet in primam materiam suam. Deinde habes
295. ipsius in terram conversionem et postea dealbationem in aerem
296. levigationem quia tunc distillando humiditatis quae in eo
297. invenitur fit aerium quod ascendit. Et terra remanet calcinata
298. et tunc igneae naturae est. Nunc habes conversionem istorum
299. adinvicem et habes commixtionem animae cum corpore et
300. commixtionem animae et corporis et spiritus simul et
301. conversionem istorum adinvicem. Et accipiet
302. augmentationem cuius utilitas est maior quam arte vel
303. ingenio poterit estimari.

22
MS add. in terram id est feminam.
23
MS omits.
24
MS omits.
25
See Rylands MS 65, fol. 142v.
26
Corr. ex. illuminate.
 THE LETTERS OF JOHN DASTIN 163

English Text
O venerable father, I thank God who, out of his goodness, has placed in your hands
that knowledge that is completely hidden from others. Reverend father, you ought to
know that the philosophers use two means in their books to prevent the wicked from
presumptuously and audaciously becoming illicit purveyors of the Art: obscure words
and a veil that hides the true meaning. Therefore, father, conceal this knowledge as
the philosophers do and do not carelessly and lightly transmit this knowledge. The
procedure that some have proposed, however, in their flowery language is wrong.
Following their own instructions, they commonly employ sulfur, arsenic, quicksilver,
sal ammoniac, sublimated salts, aluminium bodies and similar mixtures. They cook,
dissolve, congeal, and perform many other operations and preparations. But their
error is only greatly compounded. I will expose their procedures to you and the
reasons for their errors in a Summa and bring to light the real truth. Therefore, you
should know, reverend father, that our knowledge is the accepted way of the four
elements and times and the conversion of their qualities into one another. Everything
under heaven, holy father, has been created from these elements, although this is
proven not by their appearance but by their properties.
Consequently, the philosophers handed down this knowledge in a veiled manner
and worked without taking literally terms like blood, hair, eggs, urine and many
others, as if they could extract the four elements from these and, with these materials,
complete their work. By the distillation of these materials mentioned above, they
produce first clear water, and then an oil with a purple sheen, which they claim
contains fire and air. At the bottom remains the black earth. Subsequently, they
whiten the earth with water, absorbing, cooking and distilling until all of the earth
is whitened. Then, using the oil they had obtained by distillation, they heat the earth
until it absorbs everything — water, oil and tincture. This earth they then project
upon a molten body — copper or some other material. But they accomplish nothing.
Even though they follow the philosophers’ instructions given in the books, their
mistakes keep them from achieving their goal. The reason for this failure is that, as
we know, only human beings give birth to humans. Likewise with animals, who
reproduce their own kind. Since all those materials completely lack the properties of
metals, it is impossible to produce metals from them or change them into metals.
Indeed, metals can only be produced from their own seed, just as a human being can
only come from its proper seed. Well, quicksilver is the source and origin of all the
metals.
However, those materials mentioned above — blood, hair, eggs, urine and other
vegetable matter — are not quicksilver. Therefore, it is not possible to produce
metals from them or to change them into metals. They are not our stone, but an
imitation. There are some others who take the four spirits in place of the four
elements, thinking that the philosophical works claim the science resides in the spirits.
These they sublime to give them the nature of air, dissolve to make them like water,
fix to make them like earth and calcine to make them like fire. They unite them, as
instructed in the texts, thinking that they have understood the science of the elements.
These compounds and similar mixtures they project upon copper. But they achieve
nothing. Like those mentioned previously, they have fallen into error. As we stated
164 THIESEN

above, the reason for their mistake is, as God is witness, that metals are produced
only from their own seed. But those materials are not the proper seed of metals. Only
mercury is. Therefore, it is not possible to generate metals from them or change them
into metals.
Furthermore, since sulfur and arsenic are readily burned in them, how can anything
good be expected from them, so easily burned and reduced to carbon? Do not expect
anything good. Obviously, it follows that none of those materials can be our stone
or medicine, regardless of how they are brought together; for the generation of man
requires nothing more than the proper seed or semen. Nor for the generation of trees
or plants is the addition of any foreign matter required. Consequently, our magistry
does not need the introduction of any other matter. There are indeed some who
believe that they can find our science in salts. So they dissolve, calcine, melt, prepare
and project them upon imperfect bodies. Then finally they mix together similar
material with those bodies they had calcined, prepared and dissolved or with spirits
similarly prepared. But they fail in these attempts. The reason for their failures is just
the same as with those described above. Some believe that they can obtain our
medicine from bodies alone. They prepare them by calcining, dissolving and congeal-
ing them and project them upon bodies. But they have been misled. The reason for
their mistake is that they did not start with the seed of metals. Although a body might
be in some degree seed-like in nature, it is not the seed of metals. By the same reason-
ing as above, it is clear that our science is not one of blood, hair, eggs, urine or
other vegetable matter. Nor is it one of spirits alone united in any way with these
elements listed above, with salts or any other materials. Some keener minds think that
quicksilver is the seed of metals and their source is in the bowels of the earth, where
they are cooked with the heat of sulfur. So they sublimate it and fix it by itself and
make other preparations. But they achieve nothing. Their error is that, just as the
male sperm cannot produce offspring unless it is put into the woman’s womb, neither
can mercury unless it is placed in the woman’s womb to receive nourishment.
Some distilled it and mixed it with a body and washed it with sweet water until
what had appeared to be unclean was reduced to quicksilver or had the same pro-
perties as quicksilver. They believe that such quicksilver might reside in that body.
But they have produced nothing except an impure body. The quicksilver disappeared
and the body remained more impure than before. Their mistake is that the spirit is
joined to the body only through the mediation of the soul, which is the ferment. For
the soul is the medium between body and spirit, bringing them together. The soul
is the ferment, because as the soul gives life to the body, so also that soul, called
the ferment of a metal, gives life to and changes a dead body, although the two are
totally different in nature. Some unite imperfect bodies with perfect bodies. After
examination, they believe that what is good and pure in the impure bodies might
adhere to the perfect body and the rest will disappear. When they do not see this
taking place, they become disillusioned. Their mistake is that what corrupts imper-
fect, sulfurous, flammable bodies was already joined to the imperfect body when it
was originally formed.
Consequently, it follows that if they would perfect that which is good in the
imperfect body with the aid of a perfect body, then what man does must have a
two-fold efficacy: one, by which it would separate out the burning sulfurous earth
 THE LETTERS OF JOHN DASTIN 165

from the mixture, and another by which it would restore the remainder to it proper
nature. But a body, because of its thickness, cannot have this capacity or efficacy and
is unable to produce this effect. Working together, they attempt all these things.
Indeed, I have tried this myself. They end up in a state of stupefaction and, giving up
all hope because of their own stupidity, they abandon the magistry.
I want you to know, O reverend father, that the seed of all metals is just
quicksilver — boiled, cooked and thickened in the bowels of the earth by the heat of
sulfur. Since the earth produces a variety of sulfurs and even quicksilvers, a variety
of metals is created in the earth. But nevertheless, the prime matter of all of them is
by nature one and the same. It only differs when treated differently, cooked by a high,
low or a more moderate heating action. All philosophers agree on this.
And this is what I shall demonstrate to you, father. It is certain that every substance
is made out of or from that into which it is resolved. As ice is returned to the liquid
state when heated, it was originally water.
If all the metals can be changed into quicksilver, they were originally quicksilver.
Assuming this to be true, the argument of those who claim that metals cannot be
transmuted melts away.
Hence it is true, as they say, “only if they are reduced to prime matter,” which is
certainly possible. Now, all that is born and grows is multiplied, as is the case with
all plants and animals.
From one grain, a thousand are produced, from one tree, a thousand branches or
even an infinite number grow. But, since metals are born and grow in the earth, their
multiplication and augmentation to an infinite degree is possible. Having therefore
shown the errors of the workers and the reasons for them, let us continue on to the
true practice.
Now, father, I will continue to discuss the obscure words of the philosophers. The
first word of our message or undertaking concerns the reduction to quicksilver —
what the philosophers call the solution, the foundation of the art. Hence the philoso-
pher Rosinus said, “Unless you dissolve the bodies, your work is in vain.” However,
you must note that the solution of the philosophers is not reached by the soaking
up of rainwater, but the conversion of bodies into the water from which it was
originally created, namely its quicksilver. For example, since ice is changed into
water, that is what it was originally.
Now, by the grace of God you have one element, which is water, and the second
step is that it becomes earth, which according to the philosophers is produced from
the thickness of water. In this way you have the second element, earth. The third part
of the instruction concerns cleansing. About this cleansing Morienus says, “Earth
putrifies in its own water and when it is cleansed, the whole magistry proceeds with
God’s help.” About this the philosopher in the Book of the Crowd also says, “Join
the dry to the moist.” The dry is the earth. The moist is water. So, you now have
water and earth separately and earth whitened with water. The fourth instruction
concerns water, which can be evaporated through sublimation. By this sublimation
or ascension of water, earth itself is produced, since water was previously thickened
and mixed with earth. Thus you now have water, earth and air.
This is what the philosopher says in the Book of the Crowd: “Sublimate by fire in
the proper manner that which was whitened until the spirit you find in it leaves, i.e.
166 THIESEN

the bird of Hermes. What remains calcined at the bottom has the nature of fire.” Now
you have, in the aforesaid proportions, the four elements, namely fire, water, earth
and air. Concerning that calcined earth which remains at the bottom. Morienus the
philosopher offers these words: “Do not denigrate the ashes which are at the bottom,
because that which is in the lower place is the diadem of your heart, the final goal.”
Afterwards the firment, which the philosophers call the soul, is placed with this
water. And therefore note this: just as the human body has no power without the
soul, similarly, nothing taken out of the earth, as an unclean body, has any power
without the ferment, its soul. It is still just earth.
Now the ferment is a body prepared as described to change a body into its own
nature. But the ferment is nothing else but the sun and the moon, companions of the
planets. Since they rule the rest of the planets, these two bodies rule the other bodies
and change them into their own naure. For this reason they are called the ferment.
The ferment must be introduced at the same time and it is its soul. As Morienus said,
“Unless you clean the impure body, restore its whiteness and unite its soul to it, you
will have achieved nothing of this magistry.” Therefore, bring together the ferment
and the cleansed body. Then the spirit will be united with them. Thus changed, they
have been relieved of their own nature and crude substance. This is what Cistanus
says in the Book of the Crowd: “The spirit is not united with bodies until they have
been completely cleansed of their impurities.” And great wonders appear when they
are united. Indeed, all the colours of the world appear — as many as can be thought
of. The imperfect body is coloured with a perfect colour through the action of the
ferment, because the ferment is the soul. And the spirit is joined and bound to the
body with the aid of the soul. Simultaneously, it is changed into the colour of
the ferment and joined to it, forming a unity with it. From this description it is clear
that the philosophers speak the truth, though with words that also hide it.
Now, they say that our stone is made from the four elements. They prepare the
four elements properly and afterwards it becomes clear how the four elements are
present. They also say, and truthfully, that our stone is composed of body, soul and
spirit. Indeed, they have made an imperfect body into a perfect body. Therefore
they say correctly that the soul is the spirit of the ferment. This is commonly held.
It bestows life to an imperfect body, which previously lacked it, thus producing a
superior form.
The philosophers even say that unless you change the corporeal into the noncor-
poreal and the incorporeal into the corporeal, you have not yet grasped the proper
procedure. And they speak truthfully.
For first a body becomes water, that is, quicksilver, which is incorporeal. Then in
combination with the spirit, water becomes body. Some say, change natures and what
you seek you will find. Indeed, this is true. For in our magistry, we first change what
is thick, so that it flows freely. From body we make water. Then, out of the moist,
we make that which is dry, that is, out of water we make earth. Thus we change
nature and make the spiritual from the bodily and vice versa. We also take what is
above and make it lower. Spirit becomes body and body becomes spirit. For example,
in the first stage of our work, in dissolving, that which is lower becomes that which
is higher. The whole is changed into earth. From this, it follows that our stone
consists of the four elements, and it is soul, body and spirit.
 THE LETTERS OF JOHN DASTIN 167

As the philosophers state, our stone is made from one substance and with one. And
certainly they are right. For the whole of the magistry derives from and with our
water.
Now those bodies do dissolve, as it is said. But they are not turned into rainwater
by dissolving, as fools believe, but into their original water, by a genuine philoso-
phical dissolving. They calcinate them and reduce them to earth. They reduce
these bodies into ashes, and enter, clean and whiten them. According to Morienus,
acconeth and fire wash and clean laton and remove darkness from it. Laton, how-
ever, is said to be an unclean body, and acconeth is quicksilver. They unite different
bodies prepared in the way described with such a bond that neither fire nor anything
else can dissolve. They protect them from fire’s flame, joining one with another. They
sublime bodies, but not with the ordinary sublimation, which the ignorant attempt,
thinking that sublimation means to go up higher. Consequently, they take calcinated
bodies, mix them with sublimated spirits and cause the bodies and the spirits to rise
by means of a vigorous fire. They claim then that the bodies are sublimated. But they
suffer from a delusion, because they discover that afterwards the bodies are blacker
and more unclean than they had been before. But our sublimation is not the same as
ascending higher, but is the sublimation of the philosophers, i.e. to make something
pure and magnificent out of low and corrupt bodies. For example, we say a man is
sublimated when he is placed in a dignified position. Similarly, we say that bodies are
sublimated when they are made delicate and changed into another nature. Hence,
sublimatiom means the same as to make fine, which our water is able to accomplish
completely. Therefore, understand sublimation correctly, because many are deceived
about this. For water both kills and brings to life. When it kills, i.e. converts into
earth, it makes colours appear, first black and then a great variety of colours before
whitening occurs. Whitening is the ultimate coloration sought.
When water is mixed with the prepared bodies and the ferment, an infinite array
of colours appears — as many as one can think of. Some say this is bronze. This is
what Eximedus says in the Book of the Crowd: “Be aware, you seekers, that there
is no tincture except from our bronze.” They give it an infinite number of names
in order to keep fools from understanding. But whatever it is called, among the
philosophers it is one and the same. Morienus says that the production of our
magistry is like the creation of man. For first there is intercourse, second there is
conception, third there is pregnancy, fourth there is birth, and fifth there is nourish-
ing. Take special note of these words: our seed is quicksilver. First it is united with
the earth of an imperfect body. The earth is called mother because the earth is the
mother of all the elements. Then intercourse is effected, and when the earth begins
to retain a small amount of quicksilver, conception occurs. Then the male acts on the
female, i.e. quicksilver on the earth. This is what philosophers assert — that the
magistry is nothing more than the male acting on the female, a unity that takes place
through the medium of water, i.e. quicksilver. The earth grows, multiplies and
increases when the earth is whitened. This stage is called impregnation, because
now the earth is impregnated. Afterwards, the ferment is added to imperfect body
properly prepared until they have the same texture and colour. This stage is called a
birth, because then our stone is born, which the philosophers call the king.
168 THIESEN

Hence the philosopher in the Book of the Crowd says, “Honor our king rising from
the fire, crowned with a diadem. Nourish him until he reaches the perfect age. His
father is the sun, his mother the moon.” They consider the moon to be an imperfect
body, and the sun a perfect one. Last of all comes nourishment, until it is greatly
increased. It will be nourished with its own milk, i.e. its own seed from which it
originally came. Let it continue to drink until it has had enough.
O venerable father, with these words you can easily understand the obscure
message of the philosophers. You will see that they all agree with this and that the
magistry is nothing else than what I have stated. For now you have the body dissolved
and its reduction to its prime matter. Then you have its conversion into earth, its
whitening and smoothing into air, because by distilling the moisture in it, it becomes
like air, which rises. The calcined earth remains and acquires the nature of fire. Now
you have achieved their conversion into one another and you have the mixture of the
soul with the body, and the mixture of the soul, body and spirit together and their
conversion one into another. You will then have the increase whose usefulness is
greater than either art or genius is able to perceive.

Notes on Contributor
Wilfred Theisen is a Benedictine monk of St. John’s Abbey of Collegeville,
Minnesota. He has a PhD in the history of science from the University of Wisconsin,
was a physics professor in St. John’s University for fifty years, and is now retired.
Address: St. John’s Abbey, 31802 County Road 159, Collegeville, MN56321, USA;
Email: wtheisen@csbsju.edu