1. Of the making of the Chrystal and the Form of Preparation for a Vision. - Trithemius

Procure of a lapidary good clear pellucid crystal, of the bigness of a small orange, i.e. about one inch and a half in diameter; let it be globular or round each way alike; then, when you have got this crystal, fair and clear, without any clouds or specks, get a small plate of pure gold to encompass the crystal round one half; let this be fitted on an ivory or ebony pedestal, as you may see more fully described in the drawing, [figure 1]. Let there be engraved a circle (A) round the crystal with these characters around inside the circle next the crystal ; afterwards the name "Tetragrammaton". On the other side of the plate let there be engraven "Michael, Gabriel, Uriel, Raphael;" which are the four principal angels ruling over the Sun, Moon, Venus and Mercury; but on the table on which the crystal stands the following names, characters, &c. must be drawn in order.

First, The names of the seven planets and angels ruling them, with their seals or characters. The names of the four kings of the four corners of the earth. Let them be all written within a double circle, with a triangle on a table; on which place the crystal on its pedestal: this being done, thy table is complete (as in the Fig. D,) and fit for the calling of the spirits; after which thou shalt proceed to experiment, thus

To determine whether a crystal is perfectly spherical, it should be put into a bath of mercury. The lightest part will always come to the top.

The Japanese occasionally deceive unsuspecting persons by selling to them glass imitations of crystal. A single glance would be sufficient to detect the fraud, it the purchaser had ever seen a pure, pellucid crystal ball, since it is impossible to produce such a large piece of glass entirely colorless. If the imitation ball is placed beside a genuine crystal, the difference is at once apparent.

Transactions of the New York Academy of Sciences, Volume 5

By New York Academy of Sciences

The fathers are not agreed on the number and order of the celestial hierarchy. Dionysius the Areopagite admits but three hierarchies, and three orders of angels in each hierarchy. In the first are Seraphim, Cherubim, and thrones; in the second, dominions, mights, and powers; in the third, principalities, archangels, and angels. These titles of ranks are probably allusions to the customary order of the courts of the Assyrian, Chaldeean, and Persian kings; hence Michael the archangel tells Daniel that he is one of the chief princes in the court of the Almighty. Extraordinary powers and functions were conferred on angels by the different Gnostic sects. They all held that angels were the fabricators or architects of the universe, and Cerinthus uffirmcd they were superior to Christ himself. These opinions were early entertained, and the Apostle Paul thought it necessary to warn the Colossians against such errors. "Let no man l«guile you of your reward in a voluntary humility and worshiping of angels, intruding into those things which he hath not seen, vainly puffed up by Ins fleshly mind" (Col. ii, 18). They also affirmed, according to Thcodoret, that the law was given by angels, and that no one had access to God except through them. Hence we find on the Gnostic gems the names of numbers of their angels; on one arc those of Michael, Gabriel, Uriel, Raphael, Ananael, Prosorael, and Chabsael. But the chief and most highly venerated was Michael, insomuch that oratories were erected in Asia Minor, where divine honors were paid to him.

Cyclopaedia of biblical, theological, and ecclesiastical literature, Volume 1

By John McClintock, James Strong