The Curious Lore of Precious Stones / Being a description of their sentiments and folk lore, superstitions, symbolism, mysticism, use in medicine, protection, prevention, religion, and divination. Crystal gazing, birth-stones, lucky stones and talismans, astral, zodiacal, and planetary

To this supernatural power inherent in the stone, enabling it to quicken the prophetic faculty, may be added many other virtues. If any one wished to strengthen his memory or to become an eloquent speaker, he was sure to attain his end by securing possession of a fine emerald.92 And not only the ambitious, but also those whose hearts had been smitten by the shafts from Cupid’s bow found in this stone an invaluable auxiliary, for it revealed the truth or falsity of lover’s oaths. Strange to say, however, the emerald, although commonly assigned to Venus, was often regarded as an enemy of sexual passion. So sensitive was the stone believed to be in this respect that Albertus Magnus relates of King Bela of Hungary, who possessed an exceptionally valuable emerald set in a ring, that, when he embraced his wife while wearing this ring on his finger, the stone broke into three parts.93

In Rabbinical legend it is related that four precious stones were given by God to King Solomon; one of these was the emerald. The possession of the four stones is said to have endowed the wise king with power over all creation.94 As these four stones probably typified the four cardinal points, and were very likely of red, blue, yellow, and green color respectively, we might conjecture that the other three stones were the carbuncle, the lapis-lazuli, and the topaz.

After stating that the emerald sharpens the wits and quickens the intelligence, Cardano declares that it therefore made people more honest, for “dishonesty is nothing but ignorance, stupidity, and ill-nature.” The same writer adds that the stone was believed to make men economical and hence to make them rich, but of this he was very sceptical, since the experience of others as well as his own showed that the emerald possessed very little power in this direction.95

A talismanic emerald, once the property of the Mogul emperors of Delhi, has recently been shown in Europe. The stone is of a rich deep green, and weighs 78 carats. Around the edge in Persian characters runs the inscription: “He who possesses this charm shall enjoy the special protection of God.”

Emerald sharpened the wits, conferred riches and the power to predict future events. To evolve this latter virtue it must be put under the tongue. It also strengthened the memory. The light-colored stones were esteemed the best and legend told that they were brought from the “nests of griffons.”96

Gypsum

Gypsum when fibrous—the fibres being long and straight—is known as “satin spar.” This material is frequently cut rounded, or en cabochon, across the fibres; sometimes it is cut in the form of beads, or of pear-shaped drops, which are mounted in ear-rings, scarf-pins, or necklaces. The material is frequently found in Russia, England, and elsewhere, and is cut in England or Russia. Some of the cut stones are mounted in brass, or gilded brass, and sold as luck stones at Niagara, the claim being made that the “satin spar” was taken from beneath the Falls at great peril, as occasionally small deposits of this kind of gypsum are found under the Falls.

From time to time small consignments of this material have been sent to Japan, as the Japanese value it possibly on account of its purity, or owing to the fact that it has the effect of the cat’s-eye. It is quite cheap, and at the same time very soft, so that it can be scratched with the finger-nail. That found in Russia is of a golden-yellow or salmon color, and is worked into various ornaments, the one popular form being egg-shaped, and, because of their form, such objects are frequently given as Easter gifts. The same material is also known in Egypt, and is cut in the same egg form, the ornaments being called “Pharaoh’s eggs,” although just which Pharaoh this refers to is not stated. They are also believed to possess qualities of protection and to bring good fortune.

Hematite

The virtues of the hematite were praised in an ancient gem-treatise written by Azchalias of Babylon for Mithridates the Great, King of Pontus (d. 63 B.C.), a sovereign who was passionately fond of precious stones, and possessed a splendid collection of them, both engraved and unengraved. Azchalias, as cited by Pliny97 taught that human destinies were influenced by the virtues inherent in precious stones, and asserted that the hematite, when used as a talisman, procured for the wearer a favorable hearing of petitions addressed to kings and a fortunate issue of lawsuits and judgments. It is a red oxide of iron, which when abraded shows a red streak; whence the name hematite, from the Greek haima, “blood.” As an iron ore and hence associated with Mars, the god of war, this substance was also considered to be an invaluable help to the warrior on the field of battle if he rubbed his body with it. Probably, like the loadstone, it was believed to confer invulnerability.

The high degree of skill possessed by the Pueblo workers is strikingly shown in a finely inlaid hematite cylinder found in Pueblo Bonito. The inlays are of turquoise and are designed to make the cylinder a conventional representation of a bird. The wings are indicated by turquoise inlays of pyramidal outline, curved so as to follow the curvature of the cylinder, the head being figured by a conical piece of turquoise attached to one end. This conical termination bore a small bird-figure carved in relief.98 When we consider the difficulties the Indian workers had to overcome in the execution of this artistic task with the tools at their command, we can well realize that this object, probably an amulet, must have been considered very valuable, and was most likely the property of some one of high rank in the tribe or community.

Jacinth

The jacinth was more especially recommended as an amulet for travellers, because of its reputed value as a protection against the plague and against wounds and injuries, the two classes of perils most feared by those who undertook long journeys. Moreover, this stone assured the wearer a cordial reception at any hostelry he visited.99 It was said to lose its brilliancy and grow pale and dull if the wearer or any one in his immediate neighborhood became ill of the plague. In addition to these qualities the jacinth augmented the riches of the owner, and endowed him with prudence in the conduct of his affairs.100

St. Hildegard, the Abbess of Bingen (d. 1179), gives the following details as to the proper use of the jachant (jacinth):101

If any one is bewitched by phantoms or by magical spells, so that he has lost his wits, take a hot loaf of pure wheaten bread and cut the upper crust in the form of a cross,—not, however, cutting it quite through,—and then pass the stone along the cutting, reciting these words: “May God, who cast away all precious stones from the devil ... cast away from thee, N., all phantoms and all magic spells, and free thee from the pain of this madness.”

The patient is then to eat of the bread; if, however, his stomach should be too feeble, unleavened bread may be used. All other solid food given to the sick person should be treated in the same manner. We are also told that if any one has a pain in his heart, the pain will be relieved provided the sign of the cross be made over the heart while the above mentioned words are recited.

The wearer of a jacinth was believed to be proof against the lightning, and it was even asserted that wax that had been impressed by an image graven on this stone averted the lightning from one who bore the seal. That the stone really possessed this power was a matter of common report, it being confidently declared that in regions where many were struck by lightning, none who wore a jacinth were ever harmed. By a like miracle it preserved the wearer from all danger of pestilence even though he lived in an air charged with the disease. A third virtue was to induce sleep. Of this, Cardano states that he was in the habit of wearing rather a large jacinth, and had found that the stone “seemed to dispose somewhat to sleep, but not much.” He adds, in explanation of its slight efficacy, that his stone was not bright red, nor of the best sort, but of a golden hue, differing much from the best.102

Jade

The name jade includes two distinct minerals, nephrite and jadeite. The former is a silicate of magnesia, of exceedingly tough structure, and ranks 6.5 in the scale of hardness, while jadeite, a silicate of alumina, is more crystalline and not as tough as nephrite and has a hardness of 7. A variety having a rich emerald-green hue is called by the Chinese fei ts’ui, “Kingfisher plumes”; it is also denominated Imperial jade.

The original form of the Chinese character pao, signifying “precious,” consists of the outline of a house, within which are the symbols of jade beads, shell, and an earthen jar. This shows that at the very early time when these characters were first used, the Chinese already collected jade and employed it for personal adornment.103 The oldest form of the ideograph for “king”, , appears to be the symbol for a string of jade beads, which are even now used in China as insignia for high rank and authority.104

Jade amulets of many different forms are popular with the Chinese. One representing two men is called “Two Brothers of Heavenly Love,” and is often given to friends. A phœnix of jade is a favorite ornament for young girls and is bestowed upon them when they come of age. To a newly-wedded pair is given the figure of a man riding on a unicorn and holding castanets in his hand; this signifies that an heir will be born in due time.

Such is the fondness of the Chinese for jade that those who can afford the luxury of its possession are wont to carry with them small pieces, so that they may have them always at hand; for they believe that, when handled, something of the secret virtue of the substance is absorbed into the body. When struck, jade is thought to emit a peculiarly melodious sound, which for the Chinese poet resembles the voice of the loved one; indeed, jade is termed the concentrated essence of love.

Fashioned into the form of a butterfly, a piece of jade acquires a special romantic significance in China, because of a Chinese legend which relates that a youth in his eager pursuit of a many-hued butterfly made his way into the garden of a rich mandarin. Instead of being punished for his trespass, the youth’s unceremonious visit led to his marriage with the mandarin’s daughter. Hence the figure of a butterfly is a symbol of successful love, and Chinese bridegrooms are wont to present jade butterflies to their fiancées.

A Chinese jade ornament constituting a child’s amulet assumes a form approximating to that of a padlock. When this is attached to a child’s neck, it is supposed to bind the little one to life and protect it from all danger in infantile diseases. A jade object of a different kind is sometimes used at nuptial feasts in China. This is a cup having the form of a cock, and both bride and groom drink from it. The form of this vessel is accounted for by a legend to the effect that when a beautiful white cock saw its young mistress, who had often petted it, throw herself into a well in a transport of despair at the loss of her lover, the faithful fowl sought and found death in the same way, so as not to be separated from its mistress.

Among the splendid Chinese jade carvings of the Woodward Collection is a curious symbolic ornament carved out of the rare fei-ts’ui yü, or “kingfisher-green jade,” a rich emerald green jadeite with translucent green shading. This ornament, executed in the beginning of the eighteenth century and believed to be a product of the Imperial Jade Works in Peking, figures the natural form of a so-called “hand-of-Buddha” citron, the finger-like protuberances of the fruit suggesting this strangely fanciful name. The Chinese regard this as a most felicitous emblem, denoting at once a long life and abundance of riches for its enjoyment. In the present carving the figure of a bat clinging to the foliage enveloping the fruit constitutes an added omen of good fortune, the Chinese character fu signifying at once “bat” and “happiness,” another proof of what we are prone to call Chinese queerness, for with the superstitious of our race the bat is always looked upon as especially ill-omened.105

It is a well-known fact that many analogies have been found between the customs, usages, and products of the more civilized aborigines of the New World and those of the ancient Egyptians. Another instance is offered by the custom of placing a piece of chalchihuitl (jade?) or of some other green stone in the mouth of a noble, after his death, and calling this his heart. Among the lower classes a texaxoctli, a stone of small value, was used for the same purpose. We shall see that, in the Egyptian “Book of the Dead,” directions are given for putting a semi-precious stone on or in a mummy, as a symbol, and designating this the heart of the deceased person. For the use of a green stone for this purpose by the ancient Mexicans, Mrs. Zelia Nuttall finds a reason in the two meanings of the Nahuatl word xoxouhqui-yollotl, which is used to signify a “free man,” the literal meaning being a “fresh or green heart.” Hence, the stone was a symbol of the rank of the deceased as well as of his heart.106 The fact that jade celts have been found cut into several pieces is taken to indicate the high value placed upon this material; for it has been conjectured by Dr. Earle Flint, that a living chief would cut a piece from the jade he wore as a sign of his rank, in order to provide a suitable ornament or amulet for a dead kinsman.

To certain of the Chinese “tomb-jades”—that is, jade amulets deposited with the dead—has been given the name han-yü, or “mouth-jade,” because these amulets, supposed to afford protection to the dead, were placed in their mouths. The Metropolitan Museum of Art in New York contains a fine collection of 279 specimens of jade from Chinese tombs, found within the past five or six years, and presented to the museum by Mr. Samuel F. Peters. In color these jades are not especially attractive, for the material has acquired a brownish stain, due to the products of decomposition of the body, and also to the absorption of some of the chemical constituents of the other objects in the tomb, during the long period of time, in many cases a thousand years or more, since the bodies were consigned to their final resting place.

So multifarious are the uses to which jade is put by the Chinese, and so great is their admiration of its qualities, that they regard it as the musical gem par excellence. A series of oblong pieces of jade, of the same length and width, usually about 1.8 feet long and 1.35 feet wide, and numbering from 12 to 24, constitute a chime, the difference in the notes emitted by the material when sharply struck depending upon the varying thickness of the separate pieces. What is designated the “stone chime” used in court and religious ceremonials, is composed of 16 undecorated stones, while a series known as the singers’ chime consists of from 12 to 24 pieces carved into fantastic shapes. This use of jade for the production of musical sounds dates far back in the Chinese annals. We are told that when Confucius was much troubled at the ill-success of his efforts to reform the Chinese morals of his day, he sought consolation in playing on the “musical stone.” A peasant who noted this in passing by, exclaimed, as he heard the sounds: “Full indeed is the heart of him who beats the musical stone like that!”107

A jade ornament greatly favored by the Maoris of New Zealand bore the name hei-tiki (“a carved image for the neck”). The ornaments of this class are very rude and grotesque representations of the human face or form, and were generally regarded as schematically figuring some departed ancestor. The head sometimes slanted right or left, so that the eyes, which were very large and occasionally inlaid with mother-of-pearl, were on an angle of forty-five degrees. These ornaments were prized not only as memorials, but because, having been worn by successive ancestors, they were supposed to communicate something of the very being of those ancestors to such descendants as were privileged to wear the treasured heirloom in their turn. In many cases, when the family was dying out, the last male member would leave directions that his hei-tiki should be buried with him, so that it might not fall into the hands of strangers.108

So rare was this New Zealand jade, known to the Maoris as punamu (green-stone), that the aid of a tohunga, or wizard, was regarded as necessary to learn where it could be found. On setting forth on a search for this material, the jade-seekers would take with them a tohunga, and when the party reached the region where jade was usually found the tohunga would retire to some solitary spot and would fall into a trance. On awaking he would claim that the spirit of some person, dead or living, had appeared to him and had directed to search in a particular place for the jade. He would then conduct the party to this place, where a larger or smaller piece of jade was invariably found. Of course the wizard had previously assured himself of the presence of the stone in the place indicated.

To this jade was given the name of the man whose spirit had revealed its location, and in many cases the grotesque form given to the stone was conceived to represent this man. We can easily understand the reverence accorded to the hei-tikis when we consider that they were not only prized as heirlooms, which had been handed down by the successive heads of the family, but were also believed to have been originally found in such a mysterious way.

When the head of the family died, his hei-tiki was generally buried with his body, but was exhumed after a shorter or longer time by the nearest male relative. As we have noted, if no representative of the family remained, the heirloom was allowed to remain in the grave. The fact that tribal or intertribal feuds sometimes arose in regard to the possession of a hei-tiki serves to prove the peculiar virtues ascribed to them.

While there can be little doubt that the heirloom was supposed to represent, in a very general way, the person whose name it bore, the particular form given it was largely determined by the natural shape of the mass, which was slowly and patiently fashioned into the form it eventually acquired. Though this was mainly due to the imperfect means of which the artist disposed, there was probably a conviction that the form of the natural stone was not the result of accident, but was in itself significant and required only to be rendered more clear and definite. The fabrication of the hei-tikis of the Maoris is said to have ceased in the early part of the last century. The greater number of those that have been collected in New Zealand appear to have been made from one hundred to one hundred and fifty years ago.109

Jasper

The jasper had great repute in ancient times as a rain-bringer, and the fourth century author of “Lithica” celebrates this quality in the following lines:110

Evidently the green hue of this translucent stone suggested its association with the verdure of the fields in an even closer degree than was the case with transparent green stones such as the emerald, etc. Another early authority, Damigeron, mentions this belief, and states that only when properly consecrated would the jasper do service in this way.111 Jasper was also credited in the fourth century with the virtue of driving away evil spirits and protecting those who wore it from the bites of venomous creatures.112 An anonymous German author of the eleventh or twelfth century recommends the use of this stone for the cure of snake bites, and states that if it be placed upon the bitten part the matter will come out from the wound.113 Here the cure is operated, not by the absorbent quality of the stone, but by its supposed power to attract poison or venom to itself, thus removing the cause of disease.

A popular etymology of the Greek and Latin name for jasper is reported by Bartolomæus Anglicus, who writes that “in the head of an adder that hyght Aspis is founde a lytyl stone that is called Jaspis.” The same authority pronounces this stone to be of “wunder vertue,” and says that “it hath as many vertues as dyvers coloures and veines.”114 This is fully in accord with tradition, for, as color was at least as important as chemical composition in determining the talismanic or therapeutic worth of the different stones, the great variety of colors and markings in the different jaspers naturally indicated their use in many different ways.

Jet

Jet has been found among the palæolithic remains in the caves of the “Kesslerloch,” near Thayngen, Canton Schaffhausen, Switzerland. The material was evidently derived from the deposits in Würtemberg and was shaped by flint chips. Quite possibly jet, as well as amber, was already regarded as possessing a certain talismanic virtue. Such ornaments, when worn, were believed to become a part of the very body and soul of the wearer, and were therefore to be guarded with jealous care.115 In the palæolithic cave-deposits of Belgium also, jet appears, the supply being in this instance derived from northern Lorraine. The fragments had been rounded and pierced through the centre.116 This indicates their use as parts of a necklace or as pendants. Necklaces, bracelets, and rings were especially favored for the wearing of talismanic gems, since the stones could easily be so set that they would come in direct contact with the skin.

Jet was one of the materials used by the Pueblo Indians for their amulets. An exceptionally well-executed figure of a frog made of this material was found in Pueblo Bonito, in 1896, by Mr. Pepper. The representation is much more realistic than is the case in the other figures of this type from this region. Turquoise eyes have been inserted in the head of the figure and a band of turquoise surrounds the neck.117

Lapis-Lazuli

Both in Babylonia and in Egypt, lapis-lazuli was very highly valued, and this is shown by the use of its Assyrian name (uknu) in poetic metaphor. Thus, in a hymn to the moon-god Sin, he is addressed as the “strong bull, great of horns, perfect in form, with long flowing beard, bright as lapis-lazuli.”118 This may remind us of the “hyacinthine locks” of classical literature.

Lapis-lazuli, “a blue stone with little golden spots,” was a cure for melancholy and for the “quartern fever,” an intermittent fever returning each third day, or each fourth day counting in the previous attack.119

We have the authority of Plato (Ion, 533 D) for the statement that the word magnetis was first applied to the loadstone by the tragic poet Euripides (480-405 B.C.), the more usual name being “the Heraclean stone.” These designations refer to two places in Lydia, Magnesia and Herakleia, where the mineral was found.120 Pliny states, on the authority of Nicander, that a certain Magnes, a shepherd, discovered the mineral on Mount Ida, while pasturing his flock, because the nails of his shoes clung to a piece of it.121

We are told by Pliny that Ptolemy Philadelphus (309-247 B.C.), planning to erect a temple in honor of his sister and wife Arsinoë, called in the aid of Chirocrates, an Alexandrian architect. The latter engaged to place therein an iron statue of Arsinoë which should appear to hang in mid-air without support. However, both the Egyptian king and his architect died before the design could be realized.122 This story of an image held in suspense by means of powerful magnets set in the floor and roof, and sometimes also in the walls of a temple, is repeated in a variety of forms by early writers. Of course, there was no real foundation for such tales, as the thing is altogether impracticable.

The Roman poet Claudian (fifth century A.D.) relates that the priests of a certain temple, in order to offer a dramatic spectacle to the eyes of the worshippers, caused two statues to be executed,—one of Mars in iron, and another of Venus in loadstone. At a special festival these statues were placed near to each other, and the loadstone drew the iron to itself. Claudian vividly describes this:

There was current as early as the fourth century a curious belief that a piece of loadstone, if placed beneath the pillow of a sleeping wife, would act as a touchstone of her virtue. This first appears in the Alexandrian poem “Lithica,” and it has been thus quaintly Englished by a fourteenth century translator:

Also magnes is in lyke wyse as adamas; yf it be sett under the heed of a chaste wyfe, it makyth her sodenly to beclyppe [embrace] her husbonde; & yf she be a spowse breker, she shall meve her oute of the bed sodenly by drede of fantasy.124

The same writer attempts an explanation of the popular fancy that when powdered loadstone was thrown upon coals in the four corners of a house, the inmates would feel as though the house were falling down; of this he says: “That seemynge is by mevynge [moving] that comyth by tornynge of the brayn.”125

In classical writings the fascination exercised by a very beautiful woman is sometimes likened to the attractive power of the loadstone, as notably by Lucian,126 who says that if such a woman looks at a man she draws him to her, and leads him whither she will, just as the loadstone draws the iron. To the same idea is probably due the fact that in several languages the name given to the loadstone indicates that its peculiar power was conceived to be a manifestation of the sympathy or love of one mineral substance for another. This is commonly believed to be the sense in which we should understand the French designation aimant, namely, as the participle of the verb aimer, “to love”; however, some etymologists prefer to derive the word from adamas, sometimes used in Low Latin for the loadstone, although properly signifying the diamond. It is certainly worthy of note that in two such dissimilar languages as Sanskrit and Chinese, the influence of this idea appears in the names given to the loadstone. In Sanskrit the word is chumbaka or “the kisser,” and in Chinese t’ su shi, or “the loving-stone.” Chin T’sang Khi, a Chinese author of the eighth century, wrote that “the loadstone attracts iron just as does a tender mother when she calls her children to her.”127

A rich growth of Mohammedan legends grew up about the exploits of Alexander the Great, a striking example being given on another page, and in one of them it is related that the Greek world-conqueror provided his soldiers with loadstones as a defence against the wiles of the jinns, or evil spirits; the loadstone, as well as magnetized iron, being regarded as a sure defence against enchantments and all the machinations of malignant spirits.128

In the East Indies it is said that a king should have a seat of loadstone at his coronation; probably because the magnetic influence of the stone was supposed to attract power, favor, and gifts to the sovereign. But it is not only in the Orient that magnetite is prized for its talismanic powers, for even in some parts of our own land this belief is still prevalent. Large quantities of loadstone are found at Magnet Cove, Arkansas, and it is estimated that from one to three tons are sold annually to the negroes to be used in the Voodoo ceremonies as conjuring stones. The material has been found in land used for farming purposes, and many pieces have been turned up in ploughing for corn; these vary from the size of a pea to masses weighing from ten to twenty pounds. They occur in a reddish-brown, sticky soil; their surface is smooth and brown and they have the appearance of water-worn pebbles. In July, 1887, an interesting case was tried in Macon, Georgia, where a negro woman sued a conjuror to recover five dollars which she had paid him for a piece of loadstone to serve as a charm to bring back her wandering husband. As the market value of this mineral was only seventy-five cents a pound, and the piece was very small, weighing but a few ounces, the judge ordered that the money should be refunded.129

Malachite

For some reason not easy to fathom, malachite was considered to be a talisman peculiarly appropriate for children. If a piece of this stone were attached to an infant’s cradle, all evil spirits were held aloof and the child slept soundly and peacefully.130 In some parts of Germany, malachite shared with turquoise the repute of protecting the wearer from danger in falling, and it also gave warning of approaching disaster by breaking into several pieces.131 This material was well known to the ancient Egyptians, malachite mines having been worked between Suez and Sinai as early as 4000 B.C.

The appropriate design to be engraved upon malachite was the image of the sun. Such a gem became a powerful talisman and protected the wearer from enchantments, from evil spirits, and from the attacks of venomous creatures.132 The sun, as the source of all light, was generally regarded as the deadly enemy of necromancers, witches, and demons, who delighted in the darkness and feared nothing more than the bright light of day.

Moonstone

The moonstone is believed to bring good fortune and is regarded as a sacred stone in India. It is never displayed for sale there, except on a yellow cloth, as yellow is an especially sacred color. As a gift for lovers the moonstone takes a high rank, for it is believed to arouse the tender passion, and to give lovers the power to read in the future the fortune, good or ill, that is in store for them. To gain this knowledge, however, the stone must be placed in the mouth while the moon is full.133

Antoine Mizauld134 tells us of a selenite or moonstone owned by a friend of his, a great traveller. This stone, about the size of the gold piece known as the gold noble, but somewhat thicker, indicated the waxing and waning of the moon by a certain white point or mark which grew larger or smaller as did the moon. Mizauld relates that to convince himself of the truth of this he obtained possession of the stone for one lunar month, during which time he sedulously observed it. The white mark first appeared at the top. It was like a small millet-seed, increasing in size and moving down on the stone, always assuming the form of the moon until, on reaching the middle, it was round like the full moon; then the mark gradually passed up again as the moon diminished. The owner declared that he had “vowed and dedicated this stone to the young king [Edward VI], who was then highly esteemed because he had good judgment in regard to rare and precious things.”

Onyx

The onyx, if worn on the neck, was said to cool the ardors of love, and Cardano relates that everywhere in India the stone was worn for this purpose.135 This belief is closely related to the idea commonly associated with the onyx,—namely, that it provoked discord and separated lovers. The close union and yet the strange contrast between the layers of black and white may have suggested this.

Crystals of iron pyrites (pyrite, native iron disulphide) are sometimes used as amulets by the North American Indians, and the belief in their magic power is attested by their presence in the outfit of miscellaneous objects which the medicine-men use in the course of their incantations. Because these gleaming yellow crystals are occasionally mistaken for gold, the name “fool’s gold” has been popularly bestowed upon them.136

Of this material the ancient Mexicans made wonderful mirrors, one side being usually polished flat, while the other side was strongly convex. Frequently this side was curiously carved with some symbolic representation as appears in the case of a pyrite mirror of the Pinard collection in the Trocadéro, Paris.137

Rock-crystal

The popular belief in his time as to the origin of rock-crystal is voiced by St. Jerome, when, using the words of Pliny, although not citing his authority, he says that it was formed by the congelation of water in dark caverns of the mountains, where the temperature was intensely cold, so that, “While a stone to the touch, it seems like water to the eye.” This belief was evidently due to the fact that rock-crystal was so often found in mountain clefts and caverns. Symbolically, it signified that those within the portals of the Church should keep themselves free from stain and have a pure faith.138

The Chinese emperor Wu was devoted to the service of the gods and of the immortal spirits. He built many edifices for religious purposes, and all the doors of these buildings were made of white rock-crystal, so that a flood of light poured into the interior. Although the Chinese texts call this material rock-crystal, it is possible that the name was applied to glass when that substance was but recently introduced into China.139

Regarding this same “rock-crystal” a humorous tale is related. Muan-fen, a mandarin who had a great terror of draughts, was once received in the palace by one of the Chinese emperors. The doors of the audience chamber were of rock-crystal and were tightly closed, but, because of the transparency of the material, they seemed to be wide open, and the emperor was greatly amused to note that Muan-fen was shivering with cold, although the temperature of the room was quite comfortable.140

An exceptionally fine specimen of Aztec work is a skull carved out of rock-crystal. It weighs 475¼ ounces Troy, and measures 8¼ inches in width.

Ruby

The ruby has many names in Sanskrit, some of them clearly showing that it was more valued as a gem by the Hindus than any other. For instance, it is called ratnaraj, “king of precious stones,” and ratnanâyaka, “leader of precious stones;” another name, applied to a particular shade of ruby is padmarâga, “red as the lotus.”141

The glowing hue of the ruby suggested the idea that an inextinguishable flame burned in this stone. From this fancy came the assertion that the inner fire could not be hidden, as it would shine through the clothing or through any material that might be wrapped around the stone.142 If cast into the water the ruby communicated its heat to the liquid, causing it to boil. The dark and the star rubies were called “male” stones, the others, more especially, however, those of lighter hue, being considered as “female” stones. All varieties served to preserve the bodily and mental health of the wearer, for they removed evil thoughts, controlled amorous desires, dissipated pestilential vapors, and reconciled disputes.143

In the “Lapidaire” of Philippe de Valois, it is said that “the books tell us the beautiful clear and fine ruby is the lord of stones; it is the gem of gems, and surpasses all other precious stones in virtue.” In the time of Marbodus (end of the eleventh century A.D.) the same proud place was assigned to the sapphire. The ruby is spoken of in similar terms in the “Lapidaire en Vers,” where it is called “the most precious of the twelve stones God created when He created all creatures”. By Christ’s command the ruby was placed on Aaron’s neck, “the ruby, called the lord of gems; the highly prized, the dearly loved ruby, so fair with its gay color.”144

As with diamonds, rubies also were divided by the Hindus into four castes. The true Oriental ruby was a Brahmin; the rubicelle, a Kshatriya; the spinel, a Vaisya, and lastly, the balas-ruby, a Sudra. The possession of a padmarâga, or Brahmin ruby, conferred perfect safety upon the owner, and as long as he owned this precious stone he could dwell without fear in the midst of enemies and was shielded from adverse fortune. However, great care had to be taken to preserve this ruby of the first class from contact with inferior specimens, as its virtue would thereby be contaminated, and its power for good correspondingly diminished.145

The many talismanic virtues of the ruby are noted in the fourteenth century treatise attributed to Sir John Mandeville.146 Here the fortunate owner of a brilliant ruby is assured that he will live in peace and concord with all men, that neither his land nor his rank will be taken from him, and that he will be preserved from all perils. The stone would also guard his house, his fruit-trees, and his vineyards from injury by tempests. All the good effects were most surely secured if the ruby, set in ring, bracelet, or brooch, were worn on the left side.

The gorgeous ruby, the favorite gem of Burma, where the finest specimens are found, is not only valued for its beauty, but is also believed to confer invulnerability. To attain this end, however, it is not thought to be sufficient to wear these stones in a ring or other piece of jewelry, but the stone must be inserted in the flesh, and thus become, so to speak, a part of its owner’s body. Those who in this way bear about with them a ruby, confidently believe that they cannot be wounded by spear, sword, or gun.147 As it is often remarked that the most daring and reckless soldiers pass unscathed through all the perils of war, we can understand that this superstition may sometimes appear to be verified.

Sapphire

The sapphire is noted as a regal gem by Damigeron, who asserts that kings wore it about their necks as a powerful defence from harm. The stone preserved the wearer from envy and attracted divine favor.148 For royal use, sapphires were set in bracelets and necklaces, and the sacred character of the stone was attested by the tradition that the Law given to Moses on the Mount was engraved on tablets of sapphire.149 While we should probably translate here “lapis-lazuli” instead of “sapphire,” all such passages were later understood as referring to the true sapphire, which is not found in pieces of the requisite size.

In the twelfth century, the Bishop of Rennes lavishes encomiums upon this beautiful stone. It is quite natural that this writer should lay especial stress upon the use of the sapphire for the adornment of rings, for it was in his time that it was beginning to be regarded as the stone most appropriate for ecclesiastical rings. The sapphire was like the pure sky, and mighty Nature had endowed it with so great a power that it might be called sacred and the gem of gems. Fraud was banished from its presence and necromancers honored it more than any other stone, for it enabled them to hear and to understand the obscurest oracles.150