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.

A Preliminary Discourse, containing some few Quaeries about the Nature of Chymistry.

IT is one thing to treat of a Science and Art, in order to teach it, and it is another to discourse upon the same: The first belongs properly to the Artist; the second is a matter of deeper speculation, and belongs to the enquiry of the Philoso∣pher, whose part it is, to treat of the method, object, end, and action of every Art or Science. According to these rules, we will succinctly examine the most difficulties oc∣curring in this Art, propounded in the following Quaeries, and first, Concerning the Names usually given to Chymistry, whence they are derived?

1 Quaery. This art, as many others, hath according to its several effects, received several names; the most ordi∣nary is that of Chymia, or Chymistry, which seemeth to have its original from the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying Gum, or Liquor, because it teacheth to reduce the most solid and compact bodies into Juice or Liquor. Some∣times it is called Alchymia, Alchimy, with an addition of the Arabick Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 al, which is the indication of some remarkable thing; often times prefixed as a Particle: Others have called it Alchamia, supposing Cham one of the Sons of

Noah, to have been after the Flood inventer and restorer of Chymical Arts, but chiefly Metallick. Sometimes it is called Spagiry, which name includes the Noblest of her operations, namely to separate and joyn again substances, from the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; And because none of her operations can proceed without exter∣nal fire, which doth excite the internal heat of bodies: It hath the name also Pyrotechny, as the Art of fire, from the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If it be called the Art of Hermes, or Hermetical, it gives a note of her Antiquity; as Distillatory Art, or Art of Distillation, designs the most familiar of her operations. Of all these names we rather choose that of Chymistry, as being the most vulgarly known and received.

2. Quaery. If Chymistry ought to be called Art or Science? and of its definition.

Before we enter into the definition of Chymistry, it's necessary to examine her genus and difference, the know∣ledge of both which is necessary, before a true definition of things can be given. We must then examine, whe∣ther it be an Art or a Science, before we can define it's true genus, and seek its difference in the object; since there is no part more essential in its definition. But to avoyd difficulties and intricacy, let us in few words ex∣plain the differency between Art and Science, and the se∣veral acceptions incident to the name of Chymistry.

The differency assigned between Art and Science, is only to be taken from the diversity of their intentional ends or purposes: For as it is the only scope of a Science to contemplate, and its end to attain knowledge by that contemplation, wherein it doth rest satisfied without put∣ting the minde to a further inquity: So Art is only bent

to operation, and never ceaseth untill it hath brought the purposes of the Artist to a desired accomplishment. Whence we may inferre, that Science is only of such things as are not in our power, and that Art doth busie it self upon such things as are in our power. This being granted, we must know, that as Chymistry is of a great extent, so it hath also several ends, and that as it hath all the sphere of Nature for its object, some things are under the power and reach of its disciples, others not; and be∣sides these two kindes of subjects, which are wholly of a different nature, there is a third sort, partly under their power, and partly not: Whence we may in some man∣ner conclude, that there are three species of Chymistry; the one wholly Scientifical and given to Contemplation, and may be very well tearmed Philosophical, having only its end in the knowledge of Nature, and of its effects; because it takes for object those on••y things which are constituted out of our power: So that this kinde of Chy∣mical Philosophy, doth rest satisfied in the knowledge of the nature of the Heavens and Starres, the source and original of the Elements, the cause of Meteors, original of Minerals, and the way by which Plants and Animals are propagated; having not in her power to frame or make any one of all these things, but being sufficiently pleased with entertaining her discourse and reason upon the causes of so many various effects. The second species of Chymistry may be called Iatrochymy of Medicinal Chymistry, whose only end is operation; but not to be attained, unlesse by the means and helping hand of Con∣templative and Scientifical Chymistry: for as the art of Physick, consists in two parts, Theory and Practice; the former being but a Clue and help to lead unto the other: so shall also Iatrochymy participate of both; the end of

its contemplating being only Operation, and that ope∣ration again purposing only the satisfaction of her dis∣ciples mindes, about the Contemplation both of things that are, and are not in our power. The third species is Pharmaceutical Chymistry, which hath for its end only operation, belonging to the Apothecary's profession, who is to direct his work by the Precepts and Orders of Ia∣trochymists: such as amongst the French Physicians is eminent at this day, Monsieur Vallot, first Physician to his most Christian Majesty, who doth eminently pos∣sesse the Theory and Practice of those three species of Chymistry which we have spoken of. This third species or kinde, hath for its object those things which come under our power to operate on them, and extract those different parts which constitute the compound thereof. Whence, from all that is above said, we may conclude, That Chymistry may be called both Science and Art in several respects, and so consequently a practical or opera∣tive Science.

Thus having found the genus, it remains we should finde the Difference, to compleat the definition. Some do define Chymistry, The art of Transmutations; others, The art of Separations; others, of both Transmutations and Separations: But as Transmutation and Separation are the effects of Chymistry, they cannot constitute its true and specifical Difference. There are several other wayes of definition used by others, but which do all come to what we have already said; therefore we must of ne∣cessity take the Difference from its Object, as it is above deduced. Some Authors make the object of Chymistry to be, Mixt bodies: but they are deceived; for the Elements which are unmixt bodies, are also under the verge of this Science: Others would have it the Natural body; but

they also are deceived; since Chymistry hath under its consideration the universal spirit, which is divested of all corporeity. We say then, that Chymistry makes all natu∣ral things, extracted by the omnipotent had of God, in the Creation, out of the Abysse of the Chaos, her pro∣per and adaequate object. But it is to be noted, that by natural things we do not understand bodies only, as they are said to be composed of matter and form, but that we mean all created things, though deprived of bodies; and by opposing things natural to supernatural, there will be a sufficient distinction set between the Creator and Creatures, to take away that reproach wherewith the Professors of this Noble Science, are ordinarily spotted and traduced. Chymistry is then thus defined, A practical and operative Science (or knowledge) or things natural. It is a Science, as is already said, because it contemplates natural things; but because it doth not end or rest in Contemplation alwayes, but alters sometimes natural things by the means and help of others, it may be called an operative or practical Science. To make short, It's nothing else but Physick, or knowledge of Nature it self, reduced to operation, and examining all it's Propositions by reasons grounded upon the evidence and testimony of the senses, and not relying upon bare and naked contem∣plation. This is then the difference between the Chymi∣cal-Physician, or Naturalist, and he that followes the Schools, or Dogmatical way; that, if you ask from the former, What parts do constitute a body, he will not give you a naked Answer, and satisfie by words and meer discourse your curiosity, but he will endeavour to bring his demonstrations under your sight, and satisfie also your other senses, by making you to touch, smell and taste the very parts which enter'd in the composition of the body in question, knowing very well that what remains after

the resolution of the mixt, according to the rules of Art, was that very substance that constituted it. But if you ask from the School-Philosopher, What doth make the compound of a body? He will answer you, that it is not yet well determined in the Schools: That, to be a body, it ought to have quantity, and consequently to be divisible; that a body ought to be composed of things divisible and indivisible, that is to say, of points and parts: but it can∣not be composed of points, for a point is indivisible, and without quantity, and consequently cannot communicate any quantity to the body, since it hath none in it self; so that the answer should have concluded the body to be composed of divisible parts. But against this also will be objected, If it be so, let us know, whether the minu∣test part of the body is divisible or no; if it be answered, Divisible, then it is instanced again, that it is not the mi∣nutest, since there is yet a place left for division: but if this minutest part be affirmed to be indivisible, then the answer falleth again into the former difficulty, since it returns to affirm it a point, and consequently without quantity; of which being deprived, it is impossible it should communicate the same to the body, since divisibility is an essential property to quantity. You see then, that Chymistry doth reject such airy and notional Arguments, to stick close to visible and palpable things, as it will ap∣pear by the practice of this Art: For if we affirm, that such a body is compounded of an acid spirit, a bitter or pontick salt, and a sweet earth; we can make manifest by the touch, smell, taste, those parts which we extract, with all those conditions we do attribute unto them.

Now followeth the third and last Query: What is the end of Chymistry? It is not to be wondered, that ordinary Naturalists have attained to so little light, in their search and knowledge of natural bodies, since they did propose

to themselves no other end but contemplation; thinking that it became not them to set their hands to the work, thereby to attain a true knowledge of mixt bodies by Chymical Anatomy: They and their Sectators also, ima∣gining they should wrong their Gravity and Doctoral State, to defile and sully their hands with the blacknesse of Coals. Much contrary hath been at all times the practice of Chymical Philosophers, though they made, as well as they, Contemplation their end: For they were perswaded, Practice and Operation were to be joyned, to receive a full delight and satisfaction, and lay firm and sure foundations to their Reasonings; unwilling to build upon the quick-sands of vain, frivolous, and fantastical opinions; which made them willingly undergo the charges, toyl and labour of Practical Chymistry; and not be discouraged by Watchings, and ill Savours, that they might attain the sooner to a solid an delightfull knowledge of the things of Nature, finding by the several experi∣ments of their Works and Processes, the abstruse causes of its wonderfull effects, wherein they differ very much from the Empyricks; which do, without much reasoning, con∣found, obscure and intricate all things.

We do then conclude and affirm, that Operation is truely the general end of Chymistry: For the Philoso∣pher operates, only the better to be able to contemplate; the Iatrochymist also to discover the better by his operati∣on that which Nature performs in the body of a sound man, that he may be capable to restore health, when by sicknesse it becomes vitiated and disordered. Lastly, the Pharmaco-Chymist operates, only to furnish wholsom and salutary remedies to the sick Patients, according to the judicious Prescriptions and Orders of the skilfull and learned Physician. Is it then to be wondred at, if Chymists do bestow so much labour and industry in purchasing this noble

knowledge, the perfection of which can never be attained without having first anatomized the greatest part of Nature? For as it is necessary to dissect the human body, if we will know its organical parts; so it is requisite, before we can discover the fairest and best part of natural substances, which are as it were hidden and involved within a secret rinde, that we should open their composites. Whence it may be con∣cluded a very difficult matter for any to attain to the exact knowledge of natural things, without the previous guidance of Chymistry, and being acquainted with all its parts; nei∣ther can any be reckoned a perfect Physician without the help of Hermetical Philosophy, since it is the truest ground of Physick, and without which no Practitioner can deserve any other title then that of Empyrick: For it is not a Gown, or degrees taken in Universities, which constitute the Physician, but a solid knowledge of Nature, grounded upon sound Reason and mature judgement, improved by practice and experience. Whence it followeth, first, That Chymistry doth not meerly consist in the skill of preparing well a Remedy, as many do erroneously imagine; but in the using of it with due circumstances, and respect to the Theorems of Art, which is properly the true Physick: Secondly, that whoso∣ever meddles with Chymical remedies, without the previous grounds of Theory, can deserve no other name then of an Empyrick, since he is altogether ignorant of the internal ef∣ficient causes of their effects, and cannot give the Physical reasons, why he doth administer such a remedy, for such and such disease; being not sufficiently grounded to know that these rare prescriptions of Chymistry, have their remedies grounded, not upon the actions of first and second qualities, but upon the specifical and internal vertues of their Chy∣mical Principles, as will more evidently appear in the sequel of this Treatise.

Notes

• Answerable to the Greek Article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to divide, and re-unite again.