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The Secret Teachings of All Ages (Manly P. Hall) · 244 of 530

Stones, Metals and Gemsj

In describing the regalia of a magician, Éliphas Lévi declares that on Sunday (the day of the sun) he should carry in his right hand a golden wand, set with a ruby or chrysolite; on Monday (the day of the moon) he should wear a collar of three strands consisting of pearls, crystals, and selenites; on Tuesday (the day of Mars) he should carry a wand of magnetized steel and a ring of the same metal set with an amethyst, on Wednesday (the day of Mercury) he should wear a necklace of pearls or glass beads containing mercury, and a ring set with an agate; on Thursday (the day of Jupiter) he should carry a wand of glass or resin and wear a ring set with an emerald or a sapphire; on Friday (the day of Venus) he should carry a wand of polished copper and wear a ring set with a turquoise and a crown or diadem decorated with lapis lazuli and beryl; and on Saturday (the day of Saturn) he should carry a wand ornamented with onyx stone and wear a ring set with onyx and a chain about the neck formed of lead. (See The Magical Ritual of the Sanctum Regnum .) Paracelsus, Agrippa, Kircher, Lilly, and numerous other magicians and astrologers have tabulated the gems and stones corresponding to the various planets and zodiacal signs. The following list has been compiled from their writings. To the sun is assigned the carbuncle, ruby, garnet---especially the pyrope--and other fiery stones, sometimes the diamond; to the moon, the pearl, selenite, and other forms of crystal; to Saturn, the onyx, jasper, topaz, and sometimes the lapis lazuli; to Jupiter, the sapphire, emerald, and marble; to Mars, the amethyst, hyacinth, lodestone, sometimes the diamond; to Venus, the turquoise, beryl, emerald, and sometimes the pearl, alabaster, coral, and carnelian; to Mercury, the chrysolite, agate, and variegated marble. To the zodiac the same authorities assigned the following gems and stones: To Aries the sardonyx, bloodstone, amethyst, and diamond; to Taurus the carnelian, turquoise, hyacinth, sapphire, moss agate, and emerald; to Gemini the topaz, agate, chrysoprase, crystal, and aquamarine; to Cancer the topaz, chalcedony, black onyx, moonstone, pearl, cat's-eye, crystal, and sometimes the emerald; to Leo the jasper, sardonyx, beryl, ruby, chrysolite, amber, tourmaline, sometimes the diamond; to Virgo the emerald, camelian, jade, chrysolite, and sometimes the pink jasper and hyacinth; to Libra the beryl, sardius, coral, lapis lazuli, opal, and sometimes the diamond; to Scorpio the amethyst, beryl, sardonyx, aquamarine, carbuncle, lodestone, topaz, and malachite; to Sagittarius die hyacinth, topaz, chrysolite, emerald, carbuncle, and turquoise; to Capricorn the chrysoprase, ruby, malachite, black onyx, white onyx, jet, and moonstone; to Aquarius the crystal, sapphire, garnet, zircon, and opal; to Pisces the sapphire, jasper, chrysolite, moonstone, and amethyst Both the magic mirror and the crystal ball are symbols little understood.
Themes
Correspondencecosmology

The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.

The passage explicitly links celestial bodies (planets, days) with specific gems and stones as a mapping system.

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Related passages · 3 parallels
renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter XXIII — How We Shall Know What Stars Natural Things Are Under, and What Things Are Under the Sun, Which Are Called Solary|Chapter XXIII, Section 1a
CHAPTER XXIII. How We Shall Know What Stars Natural Things Are Under, and What Things Are Under the Sun, Which Are Called Solary . Now it is very hard to know what Star or Sign every thing is under; yet it is known through the imitation o…”
Both passages discuss the correspondence between celestial bodies (planets and zodiac signs) and natural objects (stones, metals, and gems). They share the conceptual framework of assigning specific attributes and properties to these objects based on their astrological associations, indicating a genuine conceptual parallel.
renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter XXXVIII — How We May Draw Not Only Celestial and Vital, but Also Certain Intellectual and Divine Gifts From Above|Chapter XXXVIII, Section 1a
CHAPTER XXXVIII. How We May Draw Not Only Celestial and Vital, but Also Certain Intellectual and Divine Gifts From Above . Magicians teach that celestial gifts may, through inferiors being conformable to superiors, be drawn down by opport…”
Both passages discuss the use of specific stones and materials for magical or divine purposes, highlighting the correspondence between celestial bodies and earthly elements. They share the conceptual framework of using natural objects to draw down celestial or divine influences, though they come from different mystical traditions.
renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter XLVII — Of Magical Rings and Their Compositions|Chapter XLVII, Section 1
CHAPTER XLVII. Of Magical Rings and Their Compositions . Rings , also, which were always much esteemed of by the ancients, when they are opportunely made, do in like manner impress their virtue upon us, in as much as they do affect the spir…”
Both passages discuss the use of specific gems, metals, and stones associated with different planets and days of the week in magical practices. They share the conceptual framework of planetary magic and the use of corresponding materials for ritual purposes.
Stones, Metals and Gemsj — The Secret Teachings of All Ages (Manly P. Hall) — Guru