Theosophy - On Gems by P.W.B. [perhaps Percy William Bullock]
ON GEMS
by P.W.B
[perhaps Percy William Bullock]
reprinted from "Theosophical Siftings" - Volume - 6 -
[Page 1] FEW
people in this world have ever troubled themselves to inquire into the origin and history of gems. Most are
familiar with the geological theories of their production through some of the mysterious processes engendered
by Nature at remote periods of the earth's history, when humanity was unknown on the face of the globe and
vegetation itself had not sprung into existence to form the link between the mineral and animal kingdoms. As
modern theories stand, the genesis of gems is traced to the early baptisms of water and fire through which
our planet is said to have passed long, long ago, to those turbulent periods of elemental life before equilibrium
was established, when in fact our earth was a molten mass, full of endless combustion and seething energy;
while the translucent lustre of certain gems is supposed to have been derived from the action of water probably
prior to the volcanic disturbances alluded to. Great difficulty has, however, been felt with regard to this
explanation of the initial production of gems, for scientists are unable to understand the mysterious
workings of the alchemy of Nature. Once, however, this difficulty is overcome, the life impulse and its subsequent
developments will account for the existence of known deposits scattered here and there over the earth's surface. "Thus
far" can
science go and no farther: it is not within its realm to attempt to cognise the noumena of phenomena, that which
underlies the manifested universe and is the direct cause of its manifestation and variety.
Gems are in themselves so beautiful and possess such a mysterious
fascination for the human mind that it is not surprising that they should have received so large a share of
attention from the earliest periods of human history. From the society lady of today, who wears a profusion
of diamonds, to the prostitute in the streets, who counterfeits a like display with gaudy frippery, perhaps
none such have ever paused to ask why humanity has had such an unconscious appreciation for gems. Far more,
however, lurks beneath some of the unconscious instincts of humanity, time-honoured and universal. In bygone
times gems were prized because of their virtues, as well as for their beauty; today, however, the world has
risen superior to such "superstitions" and recognises
only their external beauty. This is [Page 2] entirely on a par with the idolatry of the nineteenth century, and
today the lore of gems has been well-nigh forgotten.
Gems have ever played a most important part in religious symbolism and the Western mind need turn no further
than to the Christian Bible to read in the Book of Revelations of the twelve foundations of the holy city, of
the jasper, emerald, beryl, amethyst and other gems which play so prominent a part in the early mystic symbolism.
A new interest has been recently aroused by an announcement on the part of a modern chemist that it was possible
by forced processes to make diamonds, to imitate the masterful alchemy of Nature, and wrest the secret from the
bosom of that inscrutable mother! Such a proposition is of course closely allied to the dreams of the alchemists,
who thought that by acting on the soul of things, they could transform the gross and inert matter by gradual
processes of sublimation into the purest of metals, Sol, the king, and Luna, the queen of heaven. For in the
case of these metals the unconscious occultism of humanity is again evidenced, for gold is the purest of metals
and its evolution is effected by direct contact with the magnetic life of humanity.
Gems are recognised by the "Secret Doctrine" as due to the
law of evolution, or progress, which operates equally in every department of the wide universe, and is in no
way confined to either the vegetable or animal kingdoms. Gems are then regarded as having evolved from cruder
conditions, and attained their pure lustre and unblemished beauty as the result of the universal consciousness
functioning in the mineral kingdom, which is its vehicle. And the process of evolution, whether in humanity,
the animal kingdom, the vegetable, or the mineral may be defined as the science of the beauty of expression.
Gems in this view would probably stand in the light of early perfected particles of certain hierarchies of
the mineral kingdom. The law by which the beautiful is expressed is the law of wisdom and intelligence, the
latter we may be unable to apprehend with our limited mental range, but yet it would be presumptuous to deny,
and Professor Clifford felt himself obliged to credit matter with a "little feeling" to account
for the wondrous intelligence everywhere evidenced in the working of the evolutionary law.
The following paper was read at the meeting of the Blavatsky Lodge
of the Theosophical Society by F. L. Gardner, Esq., on Thursday evening, June 16th, 1892, at the regular meeting.
Some discussion and comment followed, and some very interesting and remarkable things were mentioned, as having
happened to friends of some of the members and perhaps of a visitor or two, in connection with some of the
psychic or magnetic qualities of the gems and their influence on the human organism.[Page 3]
ON THE HIDDEN PROPERTIES
OF GEMS
In dealing with the subject-matter of this paper, I propose to first
of all treat it from the Theosophical aspect. Possessing as it does a philosophical and logical basis, it must
necessarily appeal to reason and judgment and I subsequently propose to treat the subject from the traditional
aspect, which, although not possessing the merits of an exact science will yet appeal to many minds: and as
Theosophists believe that every tradition has had a substratum of truth, the occult teaching will be equally
acceptable.
It would be impossible within the limits of a paper of this description
to do more than briefly sketch the metaphysical aspect of the subject, so I will commence with what is taught
in our doctrine of emanations, tracing the outreaching of the nameless reality Parabrahm on the highest metaphysical
plane, down through Mulaprakriti and its emanation of ether or akash; we are taught that from this proceeded
the four elements as we understand them, viz., fire, air, water, earth, each being an outcome or emanation
from the other; the fire coming first after the ether, then the air from the fire, next the water from the
air, and lastly the earth from the water. These five emanations, in their various permutations and combinations,
go to make up the phenomenal universe we see around us, the universal or Divine being the subjective side and
understood in the Cabalistic theogony under the aspect of Ain Soph and the limitless light, the first conceivable
emanation. The emanation of the earth element is the ultimate manifestation to us of the outward expansion
of Mulaprakriti, and spirit from this point must again recede when the hour strikes for its re-absorption into
the infinite. In the work of Messrs. Balfour Stewart and P. E. Tait, called "The
Unseen Universe", you have from a modern scientific standpoint this idea of the process of emanation and
absorption shadowed forth, although the subject is chiefly confined to the last emanation, that of physical matter,
from the emanation which preceded it.
When we arrive at the earth element or mineral kingdom, the factor
of form steps in to give shape and expression on this physical terrestrial plane to the last material outreaching
of spirit, and it is not at all a Utopian idea to conceive that if any existing metal or mineral could be reduced
to the condition of elemental or primordial earth it could be reformed and remodelled into some other metal.
This, as we all know, has been the aim and object of the alchemists from time immemorial, and in our own later
day Professor Crookes has been trying to obtain his "Protyle" and "radiant matter",
by which, I presume, he understands the first essence of all things on this physical plane.
When you thus have the manifestation of the mineral kingdom as we
know it in its present material aspect, it is a very evident and logical conclusion [Page
4] that all the other
elements had a hand in fashioning it in its present form — earth being the synthesis of the elements — in
fact men of science may fairly be divided into two classes of belief as to how gems and precious stones were
first originated — one holds the aqueous,
and the other the igneous theory. Anyhow, since most precious stones are either transparent or translucent, we
can fairly conclude that their constituent atoms must have been at one time in either the gaseous or liquid condition.
The microscope shows us that in many different species water or some other fluid is enclosed in cavities, often
so extremely minute that several millions occur in a cubic inch; these little cells appear luminous by reflected
light, which gives brilliancy to the gem, but if the light be transmitted, they present a dark outline; some
of these porous crystals burst and fly to pieces on the application of strong heat in consequence of the expansion
of the liquid enclosed. Sir David Brewster believed every mineral enclosing water was of aqueous origin, but
on the other hand the presence of water is not essential to the formation of crystals, because they are also
produced by igneous fusion, when the cavities are filled with a substance resembling glass as seen in angite
from Vesuvius. Sometimes the matter enclosed is crystallised, and at other times the cells are filled with gas.
The fluid cavities of zeolites — boiling stones — seem to indicate that they are deposited in heated
waters. Minerals found in a conglomerate of Mount Somma enclose all the different kind of cavities, showing they
were made by the combined action of water and igneous fusion. It may be confidently assumed that the elementary
constituents of precious stones existed in a state capable of free motion among themselves or their homogeneous
nature could not have been secured; this condition could only have been obtained by fusion, by disintegration,
or by reduction to vapour. Amongst the old writers I find that Plato starts the idea that they were the result
of fermentation originating in the stars, while the diamond, which has always been an exceptional gem, was the
kernel of auriferous matter condensed into a transparent mass; when he states that they "originated in
the stars", he evidently refers to actual influence or the fifth state of matter, "the etheric",
which preceded the four elements in the order of emanation. The Magic Necklace of Vishnu is made of five precious
stones, each symbolising one of the five elements of our Round, namely, the pearl, ruby, emerald, sapphire, and
diamond — or water, fire, earth, air, and ether, called the aggregate of the five elemental rudiments,
or more correctly, powers. (H.P.B. " Glossary", vide Vaijayanti.)
In Robert Boyle's works we find that he states many reasons in favour
of the aqueous theory; amongst others he lays particular stress upon the internal texture of gems, as their
coagulation is similar to other substances which are capable of being examined, both in the crystalline and
aqueous
[Page 5] state. For instance, the crystals of silver in the form known as nitrate of silver, can easily be dissolved
in water, and when in the crystalline state present a flat, tubular and transparent appearance, capable of being
split into flakes like the substance known as mica. This property is also apparent in gems, as the diamond under
microscopic examination displays a similar formation of ridge-like masses, and it is well-known that advantage
is taken of this fact in cutting, as it is impossible to make any impression otherwise than by cleaving with
the grain.
As regards the colour which constitutes their chief beauty and attractiveness,
many theories have been urged, but all are pretty well agreed upon the fact that the colouring matter consists
of various metallic oxides, but upon whose nature there is more divergence of opinion. It is admitted that
the tone and character of colour depend upon the nature and quantity of the foreign substance in combination
with the constituent atoms when first formed. Iron is the substance that forms the most general colouring agent,
and it is in the state known as the oxide, and not in its elemental condition, that we find it functioning
in this character; when it combines in various degrees with oxygen so as to change its density we find it
equally changes colour; for instance, one amount in a molecule will yield red rays; but by changing the quantity
of oxygen you will have yellow rays, and another combination will give green, etc. Hauy, who upholds the above
views, further states that there are a few exceptions, the spinel and Peruvian emerald being coloured by chrome,
and the chrysobery by nickel. We find, especially in the corundum group, that iron in combination with different
quantities of oxygen, will produce nearly all the colours of the star spectrum, as shown in the ruby, sapphire,
emerald, topaz, and amethyst varieties of this species.
The colour of some precious stones when looked at, is different from
that seen when looking through the crystal, that is to say, their reflected rays are not like those transmitted,
as we find in the case of the tourmaline and sapphire d' eau or iolite; this latter substance exhibiting the
peculiarity of a deep blue colour in the direction of its axis and transversely of a yellowish grey.
The art of heightening and changing the colour of precious stones
is not a modern discovery, but was understood and practised by the ancients. Bracelets of black glass have
been found in the ruins at Chaldea, proving how early such imitations were used for ornaments; and in the
time of Pliny the principal gem minerals were frequently imitated, the emerald being often selected for that
purpose, being one of the best and most valuable. Heat, as is well known, will produce this effect upon some
gems; and to this agent we owe the fine tints of the carnelian. It often effaces dark spots and impurities
and equalises their colour, a result which is [Page 6] obtained by either wrapping
the stone in a sponge for cremation, or by placing it in a crucible and subjecting it to a high temperature;
the modification of the colours is obtained by a more complex process which has been successfully undertaken
with agates, chalcedony, and carnelian, at Idar and Onerstein in Germany.
Judged from the standpoint of electrical capacity we find that some
bodies are naturally electric, while others may have this power excited artificially by heat, friction, or
pressure. Generally speaking, however, all precious stones possess this quality in varying degrees, being either
positive or negative, while the tourmaline above quoted is certainly a remarkable stone since, besides possessing
a duplicity of colours, and also the power of double refraction, it uniquely adds to its above enumerated qualifications
the power of being positively electric at its one end and negatively at the other, so that after being heated
and placed on a suitable frame it will turn on its pivot like a magnetic needle, and on bringing a magnet near
it, one end will be attracted and the other repelled, thus indicating the polarity above alluded to. This duplex
faculty is but seldom found, as it is usually manifest in only one degree — either a positive or negative.
The gems called boracite and topaz also possess this duplex magnetic power, and also exhibit the same quality
of crystallisation, that known as hemihedral — it would be out of place were I not to mention at this
point the lodestone or native magnet, an ore from which the best iron is obtained, and which is naturally magnetic,
without requiring the action of heat to render it so as in the case of other bodies.
With regard to the qualities of hardness and their specific gravity,
I will not inflict upon you any long list of the precious gems with a detailed account in figures of their
relativity in this direction. Sufficient to say that as regards the quality of hardness the diamond ranks first
and jet last on the list. By hardness I may remark that I do not mean the power of resisting crushing weight,
since a very hard mineral may be very brittle, nor does it depend upon the tenacity with which the particles
cohere, or its infrangibility, since the hardest stones, like the diamond, may be easily broken by a fall or
a blow: but it implies the quality of resisting the action of a point — like that of a needle — or
the difficulty of being scratched by any softer substance. And as regards the specific gravity we find that
the precious stones vary between one and five, beginning with amber and ending with crocidolite.
In viewing our subject also from the characteristics of fusibility
and combustibility, we find that some precious stones possess the latter quality but not the former, as in
the case of the diamond. The effect of heat on the different species of gem minerals varies; with some their
colour changes, others assume a globular form, or swell and decrepitate, or [Page 7] become
enamel. Others again become phosphorescent when heated, while some are reduced to powder; except the garnet
nearly all precious stones are infusible, unless combined with foreign substances or fluxes such as soda or
borax. Chemicals operate variously upon them; some are affected by their action, such as the turquoise, garnet,
chrysolite and tourmaline, which are affected by acids, the opal by the action of potash, while the diamond,
corundum and spinel are untouched by any reagents whatever.
With regard to their optical properties, including the refraction
and polarization of light, we find that some are single refractors and others double, that is to say the appearance
of an object as seen through the crystal is either single or double — the latter one of the most curious
phenomena in nature. This property of double refraction belongs to such of the fundamental forms as have unequal
axes, that is to all except those of the monometic or tesseral system, which is defined by those possessing
three axes, all of which are equal and intersect at right angles as in the cube, octahedron, etc.; the
case of the former we find exemplified in the case of the ruby, quartz, emerald, garnet, etc., the topaz and
tourmaline being particularly noticeable for their power of double refraction, whilst of the latter, or monometric
system, the diamond is a good example. With regard to the polarization of light in dealing with gems the most
interesting case is that of our old friend the tourmaline. If we cut a crystal of this substance parallel to
the axis into thin plates of a uniform thickness (about one twentieth of an inch) and polish each side, it
possesses the property of polarising light transmitted through it in a remarkable manner. If such a plate is
held before the eye in looking at the sun or any artificial light, a great portion will be transmitted through
the plate which will appear quite transparent, having only the accidental colour of the crystal; but the light
so transmitted will be polarised light, and on being analysed by a second plate, which may be done by looking
through both at the same time, we find that when the axes of both plates coincide and are parallel to each
other, the light which is passed through the first will also freely pass through the second, and they will
together appear perfectly transparent; but when one is turned round, so that the axes of each plate are at
right angles (that is to say, across each other) not a ray of light will pass through — they
will appear perfectly opaque though we may be looking at the meridian sun — thus showing that the vibrations
of light are only visible in this substance when they are parallel to its axes, all other vibrations being stopped
when the second or analysing plate is placed perpendicular to the first — this is the most remarkable instance
of the crystallised group; many others possess this peculiar quality, but in a lesser degree.
In dealing with the occult properties of gems from the traditional
point of view, we have such a mass of evidence that only portions of it can be [Page 8] selected
and utilised in a paper of this description. They play such an important part in the world's history, from
the earliest antiquity to the present time, that they have ever been regarded as objects of the highest value,
and have only been parted with by force, or the most necessitous circumstances. We find Pliny citing thirty-six
ancient writers on precious stones, yet only one remains to us at the present day, that of Theophrastus, B.C.
300. Amongst other early writers on this subject are Herodotus, Democritus, Zoroaster, Solinus and Quintus
Curtius. Plato, also, in the "Timaeus", offers a solution
as to the origin of precious stones, dealing with it somewhat after the method already mentioned with the first
emanation of the elements. Turning to early history, we find the Urim and Thummim stand out foremost as a medium
for divine communication. We are told that the Shekinah gleamed with a sombre darkness when the anger of the
Lord was kindling, but when he was at peace with his people the light of heaven shone brightly on the stones
of the sacred vestment, In some accounts it was a special stone, the sapphire, that was the sensitive agent of
this manifestation. Whether we take this literally or otherwise, since Josephus and the Vulgate versions differ,
it will not be amiss at this point to consider the fact that the word Shekinah is synonymous with the first Sephira
(vide "Secret Doctrine", vol. I., p. 355), which is the spiritual substance sent forth by the Infinite
Light, or the feminized Holy Ghost, a kind of Kabbalistic Mulaprakriti, as it is the veil of Ain-Soph the Endless
and Absolute, as taught by the Rabbins of Asia Minor. (" Theosophical Glossary", page 297)
On turning to one of the ancient Indian works, the great epic poem
of the Ramayana, it is related that in the Rama Ravana war the demi-god and royal hero Maha Bali, who is presented
to us at one time as an Indian king and at another as a military monkey, is slain, and that Indra, the lord
of the atmosphere, procured the body and with the lightning cut it into many parts. ''From the purity of Bali's
actions the different portions of his body became the germs of various gems, from his bones came diamonds;
from his eyes sapphires; from his blood rubies; from his marrow emeralds; from his flesh crystals; from
his tongue coral; and from his teeth pearls. All this I take to be the Hindu way of expressing the emanation
of the phenomenal from the noumenal, and a beautiful allegory it is to those who can take the time and pains
to trace it out from the theosophical standpoint. (" Theosophist ",
Vol. xiii., p. 475.)
There is another very ancient belief, and I am sorry to say that at
present I am unable to fully decipher its real meaning. I refer to a stone called salagrama (or ammonite) mentioned
in the " Mahabharata " (p.
102 or 3), and in the" "Vishnu Purana" (Vol. II., p. 313). It is found in the Mahanadi river in
Orissa and is described in one of H. T. Colebrook's papers in the "Asiatic Researches" (Vol. VII.,
p. 240) [Page 9] on the religious ceremonies of the Hindus, " that at death
a salagfama stone ought to be placed near the dying man and leaves of holy Badil must be scattered on his head".
Colebrook further describes them as being "black stones, mostly round and apparently perforated in one
or more places by worms, or as the Hindus believe, by Vishnu in the shape of a reptile. According to the number
of perforations and of spiral curves the stone is supposed to contain Vishnu in various characters; for example
such a stone perforated in one place only with four spiral curves in the perforation, and with marks resembling
a cow's foot, and a long wreath of flowers, contains Lacsmi Narayana". C. Coleman, in his work "The
Mythology of the Hindus" (p. 176-177), states that this ceremony of placing the stone near a dying person
and having it shown to him, is done in order to secure his soul an introduction to the order of Vishnu, and that
these stones are very highly esteemed and valued, one having realised the sum of 2,000 rupees. The brislang stones
which are found in the Nerbuddah River are also worshipped as emblems of Siva.
In " Isis Unveiled" (Vol. -2-, Page 626) mention is made
of a famous cornelian that our late teacher possessed, and also the fact that similar ones are used by the
Shamans in Siberia and Tartary; the narrative of its peculiar virtue runs as follows: — "When Madame
Blavatsky was travelling with one of these Shamans for her guide, she frequently asked the man what this talisman
was to him and what its virtues were; to this question he evaded any direct reply, but stated that on a suitable
occasion he would let the stone speak for itself". The account goes on to say — " One afternoon
when we were quite alone I reminded the Shaman of his promise. He sighed and hesitated, but after a short silence
left his place, and going outside hung up a dried goat's head with its prominent horns over a wooden peg, and
then dropping down the felt curtain of the tent, remarked that now no living person would venture in, for the
goat's head was a sign that he was at work. After that, placing his hand in his bosom he drew out the little
stone, about the size of a walnut, and carefully unwrapping it, proceeded as it appeared to swallow it. In
a few moments his limbs stiffened, his body became rigid, and he fell cold and motionless as a corpse. But
for a slight twitching of his lips at any question asked, the scene would have been embarrassing, nay, dreadful.
The sun was setting, and were it not that dying embers flickered at the centre of the tent, complete darkness
would have been added to the oppressive silence which reigned. We have lived in the prairies of the West and
in the boundless steppes of Southern Russia, but nothing can be compared with the silence at sunset on the
sandy deserts of Mongolia. Yet there was the writer alone with what looked no better than a corpse lying on
the ground. Fortunately this did not last long". [Page
10]
'Mahandu', uttered a voice, which seemed to come from the bowels of the earth on which the Shaman was prostrated,
' Peace be with you. What would you have me do for you ?
"Startling as the fact seemed, we were quite prepared for it,
for we had seen the Shamans pass through similar performances, 'Whoever you are', we pronounced mentally
,' go to K----- and try to bring the person's thought here. See what that other party does, and tell
... what we are doing and how situated'. ' I am there', answered the same voice, 'the old lady is sitting in
the garden — she
is putting on her spectacles and reading a letter'. 'The contents of it, and hasten', was the hurried order
while preparing notebook and pencil. The contents were given slowly, as if while dictating, for we recognised
the Valachian language, of which we know nothing beyond the ability to recognise it, in such a way a whole
page was filled.
" 'Look west . . . towards the third pole of the yourta', pronounced
the Tartar in his natural voice, though it sounded hollow and as if coming from afar, 'Her thought is here'.
" Then, with a convulsive jerk the upper portion of the Shaman's body seemed raised, and his head fell heavily
on the writer's feet, which he clutched with both his hands. The position was becoming less and less attractive,
but curiosity proved a good ally to courage. In the west corner of the tent was standing, life-like, but flickering
unsteady and mist-like, the form of a dear old friend, a Roumanian lady of Valachia, a mystic by disposition,
but a thorough disbeliever in this kind of occult phenomena.
" 'Her thought is here but her body is lying unconscious, we
could not bring her here otherwise', said the voice. We tried in vain to obtain any reply to our questions,
the features moved and the form gesticulated as if in fear and agony, but all to no purpose.
"For over two hours the most substantial and unequivocal proofs
that that Shaman's astral soul was travelling at the bidding of our unspoken wish were given us. Ten months
later we received a letter from our Valachian friend, in response to ours in which we had enclosed the page
from the notebook, inquiring of her what she had been doing on that day, and describing the scene in full.
She was sitting — she wrote — in the garden on
that morning (allowing for the difference of time between the two places) prosaically occupied in boiling some
preserves, the letter sent to her was word for word the copy of the one received by her from her brother; all
at once — in consequence of the heat she thought — she fainted, and remembered distinctly dreaming
she saw the writer in a desert place, which she accurately described, and sitting under a 'gypsy's tent', as
she expressed it. 'Henceforth'. she added, 'I can doubt no longer'. [Page
11]
''But our experiment was proved still better. We had directed
the Shaman's inner ego to the same friend heretofore mentioned, the Kutchi of Lha'ssa, who travels constantly
to British India and back. We know that he was apprised of our critical situation in the desert; for a few hours
later came help and we were rescued by a party of twenty-five horsemen, who had been directed by their chief
to find us at the place where we were, which no living man endowed with living powers could have known. The chief
of this escort was a Shaberon, an "adept" whom
we had never seen before, nor did we after that, for he never left his caravansery, and we could have no access
to it. But he was a personal friend of the Kutchi. In this case we knew that the 'spiritual double' of the Shaman
did not act alone, for he was no adept, but simply a medium. According to a favourite expression of his, as soon
as he placed the stone in his mouth his 'father' appeared, dragging him out of his skin and took him wherever
he wanted, and at his bidding".
Again in "Isis" (Vol. I., p. 540) reference is made to
one of the old writers, Dioscorides, who speaks of the famous stone of Memphis as a small pebble, round, polished
and very sparkling, when ground into powder and applied as an ointment to that part of the body on which the
surgeon was about to operate either with his scalpel or fire, it preserved that part and only that part from
any pain in the operation. In the meantime it was perfectly harmless to the constitution of the patient who
retained his consciousness throughout, in no way dangerous from the effects and acted so long as it was kept
on the affected part. When taken in a mixture of wine or water all feeling of suffering was perfectly deadened.
Pliny also gives a full description of it.
In the "History of Mexico" we find associated with the historical
demi-god Quetzo-Cohuatl a striking similarity to the God of the Jews and Christians in many details too numerous
to be given here, but should any of you care to pursue this subject further I must refer you to G. Higgins,
the "Anacalypis", Vol.
2, page 25-28, and amongst other facts he describes a barred stone called teepatl or teotecpatl or divine
stone, which like the above-named salagrama of Hindu descent is equally an object of adoration as they are
both worshipped, the similarity of customs in countries so widely distant is singular and has probably the
same hidden meaning.
In the case of the lodestone we have a unique description of one of
the uses it was attempted to be put to — Dinocrates,
a celebrated architect in the time of Alexander the Great, was induced by its magnetic powers to build a temple
dedicated to Arsinöe, the wife of Ptolemy Philadelphus, the roof of which was to be made of lodestone so
that the iron statue of the queen might remain suspended as if floating in air, only the artist did not live
to complete his design. This story might have suggested the idea about the [Page 12] coffin
of Mahomet. We also find this lodestone figuring in the Indian temples; these people were very fond in constructing
the roof to place stone upon stone after the fashion of an inverted staircase, and in the particular temple dedicated
to the sun at Karanak, near the famous Juggernaut, we find that the topmost stone of all was a high block of
lode-stone. To give some idea of its size, bearers of beaten iron 21 ft. in length and 8 in. square have been
used and are yet existing 200 ft. high above the level of the ground; why it was placed there I am unable to
say unless it was symbolical of wisdom, since Pliny in his description of it says " Nature
has bestowed upon it both feet and intelligence ".
The gem varieties of the corundum have always been considered by Oriental
nations as the most valuable after the diamond, and of all the ornamental stones the sapphire is par excellence the
gem of gems and the sacred stone of the ancients, being the one most frequently consecrated to their deities.
In " Isis " (Vol. 1, Page 264) we find H. P. B. stating that this stone, which is sacred to Luna,
has its veneration based upon something more scientifically exact than a mere groundless superstition — a
sacred magical power is ascribed to it which every student of psychological mesmerism can readily understand,
since its polished and deep blue surface produces extraordinary somnambulic phenomena. The varied influence of
the prismatic colours on the growth of vegetation has been recognised but recently — and investigations
of the electrical polarity shows that the diamond, garnet, and amethyst are negative, whilst the sapphire is
positive (+ E). Thus the latest experiments of science only corroborate what was known to the Hindu sages before
any of the modern academies were founded. " The
sapphire", say the Buddhists, "will open barred doors and dwellings (for the spirit of man), it produces
a desire for prayer, and brings with it more peace than any other gem, but he who would wear it must lead a pure
and holy life."
In the cure of diseases we possess some remarkable facts in the history
of precious stones; foremost on our list comes the history of what is known as the Lee Penny. This famous Penny
is a precious jewel, although to what class it belongs is not known, and the reason it is so called is on account
of its being set in the centre of an old English silver coin. It was obtained by an ancestor of the Lockhart
family, of Lee Castle, in the Vale of Clyde, whilst serving in the Crusades, and this jewel was obtained as
part payment of a ransom of one of the infidels whom Lee had taken prisoner. Amongst the authentic narratives
concerning it on record may be enumerated the following: — It is especially efficacious in diseases of
horned cattle, and the mode of administering it is this: holding it by the chain to which it is attached,
it is three times plumped down into a quantity of water, and once drawn round, three dips and a [Page
13] swirl,
as the country people express it, and the cattle or others affected, drinking this water, the cure is speedy
and effectual. Even at this day, rife as the Gospel is now said or supposed to be, people sometimes come from
great distances with vessels which they fill with water treated in the manner described, and which they take
home in order to administer to their cattle. In the reign of Charles I, the people of Newcastle being afflicted
with the plague, sent for and obtained the loan of the Lee Penny, leaving the sum of £6,000 sterling
in its place as a pledge. They found it so effectual or were so impressed with so high an opinion of its virtues,
that they proposed to keep it and forfeit the money; but the Laird of Lee would not consent to part with so
venerable and so gifted an heirloom. The laird of that time was a high Cavalier, and one of the charges brought
against him by the party whom he had to oppose was that he effected cures by means of necromancy. Another remarkable
instance is on record of the case of Lady Baird of Laughton Hall, at the end of the last century, having been
bitten by a mad dog and exhibiting all the symptoms of hydrophobia, her husband obtained a loan of the talisman,
and she having drank and bathed in water which it had sanctified got completely better".
That this transaction really took place seems indubitable, for an
ancient female member of the Lee family who died lately, remembered hearing the laird who lent the Penny to
Lady Baird, describe how he and his dame had been invited to Laughton Hall and splendidly entertained in gratitude
for the use of the talisman. A few years after the stone was returned from Newcastle a complaint was lodged
against Sir James Lockhart on account of "the
superstitious using of a stone set in silver for the curing of diseased cattle". This came before the Synod
of Glasgow, and resulted in the fact that they recognised its peculiar virtues and that the laird be permitted
to continue using it. A document was drawn up embodying the above facts, and is placed amongst the other documentary
evidence of the said court. It appears to my mind a very probable thing that Sir Walter Scott founded his novel, "The
Talisman", upon the above fact, as it antedates his work by many centuries.
There is a famous stone called the bezoar or beza, said to be procured
from the inside of the cervicalra, a wild animal of Arabia. This stone was supposed to have been formed of
the poison of serpents which had bitten her produce, combined with the counteracting matter with which nature
had furnished it. It was firmly believed in the middle ages that this was a potent charm against the plague
and poison, hence the origin of the name from the Persian Pad-Zahr expelling poison, or Bad-Zohr the same meaning,
its value increases with its size, the larger ones having realised very high prices, especially in India.
Four of these stones are enumerated among the treasures of the Emperor Charles V, after his death, and one [Page
14] great beza stone set in gold,
which had belonged to Queen Elizabeth, was counted among the jewels of James I. At the execution of Louis de
Luxembourg, Constable of France, in the reign of Louis XI, (vide Monstrelet) he removed from his neck
a beza which he had long worn, and handed it to the friar in attendance, with directions for it to be given to
his son as a legacy, which instructions were not carried out, as by order of the Chancellor it was delivered
to the King. Tavernier, the traveller, in his works also mentions this beza stone, and, amongst other of its
properties, indicates how to tell the true beza stone from the counterfeit, he says: "There are two infallible
tests; one is to place it in the mouth, and if it is genuine it will give a leap and fix itself on the palate,
the other consists in placing the stone in a glass of water, and if true bezoa the water will boil".
In the case of the Bloodstone I find that in the West Indies it is
used for the cure of wounds, being wetted in cold water, and also in magical works it is used in incantations,
when the person using it was rendered invisible; anyhow, it served well with the Gnostics, who employed it
largely in their gems and talismans; the Egyptians also worked with it, and later on it was in great demand
in the Byzantine and Renaissance periods.
The idea that the brilliancy of gems varies in sympathy with the health
of the wearer is very well known, and seems to belong to all of the precious gems but more pronounced in the
more valuable; in the case of the ruby it is stated that it gives warning by a change in its colour when misfortune
presages its wearer. Says an old writer, Wolfgangus Gabelschwerus: — "I have often heard of this
quality of the ruby from men of high estate, and I also now know of my own experience; alas, for on 5th day
of December, 1600, as I was going with my beloved wife Catherina from Stuttgard to Caluna, I noticed that a
very fine ruby which I wore in a ring (which she had given me) lost repeatedly, and each time most completely
its splendid colour, assuming a sombre blackish hue, which lasted not one day but several, so much so that
being greatly astonished I drew the ring from my finger and placed it in a casket. I also warned my wife that
some evil followed her or me, the which I augured from the change in the ruby. And truly I was not deceived,
for within a few days she was taken mortally sick. After her death the ruby resumed its pristine colour and
brilliancy."
In the case of the diamond also, this stone loses its brilliancy with
the health of the wearer and only regains it again when its owner recovers; this I have ascertained from personal
knowledge. It also in common with other gems is capable of detecting poisons by exhibiting a moisture or perspiration
on its surface. Holinshed, in speaking of the death of King John, says: "And when the King suspected
them (the peers) to be poisoned, indeed by reason that such precious stones as he had about him cast forth
certain sweat as it were betraying the poison, etc.". [Page
15]
We also find in the history of Louis XI, of France, that the day after his reconciliation with his brother,
the Duke of Guienne, he sent to his brother, bidding him accept as a token of fast friendship, a beautiful golden
cup burnished with precious stones, which were gifted with the power of preserving from poison whoever used it.
There is a stone called the snake stone, that is said to be extracted
from the head of the King Cobra species, it has the faculty of rendering the possessor invulnerable against
the bites of snakes, and in fact the venomous reptile exhibits terror and turns tail when approached with it.
I remember one case quite well, told to me by Madame Blavatsky, and corroborated by our President, Colonel
Olcott, in which the latter employed one of these stones, kept at our Head Quarters in India, successfully
when confronting a snake. I need hardly remark that there are many worthless imitations of this and the other
valuable gems; and I should consider that it would be exceedingly difficult to obtain a genuine snake stone.
We find some remarkable-statements in the "Secret Doctrine" (Vol.
II., p. 431) about stones generally, and these snake ones in particular; also about what are termed oracular
or speaking stones, it says: — "The
reader is referred to Vol. IV. of the 'Académie des Inscriptions' ( Mémoires, page 513
et seq.) if he would study the various properties of flints and pebbles from this standpoint of magic and psychic
powers". In
a poem on stones attributed to Orpheus, those stones are divided into ophites and siderites, "serpent stones" and "star
stones". The ophite is shaggy, hard, heavy, black, and has the gift of speech; when one prepares to cart
it away it produces a sound similar to the cry of a child. It is by means of this stone that Helanus foretold
the ruin of Troy, his fatherland, etc. (Falconnet). Sanchoniathan and Philo Byblos, in referring to these betyles
call them "animated stones". Photius repeats what Damascius Asclepiades, Isadonus, and the physician
Eusebius had asserted before him; the latter (Eusebius) never parted with his ophites, which he carried in his
bosom, and received oracles from them delivered in a small voice, resembling low whistling. Arnobius (a holy
man, who "from a Pagan had become one of the lights of the church", Christians tell their readers),
confesses he could never meet on his passage with men of such stones, without putting it questions, "which
is answered occasionally in a clear and sharp small voice''. "Where", asks H. P. B., "is the
difference between the Christian and the Pagan ophites ?"
John Aubery, in his "Miscellanies", mentions an occult principle
inherent in the beryl stone, viz., that of inducing clairvoyance; he quotes several reliable authorities
for his statement, amongst others the Earl of Denbigh, then Ambassador at Venice; Sir Marmaduke Langdale saw
in one when in Italy, and foretold events that came true; Sir Edward Harley, [Page 16] Knight
of the Bath, firmly believed in this occult fact, and relates various occurrences that transpired with a beryl
he possessed, in fact he is very careful to have all of his statements properly attested, so as to be worthy
of belief.
Apollonius of Tyana paid particular attention to the subject of precious
stones and changed his rings daily, each one having a particular stone for each day of the week according to
the laws of judicial astrology, and many writers assign, in carrying out the correspondence of nature, a stone
to the months, the signs of the Zodiac, the days of the week and the seven planets, and in the Cabala we find
the Rabbinical writers specially dedicating a branch to it called Notarium in conjunction with Lithomancy.
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