Medicina practica, or, Practical physick shewing the method of curing the most usual diseases happening to humane bodies ... : to which is added, the philosophick works of Hermes Trismegistus, Kalid Persicus, Geber Arabs, Artesius Longævus, Nicholas Flammel, Roger Bachon and George Ripley : all translated out of the best Latin editions into English ... : together with a singular comment upon the first book of Hermes, the most ancient of philosophers : the whole compleated in three books / by William Salmon ...

About this Item

Title
Medicina practica, or, Practical physick shewing the method of curing the most usual diseases happening to humane bodies ... : to which is added, the philosophick works of Hermes Trismegistus, Kalid Persicus, Geber Arabs, Artesius Longævus, Nicholas Flammel, Roger Bachon and George Ripley : all translated out of the best Latin editions into English ... : together with a singular comment upon the first book of Hermes, the most ancient of philosophers : the whole compleated in three books / by William Salmon ...
Author
Salmon, William, 1644-1713.
Publication
London :: Printed for T. Howkins ... J. Taylor ... and J. Harris ...,
1692.
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Subject terms
Medicine, Ancient.
Medicine, Arab.
Medicine, Medieval.
Alchemy -- Early works to 1800.
Link to this Item
http://name.umdl.umich.edu/A60662.0001.001
Cite this Item
"Medicina practica, or, Practical physick shewing the method of curing the most usual diseases happening to humane bodies ... : to which is added, the philosophick works of Hermes Trismegistus, Kalid Persicus, Geber Arabs, Artesius Longævus, Nicholas Flammel, Roger Bachon and George Ripley : all translated out of the best Latin editions into English ... : together with a singular comment upon the first book of Hermes, the most ancient of philosophers : the whole compleated in three books / by William Salmon ..." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A60662.0001.001. University of Michigan Library Digital Collections. Accessed June 23, 2025.

Pages

CHAP. XXII. Of the Difficulties of this Art.

I. THanks be given to God, the Creator of all things, who hath made us, renewed us, taught us, and given us knowledge and understanding; for ex∣cept he should keep us, pre∣serve us, and direct us, we should wander out of the right way, as having no Guide or Teacher: Nor can we know any thing in this World, unless he teach us, who is the begining of all things, and the Wisdom it self, his power and goodness, it is, with which he over-shadows his Peo∣ple.

II. He directs and in∣structs whom he pleases, and by his long-suffering, and tender Mercies, brings

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them back into the way of Righteousness. For he has sent his Angels [or Spirit] into the dark places, and made plain the Ways, and with his loving kindness re∣plenishes such as love him.

III. Know then my Bro∣ther, that this Magistery of our Secret Stone, and this Valuable Art, is a secret of the Secrets of God, which he has hidden with his own People; not revealing it to any, but to such, who as Sons faithfully have deserv∣ed it, who have known his Goodness, and Almighti∣ness.

IV. If you would request any Earthly thing at the Hand of God, the Secret of this Magistery is more to be desired, than any thing else. For the Wise Men, who have perfected the knowledge thereof, have not been wholly plain, but speaking of it, have partly concealed it, and partly re∣vealed it: And in this very thing, I have found the preceeding Philosophers to agree, in all their so much valued Books.

V. Know therefore, that Musa, my own Disciple, (more valuable to me than any other) having diligent∣ly studied their Books, and laboured much in the Work of this Magistery, was much perplexed, not knowing the Natures of things belong∣ing thereto: Whereupon he humbly begged at my Hands, my Explanation thereof, and my Directions therein.

VI. But I gave him no other Answer, Than that he should read over the Philosophers Books, and therein to seek that which he desired of me: Going his way, he read above an hun∣dred Books, as he found, or could get them, the true Books of the Secret of the Great Philosophers: But by them he could not attain the knowledge of that Mi∣stery which he desired, tho continually studying it, for the space of a Year, for which reason, he was as one astonished, and much trou∣bled in mind.

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VII. If then Musa my Scholar, (who has deserved to be accounted among the Philosophers) has thus fail∣ed in the knowledge of this Mistery; what may be sup∣posed from the Ignorant and Unlearned, who under stand not the Natures of things, nor apprehend whereof they consist?

VIII. Now when I saw this in my most dear and chosen Disciple, moved with Piety and Love to him, by the Will also and Appointment of God, I wrote this my Book near the time of my Death, in which, tho' I have preter∣mitted many things which the Philosophers before me have mentioned in their Books; yet have I handled some things which they have concealed, and could not be prevailed withal to reveal or discover.

IX. Yea, I have explica∣ted, and laid open certain things, which they hid un∣der AEnigmatical and dark Expressions; and this my Book I have Named, The Secrets of Alchymie, for that I have revealed in it, what∣soever is necessary to the knowledge of this Learning, in a Language befiting the matter, and to your sence and understanding.

X. I have taught four Magisteries far greater and better than the other Philo∣sophers have done, of which number, The one is a Mi∣neral Elixir, another Ani∣mal: The other two are Mineral Elixirs; but not the one Mineral, whose Vir∣tue is to wash, cleanse, or purifie those which they call the Bodies. And another is to make Gold of Azot vive; whose Composition or Ge∣neration is according to the Natural Generation in the Mines, or in the Heart and Bowels of the Earth.

XI. And these four Ma∣gisteries or Works, the Phi∣losophers have discoursed of, in their Books of the Composition thereof, but they are wanting in many things, nor would they clear∣ly shew the Operation of it

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in their Books: And when by chance any one found it out, yet could he not throughly understand it; than which nothing was more grievous to him.

XII. I will therefore in this Work declare it, toge ther with the way and man∣ner how to make it, but if you read me, learn to un∣derstand Geometrical pro∣portion, that so you may rightly frame your Forna∣ces, not exceeding the mean, either in greatness or smal∣ness; with all you must un∣derstand the proportion of your Fire, and the form of the Vessel fit for your Work.

XIII. Also you must con∣sider, what is the ground work and beginning of the Magistery; which is as the Seed and Womb to the Ge∣neration of Living Crea∣tures, which are shaped in the Womb, and therein re∣ceive their Fabrick, Increase and Nourishment. For if the prima materia of our Magistery is not conveni∣ently managed, the Work will be spoiled, and you will not find that which you seek after, nor shall you bring your Work to perfe∣ction.

XIV. For where the cause of Generation is want∣ing, or the root of the mat∣ter, and heat it self, your labour will be lost, and the Work come to nothing. The same also will happen, if you mistake in the pro∣portion or weight; for if that be not right, to wit, the proportion of the parts compounding, the matter compounded missing of its just temperature will be de∣stroyed, and so you shall reap no fruit, the which I will shew you by an Exam∣ple.

XV. See you not that in Soap, (with which Cloaths are washt clean and white) that it has its virtue and pro∣perty by reason of the just proportion of its Ingredi∣ents, which spread them∣selves in length and breadth, and because of which they agree to the same end; by which it appears, that the

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Compositum was truly made, and the power and efficacy which before lay hid, (which is called Pro∣perty) is now brought to light, which is the quality of washing and cleansing in a proper Laver?

XVI. But should the In∣gredients have been put to∣gether without proportion, being either too little or too much, the virtue and effi∣cacy of the Soap would be destroyed, nor would it a∣ny ways answer the end desired; for that that end or effect ariseth from the just proportion and mixion of each Ingredient: The same, you must understand, to happen in the Com∣position of Our Magiste∣ry.

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