Of The Wonderful Virtues Of S Ome Kind Of Precious Stones

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IT is a common opinion of magicians, that stones inherit great virtues, which they receive through the spheres and activity of the celestial influences, by the medium of the soul or spirit of the world. Authors very much disagree in respect of the probability of their actually having such virtues in potentia, some debating warmly against any occult or secret virtue lying hid in them; others, as warmly, shewing the causes and effects of these sympathetic properties. However, to leave the se trifling arguments to those who love cavil and contentions better than I do, and, as I have neither leisure nor inclination to enter the lists with sophists, and tongue-philosophers; I say, that these occult virtues are disposed throughout the animal, vegetable, an d mineral kingdoms, by seeds, or ideas originally emanating from the Divine mind, and through supercelestial spirits and intelligence always operating, according to th eir proper offices and governments allotted them; which virtues are infused, as we before said, through the medium of the Universal Spirit, as by a general and manifest sympathy and antipathy established in the law of Nature. Amongst a variety of examples, the loadstone is one most remarkable proof of the sympathy and antipathy we speak of. However to hasten to the point. Amongst stones, those which resemble the rays of the sun by their golden sparklings, (as does the glittering stone stites) prevent the failing-sickness and poisons, if worn on the finger; so the stone which is called oculis solis, or eye of the sun, being in figure like to the apple of the eye, from which shines forth a ray, comforts the brain, and strengthens sight; the carbuncle, which shines by night, hath a virtue against all airy and vaporous poisons; the chrysolite stone, of a light green colour, when held against the sun, there shines in it a ray like a star of gold; this is singularly good for the lungs, and cures asthmatical complaints; and if it be bored through, and the hollow filled with the mane of an ass, and bound to the left arm, it chases away all foolish and idle im aginations and melancholy fears, and drives away folly. The stone called iris, which is like crystal in colour, being found with six corners, when held in the shade, and the sun suffered to shine through it, represents a natural rainbow in the air. The stone heliotrop ium, green, like a jasper or emerald, beset with red specks, makes the wearer constant, renowned, and famous, and conduces to long life; there is, likewise, another wonderful property in this stone, and that is, that it so dazzles the eyes of men, that it causes the bearer to be invisible; but then there must be applied to it the herb bearing the same name, viz. heliotropium, or the sun-flower; and these kind of virtues Albertus Magnus, and William of Paris, mention in their writings. The jacinth also possesses virtue from the sun against poisons, pestilences, and pestiferous vapours; likewise it renders the bee arer pleasant and acceptable; conduces, also, to gain money; being simply held in the mouth, it wonderfully cheers the heart, and strengthens the mind. Then there is the pyrophilus, of a red mixture, which Albertus Magnus reports that ^sculapius makes menti on of in one of his epistles to Octavius Cssar, saying, "There is a certain poison, so intensely cold, which preserves the heart of man, being taken out, from burning; so that if it be put into the fire for any time, it is turned into a stone, which stone is called pyrophilus:" it possesses a wonderful virtue against poison; and it infallibly renders the wearer thereof renowned and dreadful to his enemies. Apollonius is reported to have found a stone called pantaura, (which will attract other stones, as the loadstone does iron) most powerful against all poisons: it is spotted like the panther, and therefore some naturalists have given this stone the name of pantherus: Aaron calls it evanthum; and some, on account of its variety, call it pantochras.


MAGICIANS, students, and observers of the operations of Nature, know how, by the application of active forms to a matter fitly disposed, and made, as it were, a proper recipient, to effect many wonderful and uncom mon things that seem strange, and above Nature, by gathering this and that thing beneficial and conducive to that effect which we desire; however, it is evident that all the powe; rs and virtues of the inferior bodies are not found comprehended in any one single thing,; but are dispersed amongst many of the compounds here amongst us; wherefore it is n; ecessary, if there be a hundred virtues of the sun dispersed through so many animals, plants, metals, or stones, we should gather all these together, and bring them all into one for; m, in which we shall see all the said virtues, being united, contained. Now there is a double virtue in commixing: one, viz. which was once planted in its parts, and is celestial; the other is obtained by a certain artificial mixture of things, mixed among themselves, ;according to a due proportion, such as agree with the heavens under a certain constellation; ; and this virtue descends by a certain similitude or likeness that is in things amongs; t themselves, by which they are drawn or attracted towards their superiors, and as much; as the following do by degrees correspond with them that go before, where the patient is; fitly applied to its agent. So from a certain composition of herbs, vapours, and such like;;, made according to the rules of Natural and Celestial Magic, there results a certain common form; of which we shall deliver the true and infallible rules and experiments in our Se cond Book, where we have written expressly on the same. ;

We ought, likewise, to understand that by how;; much more noble and excellent the form of any thing is, by so much the more it is pron; e, and apt to receive, and powerful to act. Then the virtue of things do indeed become w; onderful; viz. when they are applied to matters, mixed and prepared in fit seasons to ;give them life, by procuring life for them from the stars, our own spirit powerfully co-operating therewith; for there is so great a power in prepared matters, which we see do t;;hen receive life, when a perfect mixture of qualities do break the former contrariety; for so much the more perfect life things receive, by as much the temper and composition is free from contrariety. Now the heavens, as a prevailing cause, do, from the beginning of ev; ery thing, (to be generated by the concoction and perfect digestion of the matter) together with life, bestow celestial influences and wonderful gifts, according to the capacity that is in that life and sensible soul to receive more noble and sublime virtue s. For the celestial virtue otherwise lies asleep, as sulphur kept from flame; but in living bodies it doth always burn, as kindled sulphur, which, by its vapour, fills all the plac; es that are near.

There is a book called, "A Book of the Laws of Pluto," which speaks of monstrous generations, which are not produced according to the laws of Nature. Of these things which follow we know to be true; viz. of worm; s are generated gnats; of a horse, wasps; of a calf and ox, bees. Take a living crab, his legs being broken off, and he buried under the earth, a scorpion is produced. If a duck be dried into powder, and put into water, frogs are soon generated; but if he be baked in a pie, and cut into pieces, and be put in a moist place under ground, toads are generated. Of the herb garden-basil, bruised, and put between two stones, are generated scorpions. Of the hairs of a menstruous woman, put under dung, are bred serpents; and the hair of a horse's tail, put into water, receives life, and is turned into a most pernicious worm. And there is an art wherewith a hen, sitting upon eggs, may be generated the form of a man, which I myself know how to do, and which magicians call the mandrake, and it hath in it wonderful virtues.

You must, therefore, know which and what kind of matters are either of art or nature, begun or perfected, or compounded of more things, and what celestial influences they are able to receive. For a congruity of natural things is sufficient for the receiving of influence from celestial because, nothing hindering, the celestials send forth their light upon inferiors they suffer no matter to be destitute of their virtue. Wherefore as much matter as is perfect and pure is, as we before said, fitted to receive celestial influences; for that is the binding and continuing of the matter of the soul to the world, which doth daily flow in upon things natural, and all things which Nature hath prepared, that it is impossible that a prepared matter should not receive life, or a more noble form.


WE have so far spoken concerning the great virtues, and wonderful efficacy, of natural things; it remains now that we speak of a won derful power and faculty of fascination; Or, more properly, a magical and occult binding of men into love or hatred, sickness or health;--also, the binding of thieves, that they cannot steal in any place; or to bind them that they cannot remove, from whence they m ay be detected;--the binding of merchants, that they cannot buy nor sell;--the binding of an army, that they cannot pass over any bounds;--the binding of ships, so that no wind, though ever so strong, shall be able to carry them out of that harbour;--the binding of a mill, that it cannot, by any means whatsoever, be turned to work;--the binding of a cistern, or fountain, that the water cannot be drawn up out of them;--the binding of the ground, so that nothing will bring forth fruit, or flourish in it; also, that nothing can be built upon it;--the binding of fire, that, though it be ever so strong, it shall burn no combustible thing that is put to it;--also, the binding of lightnings and tempests, that th ey shall do no hurt;--the binding of dogs, that they cannot bark;--also, the binding of birds and wild beasts, that they shall not be able to run or fly away; and things familiar to, these, which are hardly creditable, yet known by experience. Now how it is that thes e kind of bindings are made and brought to pass, we must know. They are thus done: by s orceries, collyries, unguents, potions, binding to and hanging up of talismans, by ch arms, incantations, strong imaginations, affections, passions, images, characters, ench,antments, imprecations, lights, and by sounds, numbers, words, names, invocations, swearings, conjurations, consecrations, and the like. ,

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