A compendious body of chymistry, which will serve as a guide and introduction both for understanding the authors which have treated of the theory of this science in general: and for making the way plain and easie to perform, according to art and method, all operations, which teach the practise of this art, upon animals, vegetables, and minerals, without losing any of the essential vertues contained in them. By N. le Fèbure apothecary in ordinary, and chymical distiller to the King of France, and at present to his Majesty of Great-Britain.

Of Tartar, and the preparations extracted from it.

PARACELSƲS aad his followers have so much made men∣tion of Tartar in their Writings, that it is enough to con∣found the mind of their Readers, because they make no distincti∣on between microcosmical Tartar, Tartar of Aliment, and Tar∣tar Remedy. We will then succinctly explain the difference which is between them, to ease the search and labour of the studious Son of Art.

Tartar in the Paracelsian Physick is called whatsoever is ca∣pable to coagulate in the form of a stone, or is already so coagu∣ted; But neverthelesse, by microcosmical Tartar, or that which is ingendred in man, called Microcosm or little World, is to be

understood a viscous and clammy matter, which by want of di∣gestion is framed in our bodies, and has in it self an immediate or proximate vertue of harding and coagulating, and consequently of causing obstructions, by reason that it wants a fermentative Spirit, capable of driving them by the natural passages and emun∣ctories, from the center of the body towards its circumference, and from thence to expel them sensibly or insensibly by the pores: the defect of transpiration being the cause of the most part of internal Diseases no lesse then external.

For the evils and accidents, whereof the Root or seminary lyes within our selves, ought not to be imputed to the vice of Aliments, as the most learned Van Helmont doth very well prove in his Tract entituled Alimenta Tartari insontia. Now the Paracelsian opinion is the cause why the name of Tartar has been given to the Terrestrial and essential Salt which is extracted from some Plants; whether it naturally separates its self from their Juyces, or whe∣ther it be performed by Art, we have declared above in the begin∣ning of the Chapter of Vegetables, the manner of separating the Tartars or essential salts of Plants: but as we can but intellectu∣ally conceive the help of Reason and comparing things together, the manner of that which is separated naturally by its own internal working, we will declare our conceit thereof, agreeing with the most judicious Authors.

The Artist to apprehend and conceive the better the original of Tartar whereof we are to speak, ought to call to mind, that the Principles of things are but crude and undigested in their original, and as it were but crude and homogeneal in this disposition of their Chaos: but afterwards by maturation there is a separation made of the grosse parts from those that are more pure and subtil: the grosse parts naturally do encline to the elementary state which is aqueous and terrestrial; but those that are subtil do exalt, and to speak more properly, spiritualize themselves, by the power and strength of their internal Principle or Archeus, which contains in its self the ferment and Spirit, by whom they are also reduced to the other elementary state which is Aereous and fiery, that is to say, participating of the aethereal and Celestial nature. Which Philosophical consideration, if it may be suitable to any subject, it cannot be applyed more lawfully to any thing then to Wine:

for when the Must is newly drawn off from the Grape, it is a true Chaos, until the eternal Archeus or Principle hath raised up and excited the fermentative Spirit, which causes the separation of the subtil parts from the grosse, and ceases not from its work un∣till it has brought the substances into which it works to the highest pitch of their natural Predestination, which is the fiery and Cele∣stial part of Wine: and that which is grosser, doth return as by a Reinundation to that aqueous, earthly and saline nature which creates Tartar, which is an essential, permanent and incorruptible Salt in its self, but on whom Art and fire may imprint several alterations, because it contains very Rare and remarkable Ver∣tues, of near resemblance to the nature and Power of Spirits, by the help of its salt and sulphur, which it possesses abundantly. But let us now from this Theorical Speculation come to the practice by which we are instructed in the manner of purifying Tartar, its Dissillation, Salsification, and the Extraction of the Tincture of the internal Salt of its sulphur.