BASILIAN APHORISMS OR HERMETIC CANNONS

Cannon I
Hermes Trismegistus deserved to be called the Father of Philosophers for having researched the three mineral, vegetable and animal kingdoms and the triple subsistence of them in a created essence, in which he recognized all the force and virtue of vegetable nature, animal and mineral.

II
In the nature of mercury flying like snow, white and coagulated, there is a vegetative virtue which is not common: which mercury is a certain Spirit both of the great and of the small world. And it is on this mercury that the movement and flow of human nature depends and originates, according to the reasonable Soul.

III
As for the animating virtue, it is nothing other than a medium between the Spirit and the body, since this virtue, being like the glue of the world, is the bond of these two. Which link consists of sulfur which is like a transparent red oil like the sun to the great world and like the heart of man to the small world.

IV
In the end, the minerality is endowed with a body that is similar to salt. This body is of admirable virtue and odor; and when salt is separated from the filth of the earth, it will differ from mercury only in the thickness and consistency of the body.

V
These three substances considered in a created essence, constitute and establish the limb of the great and the little world, from which limb the first man was formed, when he was made of the powder of the earth. To which the immortal microcosmic reasonable Soul arrived, immediately inspired by God. And which, like a Queen, is the driving and directing cause of all the functions that are in man.

VI
For the rest, just as the virtue of our body and also our life is whole, by the four elements and by the assembling or coagulation of the dust of the earth, if the mercurial Spirit as radical moist, and the Sulphurous soul as natural heat conspire and come together lovingly into one with the consistency and thickness of salt which is the preserver from all decay, so is it necessary that the immortal soul be separated from the body which was formed from the assembly of the dust of the Earth. That if there be any defect in one or more of the three principles, then the death of all ensues, but if the defect is only found in a part of any principle, the disease will be only caused. This can be seen especially in the Anatomy of Seven Principal Limbs.

VII
There is nothing which can better remedy the triple defect of these principles than the mass of this limbo from which man was made, which mass has been assembled by the three principles into a substance, which can increase, preserve and maintain all the forces and virtues of nature, provided it is duly converted and brought into a fixed Astral body.

VIII
From where one recognizes that the Balm of the hermetic subject has a close harmony and suitability with the human body. This is what made this Prince of German Physicists, Philip of Hobenheim, Paracelsus, rightly assure him in the book of physical stone, entitled the manual, that the microcosm which is located in limbo and formed from the dust of the earth, can be brought and preserved in health by his medicine as by his fellow man, not by opinion, but really and properly. The same can be said with truth of this our medicine.

IX
Now we must consider these things more, and this all the more so that vulgar medicine is weak and weak to radically preserve and maintain the three principles of the Microcosm and the harmony of them, because it is only by accident that she seems to attend to these three principles, since she is almost entirely occupied with the four humours.

X
But chemical mineral medicine extracted from minerals and metals is seldom prepared and administered properly. This is why Paracelsus in the same book prefers his medicine to any other. He does not, however, deny that there are great secrets in the other mineral things, but he says that the operation of them is long and laborious, and that the use of them cannot be easily done there duly. put into practice, mainly by the ignorant, who using these mineral medicines cause more harm than good.

XI
So let's look for the limb of our Microcosm in which microcosm is located this limb, let's look, I say, for this viscous globe of the earth, composed of mercury, salt and sulphur. Which, according to Geber, can also be called viscous moisture from moisture, because it comes from a certain moist substance.

XII
For everything and the world, though created out of nothing, nevertheless owes its origin to water, upon which the spirit of the Lord was borne, and from which all things proceed, both heavenly and earthly. In the same way also, this limb proceeds from a water which is not vulgar, and which is neither the celestial dew, nor an air condensed in the caves of the earth, or in a receptacle, nor a water coming from the earth. 'Abyss of the sea and drawn from fountains, wells or rivers. But it is a water that springs from a certain water that has suffered and suffered and that is before the eyes of everyone, yet known to few. Which water has in itself all things necessary for the accomplishment of all the work; by stripping it of all its exterior.

XIII
Now, this Nature is middle between the big and the small world. It is found everywhere, it is with the poor as with the rich, as all the Philosophers assure us. It is thrown into the streets where it is trampled under foot, although it is the source and fountain of so many marvelous operations, from which it behooves us to reestablish these three principles of the body.

XIV
This matter being resolved in its own water (for all generation comes from water) must be circulated by the four Elements, until it arrives at another fixed Astral nature, in the Philosophical egg, which is thus called by the heat of the hen which incessantly broods her eggs, otherwise all hope of generation would perish.

XV
Thus the little animal bird of Hermes being shut up in its dungeon, which is the furnace, must be excited by the heat of our vaporous fire, continued by degrees until it hatches of itself, and that he is capable, through his birth, of healing everyone.

XVI
Now, just as in the preparation of the three principles of this water which has suffered, we do not add anything to its substantial matter, nor do we take away anything from the three properties which subsist in this water. But we only reject superfluities in its preparation, that is to say heterogeneities or dead earth and tasteless water. In the same way we begin our hermetic work by the conjunction of the three principles prepared under a certain proportion, which consists in the weight of the body, which must equal the spirit and the soul almost of its half.

XVII
Afterwards, we govern the whole by a continual fermentation, so that nature, internal agent, does not delay its action, nor suffer any excess. So make a gentle fire at the beginning, which is, first, almost four drops or trickles until the matter blackens. Then add it in such a way that it is almost fourteen fillets, as long as the material washes, and the Iris that appears ends up in gray color. Then, push it almost to twenty-four threads, until a perfect whiteness, surpassing that of the Snow, fluent and fixed, which is the moon of the Microcosm.
XVIII
If you wish to achieve the perfect redness, you will continue the fire for seventy days, until the stone is changed into a transparent, heavy and ponderous ruby, which is really the Sun of the Microcosm, which you can increase as you started it. One grain of it is equal in potency to six thousand grains, and therefore it should be administered in very small doses.

Elixir Root

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There is in it an ethereal vigor and a celestial image.
From where flows and flows this Medicine of God.

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