Bazilica chymica, & Praxis chymiatricæ, or, Royal and practical chymistry in three treatises : wherein all those excellent medicines and chymical preparations are fully discovered, from whence all our modern chymists have drawn their choicest remedies : being a translation of Oswald Crollius, his Royal chymistry, augmented and inlarged by John Hartman : to which is added his Treatise of signatures of internal things, or, A true and lively anatomy of the greater and lesser world : as also, The practice of chymistry of John Hartman, M.D., augmented and inlarged by his son
Croll, Oswald, ca. 1560-1609., Hartmann, Johann, 1568-1631., Lover of chymistry., Hartmann, Johann, 1568-1631. Praxis chymiatrica. English.
Moreover it is to be Noted.

1. Not having the Armes or Weapon, with which the hurt is inflicted, neverthe∣less every Aperture, and violent hurt of the Skin, through which the blood comes out, may be cured with this Unguent, if so be a little soft peice of Wood (aa) be moistned in the cruent Apertion, and afterward the blood cleaving to it, be dryed on (not in the Sun nor by the heat of Fire) spontaneously, and per se, and then put into the Box, where∣in the Oyntment aforesaid is kept, and left in it.

Page  175 2. If the Wound be very deep, and great, it may several mornings be cleansed, and bound with a fresh Linnen cloth; without all other use of external Oyles, Unguents, and such like: This Wound howsoever inflicted, will be Cured per se, and it suffices that the stick be only once moistned in the Cruent opening, or Wound, and afterward remain closed in the Box of Oyntment, until a plenary Sanation be.

3. But as often as any new Wound is to be cured, there is always required a fresh peice of Wood, moistned in the blood, and dryed, as before said, &c.

4. If a Wound will not bleed, it must be scarified with the Wood, till the blood issue out. So also in healing dolours of the Teeth, the aking Tooth must be so long scarified with a Pen-knife, till blood gush out, the Knife, after the blood is dryed on, being anointed with this Unguent, the pain is presently removed.

If a Horse have a Nail struck into his Foot, first draw out the Nail, and afterward anoint it, and the Foot of the Horse will presently be cured, without suppuration (bb).

In the same manner all Animals, having flesh and bones, may be cured (cc).

Let the great Physitian, at whose WORD, Medicine, by him created, is rendred effi∣cacious, give a legitimate use of these, to all those, that rightly and piously use his Grace and Benediction. To him alone who is most High, be all praise and glory, for∣ever and forever, AMEN.

(a) Viz. ℥iiij.

(b) Yet not exceeding seven years of Age.

(c) Regenwerme, In Affects of the Nerves, they are of great use.

(d) In its proper Bladder, with the Urine of the same, a little macerated, and afterward dryed.

(e) Citrine, not red.

(f) Of the common, viz. Egyptian, not Mumia Patibuli of Paracelsus.

(g) They are better, from such as are Hanged.

(h) That is, ʒj.

(i) Of the Boar or Bear.

(k) That is, in Autumn.

(l) If it be put upon the Member till it be hot, and afterward buried in the Earth, that it may putrifie, the Wound is cured.

(m) Of the blood.

(n) Viz. the Heart, Brain, and Liver.

(o) Understand the Ʋnguent.

(p) Or else in Goates Leather.

(q) Not Squallid.

(r) The Weapon.

(s) From the very Point.

(t) Toward the Hilt.

(u) If by a Cut, from the Edge toward the Back.

(w) Or moistned in Water, or Wine blood-warm.

(x) Also he that anoints it.

(y) Or Osteocolla.

(z) This must be done before the Weapon is anointed.

(aa) Or a peice of Willow.

(bb) Touching the composition and use of Hopliotrick unguents, or Armourary, or Troma∣tick, that is Vulnerary, for 〈 in non-Latin alphabet 〉 is a Wound, by those of Jonia it is called 〈 in non-Latin alphabet 〉 thence 〈 in non-Latin alphabet 〉 vulnerary, which is the same in signification with 〈 in non-Latin alphabet 〉, that is, glutinatory; in a peculiar, and indeed Thetick Treatise 〈 in non-Latin alphabet 〉 Libavius long discourses; yet late∣ly in his Tom. of Chymical Arcanums, cap. 22. the 1. Part of Hermerick Apocalypsy, Page  176against this Oyntmert proposed by our Author, he inveighs Sophistically, and according to his manner and custome, he argues very dirtily. But we matter not Libavius his Sophistica∣tion so much as, we respect experience, by which we manifestly perceive, that the effects are drawn from the virtues, and power, existant in things themselves, although we may bewail our ignorance in the Fridden Causes of this Magnetick virtue; yet to it, being by a certain necessity compell'd we must subscribe, and admire the wonderful power thereof. That wounds should be cured by this Oyntment, and themselves not touched therewith, but Weapons, or what is used in their stead, only by anointing; this no man knows a reason of, or hath hitherto un∣derstood, nor hath any man found it out: yet in the manifest light of Experience, it is known these things lye hide; as yet, while these things are daily done, the true and adequate causes by searching could by none be found, but we still left as impossible to be known. The Mag∣not draws Iron, each of these is affected in it self in a wonderful manner, but who hath been so ingenious at any time, that of this mirability could render the true and essentially infallible Reason and of that which onely (and 〈 in non-Latin alphabet 〉) causeth this effest? The same may be judged of this Ʋnguent, and we must not presently terme things Diabolical Arts, although beyond our opinion, they be very efficacious, nor should we call in question the relation of the thing, or ob∣stinately deny the cleaning of a Wound to it assigned, howsoever the same be done, or that it can be consolidated with, or without anointing of the Weapon, when as we should first enquire into the weight of its causes. But gainsayers of this kind say.

1. How comes it, that by this Chyrurgy, little or nothing is effected in Wounds, if Usnea, taken from the Head of such as are Hanged, be not mixed with the Oynt∣ment?

2. How is it, that the Weapon is in vain anointed, unless tinged with the blood that flows out of the Wound?

3. How is it, that dolours or refreshment, can be procured to the sick, by him that cures, according to his pleasure, and by intervals?

4. What cause is chere, that fractures of Bones are not cured, or at least, not so equally well unless either Osteocolla, or root of the greater Comphrey be added to the Oyntment?

5. Why in a Wound made either by a Prick of a Cut, must the Weapon be in a se∣veral manner anointed?

6. Lastly, if the wounded transgress the limits of Diet appointed by the Physitian, how comes it, that it is presently discovered in the ligature of the Weapon?

These, and such like they alledge, who strenuously oppose this Experience of Martial Chy∣rurgy. Libavius here believes none, but will have it to be only of Natural things, and Sym∣pathy is the continuation of Nature and Conveniency thereof: for although the Bodies of the Magnet and 〈◊〉, be a part and disjoyned, yet in them Nature is continued so, that also they agree in one. Why therefore between the Wound and the Unguent it self, may not we af∣stem, there is a certain continuation, and that by reason of the Sympathy? But what that is in which it consists, and how it comes to be, and what is the cause thereof, this indeed is that which is sought after. No man as yet durst attribute to himself, so great a divinity of in∣nuity, as that he was able to explain all these things infallibly. Yet there is no necessity that 〈◊〉 should acquiesce in our not knowing, but as far as our mind is able, we should endeavour to 〈◊〉 and them. That there is a Sympathy in this Cure is manifest, in which first the subject, or matter is to be considered, which is the blood it self. Secondly, the Efficient, by which, that is, the secret Spirit of the World enlightning all things. The third is the Instrumental Cause, without which the Cure is not performed. We therefore say, the Basis of the Martial Unguent, is Usnea, or the Animal Coagulated, viz. Corporeal Spirits: for when a Man is Stranguled, the Vital and Natural Spirits are carried upward, and not Page  177finding passage, by reason of the solid hardness of the Cranium, in the 〈…〉 with the Animal, are included, and encompassed as it were in a strong 〈…〉 of time they come to be united into one, and by the circumserence of the 〈…〉 then by the assistance of Mercury, or the Spirit of the World from Neptune by showers, den∣sw, and frosts, as external vehicles poured into inferiours, Usnea is made, viz. the 〈◊〉 of this medicament, which in it self contains all animal, vital, and natural 〈◊〉 which in the same manner afterward it communicates to the unguent. As 〈…〉; although, whilest it issues hot out of the wound, the volatile spirits presently vanish into 〈…〉 Spirits in the salt of the blood, remain fixed in it, for they are not expell'd, but are 〈…〉 ed in it self, of which they are a part, and by no means in themselves can be 〈…〉 Therefore it is in the blood that something is yet remaining, in which such operations 〈◊〉 made.

When the weapon is anointed with the medicament, which is done actually warm, pr∣sently the fixed salt of the blood in the Ens or weapon magnetically, and naturally, and 〈◊〉 own incited virtue, attracts the animal Spirit from the Ʋnguent, which two Spirits 〈◊〉 intervening of the Spirit of the World, which through all things is diffused, and 〈◊〉 and is the conveyor of all Idea's, Seeds, and Things, by its compleion the 〈◊〉 of 〈◊〉 things; of all things that are done the nearest Author, and so Actives, according to pro∣portion, by applying to Passives, in an amicable connexion, and copulation, are 〈…〉 true Spirit of the World is the universal Mercury, Natures first born Son, as yet 〈◊〉 the general state of Virginity existing, and putting on the nature of all things, with which it is associated, is no other then the Coelestial Mercury. Hence it is, that, whatsoever ∣ther of profit, or disprofit, the co-agulated Spirit, without the veines, is sensible of, the same it presently communicates sympathetically, to its own kind residing in the veins, and this is not done but by the medium of the universal spirit, opening the closures of all bodies, which rejoyces, or suffers therewith, And therefore it is, that the sick is pained, if the weapon be 〈◊〉 to the fire, or exposed to the turbid or cold Aire; viz, because the animal Spirit, which is without the Man, first suffers, and afterward communicates its passion, to that, which abides in the body of the sick by the same vehicle, by which not onely these, but all other things of the world are done. So on the other hand also the same sympathy is manifested, as if the sick shall eat either Onions, Garlick, or Mustard, and exercise the venereal Act, it presently may be ob∣served in the weapon: viz. because the animal spirit in the man first suffers, and afterward causes the spirit, on the weapon homogeneal to it self, to participate of its suffering. This therefore is the cause of this action: and from hence other questions may be resolved and hap∣pily explained.

1. Argument. The Agent and Patient here obtain a just proportion: for the blood with which the weapon is smeared is already dead. Resp. The blood with which the wea∣pon is anointed, although it no more retein the living form, viz. of the Man, yet it remains in form of the mixture, which effects the thing, so that still in it, is an active and passive property.

2. Argument. The Remedy is applyed to heal the body, yet the whole is not healed, but on∣ly the wounded part. Resp. 1. This Axiom is not general. 2. Remedies are not al∣wayes applyed to the affected part, as is seen in Amulers.

3. Argument. How the Cure which is here administred to the weapon, will be communi∣cated to the affected part, when oftentimes the sick may be some miles distant. Resp. 1. The Etymn of the denomination answers this: If it be a Magnetick cure, a certain space by which it draws is presupposed. 2. The communication is made by its magnetick force, in the same manner, as the odour of a Carcase is communicated to the nosthrils of Vultures many miles off. 3. Although we confess the way of this communication is unknown, yet it doth not follow, that therefore presently it must be proclaimed Ma∣ical. So it may be affirmed the flux, and reflux of the Sea is magical, because it hath Page  178been sought out by many, and yet it still remains unknown. The same also may be said of infinite others, for there are very many things latent in the Abysse of Nature, and the least part of natural things is obvious to our Intellect, the residue succeeding Ages will scarcely find. Now because these things are 〈 in non-Latin alphabet 〉, to us unknown, they must not therefore 〈 in non-Latin alphabet 〉, be rejected, or termed Diabolical.

4. Argument. Here to the cleansing of the part, is applyed the proper Urine, Ligature, observation of Diet, &c. Resp. These help somewhat to the consolidation of the Wound, as a cause, without which it is not effected. But that the effect of this ope∣ration is limited to the space of a few days, experience manifestly proves the contrary.

(cc) To close all, I shall here faithfully communicate to my candid Disciples, two Medi∣cines Chymically prepared, whereof the first is Oyle of Campher, and its composition with other Alexipharmacons, whereby it is rendred efficacious against the Pest.

The other is a Diaphoretick Precipitate, of Native Cinnabar, in its own three principles rightly separated, and afterward from them rightly conjoyned. Which Precipitate is assured∣ly like a certain universal, useful in all kinds of diseases.