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INTRODUCTION. 35
shews
itself but little, and produces little effect. Wherefore Hermes ' On
Stones' hath that' stones of the same species vary in power in
consequence of the confusion of the matter, and even of the place of
their generation, by reason of the directness or the obliquity of the
rays that strike together upon these places—and this to such a degree
that frequently no effect proper to the species is induced.' Wherefore,
considering the matter philosophically and upon the authority of
Albertus Magnus, let us declare that the virtues of stones proceed from
the species through the means of the substantial form of the particular
stone when generated in a place suitable, and of matter apportioned,
befitting the essence of the stone." As a specimen of the arguments
by which these notions were upheld, the following extract will serve
the purpose admirably:—"In the first place experience militates against
these objectors, inasmuch as we see with our own eyes a virtue
subsisting in stones. Do we not see the Magnet attract iron; and the
Lapis-lazuli cure the carbuncle and similar diseases in many people ?
The man would not be of sound mind who should deny such facts, since
they are established with us as first principles. Moreover I will use
an argument against objectors derived from the common proverb, 'the
report that all people spread is not entirely empty.' Now, as report
both amongst some of the ancients and all of the moderns has ever
declared that virtues do subsist in stones, we must therefore believe
doctors that virtues do subsist in stones. The authority of Solomon also
is of great weight in this matter where he says, ' Divers are the
virtues of stones: some give favour in the sight of lords; some protect
against fire; others make people beloved; others give wisdom; some
render men invisible; others repel lightning ; same baffle poisons;
some protect, and augment treasures. Others cause that husbands should
love their
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