The Magic and Science of Jewels and Stones by Isidore Kozminsky
“The Magic and Science of Jewels” by Isidore Kozminsky is a captivating exploration of the mystical properties and profound symbolism associated with gemstones. Published in 1922, this book bridges the realms of magic and science, shedding light on how these precious stones have fascinated and influenced humanity for centuries.
Kozminsky’s work delves into the metaphysical aspects of gemstones, exploring their healing powers, astrological connections, and spiritual significance. Each gemstone is presented as a unique repository of energy, offering readers a deeper understanding of their potential impact on the human experience.
The book also explores the esoteric and symbolic meanings of gemstones, unveiling the hidden wisdom embedded in their colors, shapes, and historical contexts. “The Magic and Science of Jewels” serves as a timeless resource for those seeking to harness the mystical qualities of gemstones and integrate them into their spiritual and practical lives, making it a valuable addition to the literature on gemstone lore and metaphysical studies.
Chapter IX: Stones and Their Stories
In Chapter IX, ‘Stones and Their Stories’, Kozminsky discusses various mystical and legendary stones are discussed, including Abraxas stones used by Gnostics, Alectorius stones from the cock’s head, Bezoar stones known for their healing properties, and the elusive Philosopher’s Stone of alchemical fame. These stones hold significance in mythology, healing practices, and alchemical quests. The chapter also touches on stones associated with planets, zodiac signs, and the mysterious powers attributed to certain gems throughout history, shedding light on their symbolic and practical significance.
These were stones used by the Gnostics or Knowers who existed in the early ages of Christianity. “Amongst this Christian philosophic sect,” writes King, “the figure of Abraxas was held in high esteem. They used it as a teacher in obedience to whom they directed their own peculiar transcendental inquiries and mystic doctrines: as a token or password amongst the initiated to show that they belonged to the same sect: as an amulet and talisman: and lastly as a seal for their documents.” The figure of Abraxas was composed as follows: Cock’s Head, Human Body, legs formed like serpents. In one hand he holds the whip of power, in the other the shield of wisdom.
These are the five mystical emanations symbolically expressed—the Sun, the Inward Feelings, Awakened Understanding, Dynamis (Force), Sophia (Wisdom). Basilides, the Egyptian who is supposed to have founded the sect, is criticized in the writings of Augustine because he “pretended the number of the Heavens to be 365, the number of days in the year.” Hence he glorified a “sacred name” as it were, namely the word ABRAXAS, the letters in which name, according to the Greek methods of enumeration, make up that number. The principal Abraxas stones were of Jasper, Plasma, Sard, Loadstone and Chalcedony.
The Alectorius or as Camillus Leonardus has it, the ALECTORIA, is said to be a stone never bigger than a large bean, which stone is taken from a cock. When this stone becomes perfect, says Leonardus, the bird will not drink.
The Alectorus is said to be a stone like Crystal, and very bright. It is related that Milo of Croton, the great wrestler and strong man of the ancients who lived in the year 520 B. C., carried a specimen with him always and only lost his strength when he lost the stone. Its virtues were many: it gave a wife favour in her husband’s eyes; it banished thirst, bestowed eloquence and persuasive power, brought domestic peace, harmony, victory and honour. As the stone is attached to the zodiacal Scorpio it may have been a white topaz but identification is uncertain.
These stones the name of which is derived from the Persian PAD-ZAHR, poison-expelling (Zahr, poison; Pad, to dislodge) are concretions found in the stomach of the stag or goat, and are credited with great medicinal virtues, being said to dislodge poisons and to remove poisonous diseases. In India and Persia the belief in the virtue of Bezoars is very widespread; it is said that those taken from the stomach of the wild goat of Persia (Caprea Acyagros), especially if large specimens, are sold for their weight in gold.
Dr. Anthony Todd Thomson, M.D., quotes Garner, an old writer, who gives the following curious origin of the Bezoar which he obtained from the Arabians: “When the hart is sick and hath eaten many serpents for his recoverie, he is brought into so great a heate that he hasteth to the water and there covereth his body unto the very ears and eyes at which distilleth many tears from which the stone (the Bezoar) gendered.”
These Calculi are composed chiefly of superphosphate of lime, but concretions of phosphate of ammonia or magnesia are also found. The Bezoar was highly esteemed as a remedy for diseases of the bladder and kidneys. Dr. Anthony Todd Thomson says that the belief in the curative power of these Bezoars “affords an addition to the many thousand proofs of the influence of mind over body, and how truly efficacious Imagination may prove in removing disease.”
It was usual to bind the Bezoar to the part affected where that was possible. In China the MO-SOH or Bezoar was credited with the power of renewing youth and bestowing beauty, and similar beliefs prevail in parts of India. The Malays obtain this stone from monkeys and porcupines, and its magical virtues are held in great esteem. Known as the GULIGA the Bezoar is exported in great quantities from Sarawak to Hindustan especially, where it is used as a remedy for asthma.
It is said that the Guliga is procured from a red-coloured monkey of the Semnopithecus species, and the Guliga Landak which is rarer and more highly valued from the porcupine. Jean Baptiste Tavernier (Baron d’Aubonne) during his travels in the East in the 17th century became acquainted with the Bezoar stone which he describes in his writings. “Genuine stones,” it is stated, “if placed in the mouth spring up and attach themselves to the palate, or if placed in water will make the water boil.”
The Draconite is described as a white brilliant gem which must be cut from the head of a living dragon if its lustre and virtue are to be retained. Philostrates writes that the seekers for the Draconite weave certain letters in gold into a robe of scarlet and infuse opiates into the letters. The Dragon lured out of his cave by musical charm succumbs to the power of the soporific robe. Immediately he does so the Indians rush on him and cutting off his head take from it gems of bright hues and indescribable virtues. But a dragon has often seized the man and his weapons and drawn him into his den. The Draconite is associated with the zodiacal Scorpio and is partly, if not wholly, symbolic.
ENHYDROS or HYDROLITE
This is a well-known water stone and within its crystal cover water can usually be seen clearly. Marbodus says that this stone “ceaseless tears distils.” The Enhydros is said to be a cure for gout and affections of the feet, and a charm for bestowing inspiration and clearness of thought. The water contained within the Enhydros is said to be highly poisonous if taken internally. The stone is under the zodiacal Pisces.
Besides the figure of the mystic Abraxas the talismanic stones of the Gnostics were engraved with various devices. A large loadstone in the King collection is engraved with a figure of Venus dressing her long hair. Venus stands for the mystic Sophia or Achamoth and as such represents Truth.
The “Iris resplendent with the crystal’s sheen” which the “swarthy Arabs glean” is now known as Rainbow Quartz. The iridescence is produced by the reflection of light from the cracks in the stone. The same effect is produced if the crystal is first subjected to heat and then plunged quickly into cold water. The Iris obtained its name from the beautiful companion of Juno, who travelled on the rainbow with wings extended clothed in glorious colours, radiant lights around her head. She was the guide and helper of the souls of women released from their bodies.
Lapis Armenus or Armenian Stone, is a copper carbonite used as a medicine against infection. It is related in Arab books that a solution of this substance will retain its power for 10 years. In the East copper has been long used as a safeguard against cholera, and it has been observed that workers in copper mines have enjoyed immunity from the disease. Dr. Richard Hughes notes the value of copper in Asiatic cholera, adding: “There is now abundant evidence of its efficacy both among the workers in the metal and in those who have worn a plate of it next the body during the prevalence of the epidemic.” The Lapis Armenus, like all copper compositions, is under the rulership of the planet Venus.
These Thunder stones which are believed to be formed by the lightning in the clouds (see Obsidian) are known by the peasants of Calabria as CUOGNI DI TRUONI. The traditional belief is that they are plunged by the lightning stroke six feet into the earth and that every time it thunders they are drawn one foot nearer the surface. After the sixth or seventh thunder storm it is said that the stones are raised to the surface. The peasants test them by suspending them above a fire, attached to a blue thread; if the thread does not burn the stone is adjudged a true thunder stone and is carefully treasured as a potent talisman against the lightning stroke.
This stone of Memphis is described as a sparkling round body of about the size of a hazel-nut. It is mentioned by Pliny as deadening the pain of surgical operations if taken in wine and water beforehand. If it be reduced to powder and applied, according to Dioscorides, as an ointment to that part of the body to which a surgeon was about to apply either fire or the knife, it produced insensibility to pain. This is an early instance of the recorded action of a local anaesthetic.
LUZ or LUEZ
This is said to be a stone or indestructible bone in the human backbone. Dr. John Lightfoot, a great Hebraic scholar of the 17th century, details the following legend:
“How doth a man revive in the world to come?” was asked by the Emperor Hadrian of Rabbi Joshua Ben Hananiah. “From Luz in the backbone,” he made reply and then went on to demonstrate this to the Emperor. He took the bone Luz and put it into water, but the water had no action on it. He put it in the fire but the fire consumed it not. He placed it in a mill, but could not grind it. He laid it on an anvil, but the hammer crushed it not.”
Each of the nine Khioupings or Mandarins of China proclaims his rank by a distinctive button of about an inch in diameter worn at the top of his cap and distinguishing dress and insignia. The chief officers wear a ruby on the cap. They are divided into civilian and military sections.
The military wear a robe on which is embroidered a unicorn, the girdle being adorned with a jade clasp set in rubies. The civilian mandarin is distinguished by a crane embroidered on both back and front of the robe.
Those of the second order wear a coral button in their caps. The military are distinguished by an embroidered lion and a gold girdle clasp inset with rubies, the civilian by a golden pheasant.
Those of the Third Order wear a Sapphire in the cap. The Military display a leopard and a clasp of wrought gold, the Civilian a peacock.
Those of the Fourth Order wear an opaque blue stone in the cap. The Military display on their robes a tiger and silver button clasp, the Civilian a wild goose.
90Those of the Fifth Order have their caps adorned with a crystal, the Military their robes with a bear and a plain gold clasp with silver button, the Civilian a silver pheasant.
Those of the Sixth Order wear on their caps an opaque white shell. The Military adorn their robes with a tiger-cat and clasp of mother-of-pearl, the Civilian with an egret.
Those of the Seventh Order wear on their caps a wrought gold button. The Military robe displays a bear and has a silver clasp, the Civilian a Mandarin duck.
Those of the Eighth Order wear a plain gold button on their caps. The Military have on their robes a seal and a horn clasp, the Civilian a quail.
Those of the Ninth Order wear on their caps a silver button. The Military are distinguished by a rhinoceros and a clasp of buffalo horn, the Civilian by a long-tailed jay.
This is a mysterious gem, possibly symbolic, which is described as of black colour. Marbodus says “’Tis white to heal us, black to slay our foes.” It would then be symbolical of Black and White Magic.
Mr. King is of the opinion that the Molochite (Malachite) is clear green jade, and so he agrees with Pliny’s description of the stone, “opaque of hue with the vivid green of the emerald.” Its virtue protected babies from harm, gave luck and beauty and opposed the spite of witchcraft.
Ophites or Snake Stones are stones of black or grey colour described by Orpheus as “black, hard, weighty, portentous balls surrounded by furrowed lines in many a mazy bend.” It is variously described. There are in India snake charmers called Sampoori who assert that they can extract the snake stone from the head of a snake, but these assertions are unfavourably commented upon by some Indian authors. Still, it has been shown by Sir J. Tennent in his work on “Ceylon” and by Buckland in “Curiosities of Natural History” that some striking cures from snake bite have ostensibly been effected by the use of a so-termed snake stone which is said to absorb the poison if applied to the bite with a little blood before the poison has had time to invade the system.
Some authentic cures are quoted, notably that of a man bitten by a Cobra; in this case the man was saved by “two small snake stones the size of a large pea.” The snake stone, it is said, clings for a short time to the wound and then drops off. It is reported to be composed of some vegetable substance; the Cobra stone, according to Farraday, the distinguished chemist, is but charred bone filled with blood a number of times and then again charred. In England and Scotland snake stones strung together used to be given to cattle to chew if bitten by vipers. The stone was considered to be a very potent charm against the evil blasts of occult forces. Albertus Magnus carried a stone which guarded against epidemics, evil magic and the bites of serpents, and by the aid of which he was able to attract serpents.
This stone is described as black and round. If mixed with the oil of roses it will cure fatal wounds, protect from wild animals and prevent childbirth.
The Ovum Anguinum is described by Pliny as a Druidic badge the size of an apple, surrounded by a gristly crust covered with protuberances like the suckers on the arms of a cuttle fish. The story goes that at a certain season of the year a crowd of snakes are found intertwined and bearing above them the magical Ovum, which the hunter had to catch in some soft material before it tumbled to earth, for if it did so it would lose its power. As soon as the hunter seized the magic stone the serpents rushed after him and his fate was sealed if they reached him before he crossed a flowing stream.
Philostratus relates how Chariclea escaped unharmed from the funeral pyre on which she was condemned to perish by the jealous Arsace by secretly wearing the wonderful ring of King Hydrastes. In this ring was set a stone called Pandarbes which was engraved as a talismanic charm against the fury of fire.
It is probable from the description, given by old writers, that it was a mottled brown Egyptian Jasper Opal. It was said to protect the wearer from enemies, wild animals and fear, which last, according to the healthy philosophy of the Rosicrucians, is the greatest of the vices and the gateway of weakness and failure.
The Philosopher’s Stone is also known as Lapis Philosophorum, the Eye of the Philosophers, the Egg of the Philosophers. French writers call it “Pierre Philosophale,” and German writers “Der Stein der Weisen.” In the Rosicrucian mysteries it is known as “The Stone of the Wise,” “The Sacred Stone,” “The Stone of Wisdom,” etc. In spite of the assertions made by over-sanguine critics as to the fallacy of the Philosopher’s Stone on the material plane, scientists—mystic and material—have never ceased to search for a substance so precious.
Phillips (Transmutation of Metals, 1702) says that “this transmutation is what the Alchymists call the Grand Operation or Secret of finding the Philosopher’s Stone which they give out to be so curious an Universal seed of all metals. If any metal be liquefied in a vessel, and this ‘Power of Perfection’ be thrown into the mass it will transform it into gold or silver.”
Some of the philosophers call it “The Stone,” Noster Lapis, “The Sublime Stone,” “Our Stone.” It is related that King Henry VI granted “4 successive Patents and Commissions” to several knights and Mass Priests to find “The Philosopher’s Stone.” In his recent work on Alchemy, H. Stanley Redgrove, B.Sc., F.C.S., etc., writes: “We must not assume that because we know not the method now, real transmutations have never taken place. Modern research indicates that it may be possible to transmute other metals (more especially silver) into gold, and consequently we must admit the possibility that, amongst the many experiments carried out, a real transmutation was effected.” Timbs (Alchemy and Chemistry) emphasizes the fact that many of the opinions of the alchemists have been vindicated.
He specially notes the condition of Allotropism or the quality which certain bodies possess of assuming two marked phases of chemical and physical existence. “This shatters the opinion,” he writes, “on which our absolute repudiation of the doctrine of transmutation was based.” Dr. Colange explains Allotropy as that branch of chemical science which takes account of the different sets of properties possible to one and the same body.
Organic solids occur under one of the three conditions, viz., the crystalline, as the diamond; the vitreous, as glass; the amorphous or shapeless, as clay, chalk, etc. But there are many bodies any one of which without undergoing a change in chemical composition may yet appear under one of the above three conditions with striking changes in physical and even chemical properties while still retaining, so to speak, its chemical identity. Thus, ordinary white phosphorus may by the application of heat be converted into a hard amorphous substance which is its allotrophic form.
An excellent paper on “Allotrophy or Transmutation” was read before the British Association at Sheffield, England, a few years ago by Dr. Henry M. Howe. In it Dr. Howe dealt at greater length with what has been previously advanced on the subject. Since the discovery of Radium and the extensive experiments of the late Sir William Ramsay, Mr. Cameron and others in the department of transmutation and disintegration, modern science has projected itself into the Halls of Alchemy and has joined hands with its parent science to search for that which the world of a few years back regarded with ignorant ridicule. In the space at disposal it is impossible to enter into details of the numerous accounts of successful alchemy recorded. A number of these will be found in Dr. Franz Hartmann’s works and in the excellent works on the subject by H. Stanley Redgrove and others.
Perhaps the case noticed by Dr. Franz Hartmann is one of the most romantic. It came before the court at Leipsig on August 9th, 1715 and is reported in the acts of the judicial faculty of that town. A gentleman came late one night to the Castle of Tankerstein where the Countess of Erbach resided. He said that having accidentally killed a deer which belonged to the Palatine of Palatia he was being pursued, and therefore he asked protection. The Countess hesitated, but being impressed with the stranger’s appearance she ordered that a room be given him.
He remained in the castle several days, and then being granted an interview with the Countess, he thanked her for her protection in return for which he offered to transmute all her silver into gold. The lady was incredulous but, her curiosity overcoming her, she gave the stranger a silver tankard which he melted and with a stone transmuted into gold. The Countess sent the gold to a goldsmith in the town, who having tested it pronounced it to be the purest gold. After this she asked the adept to transmute all her silver into gold. This he did and receiving the lady’s thanks as he tendered his own, departed.
The Countess’s husband, a great spendthrift, serving as an officer abroad, hearing that his wife by some means had suddenly become wealthy returned home quickly. He demanded the gold for himself but the Countess would not surrender it. Thereupon the Count brought his wife before the Court, claiming that as Lord of the territory (Dominus Territorii) on which the Castle belonging to his wife was built, all treasure found upon the land was his.
He asked that the Court should order the gold to be sold and that after new silver had been purchased for his wife the balance of the money be paid to him. The defence urged that as the gold had been artificially produced it could not come under a law relating to buried treasure; again that the silver had been transmuted into gold for the sole benefit of the Countess. The Court was asked to allow the lady to retain the gold thus obtained and judgment was given in her favour.
Some years ago a medal was exhibited in the Imperial Treasury in Vienna, which had been partly transmuted into gold by the stone used by the monk Wenzel Seiler who had been ennobled by Leopold I with the title Wenzeslaus Ritter von Reinburg. Recent tragic events make its present whereabouts doubtful. It is traditionally stated that the true Philosopher’s Stone was hung in the Ark by Noah to give light to life and radiance to the world after the Flood-darkness. This legend is a parable expressing the highest truth, for the Philosopher’s Stone that carries light into the darkness of materialism is the true Stone of the Wise.
Among the discoveries made in the search for the Philosopher’s Stone the following are given by Dr. Brewer; the invention of Dresden porcelain by Botticher, that of gun powder by Roger Bacon, of the properties of acids and various substances by Prince Geber, of the nature of gases by Van Helmont, of salts by Dr. Glauber, etc.
POLISH STONES, POLAND STONES, POLES’ STONES
It has frequently been stated that the Poles originated the wearing of birth stones, but this practice is a very remote one and was recommended by ancient philosophers long before the Polani came to Polska. The Poles are naturally gifted with fine imagination and psychic intuition, therefore they readily absorbed the spiritual philosophies of the Jewish wanderers who received asylum in Poland.
The fondness of the Poles for beautiful gems is proverbial and the spread of the knowledge of the occult virtues found to exist in these beautiful crystallizations was more marked in Polska than in any other country. It is also not to be wondered at that so many of the lists given are incorrect. In this book an endeavour is made to set right the many errors that have so naturally crept in. Usually the Poland Stones are doubtfully classified as follows:
|Garnet, emblem of constancy.
|Amethyst, emblem of sincerity.
|Bloodstone, emblem of courage.
|Diamond, emblem of innocence.
|Emerald, emblem of love success.
|Agate, emblem of health and longevity.
|Carnelian, emblem of contentment.
|Sardonyx, emblem of married happiness.
|Chrysolite, emblem of protection from insanity.
|Opal, emblem of hope.
|Topaz, emblem of fidelity.
|Turquoise, emblem of prosperity.
The emblems of the stones are fairly correct.
The metals of the planets are correctly given and do not appear ever to have been disputed. The Turquoise of Saturn is correctly the Odontolite or Bone Turquoise. The Emerald is a stone of Venus, the Amethyst a stone of Jupiter, the Loadstone a stone of Mars. The Crystal has often been admitted as influenced by the Moon although it is more acceptable for quabalistic considerations to identify it with Neptune.
The confusion here is very marked and the reader is referred to the chapters dealing with the High Priest’s Breastplate.
RINGS BEARING STONES OF INVISIBILITY
Perhaps the most famous of these rings is the ring of Gyges, the shepherd King of Lydia, described by Plato and Herodotus. When the stone was turned inwards the wearer was rendered invisible. By its aid Gyges assassinated King Candaules and seized his wife and children. It is related that Otnit, King of Lombardy, wore a ring given him by his mother, which had power similar to the ring of Gyges, as well as the special virtue of preventing the wearer from losing his way. Nizami, the poet of Persia in the early 13th century, tells the story of a shepherd, a story similar to that of King Gyges. Another ring of invisibility is the ring of Eluned or Sunet in the old romance of Ywaine and Gawaine.
RING OF POPE INNOCENT III
It is related by Matthew Paris that Pope Innocent III, well knowing the love that the English King John had for jewels, sent to him four gold rings set with precious stones. The Pope comments on the emblematical character of the gift, saying: “The rotundity of the rings signifies eternity, for we pass through time to eternity.
The number four which is a square number indicates the firmness of mind which is neither depressed in adversity nor elated in prosperity. It signifies the four virtues which make up constancy of mind, viz., justice, fortitude, prudence, temperance. The material signifies wisdom from on high which is as gold purified in the fire. The greenness of the Emerald moreover denotes faith; the blueness of the Sapphire, hope; the redness of the Garnet, charity; the brightness of the Topaz, good works. In the Emerald, therefore, you have what to believe, in the Sapphire what to hope for, in the Garnet what to love, and in the Topaz what to practise. So that you ascend from one virtue to another until you see the Lord in Zion.”
RING OF REYNARD
In the story of Reynard the Fox, said to have been written by Hinreck van Alckmer though in reality it was written in the 15th century by Hermann Barkhusan of Rostock, Reynard believes himself possessed of a famous ring set with stones of red, white and green. The white stone cured all diseases, the red rendered night as bright as day, and the green made the wearer invincible. The story introduces Rabbi Abron of Trent who was wise above men, who spoke every language and knew the nature of every kind of herb, animal, and precious stone.
RING OF SOLOMON
Solomon, according to Rabbinical tradition, gazed on the stone of his ring and immediately knew everything concerning worldly affairs and much concerning heavenly. This ring is the subject of many legends.
Certain hair-like substances are found enclosed in crystals. They are also termed “penetrating minerals” and comprise Rutile, Asbestus, Actinolite and Tourmaline. These acicular crystals are called in France Flèches d’Amour (Love’s Arrows). They are also known as Venus’s Hair Stone, Thetis’s Hair Stone, Pencils of Venus, Cupid’s Arrows, Cupid’s Net, The Goddess’s Tresses, etc. These specimens cut and polished are interesting and beautiful, and have always been esteemed as charm stones for ensuring a growth of beautiful hair, for beauty, for grace, for skill and fascination in dancing, etc.
A mysterious ocean stone which fixes itself to the keels of ships. A protection against shipwreck, it will cling to the ship so long as the timbers are not cut. It is said to be of dark green colour, similar to Prase (Chrysoprase).
The Mohammedans say that the Sakhrat is a marvelous stone of green colour which reflects the deep blue tints on the crystal vapours of the heavens. The possession of the merest fragment of this holy stone bestows on the possessor the knowledge of all the secrets of the Universe.
Asbestos is so termed. It is also known as Mountain Flax, and is believed by the Tartars to be the root of a tree.
The word is derived from the Greek SARX, SARKOS, flesh, and PHAGO, to eat. A stone found at Assos in Troas. Used by the ancients, it was said to consume an entire dead human body with the exception of the teeth in 40 days. It was known as Lapis Assius, and is noted by Pliny. Sarcophagi were generally employed throughout the ancient world.
The Saurite is said to be a stone cut from a green lizard with a sharp reed knife.
This may have been a stone of the agate class but its composition is obscure. It is mentioned by Orpheus who says that if the hunter Orion had known of its existence he would have given all the stars to gain this remedy for his fiery pain. It healed the wounds of arrows, the stings of insects and the bite of the scorpion.
That the toad “wears a precious jewel in his head” was a profound belief in the Middle Ages, and a belief much commented upon in the works of writers of that period. Francis Barrett states that the stone of the toad was a cure for toothache. It was also given as an antidote for poison. In this latter connection it is said that if set in an open setting and worn on the finger it burnt the skin if poison were near. According to Fenton, a writer of the 16th century, “There is to be found in the heads of old and great toads a stone they call Borax or Stelon, which being used as rings gives forewarning against venom.” The toad was believed to have a natural fear of man, throwing out poison at the sight of him. In some parts of the world the stone is said to be extracted from the head by numerous cunning means. It is generally described as a species of black pebble.
One of the special virtues of the Toadstone was to protect children from molestation by the fairies. It was also a cure for diseased kidneys and stomach disorders. According to Praetorius, the Prince of Alveschleben was given a ring of this land by a Kobold Brownie or Nixe as a house talisman to safeguard the fortunes of his family. A large toad is said to have dropped a black stone on to the bed of the wife of the Elector of Brandenburg after the birth of her son. Friedrich Wilhelm I ordered his jeweller to set the stone in a ring, which ring has always been worn by the head of the House of Hohenzollern as a symbol of prosperity, protection and good fortune. It was recently stated that the loss of this toadstone during the war was regarded as an evil omen for the ruling house.
The World Stone or Axial Loadstone of the Earth is included in the philosophic mysteries of the old Rosicrucians.
Continue Reading The Magic and Science of Jewels and Stones
Table of Contents
- Chapter I: The Study of Precious Stones in Early Times
- Chapter II: The Most Ancient Science
- Chapter III: The Ephod of the High Priest
- Chapter IV: The Breastplate of Judgment
- Chapter V: Interpretation of the Breastplate According to Ancient Philosophy
- Chapter VI: The Stones of the Breastplate and the Zodiac
- Chapter VII: Old Legends
- Chapter VIII: Stones in Various Mythologies
- Chapter IX: Stones and Their Stories
- Chapter X: The Greatest Charms in the World
- Precious and Semi-Precious Gems Arranged in Alphabetical Order
- Chapter XI: Agate – Amazonite
- Chapter XII: Amber – Azurite
- Chapter XIII: The Beryl Family
- Chapter XIV: Balas – Crysocolla
- Chapter XV: Chrysolite – Crystal
- Chapter XVI: The Diamond
- Chapter XVII: Some Famous and Wonderful Diamonds and Their Stories
- Chapter XVIII: Dichroite – Iolite
- Chapter XIX: Jacinth – Lodestone
- Chapter XX: Malachite – Nephrite
- Chapter XXI: Obsidian – Onyx
- Chapter XXII: The Opal
- Chapter XXIII: The Flame Queen
- The Great Australian Opal
- Chapter XXIV: Various Kinds of Opal
- Chapter XXV: Pearl
- Chapter XXVI: Pearl
- Chapter XXVII: Peridot – Ruby
- Chapter XXVIII: Rutile – Sapphire
- Chapter XXIX: Sardonyx – Succinite
- Chapter XXX: Titanite – Topaz
- Chapter XXXI: Tourmaline – Zircon
- Chapter XXXII: Stones in Shakespeare’s Plays
- Chapter XXXIII: Forms, Compositions, Characteristics, Zodiacal Classification, and Places of Origin
- Chapter XXXIV: Gems in Heraldry, Magical Squares of Abra Melin the Mage, Charubel’s Gem Influences, Gems of Countries
- Chapter XXXV: The Inevitable Law of Transmutation
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In this timeless masterpiece, Isodore Kozminsky, a renowned author in the field of Jewish occultism and esotericism, reveals the hidden secrets of gemstones, semi-precious stones, and ordinary stones. Kozminsky skillfully navigates the philosophy of sympathy and antipathy found throughout nature, unveiling the interconnectedness of stone to stone, and person to person. As a member of a family of jewelers and associated with the Hermetic Order of the Golden Dawn, Kozminsky was perfectly positioned to synthesize scientific data, ancient folklore, and the occult and beneficial use of stones.
Unlike more modern stone guides that limit themselves to the psychic and physical aspects of lithotherapy, this book provides a much more comprehensive and holistic understanding of the subject. Special emphasis is placed on the connection between the various gemstones and semi-precious stones discussed and the signs of the zodiac. The author offers a profound philosophy of lucky stones, planetary gems, and the mystical “stones of power,” which form an integral part of talismanic magic. Unique to this book are the inclusion of magical sigils and invocation formulas, providing readers with the means to establish contact with the stone spirits, presented as an embedded grimoire.
The Magic and Science of Jewels and Stones was previously available only as a rare antiquarian find. VAMzzz Publishing presents a new, carefully revised edition, complete with additional information about the author.
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What you have read is only the beginning…
Mystic Doorway is always gaining new insight about the many ways we can connect to universal truths through Sacred Writings. We look forward to sharing the many paths people have taken to connect with their inner wisdom throughout the ages. Check back with us soon to see what we’ve added to our Library.