Chapter VII

, verse 6:

Set me as a seal upon thine heart; as a seal upon thine arm. For love is strong as death; passion is unyielding as Hades, The flashes thereof are flashes of fire; an all-consuming flame.

The golden “crescents” were used as amulets by the Midianites for suspension on the necks of their camels, at the period of the Hebrew conquest of Canaan, as appears from the eighth chapter of Judges (v. 21).

The burying in a grave of valuable gems and ornaments worn by the deceased during life must have been originally due to a belief that they served as talismans to guard the remains from the malign influence of evil spirits, or perhaps even to afford protection and aid, by some strange occult power, to the soul of the departed in the under or upper world whither it had journeyed. In the New World, among the more highly civilized and wealthy Indian tribes of the south, this custom was very general, and rich spoils have been taken from their graves by the unsentimental settlers from Europe. In the Old World also this usage was quite common; Egyptian tombs have afforded jewels of gold and gems worth large sums intrinsically, apart from their archæological value, and only to note one among many instances, we may recall the treasures unearthed by the indefatigable Schliemann in the old Greek tombs of Mycenæ. However, of all these finds none surpasses in interest that made by M. Henry de Morgan near Susa on February 10, 1901, when there was brought to light, from a depth of some six metres below the surface, a bronze sarcophagus containing the skeleton of a woman. Heaped upon the breast of the skeleton and strewn about the head and neck was a mass of finely-wrought and artistic gems and jewels, including several detached amulets. From coins found in the burial and also from the general character of these relics, M. de Morgan believes that the interment must have been made at some date between 350 and 330 B.C., just before Alexander’s invasion of Persia.[574]

The jewels embrace a beautiful gold torque weighing 385 grams (something over one pound Troy). The hoop terminates in two lions’ heads having cheeks of turquoise, while on the muzzle is a lapis lazuli flanked by two turquoises; on the top of the head is a plate of mother-of-pearl. Bracelets similar in design and decoration to the torque go to complete the parure. Of even greater interest than the gold torque was a three-row pearl necklace, 238 of the pearls being still more or less well preserved; originally there must have been from 400 to 500 of them. Still another valuable necklace consists of 400 beads of precious or ornamental stone material and 400 gold beads. The stones represented are turquoise, lapis lazuli, emerald, agate, various jaspers, red and blond carnelian, feldspar, jade (?), hyaline and milky quartz, amethyst of a pale violet hue, hematite, several marbles and breccia. A fourth necklace had a row of beads and pendants incrusted with carnelian, lapis lazuli and turquoise; here the sharp contrast of the bright red carnelian disturbs the harmonious effect produced by the combination of the dark blue lapis lazuli and the light blue turquoise.

The detached amulets are of various forms, one figuring a sphinx with a ram’s head; this was in white paste with green enamel. Another, of gold, was rudely fashioned in the form of a lion or a cat, and there was also a dove of lapis lazuli, poorly executed, the amulets (mainly of Egyptian type) being of very inferior workmanship as compared with the jewels. Still they serve to confirm the belief that this heaping up in the tomb of all the dearest treasures cherished in life, was intended to exert a post-mortem influence upon the after-life of the dead woman.

That some of the Hebrew patriots who fought under the banner of Judas Maccabæus toward the middle of the second century B.C. were tinged with the prevailing superstition regarding amulets, appears in a passage of the second book of Maccabees, where it is stated that when Judas collected together for burial the bodies of those patriots who had fallen in battle before Odolla, they were found to have worn beneath their tunics certain idolatrous amulets, a custom strictly forbidden to the Jews. Their death was then looked upon as a signal instance of divine justice, which “had made hidden things manifest,” and Judas exhorted the people to take this lesson to heart and guard themselves from sin.

The wealth of books on magic and divination produced in the ancient city of Ephesus, in Asia Minor, was so great that the designation “Ephesian writings” was quite generally given to writings of this kind, more especially to denote short texts that could be worn as amulets or charms. We read in the Acts of the Apostles (xix, 19) that after hearing the fervent discourses of St. Paul, in which he eloquently attacked the superstitions of the Ephesians, many of those who owned books of this description were so deeply moved that they burned up all such books in their possession, to the value of 50,000 pieces of silver, that is to say $9000, equivalent perhaps to $90,000, if we make due allowance for the greater purchasing power of money nearly two thousand years ago. The small literary value of the writings of this sort that have been preserved for us indicates that the loss to posterity by this auto-da-fé was not very considerable, and yet many queer superstitions and strange usages of which we now lack information must have been noted in these magic rolls and sheets.

The following lines may serve to show how highly the jasper was esteemed in ancient times, this designation covering jade as well:[575]

Auro, quid melius? Jaspis. Quid Jaspite? Virtus. Quid virtute? Deus. Quid deitate? Nihil.

What is better than Gold? Jasper.

What is better than Jasper? Virtue.

What is better than Virtue? GOD.

What is better than the deity? Nothing.

The first mention of the famous charm Abracadabra, which so often appears engraved on Gnostic gems, occurs in a Latin medical poem written by Serenus Sammonicus who lived in the third century and is said to have bequeathed his library consisting of sixty-two thousand volumes to the Emperor Gordian the Younger. The poem recommends this mystic word, or name, as a sovereign remedy for the “demitertian” fever, if it were written on a piece of paper and suspended by a linen thread from the neck of the patient. To have its full efficacy the word should be written as many times as there are letters in it, but taking away one letter each time, so that the inscription assumed the form of an inverted cone.[576]

It is interesting to note that De Foe, writing in the seventeenth century of the Great Plague in London (1665), alludes to this strange talisman as still in use.[577] Treating of the curious prophylactics employed at that time, he reproaches those who employed such methods, and acted “as if the plague was not the hand of God, but a kind of possession of an evil spirit, and that it was to be kept off with crossings, signs of the zodiac, papers tied up with so many knots, and certain words or figures, as particularly the word Abracadabra formed in triangle or pyramid, thus:

A B R A C A D A B R A A B R A C A D A B R A B R A C A D A B A B R A C A D A A B R A C A D A B R A C A A B R A C A B R A A B R A B A”

A curious charm which was extensively used as an amulet in medieval times consists of five Latin words so arranged that they can be read backwards or forwards and also upwards or downwards. The disposition of the letters is as follows:

s a t o r a r e p o t e n e t o p e r a r o t a s

This charm has been preserved for us in Greek and Coptic as well as in Roman characters, and examples of it have been found cut in a marble slab above the chapel of St. Laurent at Rochemaur (Ardèche), France, and also in the plaster wall of an old Roman house at Cirncester, Gloucestershire, England. In a Greek manuscript in the Bibliothèque Nationale, in Paris,[578] the Latin words are transliterated and translated as follows:

σάτορ, the sower ἀρεπο, the plough τένετ, holds ὀπερα, works ρότας, wheels

Another and more ingenious explanation of this puzzle has, however, been given.[579] Beginning with the last word “rotas,” and taking the other words in their order, it is proposed to read as follows: “The plough-wheels (rotas), the laborer (opera), holds (tenet), creep after him (arepo), I, the sower (sator).” The chief defect in this version appears to be the assumption that “opera” can be rendered “laborer,” an interpretation which is, at best, supported by a doubtful use of the word in that sense by Horace. This charm appears in an Italian manuscript of the fourteenth century,[580] where it is recommended to be used for the assurance of a speedy delivery.

Touching the wonderful and mystic power attributed to the seven vowels of the Greek alphabet by the Gnostics, C. W. King cites the following words from the Pistis Sophia of Valentinus:[581]

Nothing therefore is more excellent than the mysteries which ye seek after, saving only the mystery of the Seven Vowels and their forty and nine Powers, and the Numbers thereof. And no name is more excellent than all these [Vowels], a Name wherein be contained all Names and all Lights and all Powers.

The last sentence probably refers to the arrangement of these vowels often met with in inscribed Gnostic talismans, the so-called Abraxas gems. Here we often find them in the following order Ι Ε Η Θ Ο Υ Α, and the sound of these vowels really suggests the conventional pronunciation of the Hebrew name Jehovah (yehowah). The words quoted from the Pistis Sophia are placed in the mouth of Jesus, and King calls attention to the fact that in Greek the same word is used for voice and vowel (φώνη). He therefore believes that the passage in Revelations (x, 3–4): “The seven thunders uttered their voices,” signifies that the sound of the seven vowels “echoed through the vault of heaven, and composed that mystic utterance which the sainted seer was forbidden to reveal unto mortals.”

[Illustration:

A MEDIEVAL SPELL

From a XIV century Italian MS. in the author’s library. The efficacy of the spell is to be insured by reciting the accompanying invocation thrice. ]

Certain talismans were supposed to afford protection not only to individuals but even to entire cities. Of this class were two talismans described by Gregory of Tours. He relates that Paris had enjoyed from ancient times a surprising immunity from serpents and rats, as well as from fires. However, in clearing out the channel beneath a bridge across the Seine, the workmen found, embedded in the mud, two brazen images, one of a serpent and the other of a rat; after these had been removed from their resting place, serpents and rats appeared, and conflagrations became common.[582]

Of the many memorials of the Age of Charlemagne preserved in the Cathedral Treasury at Aachen, that popularly known as the Talisman of Charlemagne always exerted a peculiar fascination over the minds of those visiting the shrine, both because of its sacred character and on account of the mystic power ascribed to it.

The “Talisman” is composed of two large sapphires, cut _en cabochon_, one being of oval form and the other square, these constituting respectively the front and back of the relic; enclosed between them is a cross made from wood of the Holy Cross said to have been found in Palestine by St. Helena, mother of Constantine the Great. This is only visible when looking through the oval sapphire set in front of the medallion. The two sapphires are joined and framed by a band studded with precious stones, and various other gems are set above and below them. The oval sapphire is of a pale blue, and is furnished with a gold openwork bordering. At the top of the medallion, in a square space is set a lozenge-shaped garnet, and around the oval sapphire forming the front are placed successively, (1) an emerald, (2) a pearl, (3) a garnet, (4) a pearl, (5) an emerald, (6) a pearl, (7) a garnet, (8) a pearl, (9) an emerald, (10) a pearl, (11) a garnet, (12) a pearl, (13) an emerald, (14) a pearl, (15) a garnet, (16) a pearl.

The square sapphire at the back of the medallion is of poor quality and imperfect color; about it are sixteen settings, containing respectively, (1) (lacking), (2) a pearl, (3) a garnet, (4) a pearl, (5) an emerald, (6) a pearl, (7) a garnet, (8) a pearl, (9) an emerald, (10) a pearl, (11) a garnet, (12) a pearl, (13) an emerald, (14) a pearl, (15) a garnet, (16) a pearl.

On the band are set the following stones: (1) a pearl, (2) a sapphire, (3) a pearl, (4) an amethyst, (5) a pearl, (6) a sapphire, (7) a pearl, (8) an amethyst, (9) a pearl, (10) an almost white sapphire, (11) a pearl, (12) an amethyst, (13) a pearl, (14) a white sapphire.

In the summer of 1804, Empress Josephine went to Aix-la-Chapelle (Aachen) to take the waters there, and during her stay, on August 1, she visited the tomb of Charlemagne in the Cathedral. We are told that Napoleon, who joined Josephine at Aix-le-Chapelle on September 3, had already _authorized_ the Cathedral chapter to part with certain of the relics and bestow them upon Josephine at the time of her visit to the tomb. This authorization, of course, was only a polite equivalent for a command, and was duly carried out, the most prized object secured by Josephine being precisely this famed talisman. It eventually came into the hands of Hortense, Josephine’s daughter, the mother of Napoleon III, and was inherited by him. It is said to be now in a private collection in Paris.[583] Empress Eugénie is stated to have worn it at the time of the birth of the Prince Imperial, and to have further shown her belief in the mystic, or magic, virtues of the talisman by sending it several years later to Biarritz, that it might be kept for a time in the sick-room of M. Bacciochi, when he was prostrated by illness in that city.[584]

An Anglo-Saxon treatise on the medical art, from the beginning of the tenth century, the original manuscript of which was owned by an Anglo-Saxon leech named Bald, as testified to by an entry on the title-leaf, gives the agate a prominent place as a talismanic and curative agent. More especially is its power over the demon-world emphasized. Indeed it is asserted to serve as a sort of diagnostic of demoniacal possession, the words being: “The man who hath in him secretly the loathly fiend, if he taketh in liquid any portion of the shavings of this stone, then soon is exhibited manifestly in him that which before secretly lay hid.” Less unfamiliar to those acquainted with the early literature on the subject are the statements that the wearers of agates were guarded against danger from lightning, and from venom. The liquid “extract of agate,” taken internally, also produced smooth skin and rendered the partaker immune from the bites of snakes.[585]

An extremely strange type of amulets found occasionally in Gallic sepulchres are disks made from human skulls. It appears to be a well-ascertained fact that the operation of trephining was performed at this early date, almost if not quite exclusively in the case of infants, and it is believed principally for the cure of epilepsy. If the child survived the operation its skull was thought to have acquired a certain magic power. This idea had its rise in the belief that epilepsy was the result of an indwelling evil spirit, so that if the disease disappeared as a result or sequence of the operation, this evil spirit was believed to have made his way out through the aperture. On the eventual death of one whose skull had been successfully trephined, disks were sometimes cut just on the edge of the opening through which the possessing spirit had slipped out, leaving as a trace of his passage some of his diabolic but still potent virtue.[586] That the superstition regarding these cranial disks lasted well into the sixteenth century, even among some of the educated, is proven by the fact that on a bracelet which belonged to and was worn by Catherine de’ Medici, one of the talismans was a piece of a human skull.

Attention was first called to the strange amulets taken from the human skull by the operation of trephining, by M. Prunetière, at a meeting of the French Association for the Advancement of Science, held in Lyons in 1873.[587] The specimen he then exhibited came from a sepulture in the department of Lozère. This particular example showed a break on the edge, and M. Paul Broca has conjectured that a small piece may have been chipped off, so that it might be pulverized and administered as a powder to persons suffering from disease of the brain, a treatment favored by those who doubted the generally-believed supernatural origin of epilepsy, and suspected its source in some lesion of the brain or of the meninges. For this, of course, no more efficient remedy could suggest itself, according to the old sympathetic theory of medicines, than a powder made from the skull of one who had been an epileptic. These skull-amulets have been unearthed in neolithic burials in various parts of France, a considerable number having been found by M. de Baye and others in the department of Marne; a specimen was also found in an Algerian sepulture by General Faidherbe.

The great Greek physician Hippocrates of Cos, a contemporary of Plato, advised that resort should be had to the operation of trephining in many cases of injury to the head, and that the ancient Hindus were to a certain extent familiar with it as a method of treating diseases of the brain appears in one of the Buddhist recitals from a Tibetan source. Here it is related that Atreya, master of the King of Physicians, Jîvaka, when appealed to for help by a man suffering from a distressful cerebral disorder, directed the man to dig a pit and fill it up with dung; he then thrust the man into this soft and savory mass until nothing but his head and neck protruded, and opened his skull. From it was drawn out a reptile whose presence had caused the malady. Jîvaka seems to have been in consultation with his master in this interesting operation, and is said to have later extracted a centipede from a man’s skull after making an aperture therein with a golden knife.[588] In neither of these cases, however, do we have any hint that disks or fragments from the human skull were used as amulets.

A ghastly object much favored in France in the Middle Ages, as it was believed to give the owner the power to discover hidden treasures, was the so-called _main-de-gloire_, or “hand of glory,” which was the desiccated hand of one who had met his death by hanging.[589]

A remarkable talismanic bracelet owned by Catherine de’ Medici was set with a skull-fragment and with a representation of a “_main-de-gloire_.” This is described in the catalogue made in 1786 of M. d’Ennery’s collection. The settings of the bracelet, ten in number, comprised the following objects, to each of which was probably ascribed some special significance and virtue.[590]

An oval “eagle-stone” (ætites), on which was graven in intaglio a winged dragon; above this figure was the date 1559, the year in which the bracelet was composed and that of the death of Catherine’s husband, Henri II.

An octagonal agate, traversed by a number of tubular apertures, the orifices of which could be seen on either side of the stone.

A very fine oval onyx of three colors, bearing graven on its edge the following names of angels: Gabriel, Raphael, Michael, Uriel.

A large oval turquoise with a gold band.

A piece of black and white marble.

An oval brown agate, with a caduceus, a star and a crescent engraved in intaglio on one of its faces, and on its edge the name Jehovah and certain talismanic characters; on the other face were figured the constellation Serpens, the zodiacal sign Scorpio and the Sun, around which were the six planets.

An oblong section of a human skull.

A rounded piece of gold on the convex side of which was graven in relief the “hand of glory” (_main-de-gloire_); on the concave side appeared the Sun and Moon done in repoussé work.

A perfectly round onyx, bearing graven in the centre the name or word “Publeni”; this possibly designated the original Roman owner of the stone.

In the opinion of a German writer of the eleventh or twelfth century, the amethyst, if worn by a man, attracted to him the love of noble women, and also protected him from the attacks of thieves.[591] This stone was always prized because of its beautiful color, even though it was never so rare or costly as some others. Some authorities assert that the amethyst induces sleep.[592] Perhaps this was one of the means by which the stone cured inebriety, as it enabled its votaries to sleep off the effects of their potations.

As testimony of the belief in the efficiency, remedial or talismanic, of precious stones prevalent at the opening of the fifteenth century, may be noted the presence among the manuscript books of Marguerite de Flandres, Duchesse de Bourgogne, of a work listed as follows: “The book of the properties of certain stones.” It was carefully enclosed in a crimson velvet covering.[593] Incidentally it is a rather interesting fact that at this early date, 1405, we find in Duchess Margaret’s little library two Bibles in French and a separate copy of the Gospels also in that language. This serves to disprove the popular idea that translations of the Bible into the vernacular were in distinct disfavor with Roman Catholics before the era of the Reformation. Of course until the invention and use of the art of printing there could be no wide diffusion of such translations.

The jacinth is described by Thomas de Cantimpré as being a stone of a yellow color. “It is very hard and difficult to cleave, or cut; it can, however, be worked with diamond dust. It is very cold, especially when held in the mouth.” Among many other virtues, it protects from melancholia and poison, and makes the wearer beloved of God and men. It also acts as a sort of barometer, since it grows dark and dull in bad weather and becomes clear and bright in fine weather.[594] Cardano says that when the weather was fine the stone became obscure and dull, but when a tempest was impending, it assumed the ruddy hue of a burning coal. It also lost its color when in contact with any one suffering from disease, more especially from the plague.[595]

As a result of his study of precious stones, Cardano was induced to affirm that they had life, but he gravely states that he had never noted that they possessed sex (a common belief in his day), although “as nature delights as much in miracle as we do, some may be so constituted that they are almost distinguished by sex.”[596]

The beautiful sapphire has always been a great favorite with lovers of precious stones and to it has been attributed a chastening, purifying influence upon the soul. Even Burton, in his Anatomy of Melancholy, wherein precious stones are rarely mentioned, takes occasion to write as follows of the sapphire: “It is the fairest of all precious stones of sky colour, and a great enemy to black choler, frees the mind, mends manners.”[597]

[Illustration:

FROM A PORTRAIT OF QUEEN ELIZABETH

In the possession of the Duke of Devonshire, K. G., Hardwick Hall. The queen has jewels in her hair, a pearl eardrop, and two necklaces, one fitting close to the neck, the other falling over the breast. The stiff brocade skirt is embroidered with a wonderful array of aquatic birds and animals. On the left, the cushion of the chair of state is embroidered with the queen’s monogram. Surmounting the chair is a crystal ball. The original canvas measures 90 × 66 inches. ]

The poets have sung the praises of the turquoise. In Shakespeare’s Merchant of Venice, when the “amorous Jessica” made off with her father’s jewels, Shylock particularly bewails the disappearance of his turquoise, crying out that he would not have lost it for “a wilderness of monkeys.” The poet Donne, also, writes of this stone and draws attention to its sympathetic quality in these words:

As a compassionate turquoise that doth tell, By looking pale, the wearer is not well.

That Queen Elizabeth clung fondly to life is well known, and it is said that she trusted much in the virtues of a talisman which she wore round her neck. This was a piece of gold engraved with certain mystic characters. The statement has also been made that at the bottom of a chair in which she often sat, was the queen of hearts from a pack of cards, having a nail driven through the forehead of the figure.[598] Could this have been a spell of witchcraft used against her hated rival, Mary of Scotland?

The belief that turquoise changes its hue with the changing health of the wearer leads an early seventeenth century author to offer it as a symbol of wifely devotion, saying that “a true wife should be like a turquoise stone, clear in heart in her husband’s health, and cloudy in his sickness.” Although a more prosaic explanation than that of occult sympathy has been proposed for this asserted change of hue, we need not therefore reject the more poetic fancy.[599]

Among the believers in the virtue of amulets must be counted the French religious philosopher, Pascal. After his death in 1662 there was found, sewed up in his pourpoint, a piece of paper bearing a long and very strange inscription. At the top was a cross with rays, a similar cross being drawn at the bottom of the text. This began with the following words:

Monday, November 23, the day of St. Clement, pope and martyr, and of others in the martyrology.

The Eve of St. Chrysogone, martyr, and of others. From about half-past ten in the evening until about a half-hour after midnight,

FIRE

Then follow a series of ejaculations and short religious sentences, and toward the end, after the name of Christ, thrice repeated, the words:

I have separated myself from Him, I have fled from Him, denied Him.

and finally the prayer that this separation might henceforth cease. The original text is said to be in the Bibliothèque Nationale in Paris with the MS. of the “Pensées.”

Pascal is stated to have always kept this amulet on his person, removing it carefully from the lining of an old garment and putting in a new one, when this was assumed. The strange introduction referred to a vision of fire which he had had on the night in question, and this has been explained as resulting from a severe nervous shock he had experienced six months before, when driving along the banks of the Seine. As the vehicle neared Neuilly the horses took fright and ran away, dashing toward the edge of the bank; just on the brink the reins broke and the horses plunged down into the river, leaving the carriage in which Pascal was sitting on the edge of the precipice. This shock impressed him so vividly that he would often see the precipice before him as distinctly as though it were a reality. In any case the matter is of interest as showing that one of the most gifted men of the seventeenth century was a believer in amulets.[600]

The giving of corals to new-born infants was expressly forbidden in 1708 in the bishopric of Bamberg, because of the superstition connected therewith, although Christian painters of the fourteenth century often represented the child Jesus as holding corals in his hand. The persistence of the superstition as to the Evil Eye and the belief that coral safeguarded the wearer therefrom, have impressed many cultured Italians of our day, and even so able and clear-headed a statesman as prime minister Crispi is said never to have gone to a parliamentary sitting without having with him a coral amulet.[601]

Some characteristic Hindu amulets figure the god Jagannath (Lord of the World), or associated divinities, and also symbols related to the worship of this form of Krishna.[602] In the month Joyestha (May-June) his world-renowned temple at Puri in Orissa is thronged with pilgrims from all parts of India, and on the great festival day his image and those of his brother Balarana and of his sister Subhadra are taken out of the sanctuary and placed in an elaborately decorated car, which is drawn through the streets of the city. The readiness of fanatical believers to sacrifice their lives by casting themselves beneath the wheels of this ponderous car, has made the expression “Car of Jagannath” almost a household word, freely used by those who know little or nothing about Hindu religion. The English Government has long since put a stop to these reckless and useless martyrdoms.

Many of these amulets are made of a black steatite. One represents Krishna (Jagannath) standing and playing on a flute, another figures this avatar of Vishnu with his wife Radha. A curious series presents Jagannath, Balarana and Subhadra; the unnaturally large heads of the figures and the truncated crowns and legs are explained by the fact that the group was carved from the trisala of a tope of a Buddhist temple erected at Puri in the third century B.C., the Hindus of a later time having utilized this relic of a former faith for gods of their ethnic religion. There are also a number of stamps, incised with emblematic figures such as a shell, a _sankha_ wheel, a serpent, two footprints, etc., so that the corresponding seal may be impressed in colored clay upon the arms of the faithful in the sanctuary of Jagannath. Many of the amulets bearing the double footprint, emblematic of Vishnu (Krishna-Jagannath), are arranged in groups of five, all being perforated so that a group can be suspended on the person.

The footprints are explained by a curious legend to the effect that when a dispute as to superiority arose between the gods of the Trimurti, Brahma, Siva and Vishnu, the selection of a test to decide this was left to Bhrigu, one of the ten patriarchs. He approached Brahma without saluting him; this infuriated the god, but he restrained himself. Approaching Siva in turn, Bhrigu failed to return the god’s salutation, which so enraged him that he raised his trident to slay the insulter, and was only prevented from doing this by the timely intervention of the goddess Parvati. Nothing daunted Bhrigu pursued his test, and, finding Vishnu reposing with his head in Lakshmi’s lap, he kicked the divinity to arouse him. Vishnu, however, instead of losing his temper, quietly arose; saluted the rash patriarch, and even thanked him for the reminder, and craved his pardon that he had not immediately greeted him, asserting that the kick (which must have been most vigorously administered if it left _two_ footprints) had left on his breast a mark of good augury.

[Illustration:

COMPLETE VIEW OF THE ANCIENT JADE GIRDLE-PENDANT (FROM, KU YÜ T’U P’U)

From “Jade,” by Berthold Laufer.

By courtesy of the author and Field Museum of Natural History, Chicago. ]

A fine presentation of the style of jewels worn by the Mahârânî of Sikkim, a full-blooded Tibetan by birth, is offered by a portrait of this queen done in oil by Damodar Dutt, a Bengali artist, in 1908, while the Mahârânî was sharing the captivity of her husband at Darjeeling, where they had been sequestrated by the British authorities for many years. The elaborate and rather oppressive headdress is a typical adornment of the queens of Sikkim; the broad bandeaux are composed of pearls, and a brilliant color effect is produced by the rows of alternating corals and turquoises. The gold ear-rings have a turquoise-inlay, in concentric rings, and from the queen’s neck hangs a long necklace of coral beads, separated at intervals by large spheres of amber; a coral bracelet and two rings, with coral and turquoise setting respectively, complete the very effective, if not especially costly, jewelry.[603]

Jade girdle pendants having a talismanic quality were in great favor during the period of the Chou dynasty (1122–249 B.C.). The typical girdle pendant of that time was a seven-jewelled one, each of the combined ornaments being made of some one of the choice varieties of jade. These adornments consisted of a top-piece or brooch, whence depended a circular central plaque (yü), flanked by two square ornaments (kü); below followed a centre-ornament of segment form, on either side of which was a bow-shaped jewel. The girdle ornaments were rich in symbolic significance, the rhythmic swinging of the jades caused a musical note whenever they came in contact with one another, or with any metallic object; as love-trinkets they had the most fortunate meaning; as indications of office they gained consideration and respect for the wearers of high rank, while for those of less distinction they were so differentiated as to become marks of the respective craft or vocation.[604]

In Siam the girls’ heads are shaved, with the exception of the top of the head, where a knot of hair is allowed to grow. On the fourteenth anniversary of the girl’s birthday this “top-knot” is cut off, the operation being accompanied by a solemn religious ceremony, to mark and consecrate the event, which denotes the passing of the girl into womanhood. On this occasion, the members of the family gather together all the jewels they can secure for the adornment of the “new woman,” and where they are not wealthy enough to provide brilliant and rich ornaments from their own possessions kind friends will always be found ready to supply the deficiency. In the case of the Siamese girl figured in our plate, and of a girl companion, the Queen of Siam herself acted as fairy godmother to the extent of furnishing from her own private treasures a costly and suitable decoration. The gems and ornaments worn were worth $20,000 and are said to have filled a small steamer-trunk.[605]

In a favorite form of white jade amulet, the stone is cut flat and is then inlaid with rubies in gold settings, so disposed as to indicate a flower-form. Jade amulets of this type are found in China and in various parts of northern Asia, and are believed to guard or free the wearer from palpitation of the heart.[606]

[Illustration:

TIBETAN WOMAN WITH COMPLETE JEWELRY

From “Notes on Turquois in the East,” by Berthold Laufer.

By courtesy of the author and Field Museum of Natural History, Chicago. ]

Flowers fashioned from precious stones make most attractive ornaments, and by their variety of coloring can be worn with almost any costume. A celebrated beauty of London society has a number of pansies of different colors, one made of rubies, another of sapphires, still another of emeralds, and so on through the range of colors. In this way she always had a pansy according in color with that of her gown. As bridal gifts these jewel-flowers are most appropriate, more especially when the lady-love bears a “floral name” such as Violet or Rose.

Coral ornaments of all sorts are in great demand in Tibet, and a fine piece of this material will bring about $20 an ounce, and is therefore literally worth its weight in gold. The Venetian traveller, Marco Polo, who visited Tibet in the latter half of the thirteenth century, already noted that coral was in high favor there and that coral necklaces adorned the necks of the women and also those of the idols in their temples. The love of personal adornment is very strong among the Tibetan women, and those in any way well-to-do load themselves with a mass of jewelled ornaments, great pieces of amber, coral and turquoise constituting the principal gem-material. The favor extended to coral, apart from the religious significance of red as symbolical of one of the incarnations of Buddha, may perhaps have an esthetic basis as well, for red or pink affords a pleasant contrast to the dark complexions and hair of the Tibetans.[607]

Much more prized, however, than coral is the beautiful blue turquoise, which not only serves for purely ornamental use but is freely employed in the decoration of religious objects, such as the curious “prayer wheels” so indispensable a part of Tibetan ritual.

The talismanic quality of this stone is an important element in its popularity, as it is supposed to bring good fortune and physical well-being to the wearer and to afford protection against contagion. The Tibetans share in the quite general belief that the turquoise will grow pale in sympathy with the present or prospective fortune and health of the person wearing it, and as a loss of color is considered portentous of coming evil, such stones are gotten rid of as soon as possible to be replaced by those of a brighter hue. The dealers who buy up for a trifling sum these discolored turquoises often treat them with a dose of blue dyestuff which superficially restores the color, and it is stated that many of the soldiers of the British expeditionary force to Tibet in 1904 were at first deceived into buying these vamped-up stones, but they soon discovered the deception and were more careful later on. Turquoises are also believed to guard against the Evil Eye, and a quasi-sacred character is lent to some especially fine specimens by setting them in the foreheads of statues of the Buddha or other religious images.[608]

The women of Tibet are said to prize most highly as amulets pieces of cloth adorned with turquoise or coral, which they have acquired from the Lamas, who by the imposition of their priestly blessing have endowed these objects with a peculiar sanctity in the eyes of the Tibetan devotees. Another amulet favored in this far-off land is a small metal box of gold, silver, or copper, and encrusted with turquoise. Within are enclosed little scrolls inscribed with mystic characters to conjure evil spirits and thwart their malevolent schemes for the tribulation of mankind.

An ingenious, if rather far-fetched explanation of the supposed power of coral to avert lightning and hail is given by Fortunio Liceti. In his opinion, coral, being of a warm quality, overcomes the coldness of the atmosphere, which produces lightning by the attraction of contraries, and hail by its own quality. This is a specimen of the attempts to find a plausible physiological reason for the powers of gems, the writers never for a moment hesitating to accept the popular beliefs in this respect.[609]

[Illustration:

“THE LIGHT OF THE EAST”

Mural fresco painting by Albert Herter, in the Hotel St. Francis, San Francisco, California. The crystal ball upheld by the female figure is more highly esteemed in Japan than any other jewel. Note the fine contrast afforded by the black armor of the Japanese warrior to the white arm and pure crystal sphere.

By Courtesy of the Artist and Hotel St. Francis, San Francisco. ]

Among the Bhots of Landakh in the western part of Tibet, a large piece of amber or agate is often worn by the men suspended from the neck as an amulet. Here as in so many other parts of the world, the amulet is believed to acquire especial efficacy when worn in this way, as it comes in immediate contact with the person of the wearer.[610]

A very singular manner of using precious stones as talismans is noted in Burma.[611] There are certain talismans called _hkoung-beht-set_, which are inserted in the flesh beneath the skin. They are usually of gold, silver, or lead, or else of tortoise-shell, horn, etc., but sometimes they are rolled pebbles and occasionally precious stones. We are told that when a prisoner is found to have such talismans on, or rather in his person, the jailer cuts them out lest they should be used to bribe the guards. The talismans owe much of their supposed power to inscriptions in mystic characters, and they are so highly favored that some of the natives wear one or more rows of them across the chest.

For the Japanese, rock-crystal is the “perfect jewel,” _tama_; it is at once a symbol of purity and of the infinity of space, and also of patience and perseverance. This latter significance probably originated from an observation of the patience and skill required for the production of the splendid crystal balls made by the accurate and painstaking Japanese cutters and polishers.

The belief of Mohammedans in the Evil Eye claims the authority of the Prophet to the effect that “the áïn (eye) is a reality.” The Arabs also designate the Evil Eye as _nuzra_, “the look,” and _nafs_, “breath or spirit.” It is not commonly regarded as the result of a definite malevolent intention, but rather as an effect engendered by envy at the sight of anything especially beautiful or attractive. Indeed, sometimes the bare expression of great admiration is supposed to produce evil results, as is illustrated by the assertion that when a man, on seeing an exceptionally large and fine stone, exclaimed, “What a large stone!” it immediately broke into three pieces.

In the Sahara, the horns of oxen, and sometimes their skulls with the horns attached, are set over the entrances of dwellings to protect the residents from this dreaded influence; in Tunis and Algiers, boars’ tusks are also used in this way. However, the most favored weapons of defence are the outstretched fingers of the hand, sometimes but two fingers, but more often all five. The gesture of holding out the fingers toward the envious person is frequently accompanied by the utterance of the words: _Khamsa fi ȧïnek_, “five (fingers) in your eye!” The number five has thus acquired such a special significance that Thursday, as the _fifth_ day of the week, is looked upon as the appropriate day for pilgrimages to the shrines of those saints whose protection against the Evil Eye is believed to be most potent.[612]

The Arabs of Arabia Petraæ believe that when anyone casts longing and covetous eyes upon any animal belonging to another, part of his soul enters the animal and the latter is doomed to destruction if it remains in the possession of the rightful owner. The same idea prevails in the case of a child whose possession is envied, or who is unduly admired. Where the identity of the one who has cast the spell is known, there is a fair chance of rendering it harmless if a piece of the guilty one’s garment can be stolen and the animal or child rubbed with it. The virtue of coral as a protection from such dangers is generally believed, and almost every woman, child, mare and camel, wears or bears a coral amulet of some kind. A special variety of amulets against the Evil Eye, worn by equestrians, are small, smooth flint-stones, gathered at a spot where two valleys unite; and, for horses, protection is believed to be afforded by a ring of blue glass or blue porcelain, suspended from the neck. Another queer superstition among these Arabs regarding the Evil Eye is that if a child yawns, this is supposed to be a sign that he has been smitten by the evil spell, and the mother is advised to place glowing coals on a plate, strew alum over the coals, and bear the plate around the child.[613]

Over the entrance gate of the Alhambra in Granada, Spain, may be seen the representation of a hand, and this is regarded as having been figured there to serve for a talisman against the Evil Eye,[614] just as some of the Arabs are still wont to paint or figure a so-called “Fatima’s Hand” on doors or door-posts for a similar purpose. The idea which has been advanced that the “horse-shoe arch” had some connection with the belief in the luck-bringing quality of the horse-shoe, is, however, scarcely to be admitted as an explanation of this most characteristic feature of Moorish architecture.

IX Amulets of Primitive Peoples and of Modern Times

The folk-lore tales of the settlement called Milpa Alta, in the Federal District, Mexico, not far from Mexico City, have preserved many legends from old Aztec times, as this community was originally settled by some noble Aztec families fortunate enough to escape with their goods from the Spaniards at the time of the conquest by Cortés. In several of these legends the chalchihuitl (a green stone, often nephrite or jadeite) is mentioned. Thus it is said that when some minor divinity sees fit to confer upon a man or woman the endowments of a _tlamátque_ or “sage,” he gave warning of this in a dream, and the truth of the vision was confirmed when, during the ensuing day, the dreamer found on the ground within his enclosure idols of _chalchihuitl_, or fragments of obsidian, which were believed to have fallen from the sky, this usually occurring during a rainstorm. Evidently the rain had washed them out of the earth or volcanic ash in which they had been buried. These objects were immediately picked up and preserved, as they signified that the person whose dream had thus been verified was admitted to the companionship of the gods. There appears to have followed some initiation ceremony to render definite the consecration of the chosen _tlamátque_, and this was to be connected with a fiery ordeal, the traces of which in scars or severe burns, and sometimes even in the loss of eyesight, served to recommend the “sage” to those seeking his aid. This was called for in cases of illness and also for the finding of hidden treasure and for predictions of the weather. In attempting to effect cures, the _tlamátque_ made use of pieces of jade as talismans, fortified by elaborate exorcisms and prayers.[615]

Among the lower classes of the Mexican Indian population of Milpa Alta, to cure diseases the aid of a _tepo pohque_ (one who purifies the disease) is sometimes called in. This once very general custom is, however, gradually falling into disuse. The progress of popular scepticism is illustrated by the half-apologetic tone in which this is explained in the words: “If he does no good, he will do no harm, and besides he is so cheap.” The healer may be either a man or a woman. One of the most important helps is a chain of chalchihuitl beads. After invocations of the various appearances of Christ and of the Virgin chronicled in local tradition, and of the patron saints (for these Indians are devout Roman Catholics), the healer chooses out a chalchihuitl bead with which he pretends to extract the “air” from the sick person. He successively touches with it the patient’s temples, the sides and top of the head, the stomach, and lastly the affected part, at the same time forcibly drawing in his own breath, producing thereby a peculiar noise. The use of the stone is sometimes supplemented by that of two eggs, one being held in each of the healer’s hands. A different type or form of chalchihuitl is used for each different disease, and as a final operation the affected part is moistened with alcohol, and then “massaged” with the stone, bathing with a hot decoction of herbs being also resorted to in some cases.[616]

A characteristic object secured in the Province of Chiriqui, Republic of Panama, is a singular amulet of a fine quality of green translucent jade (jadeite). This is fashioned into a conventional representation of a parrot with a disproportionately long beak. The details of the bird-form are but roughly indicated, what is supposed to represent the head and body being but a trifle larger than the beak. In the region of the neck, marked by a peripheral incision, there is a hole through which a cord for suspension was probably passed. The type resembles that of the Chiriquian gold parrots, and differs from that of the amulets of Las Guacas, Costa Rica. As a much larger number of jade objects have been found at this latter place than occur at Chiriqui, it has been conjectured that the common source was a deposit of jade somewhere in Costa Rica.[617] Chiriqui has also yielded a plain, highly-polished amulet of pale green jade; the front is convex and is traversed by a groove; a small hole has been pierced near the top to facilitate suspension.

The South American Indians had a class of stone love-amulets, representing more or less clearly two embracing figures. It was claimed by their magicians that these had not been cut or fashioned in any way, but were so formed by nature, and were endowed with the power of attracting to the wearer the love of the chosen object of affection. These special amulets bore in the native language the names of _huacanqui_ and _cuyancarumi_. They were said to be found buried in the earth where a thunderbolt had descended, and were thus a particular class of the so-called “thunder-stones,” and a high price could be obtained for one, more especially if the owner had to deal with a woman. A characteristic specimen, presumably from Ecuador, is of black serpentine.[618]

The Araucarian Indians of Chili and Argentina, who occupied a region 1000 miles in length, bordering on the Pacific Ocean, according to facts communicated by the Rev. Charles Sadleir, had their medicine _women_, instead of medicine-men. These women carried with them a quartz crystal (as did many of the medicine-men of the Indian tribes) or a rolled fragment of quartz found in the river beds. They affirmed that this crystal had been entered by a mighty spirit who dwelt in one of the great volcanoes which existed in that region (called _pillan_ in the native tongue). This spirit inspired the medicine-woman with a knowledge of what she should tell those who came to her for advice or for forecasts of the future.

A medicine-woman will never show the crystal, because, as the abode of a spirit, it must not be seen. While it is to be supposed that the services of these “doctoresses” are not altogether gratuitous, the Araucarians as a general rule detest gold, although they willingly accept silver. This preference for the less valuable metal is due to the traditions handed down to them from the time the Spaniards persecuted their ancestors for the gold they owned, or were thought to own.

These Indians have a peculiar belief in regard to the nature of the soul, which they regard as a dual being formed of a superior essence, or spirit, which they call _pullu_, and an inferior essence, or soul, to which they give the name _am_.

An agate charm in the shape of a dog’s head was found in the Valley of Mexico. The material used here was a banded agate with a rich stain in the centre. The great variety of markings presented by these stones rendered them especially attractive for use as amulets, since fancy could easily trace designs and figures of symbolic significance calculated to secure success or protection.

Of all quaint ideas in amulet making and naming, none is stranger than that of employing for this purpose artificial eyes from Peruvian mummies. Originally eyes of the giant cuttlefish (_loligo gigas_), they were used by the ancient Peruvians to replace the natural eyes of the dead because these substitutes were more durable. Of course the rather grewsome source whence these mummy-eye amulets were secured, bringing them measurably in touch with a sort of necromancy, made them all the more sought after by the superstitious natives. An example from a mummy found at Cuzco, Peru, was exhibited by the writer in the Folk-Lore Collection at the Columbian Exhibition in Chicago in 1893.[619]

A strange animal figure from the Pueblo Bonito ruins, rudely carved out of stone and having a band composed of pieces of turquoise set about the neck, was undoubtedly an amulet. Two depressions in the stone where the eyes should be indicate that these were of inlaid turquoise. In spite of the imperfect form of this object, it gives evidence in some of its details to the skill of the native artist who executed it, especially in the care he has taken to protect the soft stone from the attrition of the cord used for its suspension, a piece of bird-bone having been introduced into the perforation near the neck, and the ends of the hole countersunk and filled with gum into which a piece of turquoise was set; one of these caps still remains in place. Frog forms, entirely of turquoise, also appear in Pueblo Bonito, several tadpoles and frogs of this material having been found in the burialroom explored by Mr. Pepper. Sometimes the form is barely indicated by the protuberant eyes and a slight incising which marks the place of the neck.[620]

[Illustration:

TURQUOISE INCRUSTED OBJECTS, PROBABLY AMULETS, FOUND AT PUEBLO BONITO, NEW MEXICO

The work of ancient Indian dwellers in this region. From George H. Pepper, American Anthropologist, vol. vii, Pl. xvii. 1. Turquoise incrusted bone. 2. Jet frog with turquoise eyes. 3. Jet plaque with turquoise setting. ]

The Pueblo Bonito ruins in New Mexico have furnished some very effective examples of turquoise inlaying by the Indians of an earlier time who dwelt in this region. The symbolic forms, the precious material used for the inlays, and the labor and skill expended in the execution of certain of these works, indicate that they must have been regarded as amulets. Perhaps the finest inlaying-work is shown in the turquoise decoration of a fragment of bone of peculiar shape, having alternate bands of jet with a chevron-decoration of interlaced triangular pieces of jet and turquoise. Another of these jet and turquoise amulets is a frog, the body being of jet and the protruding eyes of turquoise; about the creature’s neck runs a band of turquoise mosaic. Still another of these relics is a square plaque of jet with an inlaid turquoise at each of the four corners; two of these inlays have fallen out.[621]

The history of the turquoise, a stone which has been mined in Persia for thousands of years, and has long been prized as one of the most beautiful and attractive of the semi-precious stones, has been very fully and ably treated in an exceedingly comprehensive monograph recently published by Dr. Joseph E. Pogue.[622] This valuable and interesting work contains extracts from all the older and more modern writers on the subject, and also describes the stone fully from a mineralogical point of view, besides discussing it from the historic standpoints.

So highly was the turquoise esteemed among the Pima Indians of southern Arizona, that the loss of one was looked upon as a most ominous event, portending for the owner a serious illness or physical disability, which could only be cured by the magic rites of a medicine-man. When one of those worthies is called in to avert the impending misfortune, his favorite remedy consists in placing a piece of slate, a turquoise and a crystal in a vessel filled with water, the liquid being administered in regular doses to the threatened victim. The threefold remedy, comprising a specimen of the lost stone, is supposed to outweigh and counteract the probable evil influences of the lost turquoise alone.[623]

The magic power that dwelt in these Indian fetishes was named _oyaron_ in the Iroquoian tongue, and each person or kindred was believed to have a special _oyaron_ which exerted a controlling power over their good or evil fortune. The material object in which this entity would take up its abode was determined in a peculiar way. When a youth had attained maturity, he was entrusted to the charge of an old man who took him to a far-away lodge in the wilderness. Here he had his face, shoulders and breast blackened to symbolize his lack of spiritual or occult enlightenment. He was then compelled to fast for a considerable time and was instructed to carefully note his dreams, and if he should have an exceptionally vivid dream regarding any specific object, to tell his guardian of it. The fact was then duly reported to the wise men of the tribe, who decided whether the object was the chosen abiding place of his _oyaron_. This having been satisfactorily determined, an object of the kind was sought out and was preserved and treasured by the one to whom it had been assigned in the vision. Perhaps the familiar spirit might have elected to dwell in a calumet, a pipe or a knife, or else in some animal, plant, or mineral form.[624]

[Illustration:

INDIAN MEDICINE-MAN

From “Histoire Générale des Cérémonies Religieuses du tous les Peuples du Monde,” by Abbé Banier and Abbé Mascrier, Paris, 1741. ]

The Midêwiwin, or, as it is sometimes erroneously called, the “Grand Medicine Society” of the Ojibway Indians, is an association composed of shamans, whose supposed powers are much in request among these Indians of the northwest. Two other classes of medicine-men exist among them to a very limited extent, the Wâbeno, “Men of the Dawn,” and the Jessakid or “revealers of hidden things.” The members of this latter class, who operate singly, are regarded as very dangerous and generally malevolent sorcerers, having the power to call evil spirits to their aid, and are even believed to practise the fearful art of drawing a man’s soul out of his body, so that he either becomes insane or dies. The turtle is regarded by the Jessakids as the abode or symbol of the mightiest spirit. However, the Midês, members of the Midêwiwin, are far the most numerous, and it is to them that the Indian looks for help and health. While they usually “treat” their patients in their own abodes, when the disease fails to yield to the might of ordinary incantations and spells, the assistance of the great magic stone in the Medicine Lodge or Midêwigen must be resorted to. For this purpose the sick person is carried thither and is laid on the ground constituting the floor of the lodge, so that the diseased part of his body may touch the stone. In addition to this magic stone, which is set in the ground near the entrance, three magic wooden posts rise up, one behind the other, and at the end opposite the entrance is set a painted wooden cross, the base of which is cut four-square, each side having a different coloring, namely, white, for the East, the source of light; green, for the South, the source of rain which brings the verdure; red, for the West, where the red glow of the sunset appears and whither the spirits of the departed wend their way after death, and, lastly, black, for the cold and pitiless North, the origin of disease, famine and death.[625]

The various adjuncts of the sorcerer’s trade are carefully preserved by the Midê or Jessakid in his medicine-bag. A good specimen of this was made out of the skin of a mink, _Putorius vison_, Gapp., and adorned at one end with two fluffy white feathers.[626] Often a flat, black, water-worn pebble will be one of the great treasures in this sack. The virtues of a stone of this type are said to have been put to a curious test on the person of a Jessakid at Leech Lake, Minn., in 1858. The man offered to wager $100 that if he were securely tied up, hand and foot, with stout rope, but having his stone resting on his thigh, he could remove the bonds without assistance. The wager was taken up and the test duly applied; the Jessakid being left alone in his tent tightly and firmly bound. Before long he called out to those on the watch outside the tent that search should be made for the rope at a certain spot nearby. This was done and the rope was found with the knots undisturbed, while the Jessakid was to be seen calmly seated on the ground, smoking a pipe and still bearing his magic black stone on his thigh.[627]

French missionaries of the early part of the eighteenth century reported that the Indian wizards of some of the northwestern tribes would take a pebble the size of a pigeon’s egg, and mutter over it certain conjurations. This, they assert, caused the formation of a like stone within the body of the person who was to be bewitched.[628] The medicine-men of certain Canadian tribes of this time were not content with muttered conjurations in treating their patients, but would not infrequently resort to the charm supposed to be exerted by dancing and howling before the sick person. The nervous shock produced by a combination of such grotesque movements and discordant cries might well “rouse” the patient, and perhaps had sometimes good effects in restoring vitality.

[Illustration:

Canadian Indian Medicine-man. From “Histoire générale des cérémonies, mœurs, et coutumes religieuses de tous les peuples du monde,” by Abbé Banier and Abbé Mascrier. Vol. VII. Paris. 1741. ]

An interesting use of the Röntgen rays to detect hidden amulets is noted by Stewart Culin. It was conjectured by Mr. Cushing that some pieces of turquoise, conceived to be the hearts of fetichistic birds, were concealed beneath the heavy wrapping of brown yarn that binds the finger-loops of the prehistoric throwing stick in the Museum of the University of Pennsylvania. This object was too valuable and too fragile to permit of its examination, and therefore the Röntgen rays were used, disclosing the presence of four stone beads, presumably of turquoise, as Mr. Cushing had indicated.[629]

As the Point Barrow Eskimos are so largely dependent on fishing, they especially favor amulets or talismans referring to this, and in many cases the peculiar power of the talisman is accentuated by giving it a specially significant form. Thus, from Utkiavwin was brought a piece of dark crimson jasper two inches long, rudely fashioned by chipping into the form of a whale, and also a similar figure made from a water-worn quartz pebble.[630] Another Point Barrow amulet consisted of three small fragments of amber, carefully wrapped up and placed in a cottonwood box 1½ inches in length. This box was cleverly made of two semicircular pieces of the wood, the flat faces having been hollowed out so as to leave space for the amber. They were then bound together by loosely knotted sinew braid.[631]

A black jade, adze-shaped, that may have served as a fisherman’s talisman for the Point Barrow Eskimo, was brought from Utkiavwin. It measured 5.1 inches in length, and was slung with a thong and whalebone, so that it could be suspended. Its weight is so considerable as to make it somewhat burdensome for wear on the person, but as one of these Eskimo wore a stone weighing two pounds suspended from a belt, the jade artefact may really have been worn in this way. The form suggests that of a sinker, as was also the case with the two-pound stone, and it may have earned its repute as a talisman from having been used in former times by some exceptionally fortunate or skilful fisherman, in the belief that it would transmit his good luck to anyone wearing it.[632] An artefact of somewhat similar form, 1.4 inches in length, and made of red jasper, came from the same locality; this was slung in a sinew band for suspension.[633]

The native Greenlanders of a couple of centuries ago had a great variety of amulets, and Hans Egede, in his Description of Greenland, notes these “Amulets or Pomanders” which the natives wore about the neck or arms, the materials being of the most heterogeneous kind, pieces of old wood, old fragments of stone, bones of various animals, the bill and claws of certain birds, and many other objects whose form or associations had suggested the possession of a magic potency.[634] A similar account of old Greenland amulets is given by David Crantz, another early author, who even asserts that some of the amulets were so grotesque that the natives themselves occasionally laughed at them. In the absence of any more definite talisman, recourse was sometimes had to the expedient of binding a leather strap over the forehead or around the arm.[635] Possibly, however, some talisman was hidden beneath this strap, or else it may have been designed to serve as a point of support for an amulet that had been taken off at the time the traveller saw the strap.

Animal amulets, that is to say, amulets for animals, are in use in the Arctic regions, one class of these being stones that have fallen from a bird-rock. These the Eskimo attach to their dogs, proceeding upon the theory that as these pieces of rock in falling from a great height have traversed the air with tremendous rapidity, they will communicate the quality of fleetness to the dogs.[636] This transmission of an acquired quality of the stone to the person wearing it is shown in other instances, a favorite amulet with the Eskimos being a piece of an old hearth-stone. This is believed to give strength to the wearer, because the stone has so long endured the attacks of fire, the strongest and fiercest element. Such fragments of stone are often worn by Eskimo women, who wrap them up in pieces of seal-skin, making in this way a decoration to be worn on the neck.[637]

Not only does the medicine-bag of an Eskimo medicine-man serve to guard his trusted amulets and talismans, but some of these wonder-doctors claim to be able to draw within it the soul of a sick child, so as to keep this soul hidden away from all harm and danger. In fact, the opinion has been expressed that many personal amulets have owed their repute to their supposed power as soul-guardians, the owners’ souls having been transferred to the material body of the amulet, which is more easily concealed and kept out-of-the way of injury than is the human body, the tabernacle of the spirit. A trace of this belief has been found by some in the term _battê ha-nephesh_, used by Isaiah (chap, iii, ver. 20). These feminine adornments are called “perfume boxes” in the Revised Version, but the literal meaning is “houses of the soul (or life).”[638]

The natives of southwestern Australia regard shining stones with so much veneration that only sorcerers or priests are believed to be worthy to handle them, and so great is the faith in the innate power of such objects that any ordinary native does not dare to touch them and cannot even be bribed so to do. For the preservation of the virtue of these stones it is considered essential that no woman shall be permitted to touch them, or even to look upon them. A particular form of talisman is made by winding lengths of opossum yarn about a fragment of quartz, of carnelian, of chalcedony, or some other attractive stone, and thus forming a round ball about the size of a crochet-ball; these are worn suspended from the girdle. Talismans of this type are very highly prized for their supposed power to cure diseases, and in case of illness a tribe which is not provided with one will borrow it from a more fortunate tribe.[639] White quartz is used by the natives in New South Wales, Australia, for the manufacture of a charm to cast a spell over an enemy. This charm is called _muli_, and consists of a fragment of white quartz to which a piece of opossum-fur has been gummed; it must then be smeared with the fat of a dead body and placed in a slow-burning fire. It is confidently believed that the person over whom the spell is cast wastes slowly away and dies.[640]

Jade carvings of an exceedingly peculiar type are the _hei-tikis_ (neck-ornaments) greatly prized among the Maoris of New Zealand. The grotesque representation of the human form here realized by the native carvers, the association of these objects, treasured up as heirlooms, with the personality of some renowned ancestor, the story that the special portraiture to be made was sometimes communicated in a dream or vision, all this induces the belief that in former times, though perhaps not at the present time, the Maoris looked upon their _hei-tikis_ as amulets, or possibly even as fetiches.[641]

The Dowager Queen Alexandra is said to greatly value as a talisman a pendant consisting of a nugget of massive gold surmounted by a figure of a hunchback, executed in green enamel. The nugget is hollowed out and opens when a secret spring is touched; within appears a heart-shaped ornament made of New Zealand jade. The story runs that this jewel was given to his mother by the late Duke of Clarence, the elder brother of the present King George V.[642]

The popularity in England of these queer _hei-tiki_ amulets, made from the _punamu_ or “green-stone” (nephrite) of New Zealand, has been ascribed by many to the wearing by Queen Alexandra of ornaments made of New Zealand jade, and to the report that every member of the “All Blacks,” an almost invincible English foot-ball team, carried some little trinket made from this material while he was engaged in play. The popular faith in “lucky jade” was further corroborated by the story that Lord Rosebery had on his person a jade amulet when his horse Cicero won the Derby and that Lord Rothschild was wearing such an amulet as his horse St. Amand carried his colors to victory.[643] When we consider to how great an extent popular enthusiasm is excited in England by her great and classic horse-races, we need not hesitate to believe that these reports did much to render jade amulets generally fashionable.

[Illustration:

HEI-TIKI AMULETS OF NEW ZEALAND

Made of the jade found on the island, the punamu, or “green-stone.” Illustrates the two types of this “neck-ornament,” one with the eyes slanted to the left, the other to the right. ]

An old Polynesian legend recounts that jade was brought to New Zealand from a distant land by a certain Ngahue, who sought by this means to save the precious material from an enemy who coveted it. He settled at Arahua, on the west coast of the middle island, and in this region he found an eternal and safe resting place for his jade, which he valued above all things.[644] This legend has often been adduced as a proof that the New Zealand jade was brought from other countries, but as it proceeds to state that Ngahue made neck and ear ornaments of this material, there is at least as great probability that we have here the supposed origin of the _hei-tiki_ ornaments, and that the legend testifies to the popular belief that the art of making these objects came to New Zealand from without.

The quasi-magic character of New Zealand jade (nephrite) in the eyes of Maoris of the olden time is proved by the fact that certain superstitious restrictions were established in regard to the cutting of nephrite, one of these being that no woman should be allowed to approach the jade-cutters while they were engaged in their task. For the drilling of holes in jade implements or amulets the cord-drill was employed, and the surface of the object received its polish by rubbing it with a piece of sandstone, after it had been roughly fashioned, by chipping, to the desired form. The toughness of jade is such that infinite patience and long-continued effort must have been necessary to complete any ornament or implement under these primitive conditions.[645]

A curious and characteristic jade artefact, known as _nbouet_ or _koindien_, is found among the natives of New Caledonia. This is a more or less circular disk of jade, with a cutting edge. In most cases this disk is attached through two perforations to a straight cylindrical handle, having a slit at the upper extremity into which the jade disk is introduced. The lower extremity has an ovoid termination, or else it is set in a cocoanut shell, usually covered with the integument of a pteropod. Attached are pendants of beautiful marine shells, and sometimes the cocoanut shell is filled with small pebbles so that it can be used as a rattle. These _nbouet_ were originally used as cleavers to cut up the dead bodies for the cannibalistic orgies, and this use seems to have been thought to impart a kind of talismanic virtue to the objects, for they eventually became insignia of the chiefs of the native tribes.[646]

The ornament most highly prized by the natives of New Caledonia is a necklace of perforated jade beads. One of these necklaces, in the rich collection of Signor Giglioli, contains 122 jade beads, somewhat larger than peas; another necklace comprises eight beads alternating with small shells of the _oliva_, a species of mussel. As a pendant hangs an _oudip_, or slung-shot, of steatite.[647] Necklaces of this kind are called _peigha_ by the natives, and the high esteem in which they are held probably arises from their supposed talismanic powers. The jade ornaments or artefacts found in the neighboring Loyalty Islands have all been brought from New Caledonia, and we are told that so great was the value placed upon them that the natives of the Loyalty Islands often traded their young girls in exchange for objects made from the greatly coveted jade.

From a Fijian mission teacher at Goodenough Island comes a tale of a magic crystal. Many years ago some Europeans embarked in a boat manned by two Fijians to visit one of the smaller islands of the group. After they had landed and gone off to explore the island, one of the Fijians said to the other: “You look after the boat while I take a look around.” He had not gone far when he saw two strange men, one of whom fled at his approach; the other he seized, holding on to him fast, although dragged along for a considerable distance until after scrambling up a hill the strange man finally loosed himself and disappeared in the hollow of a tree-trunk. For some time the Fijian lay in a trance, but awakening from this he found his way back to the boat. In the course of the afternoon the strange being appeared to him suddenly and told him “to go back to the tree, where he would find a small stone wrapped up in a piece of calico.” This he duly sought and found; it proved to be a crystal, like glass. In the night time the man or spirit again appeared and strictly enjoined the Fijian not to let anyone see his crystal but told him that if he wished for anything he only had to look into the stone. The possession of this treasure earned a wonderful repute for the Fijian as a medicine-man, as when any sick person sought for help one look into the stone revealed the proper remedy for the disease. All this time, however, no one had been allowed to see his crystal, or to suspect the source of his wisdom. At last his fame reached the ears of some European doctors, who called him in to help them in their hospital work, and while he was at the hospital two young men came in and asked him to prescribe for a sick friend. The Fijian consented, but, unluckily for him, the men saw him take out his crystal and look into it before prescribing the treatment. They told this to the doctors and the man was locked up for two years, his crystal being taken away from him. The mission teacher who related the story believed that Sir J. Thurston, at this time governor of the islands, had secured possession of the confiscated crystal.[648] It is rather difficult to determine in what proportions truth and fiction are represented in this tale.

The doctrine of sympathy finds an echo among the natives of Melanesia. In the Banks Islands, for instance, if a native comes across a piece of coral to which the action of the waves has imparted the form of a loaf of bread, this will be taken to signify that such a coral has an affinity with the bread-fruit tree, and the native will bury it under such a tree in the confident expectation that its fruit-bearing quality will be enhanced thereby. Chance may perhaps seem to prove the truth of his belief, and in this case he will permit his neighbors to bury stones near his own, so that somewhat of its virtue may pass into them.[649]

To have one’s life depend upon the safe preservation of a talisman may not always be a blessing, as appears in a Kalmuck story. A Khan who owned such a talisman thought that he had concealed it so effectively that no one could find it, and hence he did not hesitate to make the discovery of its hiding-place a crucial test of the skill of a wise man who came to visit his court. The sage proved equal to the emergency and found the talisman while its owner was asleep, but was so rejoiced at the successful accomplishment of the task that he very irreverently clapped a bladder on the sleeping Khan’s head, who was so much enraged at the indignity that he ordered the wise man’s immediate execution. However, the latter quickly made use of the magic power over the Khan’s life that the possession of the talisman gave him, and cast it down so violently as to break it. No sooner had this happened than blood spurted from the Khan’s nostrils and death overtook him.[650]

Agate amulets still find favor in Spain, a number of interesting examples having recently been acquired in that country by Mr. W. L. Hildburgh, many of them being offered for sale in small stalls, both in the capital, Madrid, and in other of the Spanish cities.[651] In a number of cases these amulets are milky white agates, this hue recommending their use as lactation amulets. In one specimen, however, secured in Seville, the agate showed seven concentric white stripes, probably indicating that it had been used as a charm against the Evil Eye as well as to favor the secretion of milk.

For the latter purpose, in lieu of agate, white glass beads are often sold, a dealer in a small stall in Madrid having in his stock a string of fifty such beads which he sold one by one to the women who had faith in their efficacy; agate beads of combined grayish, reddish and white coloration are also to be found.

Quite an ambitious type of these popular amulets is figured by Mr. Hildburgh (Pl. i, p. 64, fig. 7). This is a triple pendant, with chain attached for suspension, the upper part being an agate grayish-white and reddish, probably rendering it at once a lactation amulet and one serving still another use as a woman’s amulet. The middle of this pendant was of blue glass banded with other colors, and the terminal was of black glass, spotted blue, yellow and red; both of these glass objects are supposed to have served against the Evil Eye. Thus this

## particular amulet combined a number of virtues.

Coral is a favorite material for amulets in Spain as in many other lands, being shaped for this purpose as a “fig-hand” or into some other of the diverse forms to which a certain symbolic significance has been given. One amulet of rock-crystal is reported, which may have been taken from some old reliquary; this was used against the Evil Eye. Amber also, in its way as generally popular as coral, is freely used in Spain by the makers of amulets; being generally given the form of beads. The wearing of these is regarded as very effective in the case of teething children. For some reason or other, a preference is given to facetted beads, in spite of the risk that the sharp edges may irritate the sensitive and delicate skin of an infant.[652]

Some of the “fig-hand” amulets made and sold in Madrid are of jet, the peculiar hand form being in many cases so highly conventionalized as to be barely indicated. These are believed to be efficacious not only against the Evil Eye, as the other amulets of this form, but also for the preservation of the hair. When worn for this purpose the women of Madrid are said to carry them upon any part of the person, but those of Toledo place them in the hair itself, so that the desired effect may be more immediate.[653]

In southern Russia amulets enjoy high power both among Jews and Christians. Especially are they valued for the protection of children and for the cure of their diseases. An imitation wolf’s-tooth, made of bone, set in a ring, is one of these amulets; however, while such imitation teeth are used, the natural teeth are greatly preferred. As an amulet against the Evil Eye the wing-bones of a cock will be used. This malign influence is held in such awe by the common people that they do not even dare to use the word “evil” of it and call it “the _good_ eye.” Carnelian beads purporting to have been brought from Palestine command what is regarded as a good price, three roubles being paid for a single one; these are great favorites with the Jews more especially, one of their supposed virtues being to prevent abortion.[654]

The religious fervor of the Russians is illustrated by the character of the amulet said to be constantly worn by the Czar as a protection against the dangers which hourly threaten him. This is a ring in which is set a piece of the True Cross, the sacred material which was believed to lend a mighty potency to the famous “Talisman of Charlemagne.” A less venerable belief is said to render the Czar superstitiously careful to see that an ancestral watch in his possession is always kept wound up, for a family legend tells that should this watch ever stop the glory of the reigning house would pass away.[655]

Of bone amulets there is a great variety. Among those used in the British Isles may be noted a hammer-shaped type, fashioned out of a sheep’s bone, worn by Whelby fishermen as protection from drowning; similarly shaped bone amulets find favor with some London laborers as preventives of rheumatism. This is the type of Thor’s Hammer, still popular with the Manxmen. The strange resemblance of the os sacrum of the rabbit to a fox’s head has recommended its use as a talisman, or luck-bringer, and a London solicitor is stated to have owned an example which he had mounted as a gold scarf-pin, the likeness to an animal head being brought out still more by the insertion of onyx eyes.[656]

The talismanic power of the turquoise is still credited in provincial England, for in the counties of Hampshire and Sussex it is believed that when two persons station themselves on opposite banks of a frozen stream or pond, on a Christmas Day, and each one slides a turquoise to the other over the ice, both of them will be blessed with good fortune for the following year and will prosper in all their undertakings. If the stream or pond were at all wide, the fact of having accomplished this feat successfully might indeed be taken as proof of considerable dexterity, and might perhaps indicate that one who could succeed in this little exploit had a chance of making his way in more important matters.

The natural markings on agate pebbles often present designs having some special symbolical significance, and could then be looked upon by the superstitious as amulets of notable power, much exceeding in efficacy those artificially formed. A strange instance in illustration of this is an agate pebble picked up not long since on Newport Beach, Rhode Island. This stone is clearly and definitely marked with the mystic Chinese monad, a device that is widely known in the United States from its adoption as a symbol by the Northern Pacific Railroad.

A limestone pebble with peculiar markings is in a private collection in New York. This somewhat resembles in shape the famous magatama jewel of the Japanese, and the markings suggest that, like the latter, it may have had a phallic significance, or at least one connected with the worship of the reproductive powers. The markings indicate an attempt to figure an undeveloped being, and possibly the object was intended for use as an amulet to facilitate parturition.

The prevailing reaction against the purely materialistic beliefs so generally accepted a score or more of years ago, finds expression in a marked tendency toward a renewal—in a greatly modified form, of course—of the old fancies or instinctive ideas touching the virtues of gems. Thus one modern writer at least was bold enough to suggest not long since that “the efficacy of charms and precious stones may be recognized and placed on a scientific basis before many years are passed.”[657]

[Illustration:

HILT OF JEWELLED SWORD GIVEN BY THE GREEKS OF THE UNITED STATES ON EASTER DAY, 1913, TO THE CROWN PRINCE OF GREECE, LATER KING CONSTANTINE XII. See page 373

View from above, showing the splendid star-sapphire, a symbol of success, set at the apex. ]

The belief in the hidden powers of precious stones was used as the theme of one of Hoffman’s novels, “Das Fräulein von Scudéry.” Here the hero, René Cardillac, is represented as a man for whom the possession of precious stones has become indispensable, and who is happy only when he can handle them and watch the play of light and color emanating from them. They exert a kind of hypnotic influence over him, and so intense and absorbing is his devotion to them that he even resorts to murder rather than part with one of his darling stones.

In the course of a meeting of the English Folk-Lore Society, one of the members expressed the opinion that the revival of interest in amulets and talismans and in all sorts and kinds of “mascots” was largely due to the articles printed about such things in certain of the daily and weekly papers. These items, put in a taking way and read with avidity, more especially by those who were already predisposed to a belief in the mythical or magical, served to spread these fancies far and wide throughout the land. The president of the society, Dr. Gaster, in closing the discussion, said that “from his experience the modern belief in amulets as aids to luck was genuine and widely spread.”[658]

One of the latest Parisian oracles on mystic subjects, the Baroness d’Orchamps, says that emeralds should not be worn by women before their fiftieth year, although men may wear this gem without danger at any age. Sapphires, on the other hand, may be worn by both sexes at all times, since they have a potent influence for good luck. Hence speculators, and indeed all who hope for a favorable turn of Fortune’s wheel, should look with favor on this stone. As medicinal gems, the ruby and the moonstone are especially recommended; the former for chronic headaches and the latter for the manifold forms of nervousness. Lastly, the diamond, if worn on the left side, wards off evil influences and attracts good fortune. The unjustly maligned opal is asserted to be robbed of all power to harm if it be associated with diamonds and rubies.

Many of the members of the French nobility are the owners and wearers of talismanic ornaments of one kind or another. A powerful combination of such “life-preservers” is credited to the Duc de Guiche. On his right hand he wears three curiously chased rings, one on the first finger, the second on the middle finger, and the third on the “ring-finger.” One of the rings is set with a sardonyx engraved with the figure of an eagle, the second ring bears a topaz on which has been graven a falcon, and the third ring shows a beautiful coral bearing the design of a man holding a drawn sword in his right hand. Both the stones and the special designs engraved on each one are in accord with the oldest traditional lore in regard to talismans, and the stones themselves are those indicated by the date of the duke’s birth and by his baptismal name. While such an array of finger rings would hardly appeal to the taste of an American man, the fashion of wearing an appropriate series of rings has met with considerable favor among our American mondaines, and certainly has the merit of lending an individual significance to the rings selected for wear.[659]

[Illustration:

JEWELLED SWORD GIVEN BY THE GREEKS OF THE UNITED STATES, ON EASTER DAY, 1913, TO CROWN PRINCE CONSTANTINE, LATER KING CONSTANTINE XII OF GREECE

Top of scabbard, showing didrachm of Alexander the Great. ]

[Illustration:

JEWELLED SWORD GIVEN BY THE GREEKS OF THE UNITED STATES, ON EASTER DAY, 1913, TO CROWN PRINCE CONSTANTINE, LATER KING CONSTANTINE XII OF GREECE

Side view of hilt. ]

The magnificent star-sapphire set in the hilt of the richly chased and ornamented sword given by the Greeks of America to King Constantine of Greece, on Easter Day, 1913, just before the recipient succeeded to the royal dignity, may be looked upon as a talisman designed to assure good fortune and long life to the sovereign, as well as prosperity to the state over which he rules. This sword, which was made by Tiffany & Company, is even more noteworthy because of its artistic merit than on account of its intrinsic value. Another talismanic embellishment of the sword is an inlaid didrachm of Alexander the Great (356–323 B.C.); it is a well-known fact and one frequently recorded by ancient and medieval writers, that the coins of this monarch were often treasured up as amulets or talismans.[660] In the present instance, indeed, the charm, if charm there be, should work most effectively, as we can imagine no more appropriate guardian of the present ruler of Greece than the greatest hero and the mightiest conqueror the Greek race ever produced.

This sword was presented to His Majesty Constantine XII, King of the Hellenes, by the Greek residents of the United States, to commemorate his defeat of the Turks at Salonika and Janina. By these victories of the Greek armies under King Constantine, who was at that time the Crown Prince of Greece, the Greek people of Macedonia and Epirus were liberated from the Turkish yoke, and these rich provinces were added to the Greek crown. The Committee of Presentation consisted of Mr. Caftanzoglu, Chargé d’Affaires of Greece in Washington; Mr. D. Vlasto, editor of “Atlantis”; Dr. Breck Trowbridge, president, and Dr. T. Tileston Wells, vice-president of the Society of American Philhellenes, with the coöperation of Dr. George F. Kunz, a member of the council of the above society.

The green variety of microcline, a potash-feldspar, is known as the “amazon-stone.” It is found at Amelia Court House, Virginia, at Pike’s Peak, Colorado, at Rockport, Cape Ann, and in the Ural Mountains in Russia. It has recently been proposed as the stone for the Suffrage party. This amazon-stone could be cut in little beads of a beautiful pale green and after appropriate mounting they could be worn suspended by a ribbon from the button-hole. As the stone is inexpensive it ought to meet with favor among the hundreds of thousands who are aggressive in their advocacy of this cause.

Among the many persons of our day who still have or had a lingering faith in the efficacy of amulets, may be mentioned the late actress, Mrs. Annie Yeamans, who left special directions in her will that a little amulet attached to a gold chain which she constantly wore, should be left on her body and buried with her. We may call this superstition or sentiment, as we will, but there seems to be an almost invincible tendency to associate something of those dear to us and lost to us with inanimate objects that may have been theirs, and the memories called up by some simple trinket show that psychologically a certain power really does exist in such objects. The sentiment they awaken is only in ourselves, and the impression that awakes it as well, but the presence of the inanimate object actually conditions the awakening of the feeling. Thus we can scarcely deny to amulets a certain inherent quality in this respect.

Often some strange, quaint, or bizarre design seen in the shop of a dealer in antiques will make a peculiar and individual appeal to the observer, and will be chosen by him as his personal amulet, as though fate had destined the object for his special use. So we are told that Mr. Augustin Osman, the artist, secured possession of a singular gold ornament representing a human skull; upon it was figured in opals the word “Ave.” On the first night after the acquisition of this object, the artist had a vivid dream, in which the impression was conveyed to him that he would always enjoy good fortune as long as the golden skull remained in his possession. Evidently the opals took nothing in his opinion from the luck-producing quality of this grewsome ornament; indeed, it seems more probable that they added to it.

[Illustration:

THE BIRTH OF THE OPAL

Autographed for this work by the authoress, Ella Wheeler Wilcox ]

A curious modern talisman is the work of M. Charles Rivaud, who has frequently exhibited splendid specimens of artistic jewelry at the Paris Salon; this talisman cleverly combines artistic merit with a dash of African magic. It is a slender bracelet composed of interlaced spirals of oxidized silver and gold; around the circlet is twined a hair taken from an elephant. Among the tribesmen of the Soudan the hairs of this animal are believed to be endowed with great talismanic virtue; indeed, they enjoyed a similar repute among the ancient Romans. Whether this belief was due to the idea that the wearer of the hair was assured a mighty protection, typified by the enormous strength of the elephant, or whether to the fact that the elephant was with some peoples a divine symbol, we cannot easily determine.

The opal has long since emerged from the slight cloud of disfavor due to a most erroneous fancy that it was in some way associated with ill-luck. This idea, possibly in its origin explainable by the comparative fragility of the gem, found a consistent and earnest opponent in the late Queen Victoria, whose influence did much to make opals fashionable. Of late years they have become favorite bridal gifts, the exceptional variety of color in the beautiful examples from the White Cliff mines in New South Wales, having also contributed to the renewed popularity of the stone. A parure of these opals was not long since bestowed upon the Empress Augusta by Emperor William of Germany, and one of the finest Australian opals is a treasured possession of the Duchess of Marlborough.

A very attractive example of symbolic jewelry has lately been made by a jeweler’s firm of Besançon, France. This ornament is composed of three keys, to which are given the respective names, Key of Love, Key of Good Fortune, and Key of Heaven. They are to open up for the wearer the treasures of true love, of wedded bliss, and, finally, of paradise. A legend from the time of the Crusades suggested the form of this pretty jewel. Mourning the departure of a knight on the long and perilous journey to Palestine, a Provençal maiden wandered through the woodland, seeking peace and consolation in its quiet recesses. As she passed along the leafy pathways, she all unconsciously gave utterance to her longings and fears in softly spoken words. All at once a bright light beamed about her, and a radiant fairy advanced toward her and gave her an ivory casket in which lay three jewelled keys, masterpieces of the goldsmith’s art. The first of these, the fairy assured her, would open the young knight’s heart to receive her image; the second would open the church door to admit her, a happy bride; and the third, when life’s journey was o’er, would unlock for her the gates of Paradise.

On the deservedly popular watch bracelets, things of beauty as well as utility, the precious stones used for decoration are sometimes selected for the significance of the first letters of their names when read in sequence. The following example may be noted:

D iamond E merald A methyst R uby

S apphire A gate R uby A methyst

In this way any name or endearing epithet can be prettily expressed.

X Facts and Fancies about Precious Stones

Many interesting facts about precious stones do not properly refer either to their talismanic or curative powers, and yet serve in not a few cases to indicate more or less clearly the reasons which have determined popular fancy or superstition in attributing particular virtues to a given stone.

As an instance of the strange vagaries of belief in the influence exerted by certain of these stones, we may take the statement that powdered agate dissolved in beer was used by the Bretons as a test of virginity. If a young girl were unable to retain this delectable mixture on her stomach, she was supposed to be impure.[661] The ability to stand this test seems rather to prove the possession of a strong stomach than a clear conscience.

Rainbow Agate is a name appropriately applied to agates showing a beautiful prismatic effect. These are composed of quartz and chalcedony in very fine layers. The writer secured a splendid specimen of this type of agate set in a jewel which had formed part of an old Saxon collection; it may possibly have come from India. The prismatic play of color differs from that observed in quartz iris, in that the iridescence is due to the minute interference lines and not, as with the iris, to internal fractures.

The greatest interest was manifested in the eighteenth century in these agates, one of which was described in a special pamphlet under the title, “Regenbogen Achat,” and illustrated with a colored plate. The effect was that of a spectrum rather than the iris effect of the crystalline quartz. This iris was also highly valued, and great favor was set upon brilliant examples of what was in reality rock-crystal fractured, the small fracture-planes causing the breaking up of the light and producing the rainbow or iris effect. In fact it was a spectrum produced by the mixture of quartz between the chalcedonic layers.

Cellini has a marvellous story to tell of a luminous carbuncle. A certain Jacopo Cola, a vine-grower, going into his vineyard one night noticed what appeared to be a bit of glowing coal at the foot of one of the vines, but on reaching the spot he was unable to locate the source of this radiance. Very wisely he retraced his steps to the spot whence he had first observed the light, which became again apparent, and when he now very carefully approached the vine he found that the gleam proceeded from a rough little stone, which he joyfully picked up and carried off with him. He showed it to a number of his friends and among them chanced to be a Venetian envoy, an expert on precious stones, who immediately recognized that the find was a carbuncle. Thereupon taking a base advantage of the finder’s ignorance, he succeeded in buying the stone for only ten scudi, and then hastened away from Rome, lest his deception should be discovered. Not long afterwards this same Venetian went to Constantinople and sold the stone to the Sultan of the time for 100,000 scudi, a profit of 10,000 per cent.[662] The fact that the vintner could only see the gleam from a given spot is in itself sufficient proof that what he noted was merely the reflection of some distant light striking a smooth surface of the stone at a certain angle.

Among the many virtues credited to carnelian by the Mohammedans may be noted its power to preserve the equanimity and gravity of the wearer in the midst of disputes or inordinate laughter. A special and peculiar utilization of this material was to employ splinters of it as toothpicks. Their use not only whitened the teeth but also prevented bleeding of the gums. The Prophet, according to tradition, asserted that the wearer of a carnelian ring would never cease to be happy and blessed.[663]

The chrysolite is now regarded as a semi-precious stone only, yet Shakespeare presented this gem as the type of excellence in its kind when he wrote (“Othello,” Act V, Scene 2):

Nay, had she been true, If heaven would make me such another world Of one entire and perfect chrysolite, I’d not have sold her for it.

It is interesting to note that this appreciation of the beauty of the chrysolite is also shown in an old Greek glossary of alchemical terms, where occur the words: Ιερὸς λίθος ἐστὶ Χρυσόλιθος, “Sacred stone means the chrysolite.”[664]

Such was the sacred quality ascribed to strings of coral beads in some parts of Africa, not long since, that they were regarded as the most precious gifts a ruler could bestow. If the favored recipient were so unfortunate as to lose this royal donation—which was a mark of high rank—he himself, as well as all involved in the theft, incurred the penalty of death. A writer of the seventeenth century, Palisot de Beauvais, relates that in Benin human victims were sacrificed at a “coral festival,” when the corals of the king and royal family were dipped in the victim’s blood, so as to placate the coral fetish and ensure a further supply of the precious material.[665] Possibly human blood was believed to strengthen the special virtue supposed to be inherent in this red substance.

There is a note of republican simplicity in the reported wearing of coral ornaments on ceremonial occasions by the present Queen of Italy. Indeed, the assertion that this is done to stimulate the coral industry in Italy may be true, as nothing would better tend to do this than such an example of royal favor for coral. Certainly this is in marked contrast with the almost exclusive use of pearl ornaments of all kinds so characteristic of Queen Margarita, whose devotion to the pearl, now perhaps the most costly of gems, had a poetic appropriateness for one bearing her name, and we can scarcely imagine the Pearl of Savoy without her splendid parures and necklaces of pearls. Still, undoubtedly this new departure renders it possible for all Italian women, rich or poor, to loyally follow the example set by their Queen Helena, and there is little danger that the rich will ever neglect to avail themselves of the exclusive privilege they possess of owning and wearing diamonds, pearls, rubies, sapphires and emeralds, which surpass coral as much in beauty as they do in price.

A comparatively recent attempt to use diamond dust as a poison is said to have been made in 1874 on Colonel Phayre, British Resident at the court of the then reigning Gaikwar of Baroda. The colonel was in the habit of refreshing himself after his morning walk with a glass of sugared water flavored with a little lime-juice. One day, on taking a sip of his customary beverage, he noted that it had a strange taste, and instead of drinking it he saved it up and had it analyzed. The analysis revealed the presence of arsenic in quantity sufficient to cause death, and of diamond dust as well. Here, as in the case of Sir Thomas Overbury, the really innocuous diamond material was accompanied by an actual poison. The current belief in the poisonous quality of the diamond is reflected in the words “mortal as diamond dust,” used by Horace Walpole in one of his letters to the Countess of Ossory.[666]

A German writer of the seventeenth century quotes with admiration a wonderful tale told by Johannes Bustamantius to the effect that he had seen a marriage of two diamonds, the two crystals being so firmly drawn toward each other by mutual sympathy that when they were put in one place they would cling to one another, as with an “unending kiss,” as though one were a man and the other a woman, and he asserts that the union was blessed with offspring. This curious idea has been repeatedly put forth by certain of the older writers as we have had occasion to note elsewhere.[667]

After expatiating on the mechanical skill displayed by the Indians of the New World, an early Spanish traveller gives the following details regarding their success as gem-cutters:[668]

Yet all that we have said is surpassed by the ingenuity of the Indians in working emeralds, with which they are supplied from the coast of Manta and the countries dependent on the government of Atacames, Coaquis or Quaques. But these mines are now entirely lost, very probably through negligence. These curious emeralds are found in the tombs of the Indians of Manta and Atacames; and are, in beauty, size and hardness superior to those found in the district of Santa Fé; but what chiefly raises the admiration of the connoisseur is, to find them worked, some in spherical, some cylindrical, some conical, and of various other figures; and all with a perfect accuracy. But the unsurmountable difficulty here is, to explain how they could work a stone of such hardness, it being evident that steel and iron were utterly unknown to them. They pierced emeralds and other gems, with all the delicacy of the present times, furnished with so many tools; and the direction of the hole is also very observable; in some it passes through the diameter, in others only to the centre of the stone, and coming out at its circumference they formed triangles at a small distance from one another, and thus the figure of the stone to give it relief was varied with the direction of the holes.

The existence of emeralds in the region near Berenice is vouched for by Ptolemy. The mines of emerald here were duly entered in the map of the patriarch and the Arabs are said to have dug for them; but, Pocock writes, “As all stones that may be found belong to the Grand Signior, the Arabs are very well satisfied that the presence of emeralds should not be suspected, because he would have the profit, and the inhabitants might be obliged to work in the mines for a very small consideration.”[669]

The number of ancient hematite artefacts found in the United States indicates that this material was more largely used within its territorial limits for implements and ornaments than in any other part of the world;[670] indeed the somewhat sweeping statement has been ventured that it does not seem to have been used outside of this section of the New World; however, some exceptions to this rule must be admitted. That certain of these ornaments were used as amulets is highly probable, and they were undoubtedly regarded as objects of great value, since with the primitive tools at his command the Indian cutter must have found his task a very hard one, requiring the expenditure of much time and patience. In the Andover Collection there is an exceptionally fine specimen from Ross County, Ohio. It is of heavy pure hematite, which has been worked into the form of a pendant; notches have been made at both ends, as a form of decoration, and on the lower, broad end, fourteen lines have been incised; the edges are slightly beveled and the patina indicates the antiquity of the work. The lines have evidently been made by a flint cutting-implement.[671] Another probable hematite amulet is a rudely fashioned fish effigy. Here the appearances of eye and gill (only on one side) are evidently merely natural irregularities of surface, which it has been conjectured determined the cutter to add a mouth and round off the material so as to approximate a fish-form; the hematite is black and of fine quality. This relic comes from Cole Camp, Benton County, Missouri.[672] The larger number of these hematite artefacts are from Missouri, southern Iowa, Illinois, Indiana, Ohio, West Virginia and Kentucky, and considerable numbers have been turned up in Tennessee, New York, Wisconsin, and parts of Arkansas. Only a relatively small number were taken out of burials or graves, the majority of specimens having been secured on or near the surface.

Shah Jehangir relates in his memoirs that Mûnis Khân, son of Mihtar Khân, presented him with a jug of jasper (jade), which had been made in the reign of Mîrzâ Ulugh Beg Gûrgân, in the honored name of that prince. It was a very delicate rarity and of a beautiful shape. Its stone was exceedingly white and pure. Around the neck of the jar were carved characters expressing the auspicious name of the Mîrzâ and the Hijra year. Jehangir ordered them to inscribe his name and the auspicious name of Akbar on the edge of the lip of the jar.[673]

Jade ornaments of ancient workmanship have been found in Syria, and it is quite likely that in many cases where the designation plasma is used by ancient writers, true jade, or nephrite, was the material. As there was no specific designation for jade, the different varieties were assimilated to other stones of like color and appearance, so that, among others, the names jasper, plasma and even _smaragdus_ were used to denote jade.

Mortuary tablets of jade have been used from time immemorial in China for the reception of historic inscriptions, the toughness and durability of the material making it especially desirable for this purpose. In the case of rulers, such tablets not only bore the names of the deceased sovereign but also an epitome of the leading events of his reign, and additions were made to this record from time to time so that in historic value they may be compared with the clay tablets of Babylonia and Assyria. One of these interesting monuments found its way to San Francisco, after the looting of the Forbidden City by the international army of relief in 1901. On it appeared a record of the treaty between the United States and China in 1868, and the other records went back to the death of Shun Chi in 1661. Probably owing to exposure to the weather the earlier inscriptions were not very legible.

At all important Chinese marriage ceremonies the priest carries what is known as a “marriage sword.” This is usually about twelve or thirteen inches in length and the sheath is often studded with various pink stones, cut _en cabochon_. The stones most favored for this decoration are pink tourmaline, rubellite from the Shan Mountains, or rose-quartz, and the natural color of these gems is often intensified by placing a pink paste or foil beneath them; occasionally the coloration of the stones is enhanced by dipping them in a pink aniline solution. A piece of green jade is usually set as a boss at the hilt of this symbolical sword. In one remarkable specimen the guard consisted of a piece of white jade with the figure of a dragon carved in relief upon it; the sword-blade was of bronze. At the marriage ceremony the bridegroom is given the sword to hold, and the bride the sheath; as the wedding ring is placed upon the bride’s finger, sword and sheath are brought together.

Among the innumerable forms of jade decoration or carving, produced by the indefatigable and painstaking Chinese artists, is a small curved wand often having a trefoil termination; sometimes the entire wand is of jade, and at other times it is of teakwood adorned with jade medallions, frequently showing birds and flowers. This wand was used as a kind of sceptre of office, and the official entitled to bear it would hold it in both hands when standing before the emperor. Its name, _ju-i_, means “may all be,” and is to be taken as a wish that everything may turn out fortunately. In modern times the _ju-i_ is carried as a lucky charm, although its official significance is not forgotten. This form of wand is said to have been introduced into China from India, at the time of the Buddhist propaganda, and in representations of Buddhist priests they are sometimes shown carrying one of them. In ancient India it was taught to be one of the seven precious objects, the _septa-ratna_, mentioned in the Vedas.[674] This Indian origin is, of course, highly probable, but it is strange that in ancient Egypt also, curved wands of a somewhat different type, made of ivory and embellished with symbolical figures, possessed the same blended significance of marks of official dignity and magic wands.

A large mass of lapis lazuli was found in one of the Inca graves of Peru by Señor Emilio Montés, and was exhibited by him in the Centennial Exhibition of 1913. With the exception of one corner that has been chipped off, the block is of symmetrical form, the dimensions being, in inches, 24 × 14 × 9, and the weight 312 pounds. The smoothed surface gives evidence of careful and fairly successful polishing by the native lapidaries. This exceptionally fine specimen of lapis lazuli is now in the Field Museum of Natural History in Chicago.[675] Evidently in ancient Peru as in the Old World the “celestial hue” of lapis lazuli was thought to render it most appropriate for use as a memorial offering to the dead or as a talisman by the aid of which their heavenward journey might be made easier.

The so-called “black onyx” has almost entirely replaced jet. This is a chalcedony impregnated with a carbonic matter, such as blood or a solution of sugar, the carbonate of which is charred by sulphuric acid, giving a rich, velvety, black hue to the stone, which takes a high polish. However, a certain limited amount of the old “Whitby Jet” once so highly favored is still mined and worked up into ornaments in the neighborhood of Whitby on the northeast coast of England, in the district of Leeds, although but fifty persons are now engaged in this industry which fifty years ago gave employment to 1500 workers. Some Spanish jet is also used, a material harder and more brittle than that found in England.

[Illustration:

Autographed for this work by the author of the poem, Dr. Edward Forrester Sutton. ]

The story was current that Pope Leo X (1475–1521) had a precious stone, probably some type of “moonstone,”[676] which grew brighter as the moon waxed, exhibiting the soft, silvery brilliance of our satellite, and then gradually lost its brightness as the moon waned, growing paler and dimmer and becoming quite obscure as the moon’s disk ceased to be illumined by the sun. As a mate to this, Pope Clement VII (1475–1534) was reputed to have in his possession a stone with a golden spot which moved across the surface in exact accord with the apparent motion of the sun across the heavens from sunrise to sunset.[677] These are undoubtedly fables that were circulated intentionally, or more probably through pure love of exaggeration, in order to enhance the merit of two exceptionally fine specimens of moonstone and sunstone in the papal treasury.

In the eighteenth century the collection of the Duke of Brunswick contained a magnificent ancient drinking-cup, of the kind used in sacrificial ceremonies, cut from a single piece of onyx; this cup was said to have formed part of the rich spoils taken from Mithridates by the Romans under Pompey. It was valued in the duke’s inventory at 150,000 thalers, and Catherine II of Russia is stated to have offered four times that sum, or 600,000 thalers ($400,000) for this unique cup.[678]

In the symbolism of the Manichean sect, an early Christian heresy owing its origin to a direct and predominant influence of Persian ideas, pearls occupy a prominent place. A legendary or poetic pearl called “the bright moon” was the symbol of compassion, and one of the treatises ends with the words: “Our heart has received the majestic splendor of the pearl granting every wish.” We are also told of “a diamond pillar” which sustains humanity, and the Messenger of Light is likened to a perfumed mountain entirely composed of a mass of jewels.[679]

The recital of two Arab travelers, Hasan ibn Vazid and Sulaiman, who visited India in the ninth century, contains a curious theory of the formation of pearls or rather of the pearl-oyster. The primal matter is assumed to be a gelatinous moss, analogous to that of a species of algæ. This floats upon the water and attaches itself to the keels of ships, where it hardens, develops a shell, and finally drops off to sink into the depths of the sea. The formation of the pearl itself is then discussed and the theory noted in Pliny’s Natural History and so often repeated after his time, namely, that pearls are formed from the “dew of heaven,” is cited; but the writer adds: “Others say that they [the pearls] are produced in the oysters themselves. This appears more probable and is confirmed by experience; for the greater part of those observed in the oysters are firmly attached there and are immovable. Those which are mobile are called by the merchants seed-pearls.” As a true Mohammedan the writer concludes with the pious ejaculation: “God knows how the matter really stands!”[680]

The same travellers relate the story of the discovery of a pearl under very singular conditions. An Arab came to Bassora with a very fine pearl. He took it to a druggist whom he knew and asked the latter how much it was worth. The merchant estimated it at a hundred pieces of silver, to the great surprise of the Arab, who demanded whether anyone could be found willing to pay so much. Without hesitation the merchant declared that he was ready to give the price himself, and immediately paid over the money. He then took his purchase to Bagdad, where he secured a large profit on his investment. On concluding his sale the Arab told the Bassora druggist how he had secured his pearl. One day, while walking along the Bahrein coast, he saw on the sands a dead fox, whose mouth was tightly compressed by a strange object. On closer observation this proved to be an enormous pearl-oyster shell. Evidently the fox had thrust his snout into the shell while the valves were open so that he might devour the soft contents, but the valves suddenly closed upon him and he had died of suffocation. On prying open the shell the Arab found therein the pearl which was destined to bring him what he regarded as a fabulous sum.[681]

The women of the Arab town occupying a site close to that on which stood the Babylon of ancient times, wore, as a favorite adornment, nose-rings of gold set with a pearl and a turquoise. The English traveller, John Eldred, who traversed Mesopotamia in 1583, found this custom so general that he writes: “This they doe be they never so poore.”[682]

For years a statement has been going through the press that pearls are liable to become diseased and die, and that the famous necklace of pearls presented by President Thiers of France to his wife, and bequeathed by Mme. Thiers to the French Government, had lost their lustre and died, perhaps owing to the death of the owner. For there is an old belief that pearls, as well as opals and turquoises, lose some of their lustre when the owner or wearer becomes ill, and change to a dull and lifeless hue when the owner dies. An examination of the necklace by the writer showed that the pearls were in good condition, and to confirm his statement to this effect he had the director of the Louvre Museum write him a letter. In this official communication the director not only states that the pearls had not sickened and died, but that they were in as “healthy” a condition as they had ever been.

The invariable experience of the writer has been that whenever pearls have been said to have suffered in this way, the true explanation has been that they were old and poor at the time of their purchase, and that this romance was started on its travels as an excuse to cover up the defect of such pearls and to arouse the belief that they had been remarkably beautiful and valuable when they were originally acquired.

As though to make amends to the Queen Gem for such disadvantageous rumors, considerable publicity has recently been given to a report that, in the Musée de Monaco, there was a luminous pearl whose beauties were revealed by an inner light, so that darkness had no power to dim its lustre. In a thoroughly impartial spirit, the writer went to the fountain-head for information in this matter, and received as answer from the director of the museum that there was no such pearl in the collection and that he had absolutely no faith in the luminosity of pearls.

As has been seen, both of these legends must be set aside as false, and we fear there is just as little truth in a report that a genuine “pearl-powder” is now used by the fair ladies of Paris and by their numerous imitators. The story goes that the Arab workmen engaged in pearl-piercing in India are noted for the clearness—we can hardly say, the lightness—of their complexions, and that this is supposed to be attributable to the fact that, when resting from their difficult task, they are in the habit of taking up some of the pearl-dust that has fallen on the floor and rubbing their faces with it. As the conditions under which these men work are eminently unsanitary, those who noted the clearness and smoothness of their complexions came to the conclusion that there must be something especially beneficial in pearl-dust, and brought the matter to the notice of a French chemist. The latter proceeded to utilize the suggestion and compounded a new cosmetic. He did not, however, pin his faith to the pearl-dust alone, but wisely added a number of other ingredients.

Still another mythical tale in reference to pearls has to be refuted. For some time past numerous specimens of a so-called “cocoanut-pearl” have been brought from the East. These are very white pearls, resembling in hue the hard meat of the cocoanut, and said to have been produced in the cocoanut, just as other pearls are produced in certain species of mollusks. However, the writer has always found them to be pearls secreted by the gigantic mollusk _Ostrea Singapora_.

A strange poetic fancy regarding the transmutation of parts of the human form into gems of the sea appears in Ariel’s song in Shakespeare’s “Tempest”:

Full fathom five thy father lies, Of his bones are coral made; Those are pearls that were his eyes, Nothing of him that doth fade But doth suffer a sea-change Into something rare and strange. _Tempest_, Act I, Sc. ii.

Some natives of the Sulu Archipelago believe that the nautilus pearl is a most unlucky object to possess, for should a man engage in a fight while wearing such a pearl he would inevitably be killed. Hence, when a native by chance comes across one of them, he very quickly throws it away, as a probable bringer of ill-luck. Occasionally, however, such pearls fall into the hands of those who are less influenced by superstition, and one weighing 72 grains was given, in 1884, to an Australian gentleman, by Mohammed Beddreddin, brother-in-law of the Sultan of Sulu. This was a perfect, pear-shaped pearl of a creamy-white hue and somewhat translucent; it is composed of the porcelanous, not of the nacreous constituent of the shell.[683]

[Illustration:

East Indian Baroque pearl. Weight over 1700 grains, Holland, 1775. ]

It has been stated that this Sulu superstition is not shared by the natives of Celebes Island, near Borneo, for here such pearls are kept as charms and talismans. One of an irregular pear-shape, weighing 27½ grains, has been found on the northern coast of the island.[684] The finding of a nautilus pearl by a Chinese woman in Borneo is noted by Rumphius, who describes it as being as large as a bean and white as a piece of alabaster, hard and bright, but of very irregular shape. The finder put it in a closed box, and was not a little surprised to discover when she opened the box after a time that the original pearl had engendered another one the size of a lentil; later it had two other, smaller offspring. The woman carefully treasured her find as a lucky stone which would bring her good fortune in her search for mussels. Rumphius shrewdly conjectures that the smaller concretions had broken off the larger one while it was enclosed in the box.[685]

The well-known lines in Shakespeare’s “Othello”:

Of one whose hand, like the base Judean’s, Cast away a pearl richer than all his tribe.

have been explained in many different ways by the commentators, one of whom (Steevens) saw in them a reference to the following story current in Venice in the sixteenth century. A Jew, after long and perilous wanderings in the East, succeeded in bringing with him to Venice a great number of fine pearls. These he disposed of there at satisfactory prices, with the exception of one pearl of immense size and extraordinary beauty, upon which he set a price so high that no one was willing to pay it. Finally, the Jew invited all the leading gem-dealers to meet him on the Rialto, and when as many of them as answered his call had assembled, he once more, and for the last time, offered his peerless pearl for sale, detailing all its perfections in eloquent terms. However, he made no concession in the price, and the dealers unanimously refused to purchase it, probably expecting that the Jew would at last be forced to make a reduction, but to their amazement, instead of doing this, he threw his pearl before their very eyes into the waters of the canal, preferring rather to lose it than to cheapen it.[686]

The belief that the growth of pearls in the pearl-oyster was due to rain-drops is perpetuated in the Arab proverb: “The rain of the month of Nisan brings forth pearls in the sea and wheat on the land.”[687] This spring month was, and is still, the period when pearl-fishing begins in the Orient. Another pearl proverb repeats the evangelical saying in this form: “Do not throw pearls under the feet of swine.”

A Tonquinise legend of the origin of pearls represents them as springing from the blood of a young princess who was slain by the king, her father, because she had betrayed to her husband the secret of a magic bow, whose death-dealing arrows always flew to their mark. In his anger at his daughter’s act, the father drew his scimitar and beheaded her, but with her last breath she prayed that her blood might be turned to pearls. Her prayer was heard and now the finest pearls of this land are found in the waters about the place where she died.[688]

From blue sapphires the color may be extracted so that they become white, in such sort that they excellently imitate the diamond, so well, indeed, that the fraud can only be detected by an expert jeweller. This art was known at an early period, and no doubt induced many writers to ascribe certain of the qualities of the diamond to the sapphire. As illustrating this, a Rabbinical author states that a certain man went to Rome to sell a sapphire. The purchaser said to him: “I will buy it provided I may first test it.” He placed it on an anvil and struck it with a hammer; the anvil was split and the hammer was broken to pieces but the stone remained in its place uninjured.[689]

[Illustration:

CLEOPATRA DISSOLVING HER PRICELESS PEARL AT THE BANQUET TO MARK ANTONY

Tapestry. Eighteenth century. ]

The virtues of the sapphire are enumerated at length by Bartolomæus Anglicus, the old scholastic philosopher, who flourished in the first half of the thirteenth century and taught theology in the famous University of Paris.[690] After noting the old dictum according to which the sapphire was the “gem of gems” and one worthy to adorn the fingers of kings, Bartolomæus proceeds to instruct his readers in regard to the wonderful curative powers of this beautiful gem. These appear always to be connected with its supposed calming and cooling influence. Thus it reduced the temperature in fevers and checked the flow of blood; for instance, if attached to the temples it stopped nose-bleed; if the heart were unduly excited, this agitation could be controlled by the power of the sapphire. Too profuse perspiration was also checked if a sapphire were worn. It shared with the diamond the virtue of reconciling discord. Its power as an antidote to poison was believed to be proved by an experiment in which a spider was placed in a box with a sapphire. After a short time the poor spider expired, done to death by the supreme virtue of the celestial stone. A like story was told by ancient writers in regard to the emerald. Of course, the chastening virtues of the sapphire are not forgotten, virtues which have caused it to be selected as especially appropriate for the rings of cardinals and high church dignitaries; this belief arose from the association of purity with the color of the heavens, the pure, unadulterated blue of the cloudless sky.

One of the rarest and most beautiful of the corundum gems of Ceylon is locally known there by the name _padparasham_. It is of a most rare and delicate orange-pink hue, the various specimens showing many different blendings of the pink and orange. The significance of the Cinghalese name seems to be somewhat obscure, but a probable conjecture explains it to mean “hidden ray of light”; another etymology would see in the first syllable, _pad_, an abbreviation of _padma_, lotus, the petals of this flower often having a soft orange tint. In this case the meaning would be “hidden lotus,” as though the very color-essence of the flower were enclosed within and shone through the gem.[691]

A Persian treatise on precious stones was composed by Mohammed Ben Mansur[692] in the thirteenth century of our era. This work was written for Sultan Abu Naçr Behadirchan, and consists of two divisions, the first treating of precious stones and the second of metals. It is interesting to note in this treatise the recognition of the essential likeness of the Oriental ruby, sapphire, topaz, etc.; these varieties of corundum are all grouped under the single designation “_yakut_.” Ben Mansur writes:[693]

The yakut is six-fold: 1, the red; 2, the yellow; 3, the black; 4, the white; 5, the green or peacock-hued; 6, the blue or smoky-hued. Some divide the yakut into four classes: red, yellow, dark, and white, reckoning the peacock-hued and the blue among the dark. The yakut cuts all stones except carnelian and diamond.

Although the Oriental carnelian is hard and difficult to cut or polish only popular prejudice accounts for this statement, as it falls far short of the diamond in hardness.

Pseudo-Aristotle, writing some time from the seventh to the ninth century A.D., was the first to define clearly the three leading varieties of the corundum gems (yakut) as the same mineral substance, and differing only in color. These are the ruby, the Oriental topaz (jacinthus citrinus) and the sapphire. Instead of according different medicinal or talismanic virtues to these three precious stones, this writer states that each and all of them, when set in rings or worn suspended from the neck, protected the wearer from danger in epidemics, gave him the honor and good will of his fellow-men, and also the privilege of having his petitions accorded.[694]

The great Athenian comic poet, Aristophanes (c. 448–c. 385), makes Strepsiades, one of his characters in the “Clouds,” assert to Socrates that he knows of a stone having the virtue of saving him from the payment of a claim of five talents, for which suit has been brought against him. This stone, called ὓαλος in Greek, was to be found in the stock of those who dealt in medicines; it was transparent and with it fire could be kindled. The philosopher, although he knows the stone well enough, fails to see how it could be made to help the defendant in a suit at law, and asks Streposiades what he proposes to do with it. The latter is not at a loss for an answer and declares that when the clerk proceeds to write down the charge on his waxen tablet, he, Streposiades, will hold the stone in the sun’s rays so that its beam of light will fall upon the tablet and melt the wax, thus quite literally “wiping out the charge.”[695]

Rock-crystal was so highly prized in Roman times that one of the greatest treasures preserved in the Capitol was a mass of this stone, weighing fifty pounds, that had been dedicated by Livia, wife of Augustus Cæsar. Vessels of great size were also made from this material, one of the largest being a bowl owned by Lucius Verus, the colleague of Marcus Aurelius, the dimensions of which were so great that the stoutest toper of the time could not empty it at a single draught. If we can trust a statement of Mohammed Ben Mansur, the Arabs and Persians of a later age must have far surpassed the Romans in the size of their crystal vessels, for he says that a Mauritanian merchant owned a basin of rock-crystal within which four men could seat themselves at the same time. It is true that this basin was composed of two pieces of the material.[696]

The Chinese word for crystal, _ching_, was originally represented by the symbol [Symbol]; that is, three suns, an attempt to figure the refraction and dispersion of light by the crystal.[697] The _soui che_ stone of the Chinese which is said to quench thirst if it be placed in the mouth, is almost certainly rock-crystal, for the Chinese, in common with the ancient Greeks and Romans, believed this substance to be a transformation of water, a kind of fossil ice. A similar power was attributed by Pliny to one of the varieties of agate.[698]

Labrets of quartz are used in Central Africa and we have a very interesting description by M. A. Lacroix regarding these ornaments as worn by the natives of a part of the French possessions. In the land of the Bandas the natives highly prize a piece of rock-crystal so shaped that it can be introduced into the lower lip. This usage is confined to the basins of the Ombella, the Kemo and the Tomi, affluents of the Oubanghi.

The following description of the labrets was communicated to M. Lacroix by M. Lucien Fourneau, Administrator of the Colonies:

These objects, called _baguérés_, consist of hyaline quartz, perfectly transparent; they are very regularly cut, and measure from four to seven cm. (two to three inches) in length. Some have the form of a very elongated and pointed cone, without any protuberances, the greatest diameter being about one cm. (about half an inch); the others, thinner and sharper, have at the base a rim destined to hold them in place; in all cases a pad of thread constituting a kind of permanent plug, assures and completes their stability. Some women wear as many as three of these singular ornaments, thrust, point downwards, into the same lip.

The most regular quartz crystals are selected, and these are chipped off and roughly shaped by blows struck with a hard substance; the quartz is then set in a wooden handle, and the final shaping and polishing are accomplished by friction upon a round slab of quartzite or sandstone. These slabs show grooves along which the crystals have been rubbed. On an average the time required is four or five days of five hours. The completed ornament is valued at nine pounds of red wood worth about $1.20; sometimes one can be secured for three chickens, worth sixty cents.[699] Those who cannot afford quartz labrets substitute wood, glass, or pewter. M. Lacroix draws our attention to the fact that a study of the processes employed in shaping and polishing these pieces of quartz is of great importance for the elucidation of the methods in use during the Stone Age.[700]

A nose-jewel from the New Hebrides consists of a crystal of hyaline quartz reduced to a cylindrical form, one extremity having been pointed, while the other retains the natural faces of the crystal. This was passed through the septum of the nose, and was most likely worn as an amulet.[701]

Rock-crystal has been used extensively in the past year with ornaments of ribbon-like or plaque-like effects. Sometimes all the parts are made into the exact shape of a bowknot, with a bordering of platinum and diamonds, or of platinum and diamonds with a calibre-cut onyx; that is, the rock-crystal material is cut into minute square or oblong stones, which are run into double triangular edges that hold them. The crystals are dulled, and frequently have the appearance of moonstones. At times, indeed, moonstones are used in their place. Sometimes these panels, or bits and pieces of rock-crystal, are drilled, diamonds set in platinum are inserted into the drill-holes, and the ornament is engraved in classic designs of Watteau-like effects.

The origin of Burmese rubies is thus explained in a Burmese legend current in the region of the Ruby Mines. According to this legend, in the first century of our era three eggs were laid by a female _naga_, or serpent; out of the first was born Pyusawti, a king of Pagan; out of the second came an Emperor of China, and out of the third were emitted the rubies of the Ruby Mines.[702]

Dealing in precious stones was by no means an unusual occupation in Europe more than four hundred years ago, as is shown by the fact that a certain Peter, one of the secret agents of Perkin Warbeck, a pretender to the throne of England in Henry VIII’s reign, was called in the secret correspondence of the conspirators, “The Merchant of the Ruby.” Such dealers frequently travelled from place to place, and usually offered their wares to princes and nobles; hence the statement in a letter that the Merchant of the Ruby “was not able to sell his wares in Flaunders” might not seem suspicious if the letter were intercepted and read, although the meaning was that the emissary had been unable to obtain succor in Flanders for the cause of the pretender.[703] Probably this designation also contained a covert allusion to the Red Rose of York, for Perkin Warbeck gave himself out to be Richard, Duke of York.

A sixteenth-century traveller, the Portuguese Duarte Barbosa, after saying that “the rubies grow in India,” proceeds to state that those of finest quality and greatest value were for the most part gathered in a river called Pegu and were named _nir puce_ by the Malabars. As a test of their fineness, the Hindus would touch them with the tip of the tongue, the coldest (densest) being the best. When a superior ruby was thus picked out, the examiner would attach a little wax to its finest point, and so pick it up and look through it against a bright light; by this means any blemish would immediately become apparent. These rubies came not only from the river of Pegu but from other parts of the land of the same name, often being discovered in deep mountain clefts. However, they were not cut and polished in that country, but were merely cleaned and sent for cutting to “Palecote and the country of Narsynga.”[704]

The balas-ruby (originally a spinel from Badakshan) was one of the most admired precious stones in medieval times, before the diamond was helped to its proud preëminence by having its beauties revealed through the exercise of the diamond-cutters’ skill. Almost all the large “rubies” of which we read, those of Europe at least, were balas-rubies, as were also by far the greater part of the so-called rubies in Oriental royal collections of that and later times. The great Italian poet Dante uses this stone (_balascio_) as a symbol of the glowing radiance of divine joy in the following lines from the Divina Commedia (Paradiso, ix, 67–69):

L’altra letizia, che m’era già nota Preclara cosa, mi si fece in vista Qual fin balascio in che lo sol percota.

In very ancient times as well as at the present day (if we admit that the _anthrax_ of Theophrastus really was ruby and not a pyrope garnet), the ruby was the most valuable of all precious stones, the Greek writer stating that at the time he wrote, about 260 B.C., an exceedingly small specimen would sell for as much as forty gold pieces. His statement that these stones came from Carthage and Marseilles should not induce us to prejudge the question as to their real character, as many articles of Asiatic commerce were distributed from these parts, more especially from the great Carthaginian seaport.[705]

A variety of sapphire, having, to a certain extent, the coloration of the ruby, was called by natives of Ceylon in the sixteenth century _nilacandi_;[706] this might be rendered sapphire-ruby. These stones are purple-red by daylight, but artificial light kills the blue and they appear red. They are frequently called phenomenal sapphires or alexandrite sapphires.

Indian poetic fancy has connected the creation of sapphires in Ceylon with the fair maidens of that island.[707]

When the young Cingalese maidens sway, with the tips of their fingers, the stems of the lavali blossoms, then do the two dark blue eyes of the Daitya fall, eyes with a sheen like that of the lotus in full bloom.

Hence it is that this island, with its long sea-coast and its interminable forests of ketskas, abounds in magnificent sapphires, which are its glory.

The following pretty bit of Oriental imagery occurs in a Cinghalese poem on the deeds of Constantino de Sá, a Portuguese Captain-General. Here the poet, writing of a river that flowed through the island, calls it “that lovely stream, the Kaluganga, which meandered as a sapphire chain over the shoulders of the maiden Lanka.”[708] Lanka is a Cingalese name for Ceylon.

The depth of the coloration of sapphires and other stones was believed to indicate their degree of “ripeness,” the pale stones being “unripe.” As an illustration of this, Cardano instances a sapphire he had examined, a small part of which was blue, while the rest resembled a diamond. Specimens of this kind exist in several collections.[709] The writer has seen many that are dark blue when viewed from above, and almost white when viewed through the back. The Cinghalese lapidaries had very cleverly cut a crystal that was white, with a thin coating of blue, so that the blue was at the back, fully realizing the wonderful dispersive power of the sapphire, and that it would appear dark blue if viewed from above. The value was naturally only trifling compared with that of a perfectly even-colored gem.

Al-Berûnî (973–1048 A.D.) gives as the hues of the “red _yakut_” (ruby), pomegranate-colored safran (henna), purple, flesh-colored, rose-colored, and of the shade of a pomegranate blossom. Other colors of the _yakut_ (corundum crystals) were yellow (Oriental topaz), gray, green (Oriental emerald), white (white sapphire), and black. A henna-colored _yakut_, if weighing one mitqal (about 24 carats), was valued at 5000 dinars ($12,500), if its weight was half as much, or about 12 carats, it was esteemed to be worth 2000 dinars ($4500), but for one weighing as much as 2 mitqals (48 carats) no definite price could be given, probably because of its great rarity and costliness.[710]

The Sanskrit name for the topaz, _pita_, signifies “the yellow stone.” This Sanskrit word is thought by many to be the original of the Hebrew _pitdah_, a stone of the high-priest’s breastplate. Another Sanskrit name is pushparaga, “flower-colored.”[711] It must be borne in mind, however, that these names refer not to our topaz but to yellow corundum, or Oriental topaz, as it has often been called.

A topaz of exceptional size is that known as the “Maxwell-Stuart Topaz”[712] from the name of the owner. It was brought from Ceylon to England with a lot of inferior rubies and sapphires for use in watchmaking, and was believed to be simply a piece of quartz. So little was it appreciated that when sold at auction it only brought £3 10s. ($17.50). When on closer examination its true quality became apparent, the owner decided to have it cut in brilliant form. The operation required twenty-eight days’ consecutive work, the diamond-wheel being used, and resulted in the production of a fine cut stone of a pure white hue, weighing 368³¹⁄₃₂ carats. When the cutting was partially completed, a “feather” became apparent that would have spoiled the table, but as it was still possible to reverse the position of table and culet, this was done, and the “feather” removed. At this time, in 1879, this topaz could lay claim to being the largest cut stone in existence, although its size is considerably surpassed now by that of the largest Cullinan diamond, 516½ carats.

The same exceptional position taken by jade among the Chinese is occupied by turquoise among the Tibetans; these are so emphatically primates among gem-minerals that the very name “stone” seems a designation unworthy of them, and as a Chinese would say, “it is _jade_, not a stone,” so would a loyal Tibetan exclaim of his favorite gem, “it is a _turquoise_, not a stone.” Another indication of the exceptional rank of turquoise in Tibet is that, as with the famous Oriental and European diamonds and also with some celebrated balas-rubies, certain of the first turquoises of Tibet have received individual names, such, for example, as “the resplendent turquoise of the gods” and “the white turquoise of the gods.” A tradition relates that the largest turquoise found up to that time was discovered in the eighth century A.D. by King Du-srong Mang-po on the summit of a mountain near the sacred Tibetan city of Lhasa.[713]

In 1613, Shah Abbas of Persia sent to Jehangir six bags of “turquoise-dust,” weighing in all some 23½ pounds Troy. However, the material proved to be of very inferior quality, for the jewellers searched in vain through the whole mass for a single stone fit for setting in a ring. Jehangir consoles himself with the reflection that “probably in these days turquoise-dust is not procurable such as it was in the time of Shah Tahmasp.”[714]

When the Syrian monarch Antiochus XIII visited Syracuse during the prætorship of Caius Verres, he bore with him many richly adorned vessels, some of them being of gold set with gems after the Syrian fashion. However, the finest of all was a wine-cup carved out of a single piece of precious-stone material. When this had once met the gaze of the greedy Verres, he did not rest until he had got it into his possession. To attain his end he resorted to a most ignoble stratagem. Professing his ardent admiration of this as well as of the other richly-adorned and finely-wrought vessels, Verres requested that they might be left with him for a short time so that he might contemplate them at his leisure, and might also have an opportunity to submit them to examination by his goldsmiths with a view to having some copies executed. Antiochus readily acceded to this request, but when after the lapse of a few days he wished to regain possession of his things, Verres put him off from day to day, on one pretext or another. Finally, as Antiochus refused to take the more than broad hints that the precious objects should be bestowed as gifts, Verres spread the rumor that a piratical fleet was on its way from Syria to attack Sicily, and forced Antiochus to leave the island that very day, retaining the borrowed vessels in spite of all remonstrances.[715]

That precious stones should be used to decorate the teeth seems a rather queer development of art, although the practice is not altogether unknown at the present day, when we hear now and again of diamonds being set in teeth to satisfy the vanity of some eccentric individual. In pre-Colombian times, however, there is abundant evidence that this strange form of personal adornment was by no means rare, several examples having been unearthed from burials in Ecuador, and evidence of the usage being offered by remains from Mexico and also from Central America. Among the Mayans here jadeite seems to have been the stone principally favored for this purpose, while in Mexico hematite has been met with in Oaxaca, turquoise in Vera Cruz, and at other places in the land, rock-crystal and obsidian.[716] For the insertion of the stones, the primitive dental artists carefully and skilfully cut or rubbed away the enamel from a section of the front part of the tooth to be decorated, and then applied the precious stone, cut to the required shape, as an inlay. The way in which this was done gives evidence of a remarkably high degree of skill in this line of work; in many cases an inlay of gold was used, instead of a precious stone, and it has even been conjectured that some of these gold inlays represent a kind of gold filling for the protection of the tooth. While this is open to question, the undoubted fact that new teeth were occasionally inserted to take the place of those which had fallen out or decayed, as shown in several specimens, might be regarded as corroborative of the broader assumption. The expert workmanship of these pre-Colombian “dental surgeons” is clearly manifested in the good condition of the teeth whence so much of the enamel had been removed, showing that the inlays must have been so closely adjusted that the tooth was effectively protected from the introduction of moisture.

One of the latest fashionable fads, suggested by the great variety of bright-colored costumes worn by the _mondaines_ (and others) at the present day, is the selection and wear of jewelry set with stones of the same color as the striking gown. Thus with a costume of glowing red, the ruddy ruby would be chosen, a sky-blue costume would insure the wearing of the justly popular sapphire, dress of a golden-yellow hue would call for one of the shades of topazes, while the “new brown,” now so much in vogue, finds its complementary stone in topaz of a slightly darker shade. The grass-green costume would suggest one of the many beautiful shades of the tourmaline, and jewelry of the pink tourmaline would be appropriate to garments of this color. With their wonderful play of color, opals would accord with all varieties of hue in costume and might thus be worn with either of the other more especially matched stones.

An old account of the London trades and guilds, in writing of the jewellers’ art, makes the following statement regarding the qualifications of a jeweller, as appropriate to our own times as to any other.[717]

He ought to be an elegant Designer, and have a quick Invention for new Patterns, not only to range the stones in such manner as to give Lustre to one another, but to create Trade; for a new Fashion takes as much with the Ladies in Jewels as in anything else; he that can furnish them oftenest with the newest Whim has the best Chance for their Custom.

Index

A

Aazem, great name of God, on rain-stone,5

Abarchiel, angel of March, 248

Abbott, Charles E., vii

Abdos, St., 252

Abenzoar, 136

Abracadabra charm, 326, 327

Abraham, 86

Abrantès, Duchesse d’, 295

Acontus, St., 252

Acosta, José de, 210

Acrostics in jewels, 375

## Actinolite, 29

Acts of the Apostles in burning of Ephesian magic books, 325

Adair, 107

_Adlerstein_, 193

Ægospotami, meteor of, 79, 80

Aepinus, Franz Ulrich Theodor, 54

_Ætites_, 20, 124, 173–178 names of, in various languages, 175

Ætius, 174

Agapitus, St., 252

Agate, 30, 31, 291, 317, 324 amulets of, in Spain, 368 as Anglo-Saxon talisman, 331 banded, stone of Benjamin, symbolical meaning of, 283 curative use of, 129 dog’s head amulet of, from Mexico, 351 “eye-,” 315 idol of red, in Kaabah, 84 pebbles of, with natural markings, 377 “rainbow agate,” 377, 378

Agatha, St., 257, 272

Agincourt, battle of, 259

“Ahnighito,” great Cape York meteorite, 97

Alban, St., stone in Abbey of, 151–153

Al-Beruni’s statement of prices of precious stones in eleventh century, 403

Alcathous, 2

Alchemist’s gold, 14, 16 medallion transmuted into, 15 medal made from, 15, 16

Alchemy, 14–16

_Alectorius_, 20, 119, 160, 179, 180, 181

Alexander the Great, 299, 322, 324, 378 wonderful stones found by, 70

Alexandra, Queen, talisman of, 362

Allen, Edward Heron, 116

Amazon stones, 143, 148, 304, 320 symbol of Suffrage Party, 374

Amber, 60–64, 297, 343, 345, 358 account of, by Tacitus, 60 beads, 61–63 bulls of Romans, 60 crucifix of yellow, 295 curative power of, 62 electrical property of, 63 hair, 61 necklace of, as aid to longevity, 63 oil of, 64

Ambergris, 185, 186

Ambrose, St., 243, 272

American Folk Lore Society’s exhibit in Chicago, 190, 191, 352

American Museum of Natural History, 32, 34, 96, 99

Amethyst, 58, 123, 296, 330, 335 engraved, in Egyptian amulets, 280 necklace of, ancient Egyptian, 317 stone of Dan, symbolical meaning of, 283

Amitabha, emanation of Adi-Buddha, coral statuette of, in Royal Chapel at Lhasa, Tibet, 303

Amulets and talismans, 313–376 Abracadabra, 326, 327 against Evil Eye, 345–347 Babylonian, 314, 315 Chinese jade wands as, 385 detected by Röntgen rays, 358 Egyptian necklace of, 317 Egyptian, with engraved amethyst, 280 encircled with elephant’s hair, 375 explanations of influence of, 313, 314 for animals, 360 fragments of skull used as, 331–334 from Pueblo Bonito ruins, 352 from Russia, 308 Gnostic, with seven vowels, 328 _hei-tikis_ of New Zealand jade, 361 Hindu, 330, 340 in the Bible, 278, 322, 323, 325, 360 in Ecuador, to arouse love, 350 in Egypt, 317–321 in old Italian MS., 327, 328 in Persian grave, 324 jade, in Panama, 349 life preserving, story of, 366, 367 “mummy eyes,” Peruvian, 350 of agate and coral in Spain, 367, 368 of Catherine de’ Medici, 334 of hematite, 383 of Mexican Indians, 348 of Paris, 329 of the Czar, 309 Pascal’s, 337 pearls as, 392 Queen Elizabeth’s, 337 set in the skin in Burma, 345 “Talisman of Charlemagne,” 329–331 teeth and bone used as, 368, 369 Tibetan, 343–345 used by Eskimos, 358, 359

Anatganor, angel of December, 248

Anaxagoras, predicts fall of meteorite, 80

“Angelical stone,” for visions, 16

Angels, 241–251 figures of, on medieval gems, 245 guardian, 244, 246, 248, 249, 250 in Song of Moses, 250 Luther’s opinion of guardian, 250 Mohammedan, world-bearer, on ruby-rock, 248 not to be worshipped outside the church, 244 of months, in Sepher de-Adam Kadmah, 247, 248 seven good, and seven bad, 246, 247

Anglo-Saxon “Laece Bok,” of Bald, 331

Anna, Santa, President of Mexico, 256

Anne, St., 253, 272 de Beaupré, shrine of, 254–256 jewel dedicated to, 256 relics of, 255, 256

Antar, Persian hero, legend of, 88, 89

Anthony, St., of Padua, 253, 266, 272 medallion given to church of, by Pope Paul V, 254

_Anthrax_, 401

Aphrodite, 81

Apollo, 3

Apollonia, St., of Alexandria, 272 legend of, 257

Apollonius of Tyana, 81

Aquamarine, engraved with head of Julia, 288

“Aqua Tofana,” 266

Ariston, St., 252

Aristophanes, 284

Aristotle, pseudo-, 5, 69, 70, 163, 396

Arnobio, Cleandro, 140, 142

Arnobius, 74

Arphe, Enrique d’, 294

Aschentrekker (ash-attractor), a Dutch designation of tourmaline, 52, 54

Asis Artau, Francisco d’, 295

_Askal_, stone said to break the diamond, 69

Assos, Asia Minor, stone of, 3

Astarte, 81, 83

Asteria, 291

_Astroites_, 199

_Atnongara_-stones of Australian medicine-men, 16

Aubrey, John, 260

Auspicius, St., 255

Autoglyphus, 196

“Aviator-stone,” 116, 117

Avicenna (Ben Sina), 90, 125, 138

Azaêl, angel, 246

B

Baccii, Andrea, 153

_Bætyli_, 76, 82

Bajazet II, Sultan, 291

Balas-ruby, 401, 404

Bannockburn, Battle of, 25

Barbara de Portugal, Queen of Spain, 295

Barbara, St., 273 legend of, 258

Barbosa, Duarte, 401

Barnabas, St., 268, 273

Baroda, Gaikwar of, 380

Bartholomæus Anglicus, 147, 394, 395

Bartholomew, St., 271

Basillæ, St., 252

_Battê ha-nephesh_ of Hebrews, 360

Bauhin, Caspar, 202

Bausch, 175, 176

Belaleazar, Sebastian de, 311

Belemnites, 112, 161, 191

Bellermann, Johann Joachim, 278

Belucci, Prof. Giuseppe, 107, 145, 200

Benzinger, 78

Berghem, Lodowyk van, 295

Berlin Academy of Sciences, 54

Bertholin, Caspar, 139

Beryl, 287, 317 curative use of, 130 stone of Gad, symbolical meaning of, 283

Bezoar, 13, 17, 123, 126, 160, 170, 201–220 American, 218, 219 etymology of name, 203 from monkeys, 203 from skull of rhinoceros, 211 genesis of, according to Peruvians, 210 mineral, 211 Occidental, 212–215 prices of, 204, 208, 214, 216, 218 Queen Elizabeth’s, 215 Rudolph II’s, 215, 216 test of, as poison antidote, by Ambroise Paré, 205–207 by Emperor Rudolph II, 208, 209

“Black magic,” 29

“Black stone” of Kaabah at Mecca, 73, 84–88

Blaise, St., 256, 257, 267, 273

Blake, W. W., vii

Bloodstone, 121, 286

Bomare, Valmont de, 155, 217

“Book of the Dead,” extracts from, 318–320

Boot, Anselmus de, 65, 144, 145, 151, 162, 165, 192, 199, 204, 223, 226

Borodino, battle of, 96

Borrichius, Plaus, 154

Boston Museum of Fine Arts, 317

Boulder’s, legends of, 38 _sqq._, 263

Boyle, Robert, 105, 125

Braddock, Charles, vii

Brantôme, Seigneur de, 305, 306

Brereton, Sir William, 111

Brezina, Aristides, 90

British Museum, 32, 307

Broca, Paul, 332

Broichan the Druid and St. Columba, 24, 156

_Brontia_, 162, 197, 198

Browne, Sir Thomas, on amulets, 314

Bruce, Robert, 25

Brückmann, U. F. B., 127

_Bucardites_, 196

Buddha, gem on images of, 297 jewelled pagoda over sacred footprint of, 299 solid gold image of, 303, 304 vases offered to, 297

_Bufonitis_, or “toad-stone,” 163

Burckhardt, 85

Burgarde, St., 267

Burton’s “Anatomy of Melancholy,” on stone charms, 336

C

Caftanzoglu, 373

_Callimus_, inclusion in _ætites_, 174, 175

Callistratus, 62

Callistus, St., 252

Caloceri, St., 251

Candlemas Day, 269, 272

Cañon Diablo meteorite, 99–101 diamonds in, 100, 101

Canticles, 284, 322

Cantimpré, Thomas de, 12, 130, 164, 172, 180, 285, 336

Cape York meteorites, 96–98 chemical composition of, 98

Carbuncle, 279, 387 curative use of, 130 luminous, story of, told by Cellini, 378

Cardano, Girolamo, 144, 167, 336

Carew, Sir George, 214

Carnelian, 291, 297, 300, 317, 324, 361, 368, 378 rings, Mohammed’s good augury of, 379 stone of Reuben, symbolical meaning of, 281 used for amulets in ancient Egypt, 320

Carpoforus, St., 252

Carrington, Hereward, vii

Catherine II, Empress, 387

Catherine, St., of Alexandria, 259, 295

Catlin, George, 35, 36

Catlinite, 35, 37

Cat’s-eye, 11, 29

Cecil, Henry, 235

Cecil, Sir Robert, 214

Cellini, Benvenuto, 20, 378

_Ceraunia_, 82

Ceylon, temple treasure in, 298, 299

Chalcedony, 30, 31, 123, 131, 287, 291, 296, 301, 303, 361

Chalchihuitl, 304, 305, 307, 348

Charlemagne, Emperor, 189, 255, 288, 290 talisman of, 329–331

Charles V, Emperor, 294, 306

Charles V of France, 177

Charles IX of France, 294

Charles the Bald, 288

Charm in old Italian MS., 327, 328

_Chelidonius_, or “swallow-stone,” 119, 172

_Chelonia_, 170, 171, 198

Cheops, mummy of, decorated with precious stones, 279

_Chesbet_, Egyptian name of lapis lazuli, 149

Chicken Itzá, Sacred Well of, 307, 308

Chinkstone (phonolite), 2

Chladni, 95, 104

Chlorophane, 237

Christ, head of, engraved on emerald, 291, 292

Christian II of Denmark, his magic pebble, 21

Christian IV of Denmark, 140

Christopher, St., 258, 259

Christy collection, 309

Christy, David, 218

_Chrysocolla_, 53

Chrysolite (peridot), 287, 291 a sacred stone, 379 in Shakespeare’s Othello, 379

Chrysoprase, 123, 277, 287

_Cinædias_, 169

Claudian’s epigrams on rock-crystal, 32

Claui, St., 252

Clemens, St., 252

Clement VII, Pope, 387

Clerc, G. O., vii

Clotaire II, 262

Cochrane, Capt. Charles Stuart, 312

Coligny, Gaspard de, 207

Color, harmony of, between gowns and jewels, 407

Columba, St., and white pebbles, legend of, 24, 25, 156

Conrad III, King of the Germans, 290

Constantine the Great, 329

Constantine XII, of Greece, star-sapphire in sword of, 372–373

Coral, 30, 119, 120, 121, 123, 124, 126, 298, 301, 304, 341, 371 amulets of, in Spain, 368 Crispi’s amulet of, 339 curative use of, 131–133 greatly favored in Tibet, 343 in Benin, Africa, 379 ominous change of hue, 132, 133 selected for Dalai Lama’s incense vessel, 303 “tincture of,” 132 worn by Queen Helena of Italy, 380

_Cornu ammonis_, 197

Cortés, Hernan, 305, 307

Corundum, 133 varieties of, 396

“Crab’s eye,” 167

“Crabstone,” 121, 122

Crantz, David, 359

_Crapaudine_, or “toad-stone,” 164, 165

Crescentius, St., 252

Crispi, Francesco, 339

Crispin and Crispian, SS., 259, 273

Cross, jewelled, of Duke of Brunswick, 289 of Zaccaria, 290, 291

“Crown of the Virgin,” 287

Crystal, magic, of a Fijian, 364–366

Crystal balls as curative amulets, 25

Culin, Stewart, 358

Curative “crystals” of Australian medicine-men, 16 of Kainugá Indians of Paraguay, 18 of New Guinea medicine-men, 19

Curative use of gems, 118–159 for “Black Death” plague, 120 Francesco India’s opinion of, 124, 125 in Bohemia, 121 in Denmark, 126 in Leyden, 126, 127 of particular stones, 129–159 prices of stones, 123 Robert Boyle on, 125, 126

Cushing, Lieut. F. H., 310, 358

_Custodia_, or monstrance, examples of, in Spain, 294, 295

Cuthbert, St., 273 well of, 265

Cybele, image of, a meteorite, 74, 75

Cyprianus, St., 252, 253

Cyriacus, St., 252

D

_Dagoba_, jewelled Buddhist reliquary, 300

Damigeron, 129

Daniel, Book of, 242, 243, 250

David, St., 270, 273

Davison, J. M., 99

“Dawn stones” (eoliths), 109

Declan, St., 273 stone named after him, 43

De Foe, Daniel, 326

Delphi, Omphalus of, probably a meteorite, 76

“Depositio Martirum” of 354 A.D., 251, 252

“Devil’s stone,” boulder in East Prussia, 42

Diamond, 16, 61, 294, 300, 304, 372, 387 curative use of, 135 in Cañon Diablo meteorite, 99–101 said to have been given as poison in Baroda, 380 uncut, in “Sacred Shrine” of Chartres, 291 with cross effect in black and white, 296, 297

Diana, 81

Diaz de Castillo, Bernal, 305

Didanor, Angel of June, 247

Dieris of Central Africa, rain-stones of the, 6

Dietrich of Bern, Saga of, story of “Victory Stone” from, 199, 200

Dioscorides, 150, 173

Dodge, Mrs. William E., 99

Dog-collars set with coral as cure for hydrophobia, 131

Dolmens, curative stones of, 38 whirling stones of, 39

Domingo, Santo, Fiesta de, 309

Donato, St., amulets of, 265

Donne, John, 337

Dragons, gem-bearing, of India, 11

Draper, Mrs. Henry, vii

“Druid’s glass,” 227, 228

E

“Easter stone,” 285

Ebers papyrus, 148, 149

Echinites, 192, 193

Egede, Hans, 359

Elagabalus, Emperor, 83

Eldred, John, 389

Electric gems, 51–64

Elephants, 299, 301

“Elf-stones,” 108, 109, 110, 161

Elizabeth, Queen, 215, 337

Eloy, St., 264, 273

“Emanism,” term used to denote influence of amulets, 313

Emerald, 4, 16, 29, 53, 68, 119, 120, 123, 124, 125, 131, 136, 277, 278, 287, 291, 294, 298, 304, 310, 317, 324, 330, 343, 371, 395 ancient, from Berenice, Egypt, 382 cast into sacred lake of Guatavita, Colombia, 311 curative use of, 135 dedicated to Venus, 305 engraved with head of Christ, 291, 292 in cathedral of Mainz, 295 of Hernan Cortés, 305 of Temple of Melkarth at Tyre, 81 stone of Levi, symbolical meaning of, 281

_Enastros_, 192, 194

Encelius, 167

Enimie, St., legend of, 262, 264

_Entrochus_, 192, 194

Ephesian writings for amulets, etc., 325

Ephesus, Temple of Diana at, 81

_Épreuve_, or tester, 181

Erasmus, 164

Erasmus, St., 267

Erman, Adolph, 149

Erosion of stones and pebbles, 22

Ethelred II, 152

Eugénie, Empress, 331

Eulalia, St., 269

“Evil eye,” 131, 265, 315, 320, 339, 344, 345–347, 367, 368

“Expanding stone,” 45

F

Fabianus, St., 251, 253

Fairbanks, Arthur, vii

“Fairy stones,” 37

Farrington, O. C., vii

“Fatima’s hand,” 347

Feavearyear, A. W., vii

Feldspar, 30, 77, 324 in “Book of the Dead,” 318, 319

Felicissimus, St., 252

Felicitas, St., 251, 253, 274

Felix, St., 252

Ferdinand III, Emperor, 15

Field Museum of Natural History, Chicago, vii

Filippus, St., 252

Filocalus, Furius Dionysius, calendar of, 251

Floating-stones, 223

Flower jewels, 342, 343

Foote, A. E., 101

Fossils and concretions, virtues of, 160–190

Fox, John, Jr.’s “Trail of the Lonesome Pine,” 37

Foy, Sainte, statuette of, 261, 262

Francis I of Austria, 89

Franklin, Benjamin, on tourmaline, 57

Frederick III of Denmark, 126

French Academy of Sciences, 54

G

Gabelchover, Wolfgang, 153, 158

Gabriel, archangel, 243, 245, 246, 250 334

Galactite, 3, 4

Galba, Emperor, 83

Galen, 136, 137, 146, 188, 232

Garcias ab Orta, 68, 204

Garcilasso de la Vega, 214

Garnet, 123, 291, 296, 309, 317, 330

“Gascoigne’s powder,” 127, 128

Gaster, 371

“Gem of Sovranty” or “Gem of the King of Kings,” 11

Gem-cutters, American Indian, 381

George V, King, 362

George, St., 261, 274 legend of, 260 thalers, 260

Gesner, Conrad, 4, 54, 73, 144

Gesta Romanorum, snake story from, 238

Giglioli, Enrico H., 364

Girasol, 291

_Glæsum_ (amber), 60

_Glossopetræ_, 161, 180, 188–190

Gnostics, magic jewels of, 328

“Godstones” buried with the dead, 23

“Golden Cacique” (El Dorado) at Lake Guatavita, 311

Gordian the Younger, Emperor, 326

Gorgonus, St., 252

_Grammatias_, variety of jasper, 284

Green, Miss Bella Da Costa, vii

Gregory X, Pope, 119

Gregory XIII, Pope, 212

Gregory of Tours, his account of Paris talismans, 329

Guatavita, Lake of, treasures thrown in, 310–312

_Guligas_ (bezoars) artificially induced by Dayaks of Borneo, 217

H

Haberden, William, his researches on tourmaline, 56, 57

Hadrian, Emperor, 1

Hahedan, angel of October, 248

Hair-balls, 220, 221

_Hajar al-hattaf_, or “hen-stone,” 181

Hajar al-hayyat (“madstone”), 225

_Hajer al-Kelb_, “dog-stone,” 11, 12

_Hajer al-mathar_, Arabic rain-stone, 5

Hammer-Purgstall, 89

Harington, Sir James, 120

Haupt, Paul, 277

Haüy, Abbé, 56

Haye, Olivier de la, his poem on “Black Death,” 120

Hei-tikis, carved jades of New Zealand, 361

Helena, Queen, 380

Helena, St., 329

Heliotrope, 291

Hematite, 124, 125, 320 American Indian artefacts of, 382, 383 black, Abraxas gem of, 287 curative use of, 136–138

He-no, Iroquois god of thunder, 107

Henri II, of France, 334

Herculanus, St., 252

Hermetes, St., 252

Herodian, 74

Hertz, B., 48

Hildburgh, W. L., 367

Hildegard, St., her theory of curative stones, 13

Hill, Sir John, 118

Hippocrates of Cos, 333

Hofmann, Johann Peter, alchemist, 15, 16

Hoffman’s “Fräulein von Scudéry,” 371

Holme, Saxe (pseudonym), 51

Holmes, W. H., vii

Hope, Henry Philip, collection of, 48

Hortense, Queen, 330

Hugo, Victor, 153

Huntington, O. W., 101

Huth, Ernst, 235

Huxley, Thomas, 105

Hyacinth (sapphire?), 282

_Hyænia_, 169

Hydaspes River, stone of, 2

Hyde, Major, 309

Hydrophane, or “magic stone,” 240

_Hysterolithus_, 75, 195, 196

I

Ibn Al-Beithar, 11, 148, 167

Ibn Batoutah, 84

Ibn Kadho Shobah, 4

Ichthys, angel, 246

Iliad, 138

Inclusions in crystals, 31, 34

India, Francesco, 121, 124

“Indian stone,” 163

Innocent VIII, Pope, 291

Isabel of Bavaria, precious-stone remedy of, 177

Ivory, 303

Ixmaracdus, St., 252

J

Jacinth, 123, 124, 125, 127, 184, 291, 296 curative use of, 138

Jacinti, St., 252

Jackson, Helen Hunt, 51

Jacob’s stone at Bethel, 76, 78

Jade, 4, 77, 121, 283, 285, 324, 348, 359, 383, 384, 404 amulets of white, 342 as preservative of dead body, 142 carved amulets of, in Panama, 348, 349 Chinese girdle pendants of, 341 Chinese wands of, 384 curative use of, 139–143 disk of, in Temple of Heaven, Peking, 302 Eskimo talismans of, 358 _hei-tiki_ amulets of, from New Zealand, 361 in Egypt, 319 in New Caledonia, 363, 364 mortuary tablets of, Chinese, 384 of New Zealand, 362 ornaments of, from Syria, 384 Queen Alexandra’s, 362

Jadeite, 77, 304, 305

Jagannath, 339, 340

James I of England, 49, 301

James, St., 271, 274

Jargoon, 120

Jasper, 4, 30, 53, 124, 148, 286, 287, 296, 317, 324, 383 curative use of, 144, 145 Eskimo talisman of, 358 stone of Asher, symbolical meaning of, 283 talismanic virtue of, 284

Jehangir, Mogul Emperor, 92, 208, 301, 383, 405

Jeremiel, angel, 251

Jerome, St., 176, 274 on jasper talismans, 284 on jewels of Prince of Tyre, 280

Jerusalem, Temple of, 9 stones of the New, 70

Jessen, Peter, vii

Jet, 352, 386 curative use of, 146, 147

Jeweller’s dictum in old London, 407

Job, Book of, 250

John XXI, Pope, 119

John, St., 267, 271, 274

John the Baptist, 290, 306

Joseph, St., 266

Josephine, Empress, 330

Judd, Neil M., vii

Julianetes, St., 252

Julius II, Pope, 267

Jupiter the Thunderer, 82

Juvenal, 60

K

Kaabah at Mecca, black stone of, 73, 84–88

Kaempfer, Engelbert, 207, 209

Khusrau Nushirwan, 89

Khusrau II, 69

K’ien-lung, Emperor, 302

King, Rev. C. W., 62, 328

Kircher, Athanasius, his theory of _lusus naturæ_, 50

Koenig, 99, 100

Kohut, 243

_Krallenstein_, 193

Krishna, 37

L

_Lacrima cervi_, “stag’s tear,” 170

Laet, Johann de, 53, 54, 141, 190, 192

“Lake George diamonds,” 26

_Lamiæ_, 190

Lanciani, 75

_Languier_, or “tester,” 181

Lannes, Marshal, 295

_Lapides caymanum_, 181

_Lapis Armenus_, 124, 149 curative use of, 147, 148

_Lapis carpionis_, 168, 169

_Lapis Judaicus_, 187, 194

_Lapis lazuli_, 78, 123, 124, 148, 149, 280, 284, 297, 298, 301, 317, 320, 324 in “Book of the Dead,” 318 large mass of, found in Indian grave, 386 religious use of, in Ecuador, 308 stone of Issachar, symbolical meaning of, 282

_Lapis Malacensis_, 204

_Lapis manati_, 181, 182

_Lapis nephriticus_ (jade), 140

Laufer, Berthold, 304

Laurence, St., 267

Laurentus, St., 252

Lavoisier, 94

Lebour, Mrs. Nona, vii

Lémery, M. Louis, 54

Leo IV, Pope, 126

Leo X, Pope, 386

Leopold, Emperor, 16

Liceti, Fortunio, 344

_Lingucs Melitenses_, 189

Linnæus, 54

“Lithica,” Orphic poem on stones, 137, 224

Lithomania, 19

“Liver-stones,” 186

Livia, wife of Augustus, 397

Loadstone, 64–68, 119, 313 as elixir of youth, 68 oracle, De Boot’s, 65, 66 for the gout, 68 of Maniolæ Islands, 64 Robert Norman’s poem on, 66, 67

Loch-mo-naire in Scotland, legend of, 155, 156

“Loda’s stone of power,” 35

Los Muertos, Zuñi, jar with turquoise inlays found at, 309

Lough Neagh, Ireland, legend of yellow crystal there, 35

Louis XIV, 133

Louis XVI, 153

Louvre Museum, 280, 291, 389

Lucia, St., 258, 271, 275 legend of, 257

“Lucky stone,” 28

Luminous stone of male cobra, 237

Lusus Naturæ, stones bearing naturally marked images, 47–51

Luther, Martin, 249

_Lychnis_ of Pliny (tourmaline?), 52

_Lychnites_, 176

Lysander, 79

M

Maccabæus, Judas, 325

“_Madstones_,” 225 _sqq._

_Mafkat_ (Egyptian for turquoise?), 316

Magic stones, 1–71, 109 _sqq._ belief in, condemned by Church Councils, 38, 39 “day-stone” and “night-stone,” 70 of Guernsey, 40 of Island of Arran, 40 of Island of Fladda, 40 stone that attracts hair, 69, 70

_Magnes_ (loadstone), 124

Magnusen, Finn, 198

_Main-de-gloire_, 334

Malachite, 148, 291 curative use of, 150

“Malediction stones” in Ireland, 46, 47

Mallet, F. H., 233

Mamoun, Khalif, 279

Maquam Ibrahim, sacred stone in Kaabah at Mecca, 88

Marbodus of Rennes, 174

Marco Polo, 343

Margaret, St., 270, 275

Margarita, Queen of Italy, 380

Marguerite de Flandres, 335

Mariette, 279

Mark, St., 290

Marquette, Jacques, 35

Marriage sword, Chinese ceremony of, 384, 385

Marshall, J. H., 299

Martial, 60

Martin, St., 271 and the Devil, legend of, 44

Mary of Scotland, 337

Mask, ancient Mexican, with turquoise inlays, 306, 307

Mas’ûdi’s “Meadows of Gold,” 321, 322

Matthias, St., 270

Meander River, magic stone of, 12

“Median stone,” for colic, 144, 151

Medici, Catherine de’, 332 her bracelet of charms, 334

Medicine-men, 348, 349, 353–358 cure by dancing and howling, 357 in Australia, 17 medicine-bag of, 356, 360 of the Kainugá Indians, Paraguay, 18 of New Guinea, 19

Medicine-women of Araucarian Indians, Chili, 351

Megara, sonorous stone at, 2

Megenberg, Konrad von, 12, 151

Memmiæ, St., 252

Memnon, Vocal, 1

Mentzel, Christian, 187

Mephniel, angel of January, 248

Mercato, Michele, 93, 212

_Mesticas_ of the Malays, 17, 18 invulnerability conferred by, 18

Meteorites, 72–117 accidents caused by, 102–104 coins representing, 90, 91 collection of, in Vienna, 90 from Cape York, 96–98 from Kiowa Co., Kansas, 101, 102 from Willamette, Ore., 98, 99 of Ægospotami, 79, 80 of Bacubrit, Mexico, 103 of Book of Joshua, 79 of Cañon Diablo, 99–101 of Castrovilarii, Calabria, 93 of Diana Temple at Ephesus, 81 of Eisleben, 103 of Ensisheim, 73 of Knyahinya, Hungary, 102 of Lahore, India, 92 of Luce, Dept. Marne, France, 94 of Magdeburg, 91 of Mecca (Black Stone), 73, 84–88 of Paphos, 81 of Pergamos, brought to Rome, 74 of Radacofani, Italy, 91 of Zanzibar, 71 Pallas, or Krasnojarsk, 95 _pwdre ser_, or “star-rot” of Welsh, 104–106 Swords made of, 88–90, 92 “Verwünschte Burggraf” of Elbogen, 89, 90

Michael, archangel, 243, 245, 246, 250, 334

Midêwiwin, or Great Medicine Society of the Ojibways, 354, 355 magic stone of, 354 medicine-bag used by, 356

Milinda, King, 11

Milo of Croton, wore an _alectorius_, 179

_Milprey_, “thousand worms,” Cornish name of a snake-stone, 227

“Mineral stone,” for turning pebbles into precious stones, 16

Mohammed, 74, 84

Mohammed Ben Mansur, 396, 397

Mohammed Ghazni, Sultan, 90

Moissan, Henri, 100

Monardes, Nicolo, in jade, 139, 201, 203

Montezuma’s gifts to Cortés, 305, 307, 309

Months, angels of the, 247

Moonstone, remarkable, of Pope Leo X, 386

Moonstone Beach, Santa Catalina Island, pebbles from, 30

Moore, Thomas, 250

Morael, angel of September, 248

Morgan, Henry de, 323

Morgan, J. Pierpont, 185

“Mummy eyes,” Peruvian, 352

Museum of University of Pennsylvania, 358

N

Napoleon I, 96, 295

Napoleon III, Emperor, 330

Nash, Thomas, 166

Nautilus pearls, 391

Nebuchadnezzar I, 78

Necklace of the Egyptian Princess Sat-Hathor-Ant, XII Dynasty, 317, 318

_Neshem_-stone, 320

New Caledonian stone amulets, 45

New Zealand jade, _punamu_ or “green-stone,” 361–363

Newton, Hubert A., 72, 73, 74

Nicholas I, Emperor, 285

Nicholas, St., 275 legend of, 258

Nicholas, St., of Bari, “manna” of, 266

Nicostratus, St., 252

Noah’s rain-stone, 4, 5

Nonnus, St., 252

Nordenskiold, Baron N. A. E., 97

Norman, Robert, poem on loadstone, 66

_Nung-gara_, or Australian medicine-men, 17

O

_Oleum succini_, 64

_Ombria_, 162, 197, 198

Onyx, 277, 335, 369 curative use of, 151–153 stone of Zebulon, symbolical meaning of, 282 wonderful cup of, belonging to Duke of Brunswick, 387

Opal, 372, 374, 407 favored by Queen Victoria, 375 parure of, for Empress Augusta, 375

Orchamps, Baronesse d’, 371

Osman, Augustin, 374

_Ostrea Singapora_, 391

_Ostrites_, 224, 225

Otilia, St., 267

Overbury, Sir Thomas, 381

Ovid, 131

_Ovum anguinum_, 162, 197, 221–224, 226

_Oyaron_, Indian amulet-control, 354

P

_Padparasham-gem_ (corundum) of Ceylon, 395

Palladius, 64

Paré, Ambroise, 206, 207

Paris, Matthew, 152

Paris talismans, Gregory of Tours’ account of, 329

Parthenus, St., 251

Pascal, Blaise, amulet of, 337, 338

_Pater de sang_, or “blood-rosary,” 133

Patrick, St., 43, 225

Paul II, Pope, 126

Paul V, Pope, 254

Paul, St., 269, 275 at Malta, 161, 189

Pausanius, 2

“Peace Stone,” 58

Pearls, 20, 120, 124, 126, 127, 277, 280, 291, 294, 299, 300, 304, 305, 330, 341, 380, 387 Arabic theory of genesis of, 388, 394 “cocoanut,” supposed, 391 from Philippines, 391, 392 immense baroque, 392 Mme. Thiers’ necklace of, 389 necklace of, in Persian grave, 324 of nautilus, 391 “powder,” 390 Rumphius on supposed breeding of, 392 story of a luminous, 390 story of, thrown into Venetian canal by pearl-dealer, 393 strange tale of, 388, 389

Peary, Admiral Robert E., 96

“Pebble-mania,” 19, 20 among birds, 20

Pebbles, ornamental, 19–31 worn by Hindus, 37

Penel, angel, 246

Pepper, George H., 352

Peridot (chrysolite), 281

Perkin Warbeck, 401

Perpetua, St., 251, 253

Persian princess, jewels in her grave, 323–325

Pescadero Beach, Cal., pebbles from, 30

Peter, St., 250, 251, 276, 290

Peter’s, St., in Rome, 51

Petrie, Flinders, 317

Petrograd Museum of Natural History, 95

Petrus Hispanus (Pope John XXI), 119

Philadelphia Academy of Natural Sciences, 32

Philippine pearls, 391, 392

“Philosopher’s Stone,” 14, 16

Phonolite, 2

_Pierre de santé_, 153

_Pierres de foudre_, 94

“_Pierres tourniresses_,” or whirling stones, 39

_Pietre gravide_, or “pregnant stones,” 178

Pilatus Mountain, Lake Lucerne, galactite found on, 4

“Pipestone,” 35

_Piropholos_, stone from heart of a poisoned man, 12

Pitchblende, 129

_Pitdah_, stone of high-priest’s breastplate, 403

Plasma-emerald, 20

Plato’s Phædon, _daimon_, or guardian angel in, 246

Pliny, 3, 32, 52, 62, 80, 82, 129, 137, 146, 169, 170, 172, 173, 188, 196, 221, 222, 224, 226

Plutarch, 80, 82

Pogue, Joseph E., 353

Point Barrow Eskimos, amulets of, 358, 359

Ponce de Leon, 14

Poncet, Charles Jacques, 210

Pontianus, St., 252

“Porcupine-stone,” 184, 185

Precious stones thrown up on coast of Alexandria, Egypt, 321

Procopius, 64

Protus, St., 252

Psellus, 129, 135

Ptolemy the Geographer, 382

_Pwdre ser_, “star-rot,” 104–106

Pyrite, curative use of, 153

Q

Quartz, 324 for labrets and for nose-jewels in Africa, 398, 399 from Indian mounds, 26 from Lake George, 26 from Yucatan, 26 of large size, from North Carolina, 26 rutilated, 32 used by Araucarian medicine-women, 351 with inclusions, 30–34

Quartz pebbles, 19 _sqq._ in Indian skeleton’s hand, 28 in prehistoric graves, 24 polished by water or glacial action, 21, 22 with inclusions, 29, 30

Quirinius, St., 267

R

Radium, 129

Raguel, angel, 245 of May, 247

“Rainbow agate,” 377, 378

“Rainbow-disease,” 114

Rain-making stones, 4–7 Arabic, 5 from Karmania, 5 of Africa tribes, 5, 6 of Australian tribes, 6 of Noah, 5 Persian, 5 stone crosses as, 7 Turkish, 4

Raphael, archangel, 243, 245, 250

Raziel, angel, 247

Redi, Francesco, 232

Redondo Beach, Cal., pebbles from, 30, 31

Red-paint People of Maine, 28

Reed, Sir Charles Hercules, vii

Reich, David, 192, 199

Religious use of precious stones, 277–312

Renouf, P. Le Page, 319

Revelation, Book of, 243

Rhodonite used for tomb of Nicholas I, 285 as “Easter Stone,” 285

Rivaud, Charles, 375

Roch, St., 259, 267, 276

Rock-crystal, 123, 170, 285, 297, 317 as a rain-stone, 6, 7 Chinese name of, 398 curative use of, 153–157 immense vessels of, 398 “perfect jewel” of Japanese, 345 recommended in law suit by Aristophanes, 397 See also Quartz

Roe, Sir Thomas, 301

“Roland’s Foot,” stone at Toufailles, France, 43

Röntgen rays to detect amulets, 358

Rosaries, 202 Hindu, 293 legend of, 293

Rose-quartz, 384

Royal National Museum of Munich, 288

“Royal stone,” from eagle’s head, 13

Rubellite, 384

Ruby, 11, 16, 58, 123, 125, 291, 294, 296, 297, 299, 314, 343, 407 of Pegu, 401 on mummy of Cheops, 279 Mohammedan Atlas stands on, 248 origin of Burmese, 400 stone of Judah, symbolical meaning of, 282 “The Merchant of the,” 400

Rudolph II, Emperor, 208, 215

Rumphius, Georg Eberhard, 18, 238, 244, 392

S

Sabaoth, angel, 245

“Sacred shrine” of Cathedral of Chartres, 291

Sacred stone of Kiowa Indians, 44

Sadlier, Rev. Charles, vii

Saints’ Days, alphabetical list of, 272–276

_Sâlagrâma_-stone of Hindus, 196–198 emblem of Vishnu, 196 neither Sudra nor Pariah may wear, 198

Sammonicus, Serenus, 326

Sanchoniathon, 81

Santa Casa of Loreto, 186, 267

Santos-Dumont’s loadstone, 264

Sapphire, 11, 16, 31, 58, 119, 123, 124, 125, 284, 285, 287, 290, 291, 294, 299, 304, 330, 336, 343, 407 Bartholomæus Angelicus on, 395 carved, from India, 300 curative use of, 157, 158, 184 in talisman of Charlemagne, 329 of Ceylon, 402 stone of Joseph, symbolical meaning of, 282 test of a, 394

Sarcophagus-stone, 3

Sard, 287

Sardonyx, 123, 291, 372 engraved gem of, 288

Saturninus, St., 252

Sauvageot collection, 291

Scarabs, 320, 321

Schliemann, Heinrich, 323

Schola Salernitana, 120

Schrott, John, 230

_Schwindelstein_ (vertigo-stone), 153

Scipio Africanus, 74

Sebastian, St., 251, 259, 276, 290

Secundus, St., 252, 276

Seiler, Wenzel, alchemist, 15

Seleucia, meteorite of, 81

Semnes, St., 252

Sempronianus, St., 252

Seneca, 82

“Sepher de-Adam Kadmah,” 247

Serpentine, 320, 350

“Serpents’ eggs,” 221–224, 226

Seuerianus, St., 252

_Shahkevheren_, or “King of Jewels,” 68, 69

_Shah-muhra_, Persian magic stone, 13

Shakespeare, 162, 260, 337, 379, 391, 393

_Shamir_, mysterious Hebrew stone, 7–10 Arabic legend regarding, 9 in the Bible, 7, 8 in Rabbinical legend, 8

Sharks’ teeth, fossil, 190

Sh’efiel, angel of April, 247

_Shoham_-stone, 277

Siamese girl’s consecration, jewels worn at, 342

Signatures, doctrine of, 118

Silanus, St., 252

Simon and Jude, SS., 271

Skulls, disks from, as talismans, 331–334 in Buddhist legend, 332, 333 in neolithic times, 333 on bracelet of Catherine de’ Medici, 334

_Smaragdus_, 319, 320, 384

“Snake-stone,” 221–240

Snouck-Hurgronje, Dr. C., 87

Socrates, 397

Solomon, 9, 10

“Southern stone” in Kaabah at Mecca, 87

Spangenberg’s Saxon Chronicle, 103

“Spider-stone,” 183, 184 anecdote of, 183

Spinel, 296

Spitzer collection, 185

“St. Paul’s earth,” 189

Star-sapphire, as Christmas gem, 286 set in hilt of sword given King Constantine XII of Greece, 372, 373

Steatite, 300

_Steinzungen_, 189

Stone Age in China, 76–78

“Stone of the Banner,” 25

“Stones of the cobra,” 231, 232, 235–238

_Stûpra_, celestial, Hindu shrine, 298

Suckling, Sir John, 104

Suetonius, 83

Suffrage Party, amazon-stone as symbol of, 374

Sunstone, 387

Sutton, Edward Forrester, vii

Swithin, St., 270, 276

Swords made of meteoric iron, 88–90, 92

Symbolic jewel composed of three keys, 375

Sympathetic magic, doctrine of, 366

T

Ta’anbanu, angel of July, 247

Tabasheer, 149, 233, 235

Tacitus, 60, 81

Talismans, see amulets

Tan Sien Ko, vii

Tashnedernis, angel of February, 248

Tasmanian rain-makers, 34

Taurinus, St., 252

Tavernier, Jean Baptiste, 110, 185, 230, 231, 235

_Tecolithos_, 188

Teeth as amulets, 368 inlaid with precious stones, 406, 407

Tetragrammaton, 278

Thales, 63

Thebes, 1, 2

Theophrastus, 3, 53, 118, 173, 401

_Theriaca Andromachi_ or “Venice treacle,” 121

“Thesaurus Pauperum” of Pope John XXI, 119

“Thetis’s hair stone,” 29

Thevenot, M. de, 231

Thiers, Mme., pearl necklace of, 389

Thomas, St., 268, 271

Thoth, named “Trismegistos” by the Greeks, 320

“Thunder-stones,” 76, 86, 83, 92, 94, 106–116, 161, 350

Thurston, Sir J., 366

Tiberius Cæsar, 291, 292

Tibetan jewelry, 341

Tiffany and Co., 373

Timoteus, St., 252

Toad-stone, 162–167, 192

Tobit, Book of, 243, 250

Tofte, Richard, 61

Tohargar, angel of August, 247

Topaz, 11, 58, 124, 287, 290, 291, 372, 407 curative use of, 158, 159 etymology of name, 403 “Maxwell-Stuart,” 404

Tourmaline, 51–60, 384, 407 as Peace Stone, 58 brought to Holland from Ceylon, 52 experiments on, by Aepinus, 54 by Lémery in 1717, 55 from Mount Mica, Maine, 51 letter of Franklin on, 57, 58 named Aschentrekker by Dutch, 52 story of, “My Tourmaline,” by Helen Hunt Jackson, 51, 52

Trallianus, Alexander, 144

Trephining in primitive times to obtain skull-talismans, 332, 333

Tribes, Hebrew, meaning of their names, 281–284

_Trochites_, 192, 193

Trowbridge, Breck, 373

_Tse-boum_, or incense vase, in Dalai Lama’s palace at Lhasa, 302

Tubuas, angel, 245

_Turmali_, Cinghalese name of tourmaline, 52

Turquoise, 20, 159, 291, 296, 310 amulets of, from Pueblo Bonito, 352 book on, by Dr. Joseph E. Pogue, 353 favorite stone in Tibet, 343, 344, 404 in ancient Egyptian tale, 316 in ancient Persian jewels, 324 inlays of, in Mexican masks, 306, 307 large pendant of, on Buddha’s statue, 304 meaning of Persian name of, 316 offered to image of Santo Domingo, 309 of Los Cerrillos, 309 religious favor given to, in Tibet, 304 set in sheep’s eyes, 316 Shylock’s, 337 valued by Pima Indians of Arizona, 353

Tycho Brahe, 179

U

Uleranen, angel of November, 248

_Ultunda_-stones of Australian medicine-men, 16

_Umbilicus marinus_, 191

Uriel, archangel, 243, 245, 246, 251, 334

Urim and Thummim, 278

V

Valentine, St., 270, 276

Vases offered to the Buddha, 297

Verres, Caius, 405, 406

Verus, Lucius, 397

Victoria, Queen, 48, 375

Victorini, St., 252

Vienna, Natural History Museum of, 90

Virgil, 82

“Virgin’s milk,” 4

Vishnu, double footprint of, legend regarding, 340

Vitus, St., 270, 276

Vlasto, D., 373

Volmar, 13

W

Wada, T., vii

Walpole, Horace, 381

Walpurgis, St., Day, 21

Ward, W. Hayes, vii

“Watermelon stone,” variety of tourmaline, 58

Weighing of the Mogul Emperor, 301

Wells, T. Tilestone, 373

Wenceslaus Chapel in St. Veit’s at Prague, adorned with precious stones, 296

“Whitby jet,” 380

White, H. C., 239

“White magic,” 29

White quartz of Clan Donnachaidh, 24, 25 in Indian mounds, 27 from Pueblo region of Southwest, 27

White stones in burials, 23, 24, 27 in Isle of Man, 34 oaths taken on, 35

Whitfield, J. E., 98, 99

Wilkes, Major J. D., 218

Willamette meteorite, 98, 99 chemical composition of, 99

Wilson, Robert, 154

“Witch-stones,” 200

Wittich, Johann, 132

Wolff, Johann, 126

Wright, Thomas, 153

Wundt, Wilhelm Max, 313

X

Xystus, St., 252

Y

Yeamans, Mrs. Annie, 374

Ypolitus, St., 252

Z

Zemzem, well of, at Mecca, 87

-----

Footnote 1:

Rosenfeld, “Singing and Speaking Stones”; Scientific American Suppl. No. 1720, p. 395, Dec. 19, 1908.

Footnote 2:

Johannis Laurentii Philadelpheni Lydi quæ extant excerpta; ed. Hase, etc., Lipsiæ et Darmstadii, 1827, p. 104.

Footnote 3:

“La Statue vocal de Memnon,” by M. Letronne, in Mém. de l’Institut de France, Académie des Inscriptions et Belles Lettres, vol. i, 42, 1.

Footnote 4:

See Theophrasti, “De lapidibus (Peri lithôn),” ed. by John Hill, London, 1746, pp. 15–17; cap. 10.

Footnote 5:

Plinii, “Naturalis historia,” Lib. xxxvii, cap. 59.

Footnote 6:

De Mély, in La Grande Encyclopédie; art. pierres précieuses.

Footnote 7:

Conradi Gesneri, “De rerum fossilium,” etc., Tiguri, 1565, fol. 49 verso.

Footnote 8:

Giovanni B. Rampolli, “Annali Musulmani,” vol. ix, Milano, 1825, p. 481, note 75.

Footnote 9:

“Exposition de ce qu’il y a de plus remarquable et des merveilles,” by Abdorrashish, surnamed Yakuti, a geographical work of the fifteenth century, transl. into French and published in Notices et Extraits des Manuscrits de la Bibliothèque du Roi, vol. ii, pp. 452, 520, 534; Paris, 1789.

Footnote 10:

F. Stuhlmann, “Mit Emin Pascha im Herz von Africa,” Berlin, 1894, p. 588.

Footnote 11:

S. Gason, “The Dieyeric Tribe” in “Native Tribes of South Australia,” pp. 276 sqq.; see also: A. W. Howitt, “The Dieri and Other Kindred Tribes of Central Australia.”

Footnote 12:

H. L. P. Cameron, “Notes on Some Tribes of New South Wales.” Journ. of Anthrop. Inst., vol. xiv (1885), p. 362.

Footnote 13:

J. L. van der Toorn, “Het animisme bij den Minangkabaner der Padangsche Bovenland, Bijdragen tot de Taal-Land-en Volkerkunde van Nederlandsch Indie,” vol. xxxix, 1890, p. 86.

Footnote 14:

Martin, “Description of the Western Islands of Scotland,” in Pinkerton’s “Voyages and Travels,” vol. iii, p. 594.

Footnote 15:

See Pinder, “De adamante,” Berolini, 1829, pp. 70 sqq., where the use of the word _adamas_ to designate iron is said to have been conjectured by Schneider, in his “Analecta ad hist. rei met. vet.,” pp. 5, 6. Adamas as a man’s name occurs in the “Iliad,” xii, 140 and xiii, 560.

Footnote 16:

Julius Ruska, “Das Steinbuch aus der Kosmographie des Muhammad ibn Mahmud al Kazwini,” Beilage to the Jahresbericht of the Oberrealschule Heidelberg, 1895–96.

Footnote 17:

Camilli Leonardi, “Speculum lapidum,” Venetia, 1502, fol. xxix.

Footnote 18:

Philostrati, “Vita Apollonii,” Lib. iii, cap. 8.

Footnote 19:

“The Questions of King Milinda,” trans. by T. W. Rhys Davids; Sacred Books of the East, vol. xxxvi, Oxford, 1894, pp. 14, 303.

Footnote 20:

Traité des Simples of Ibn Al-Beithar, in Notices et Extraits des Manuscrits de la Bibliothèque Nationale, vol. xxiii, p. 409; Paris, 1877.

Footnote 21:

De Mély, “Le traité des fleuves de Plutarche,” in Revue des Études Grecques, vol. v (1892), p. 332.

Footnote 22:

Konrad von Megenberg, “Buch der Natur,” ed. by Dr. Franz Pfeiffer, Stuttgart, 1861, p. 456.

Footnote 23:

Volmar, “Steinbuch,” ed. by Hans Lambel, Heilbronn, 1877, p. 24.

Footnote 24:

St. Hildegardæ, “Opera omnia,” in Pat. Lat., ed. J. P. Migne, vol. cxcvii, col. 1260.

Footnote 25:

D’Herbelot, “Bibliothèque Orientale,” La Haye, 1778, p. 230.

Footnote 26:

Clouston, “A Group of Eastern Romances,” Glasgow, 1889.

Footnote 27:

“Nützliche Versuche und Bemerkungen aus dem Reich der Natur,” Nürnberg, 1760; cited by Bolton.

Footnote 28:

Bolton, “Contributions of Alchemy to Numismatics,” New York, 1890, pp. 17, 18.

Footnote 29:

Ashmole, “Theatrum chemicum Brittanicum,” London, 1652, pp. 4–6.

Footnote 30:

Spencer and Gillen, “The Native Tribes of Central Australia,” London, 1899, pp. 525–529.

Footnote 31:

Rumphius, “D’Ambonische Rariteitskamer,” Amsterdam, 1741, p. 291.

Footnote 32:

Rumphius, “D’Ambonische Rariteitskamer,” Amsterdam, 1741, pp. 291, 292.

Footnote 33:

Vogt, “Die Indianer des oberen Paraná,” Mitteilungen d. Anthrop. Gesellsch. in Wien, 1904, vol. xxxiv, pp. 206, 207.

Footnote 34:

Hovorka and Kronfeld, “Vergleichende Volksmedizin,” vol. 11, p. 900; communication from Dr. Rudolf Pöch.

Footnote 35:

Benvenuto Cellini, “Due trattati, uno intorno alle otto principali arti dell’oreficeria,” etc., Fiorenzi, Valente Panizzi & Marco Peri, 1568, fol. 10 recto.

Footnote 36:

Axel Garboe, “Kulturhistoriske Studier over Ædelstene, med særligt Henblik paa det 17. Aarhundrede,” Kobenhavn og Kristiania, 1915, p. 225; citing a manuscript in the Royal Library at Copenhagen.

Footnote 37:

See Herbert E. Gregory, “Note on the Shape of Pebbles,” in The American Journal of Science, vol. xxxix, pp. 300–304; March, 1915; also for two succeeding paragraphs.

Footnote 38:

See Herbert E. Gregory, “Note on the Shape of Pebbles,” in The American Journal of Science, vol. xxxix, pp. 303, 304; March, 1915.

Footnote 39:

W. G. Wood-Martin, “Traces of the Elder Faiths of Ireland,” London, 1902, vol. i, p. 329.

Footnote 40:

Ibid., 1902, vol. i, op. cit., p. 330.

Footnote 41:

Nona Lebour, “White Quartz Pebbles and their Archæological Significance”; reprint from Transactions of the Dumfriesshire and Galloway Natural History and Antiquarian Society, January 30, 1914, p. 11.

Footnote 42:

Ibid., pp. 13 and 14, citing Proceedings of the Society of Antiquaries of Scotland, 1860–1, vol. iv, pt. i, p. 219.

Footnote 43:

Ibid., p. 12, citing Proceedings of the Society of Antiquaries of Scotland, 1860–1, vol. iv, pt. i, p. 219.

Footnote 44:

William Thomas and Kate Pavitt, “The Book of Talismans, Amulets and Zodiacal Gems,” London, 1914, p. 52.

Footnote 45:

From letter of Mr. Neil M. Judd, Assistant in Archæology in the United States National Museum, communicated by Dr. W. H. Holmes, Head Curator of the Department of Anthropology in that institution.

Footnote 46:

Communicated by Dr. Charles C. Abbott.

Footnote 47:

Warren K. Moorehead, “The Red-Paint People of Maine,” pp. 42, 43. Reprint from the _American Anthropologist_ (N. S.), vol. xv, No. 1, January-March, 1913.

Footnote 48:

See the present writer’s “Gems and Precious Stones of North America,” New York, 1892, p. 128.

Footnote 49:

See N. F. Moore, “Antient Mineralogy,” 2d ed., New York, 1859, p. 190.

Footnote 50:

George Frederick Kunz, “Gems, Jewelers’ Materials and Ornamental Stones of California,” California State Mining Bureau, Bulletin No. 37, Sacramento, 1905, pp. 71–73.

Footnote 51:

Plinii, “Historia naturalis,” Lib. xxxvii, cap. 73.

Footnote 52:

Collection des auteurs Latin, ed. by M. Nazaire; vol. i, Lucain, Silius Italicus, Claudien, text and French trans., Paris, 1850, pp. 737, 738.

Footnote 53:

Torsten Kolmodin, “Lapparne och deres Land; Skildringar och Studier,” Pt. III, Stockholm, 1914, p. 14.

Footnote 54:

Nona Lebour, “White Quartz Pebbles and their Archæological Significance”; reprint from Transactions of the Dumfriesshire and Galloway Natural History and Antiquarian Society, January 30, 1914, p. 10.

Footnote 55:

W. G. Wood-Martin, “Traces of the Elder Faiths of Ireland,” London, 1902, vol. i, p. 331.

Footnote 56:

Finn Magnussen, “Forsog til Forklaring over nogle Steder af Osian”; Det Skandinaviske Litteraturselskabs Skrifter, 1813, Pt. II, pp. 237, 251.

Footnote 57:

W. G. Wood-Martin, “Traces of the Elder Faiths of Ireland,” London, 1902, vol. i, p. 330.

Footnote 58:

Kunz, “Gems and Precious Stones of North America,” New York, 1890, pp. 206–210.

Footnote 59:

Basher, “Catlinite, Its Antiquity as a Material for Tobacco Pipes,” Am. Nat., vol. xvii, p. 745, July, 1883.

Footnote 60:

Renel, “Les religions de la Gaule avant le Christianisme,” Paris, 1906, p. 387.

Footnote 61:

Wirt Sikes, “British Goblins; Welsh Folk-Lore, Fairy Myths, Legends and Traditions,” London, 1880, p. 362.

Footnote 62:

Renel, “Les religions de la Gaule avant le Christianisme,” Paris, 1906, p. 369.

Footnote 63:

Ibid., 1906, p. 368.

Footnote 64:

Paul Sebillot, “The Worship of Stones in France,” trans. by Joseph D. McGuire, _American Anthropologist_, Jan.-Mar., 1902, vol. iv, No. 1, p. 98; citing Société des Antiquaires, vol. i, p. 429.

Footnote 65:

Martin, “Description of the Western Isles,” in Pinkerton’s “Voyages and Travels,” vol. iii, pp. 646, 627.

Footnote 66:

Sir Edgar McCulloch, “Guernsey Folk Lore,” London, 1903, p. 150.

Footnote 67:

Ibid., p. 157; fig. on p. 156.

Footnote 68:

Kuhn, “Norddeutsche Sagen,” Leipzig, 1848, p. 69.

Footnote 69:

Hermann, “Die erratischen Blöcke im Regierungsbezirck Danzig,” Berlin, 1911, p. 41; in vol. ii, Pt. I, “Beiträge zur Naturdenkmalpflege,” ed. by H. Conwentz.

Footnote 70:

Walsh, “Curiosities of Popular Customs,” Philadelphia, 1911, p. 325.

Footnote 71:

Armand Viré, “Pierres à gravures et Pierres à légendes dans le Lot et le Tarn et Garonne”; in Compte Rendu of the Ninth Session of the Congrès Préhistorique de France, Paris, 1914, p. 349.

Footnote 72:

Ibid., p. 350.

Footnote 73:

Dr. Walter Hough in “Handbook of American Indians north of Mexico,” ed. by Frederick Webb Hodge, Smithsonian Inst.; Bur. of Am. Ethn., Bull. 30; Washington, 1910, Pt. 2, p. 194.

Footnote 74:

Wirt Sikes, “British Goblins: Welsh Folk-Lore, Fairy Myths, Legends and Traditions,” London, 1880, p. 365.

Footnote 75:

Father Lambert, “Moeurs et Superstitions des Néo-Calédoniens,” Noumea, 1900, pp. 217, 218, 222, 292–304.

Footnote 76:

See Scott’s “Border Minstrelsy,” vol. iv, Pt. II, p. 645.

Footnote 77:

Lean’s Collectanea (by Vincent Stuckey Lean), vol. ii, Pt. I, Bristol, 1903, p. 476; see W. F. Wademan in Jour. Roy. Hist, and Arch. Assoc. of Ireland, July, 1875.

Footnote 78:

Catalogue of the collection of pearls and precious stones formed by Henry Philip Hope, Esq. Systematically arranged and described by B. Hertz, London, 1830.

Footnote 79:

Op. cit., p. 106.

Footnote 80:

Op. cit., No. 66, p. 106.

Footnote 81:

Op. cit., No. 65, p. 106.

Footnote 82:

Valentini, “Museum Museorum, oder der Vollständige Schau-Bühne,” Franckfurt am Mayn, 1713, Pt. II, p. 41; figured.

Footnote 83:

Ulyssis Aldrovandi, “Museum metallicum,” Bononiæ, 1648, p. 527; figured on p. 528.

Footnote 84:

Valentini, “Museum Museorum,” p. 42; citing description by Major in his “Tractatus de cancris et lapidibus petrifactis,” p. 64.

Footnote 85:

Ibid., p. 42; Pl. IX, fig. 3.

Footnote 86:

Ibid., p. 41; figured. From report in Miscellan. Acad. Germ. Cur., Decur. I, Ann. I, Obs. CXIII, p. 232.

Footnote 87:

Athanasii Kircheri, “Mundus subterraneus,” Amstelodami, 1665, vol. ii, pp. 42 sqq.

Footnote 88:

Op. cit., vol. i, p. 39; Pl. IV, fig. 6.

Footnote 89:

Scribner & Co., 1886.

Footnote 90:

The Germans called it Aschenzieher.

Footnote 91:

Pliny, “Naturalia historia,” Lib. xxxvii, cap. 29. In his recently published “Curious Lore of Precious Stones” the present writer suggested that Pliny’s _lychnis_ might have been a spinel, but while some of these “ardent stones” may have been spinels, those displaying the phenomenon of attraction must have been tourmalines.

Footnote 92:

A. C. Hamlin.

Footnote 93:

Theophrasti, “De lapidibus, peri tôn lithôn,” ed. by John Hill, London, 1746, pp. 71–73 (cap. xlvi).

Footnote 94:

Idem, pp. 68–71 (cap. xlvi); see also Hill’s note on p. 69.

Footnote 95:

Johannis de Laet, Antwerpii, “De gemmis et lapidibus, libri duo,” Lugduni Batavorum [1647], pp. 36, 40.

Footnote 96:

“_Curiose Speculationes_ bey schlaflosen Nächten ... von einem _L_iebhaber der _I_mmer _G_ern _S_peculirt,” Chemnitz und Leipzig, bey Conr. Stosseln, 1707, 857, pp. 80.

Footnote 97:

Johann Gustav Donndorf, “Natur und Kunst,” Leipzig, 1790, p. 516.

Footnote 98:

“Histoire de l’Académie Royale des Sciences et Belles Lettres,” vol. xii, 1756; Berlin, 1758, pp. 105–121.

Footnote 99:

See Historie de l’Académie Royale des Sciences Année mdcccxvii Paris, 1719, pp. 7, 8.

Footnote 100:

Abbé Haüy, “Trattato dei caratteri fisici delle pietre preziose,” Ital. trans. by Luigi Configliachi, Milano, 1819, pp. 135–138; see Plate II, fig. 49.

Footnote 101:

Aepinus, l. c.

Footnote 102:

The Complete Works of Benjamin Franklin, ed. by John Bigelow, New York and London, 1888, vol. x, pp. 282–285.

Footnote 103:

See the writer’s “Gems and Precious Stones of North America,” New York, 1890, Pl. 4, and also his “Precious Stones” in 20th Annual Report of the U. S. Geological Survey, Pt. VI, Washington, 1899, p. 577.

Footnote 104:

Cornelii Taciti, “Libri qui supersunt,” vol. ii, Lipsiæ, 1885, p. 243.

Footnote 105:

Sat. vi, 572; ix, 50.

Footnote 106:

Lib. v, 37, 9; xi, 8, 6.

Footnote 107:

Pfizmeier, Sitzungsbericht d. phil.-hist. Kl., Wien, 1866, vol. xliii, p. 195.

Footnote 108:

Plinii, “Naturalis historia,” Lib. xxxvii, cap. 12.

Footnote 109:

Lean’s Collectanea, vol. ii, Pt. II, Bristol, 1903, p. 640.

Footnote 110:

Waver. Especially interesting as all amber changes in time.

Footnote 111:

Plinii, “Naturalis historia,” Lib. xxxvii, cap. 11.

Footnote 112:

Plinii, “Naturalis historia,” Lib. xxxvii, cap. 12.

Footnote 113:

Severus Sammonicus, “Preceptes médicaux,” text and French trans. by L. Baudet, Paris, 1845, pp. 84, 85.

Footnote 114:

King, “Natural History of Precious Stones,” etc., London, 1865, p. 334, note.

Footnote 115:

Raumer, “Historisches Taschenbuch,” I Ser., vol. vi, Leipzig, 1835, p. 366.

Footnote 116:

Pyle, “The Therapeusis of Precious Stones,” in his “Medicine,” Detroit, 1897, vol. iii, p. 115.

Footnote 117:

Palladii, “De gentibus Indie,” ed. Bissæus, London, 1665, p. 4.

Footnote 118:

Martin, “Observations et théories des anciens sur les attractions et la repulsion magnétiques,” in Atti dell’ Accademia Pontefici dei Nuovi Lincei, vol. xviii, p. 18 (1864–65).

Footnote 119:

“Gemmarum et lapidum historia,” Lug. Bat., 1636, p. 466; Lib. II, cap. 204.

Footnote 120:

From Robert Norman’s “The Newe Attractive,” London, 1581.

Footnote 121:

Aldrovandi, “Museum metallicum,” Bononiæ, 1648, p. 566.

Footnote 122:

Ploss, “Das Weib,” Leipzig, 1895, vol. ii, p. 350.

Footnote 123:

Aldrovandi, “Museum metallicum,” Bononiæ, 1648, pp. 564, 566.

Footnote 124:

Garcias ab Orta, “Aromatum historia” (Latin version by Clusius), Antverpiæ, 1579, p. 178. See also Valentine Ball in Proc. Roy. Ir. Soc., 3d Ser., vol. i, p. 662; Colloquy xliii, of the work of Garcias, translated from the Portuguese original.

Footnote 125:

William Jones, “Credulities Past and Present,” London, 1880, pp. 160, 161; citing “Panorama,” vol. vii.

Footnote 126:

D’Herbelot, “Bibliothèque Orientale,” La Haye, 1778, p. 229.

Footnote 127:

Rose, “Aristotle de lapidibus und Arnoldus Saxo,” in Zeitsch. für D. Alt., New Series, vol. vi. 1875.

Footnote 128:

Ibid., p. 358.

Footnote 129:

Ibid., p. 370.

Footnote 130:

Ibid., p. 379.

Footnote 131:

Nona Lebour, “Amber and Jet in Ancient Burials,” reprint from Transactions of the Dumfriesshire and Galloway Natural History and Antiquarian Society, Nov. 27, 1914, pp. 4, 5.

Footnote 132:

American Journal of Science, 4th Ser., vol. iii, pp. 1–13, New Haven, 1897.

Footnote 133:

Tiguri, 1565, f. 66.

Footnote 134:

Titi Livi, “Ab urbe condita,” lib. xxix, cap. 11.

Footnote 135:

“Adversus Gentes,” lib. vii.

Footnote 136:

Prudentius “Hymnus X,” 11, 156, 157. This writer was born in 348 A.D. and died about 410.

Footnote 137:

“Dissertation sur la pierre de la Mère des Dieux,” in Mém. de l’Acad. des Inscrip. et Belles Lettres, vol. xxxviii, p. 370; Paris, 1770.

Footnote 138:

Miers, “Fall of Meteorites in Ancient and Modern Times,” Science Progress, vol. vii, No. 8, July, 1898, p. 351.

Footnote 139:

Laufer, “Jade: A Study in Chinese Archæology and Religion,” Chicago, 1912, pp. 54, 55, 57, 63, 64; Field Museum of Natural History, Pub. 154, Archæological Series, vol. x.

Footnote 140:

Morris Jastrow, Jr., “Die Religion Babyloniens und Assyriens,” vol. ii, Pt. II, Giessen, 1912, pp. 689, 690.

Footnote 141:

Ibid., pp. 692–694.

Footnote 142:

Benzinger, Hebräische Archäologie, Freiburg i. B., 1894, p. 370.

Footnote 143:

Lenormant, “Lettres Assyriologiques,” Paris, 1872, vol. ii, p. 118.

Footnote 144:

Miers, “Fall of Meteorites in Ancient and Modern Times,” Science Progress, vol. vii, No. 8, July, 1808, p. 349.

Footnote 145:

E. F. F. Chladni, “Verzeichniss der herabgefallenen Stein- und Eisenmassen,” p. 5; Gilbert’s Annalen der Physik, vol. 1.

Footnote 146:

Plutarchi, “Vitæ,” Lipsiæ, 1879, p. 394; Lysander, 12.

Footnote 147:

C. Plinii Secundi, “Historia naturalis,” Venetiis, 1507, fol. 8, recto; lib. ii, cap. 60.

Footnote 148:

Cornelii Taciti, “Opera,” Lipsiæ, 1885, p. 52.

Footnote 149:

Philostratus, “Apollonius of Tyana,” trans. by Baltzer, Rudolstadt i. Th., 1883, p. 143 (iii, 59).

Footnote 150:

Lenormant, in Daremberg and Saglio’s Dict., des antiq. grecques et romaines, vol. i, Paris, 1873, p. 645.

Footnote 151:

F. Lenormant, in Daremberg and Saglio’s Dict. des antiq. grecques et romaines, vol. i, p. 645, Paris, 1873. See Fig. 739.

Footnote 152:

Aen. ii, 692–698.

Footnote 153:

De Mély, “Le traité des fleuves de Plutarche”; in Revue des Etudes Grecques, vol. v (1892), p. 334.

Footnote 154:

Suetonii, “Opera,” Lipsiæ, 1886, p. 203; Galba, 8.

Footnote 155:

This name signifies “Mountain-God” and its assumption by the emperor marked his devotion to the worship of the divinity animating the stone of Emesa, El Gabal, which Elagabalus had conveyed to Rome, where it remained until 222 A.D. This stone was regarded as a miniature representation of the sacred mountain near Emesa. The stone is figured on the aureus of the emperor Uranius Antonius. See Ch. Lenormant, Rev. Numismatique, 1843, p. 273, sq., Pl. IX, No. 1.

Footnote 156:

Lenormant, “Lettres Assyriologiques,” Paris, 1872, vol. ii, p. 123.

Footnote 157:

“Voyages d’Ibn Batoutah.” Translation by C. Defremery and B. R. Sanguinette, vol. i, 3d Ed., Paris, 1893, p. 314.

Footnote 158:

Sale, “The Koran” (Preliminary Discourse), Phila., 1853, p. 14.

Footnote 159:

Burckhardt, “Travels in Arabia,” London, 1829, p. 137.

Footnote 160:

Burckhardt, “Travels in Arabia,” London, 1829, p. 167.

Footnote 161:

Chardin, “Voyage en Perse,” Amsterdam, 1735, vol. iv, p. 171.

Footnote 162:

Giovanni B. Rampolli, “Annali Musulmani,” vol. viii, Milano, 1824, p. 589, note 104.

Footnote 163:

Dr. C. Snouck-Hurgronje, “Mekka,” Haag, 1888, vol. i, pp. 2, 4, 5.

Footnote 164:

Op. cit., p. 11.

Footnote 165:

From Hammer-Purgstall’s “Fundgrube des Orients,” vol. iv, Heft 3; cited by E. F. F. Chladni, “Neues Verzeichniss der herabgefallenen Stein- und Eisenmassen,” p. 55; Gilbert’s Annalen der Physik, vol. 1.

Footnote 166:

E. F. F. Chladni, “Neues Verzeichniss der herabgefallenen Stein- und Eisenmassen,” p. 58; Gilbert’s Annalen der Physik, vol. 1.

Footnote 167:

Ibid., p. 5.

Footnote 168:

Berthelot, “Histoire des Sciences: La Chimie au Moyen-âge,” Paris, 1893, vol. iii, p. 225.

Footnote 169:

Brezina, “The Arrangement of Collections of Meteorites”; Proceedings of the American Philosophical Society, vol. xliii, Jan.-Dec., pp. 212, 213.

Footnote 170:

King, “Remarks Concerning Stones said to have Fallen from the Clouds,” London, 1796, p. 4.

Footnote 171:

Megenberg, “Buch der Natur,” ed. Pfeiffer, Stuttgart, 1861, p. 92. (This is based on Thomas de Cantimpré’s “Liber de natura rerum,” written about 1240.)

Footnote 172:

E. F. F. Chladni, “Neues Verzeichniss der herabgefallenen Stein- und Eisenmassen,” p. 17; Gilbert’s Annalen der Physik, vol. 1. (From copy having MS. notes and emendations by the author.)

Footnote 173:

Metallotheca Vaticana, Romæ, 1719, p. 248.

Footnote 174:

Ulyssis Aldrovandi, “Museum Metallicum,” pp. 528, 529.

Footnote 175:

Fundgruben des Orients, vol. iv, p. 282; Wien, 1814.

Footnote 176:

King, “Remarks Concerning Stones said to have Fallen from the Clouds,” London, 1796, p. 26.

Footnote 177:

Lieut. Robert E. Peary, “Northward over the ‘Great Ice,’” New York, 1897, vol. ii, pp. 553 sqq.

Footnote 178:

Edmund Otis Hovey, “The Foyer Collection of Meteorites,” American Museum of Natural History, Guide Leaflet No. 26, December, 1907, pp. 23–27.

Footnote 179:

Henry A. Ward, “Willamette Meteorite”; Proc. Rochester Acad. of Sc., vol. iv, pp. 137–148, plates 13–18.

Footnote 180:

Edmund Otis Hovey, “The Foyer Collection of Meteorites,” American Museum of Natural History, Guide Leaflet No. 26, December, 1907, pp. 27, 28.

Footnote 181:

See the present writer’s “Diamond and Moissanite; Natural, Artificial and Meteoric,” a lecture delivered at the Twelfth General Meeting of the American Electro-chemical Society in New York City, October 18, 1907; here the literature on this important meteor is fully given. Two other interesting meteorites are described by George F. Kunz and Ernest Weinschenk in the American Journal of Science, vol. xliii, May 1892, pp. 424–426, figures.

Footnote 182:

See Henri Moissan, “Étude de la météorite de Cañon Diablo,” Comptes Rendus de l’Académie des Sciences, vol. cxvi (1893), pp. 288 sqq.; see also his paper on the Ovifak meteorite, Comptes Rendus, vol. cxxi (1895), pp. 483 sqq.

Footnote 183:

G. F. Kunz and O. W. Huntington, “On the Diamond in the Cañon Diablo Meteoric Iron and on the Hardness of Carborundum,” American Journal of Science, vol. xlvi, December, 1893.

Footnote 184:

George F. Kunz, “On Five American Meteorites,” American Journal of Science, vol. xl, Oct., 1890, pp. 312–323.

Footnote 185:

Lazarus Fletcher, in Encyclopædia Britannica, 11th ed., vol. xviii, p. 263; article Meteorites.

Footnote 186:

Chladni, op. cit., p. 8.

Footnote 187:

Petri Borelli, “Hist. et observ. phys.-med.,” 1676; cited by Chladni, op. cit., p. 20.

Footnote 188:

Chladni, op. cit., p. 14; see also Gilbert’s Annalen, vol. xxix, p. 376.

Footnote 189:

Chladni, op. cit., p. 19.

Footnote 190:

Chladni, op. cit., p. 22.

Footnote 191:

See “Nature” for June 23 and July 21, 1910.

Footnote 192:

Merrett, “Pinax rerum naturalium Britannicarum,” London, 1667, p. 219.

Footnote 193:

“The Works of the Hon. Robert Boyle,” vol. i, p. 244, London, 1744.

Footnote 194:

Vol. ii, pp. 335–7, 1820.

Footnote 195:

Edward E. Free in Nature, Nov. 3, 1910, No. 2140, vol. lxxxv.

Footnote 196:

Arnaldo Faustini, “Gli Eschimesi,” Torino, 1912, p. 41.

Footnote 197:

Edward M. Curr, “The Australian Races,” Melbourne and London, vol. iii, p. 29.

Footnote 198:

Bellucci, “Il feticismo in Italia,” Perugia, 1907, pp. 17 sqq.

Footnote 199:

Harriet Maxwell Converse, “Myths and Legends of the N. Y. State Iroquois,” edited and annotated by Arthur Caswell Parker (Ga-wa-so-wa-neh), New York State Museum Bulletin, No. 125, Albany, 1908, p. 40.

Footnote 200:

Adair, “History of the American Indians,” London, 1775, p. 425.

Footnote 201:

Frischbier, “Hexenspruch und Zauberbann,” Berlin, 1870, p. 19.

Footnote 202:

Ibid., p. 107.

Footnote 203:

Hartmann, “Bilder aus Westfalen,” Osnabrück, 1871, p. 144.

Footnote 204:

Lund, “Om de Sydamericanske Vildes Steenöxer,” Annaler for Nordisk Oldkyndighed, Copenhagen, 1838–1839, p. 159.

Footnote 205:

Rath, in Globus, vol. xxvi, p. 215 (Braunschweig, 1874).

Footnote 206:

Koudela and Jetteles in Anthrop. Gesellsch. Wien, vol. xii, p. 159 (1882).

Footnote 207:

Quoted by Sir J. E. Tennant in Notes and Queries, vol. v, 1852, p. 121 (No. 119, Feb. 7, 1852).

Footnote 208:

“Les Six Voyages de Jean Baptiste Tavernier,” La Haye, 1718, vol. ii, p. 439; liv. iii, chap. xi.

Footnote 209:

Magnusen, “Om en Steenring med Runeindskrift,” Annaler for Nordisk Oldkyndighed, Copenhagen, 1838–1839, p. 133.

Footnote 210:

Magnusen, “Om en Steenring med Runeindskrift,” Annaler for Nordisk Oldkyndighed, Copenhagen, 1838–1839, pp. 132–134.

Footnote 211:

Brereton, “Travels in Holland, the United Provinces, England, Scotland and Ireland, 1634–1635,” Chetham Soc., London, 1844, p. 41.

Footnote 212:

The fossilized horny process of an extinct cuttlefish.

Footnote 213:

A. E. Wright and E. Lovett, “Specimens of Modern Mascots and Ancient Amulets of the British Isles,” Folk Lore, vol. xix, 1908, p. 298; Pl. VI, fig. 2.

Footnote 214:

Mooney, “The Medical Mythology of Ireland,” Am. Phil. Soc., vol. xxxiv, p. 143, 1887.

Footnote 215:

Henderson, “Folk-lore of Northern England,” pp. 185, 186.

Footnote 216:

Nilsson, “The Primitive Inhabitants of Scandinavia,” trans. by the author and ed. by Sir John Lubbock, 3d ed., London, 1868, pp. 200, 201.

Footnote 217:

Tournier, Bull. de la Soc. d’Anthrop., 1874, p. 386.

Footnote 218:

Bull. de la Soc. d’Anthrop., 1860, p. 96.

Footnote 219:

Morgan, “Matériaux pour l’hist. primitive,” Paris, 1885, p. 484; Verhandl. Berl. Anthrop. Ges., 1879, p. 300; Von Rosenberg, “Der Malayische Archipel,” Leipzig, 1878, p. 175.

Footnote 220:

Semper, “Die Philippinen,” Würzburg, 1869, p. 61.

Footnote 221:

Von Siebold, Jr., Verhandl. Berl. Anthrop. Ges., 1878, p. 431.

Footnote 222:

Sven Nilsson, “The Primitive Inhabitants of Scandinavia,” trans. by the author and ed. by Sir John Lubbock, 3d ed., London, 1868, p. 199.

Footnote 223:

Memoirs of the Geological Survey of India, vol. x, pp. 255–259.

Footnote 224:

Theophrastus’s “History of Stones,” with an English version by John Hill, London, 1746, p. 73.

Footnote 225:

Martius, “Unterricht von der Magiæ Naturali,” Leipzig, 1717, p. 290.

Footnote 226:

From a fourteenth century Italian MS. translation of the treatise in the author’s library; see fol. 8, recto, col. 2; fol. 9, recto, col. 1; fol. 10, recto, col. 2; fol. 14, verso, col. 1; fol. 17, verso, col. 1; fol. 25, verso, col. 1; fol. 26, verso, col. 1; fol. 26, verso, col. 2; fol. 29, verso, col. 2.

Footnote 227:

Regimen sanitatis Salernitanum, ed. Sir Alexander Cooke, Oxford, 1830, p. 125. This edition contains reproductions of many curious woodcuts from the old German editions of Curio, published in 1559, 1568 and 1573.

Footnote 228:

Havard, “Histoire de l’orfévrerie,” Paris, 1896, p. 359; Olivier de la Haye, “Poème sur la grande peste de 1348,” verses 3162 sqq.

Footnote 229:

Francisci Indiæ, “Hygiphylus sive de febre maligna dialogus,” Veronæ, 1593, pp. 125, 126.

Footnote 230:

Dr. B. Jézak, “Aus dem Reiche der Edlesteine,” Prag, 1914, p. 65.

Footnote 231:

Kobert, “Ein Edlestein der Vorzeit,” Stuttgart, 1910, p. 36.

Footnote 232:

Andrea Matthiolus, “Commentaries sur Discoride,” Lyon, 1642 (written in 1565), p. 538.

Footnote 233:

Fühner, “Lithotherapie,” Berlin, 1902, p. 44.

Footnote 234:

Braunfels, “Reformation der Apptecken,” Strassburg, 1536, fol. XIV b, XX b.

Footnote 235:

Francisci Indiæ, “Hygiphylus, sive de febre maligna dialogus,” Veronæ, 1593.

Footnote 236:

Op. cit. pp. 115 sqq.

Footnote 237:

Op. cit., p. 116.

Footnote 238:

Op. cit., pp. 118–122.

Footnote 239:

Boyle, “On the Usefulness of Experimental Philosophy,” Oxford, 1664, p. 108.

Footnote 240:

Johannis Wolffii, “Curiosus amuletorum scrutator,” Francofurti et Lipsiæ, 1692, p. 564.

Footnote 241:

J. B. Silvatici, “Controversiæ medicæ,” Francofurti, 1601, p. 223.

Footnote 242:

Axel Garboe, “Kunsthistoriske Studier over Ædelstene,” Kjbenhavn og Kristiania, 1915, p. 254.

Footnote 243:

See Axel Garboe, “Kulturhistoriske Studier over Ædelstene, med særligt Henbilk paa det 17. Aarhundrede,” Kjbenhavn og Kristiania, 1915, pp. 141 sqq.

Footnote 244:

U. F. B. Brückmann, “Abhandlung von Edelsteinen,” Braunschweig, 1757, pp. 4, 5 of preface.

Footnote 245:

John and Andrew Van Rymsdyk, “Museum Brittanicum,” 2 ed. revised and corrected by P. Boyle, London, 1791, p. 51.

Footnote 246:

Fernie, “Precious Stones for Curative Wear,” Bristol, 1907, p. 256.

Footnote 247:

Von Hovorka and Kronfeld, “Vergleichende Volksmedizin,” Stuttgart, 1908, vol. i, p. 355. Communication of Dr. Christof Hartungen, Jr.

Footnote 248:

Damigeron, “De lapidibus,” ed. Abel, Berol., 1881, p. 177.

Footnote 249:

Plinii, “Naturalis historia,” lib. xxxvi, cap. 54.

Footnote 250:

Orphei, “Lithica,” ed. Abel, Berol., 1881, vs. 610 sqq.

Footnote 251:

Pselli, “De lapidum virtutibus,” ed. Bemond, Lug. Bat., 1745, p. 10.

Footnote 252:

Konrad von Megenberg’s fourteenth century version, “Buch der Natur,” ed. by Dr. Franz Pfeiffer, Stuttgart, 1861, p. 436.

Footnote 253:

Andreæ Baccii, “De Gemmis et Lapidibus Pretiosis” (Latin version by Wolfgang Gabelchover of the Italian original), Francofurti, 1603, pp. 100, 101, Note of Gabelchover.

Footnote 254:

Johannis Braunii, “De Vestitu Sacerdotum Hebræorum,” Amstelodami, 1680, pp. 672–3.

Footnote 255:

Belucci, “Catalogue de l’Exposition de la Société d’Anthropologie” (Ex. de 1900), pp. 278–279.

Footnote 256:

Severus Sammonicus, “Preceptes médicaux,” text and trans. by L. Baudet, Paris, 1845, pp. 76, 77.

Footnote 257:

Gratii Falisci, “Cynegeticon”; collection des auteurs Latin, ed. Nizard, vol. xvi, Paris, 1851, p. 786, lines 401–405.

Footnote 258:

Garbe, “Die indische Mineralien”; Naharari’s “Rajanighaṇṭu,” Varga XIII, Leipzig, 1882, p. 76.

Footnote 259:

Lémery, “Cursus Chymicus,” Latin version by De Rebecque, Geneva, 1681, p. 338.

Footnote 260:

Johannes Wittichius, “Bericht von den wunderbaren Bezoardischen Steinen,” Leipzig, 1589, p. 56, cited in Axel Garboe’s “Kunsthistoriske Studier over Ædelstene,” Kobenhavn og Kristiania, 1915, p. 98.

Footnote 261:

“Histoire critique des practiques superstitieuses; par un prétre de l’Oratoire,” Paris, 1702, p. 326.

Footnote 262:

Hovorka and Kronfeld, “Vergleichende Volksmedizin,” Stuttgart, 1908, vol. i, p. 107.

Footnote 263:

Rose, “Aristoteles De lapidibus und Arnoldus Saxo,” in Zeitsch. für D. Alt., New Series, vol. vi, pp. 378, 379.

Footnote 264:

Garbe, “Die indische Mineralien”; Naharari’s “Rajanighaṇṭu,” Varga XIII, Leipzig, 1882, p. 80.

Footnote 265:

“Oriental Accounts of the Precious Minerals,” trans. by Raja Kalikishan, with remarks by James Prinsep; Journ. Asiat. Soc. of Bengal, vol. i, Calcutta, p. 354.

Footnote 266:

See Pinder, “De adamante,” Berolini, 1829, p. 66.

Footnote 267:

Johannis Braunii, “De Vestitu Sacerdotum Hebræorum,” Amstelodami, 1680, p. 659.

Footnote 268:

Garbe, “Die indische Mineralien”; Naharari’s “Rajanighaṇṭu,” Varga XIII, Leipzig, 1882, p. 76.

Footnote 269:

The emerald of Mexico was evidently the jade or the _piedra del hijada_.

Footnote 270:

Gabriel Colin, “Avenzoar, sa vie et ses œuvres,” dissertation for doctorate in Univ. of Paris, 1911, pp. 164, 165.

Footnote 271:

Claudii Galeni, “Opera omnia,” ed. Kühn, Lipsiæ, 1826, vol. xii, pp. 195, 196; De simplic. med., lib. vii, cap. 2.

Footnote 272:

Plinii, “Historia Naturalis,” lib. xxxvi, cap. 38.

Footnote 273:

“Lithica,” lines 636 sqq.

Footnote 274:

Avicennæ, “Liber canonis,” Basileæ, 1556.

Footnote 275:

Aldrovandi, “Museum metallicum,” Bononiæ, 1648, p. 965.

Footnote 276:

Monardes, “Delle cose che vengono portate dall’Indie Occidentali,” Venetia, 1575, Bk. II, chap. XIV, p. 46.

Footnote 277:

T’ang Jung-tso, “Yü-shuo” (a discourse on jade), trans. by Stephen W. Bushell; Investigations and Studies in Jade, The Bishop Collection, New York, 1900, pp. 329, 330.

Footnote 278:

Jacobi Wolff, “Curiosus amuletorum scrutator,” Francofurti et Lipsiæ, 1692, pp. 218, 219; citing principally, Bartholini, “De lapide nephritico.”

Footnote 279:

Axel Garboe, “Kulturhistoriske Studier over Ædelstene, med særligt Henblik paa det 17. Aarhundrede,” Kobenhavn og Kristiania, 1915, pp. 204, 205; citing Caspar Bertholini, “De lapide nephritico opusculum,” 1628.

Footnote 280:

Johannes de Laet, “De gemmis et lapidibus libri duo,” Lugduni Batavorum [1647], p. 84.

Footnote 281:

“Sammlung von Natur und Medicin-wie auch hierzu gehörigen Kunst- und Litaratur-Geschichten,” Breslau, 1726, p. 262.

Footnote 282:

Cleandro Arnobio, “Tesoro delle Gioie,” Venetia, 1602, pp. 139–141.

Footnote 283:

“Les Lapidaires,” etc., F. de Mély, vol. i, Les lapidaires chinois, Paris, 1896, p. 178.

Footnote 284:

Martius, “Beiträge zur Ethnographic und Sprachkunde Amerika’s zumal Braziliens,” Leipzig, 1867, vol. i, p. 729.

Footnote 285:

Grombtchewski, Berichte der Geog. Gesellschaft zu St. Petersburg, vol. xv, p. 454 (1889).

Footnote 286:

Alexandri Tralliani, “De medicamentis,” Basileæ, 1556, p. 593.

Footnote 287:

Revue Archêologique, 3rd ser., vol. i, pp. 299 sqq.

Footnote 288:

Gesneri, “De figuris lapidum,” Tiguri, 1565, fol. 113, verso.

Footnote 289:

“Gemmarum et lapidum historia,” Lugd. Bat., 1636, pp. 251–3.

Footnote 290:

Bellucci, “Il feticismo primitivo in Italia,” Perugia, 1907, pp. 87–90.

Footnote 291:

Claudii Galeni, “Opera omnia,” ed. Kühn, Lipsiæ, 1826, vol. xii, p. 207; De simplic. med., lib. vii, cap. 2.

Footnote 292:

Nicandri, “Theriaka,” Parisiis, 1557, p. 2.

Footnote 293:

Plinii, “Naturalis historia,” lib. xxxvi, cap. 34.

Footnote 294:

Bartholomæi Anglici, “De proprietatibus rerum,” London, Wynkyn de Worde, 1495, lib. xvi, cap. 48; De gagate.

Footnote 295:

Johannis Baptistæ Portæ “Phytognomica,” Francofurti, 1591, pp. 170, 171.

Footnote 296:

Ibn el Beithar, “Traité des simples;” French trans. of L. Leclerc in “Notices et Extraits de MSS. de la Bib. Nat.,” etc., vol. xxiii, Pt. 5, Paris, 1877, pp. 418, 419.

Footnote 297:

“Der Römisch Kaiserlichen Akademie der Naturforscher ... Abhandlung, Siebenter Theil,” Nürnberg, 1759, p. 90.

Footnote 298:

Erman, “Zaubersprüche für Mutter und Kind,” Philosophische und Historische Abhandlungen der König. Pr. Akad. d. Wissenschaften, 1901, Berlin, p. 9.

Footnote 299:

“Papyrus Ebers, Die Maase und das Kapitel über die Augenkrankheiten,” by Georg Ebers. In the Abhandl. d. phil. hist. Klasse der Königl. sächs. Gesell. d. Wissenschaften, vol. xi, Leip., 1890, p. 318.

Footnote 300:

Dioscorides, “De materia medica,” lib. v, cap. 106.

Footnote 301:

Braunfels, “Von Edelsteinen,” Strassburg, 1536, fol. xlviii, a.

Footnote 302:

De Boot, “Gemmarum et lapidum historia,” Lug. Bat., 1636, p. 264, lib. ii, cap. 113.

Footnote 303:

Ibid., loc. cit.

Footnote 304:

Höfler, “Volksmedizin und Aberglaube,” München, 1893, pp. 38, 39.

Footnote 305:

Konrad von Megenberg “Das Buch der Natur,” ed. by Dr. Franz Pfeiffer, Stuttgart, 1861, p. 452.

Footnote 306:

Dugdale, “Monasticon Anglicanum,” London, 1819, vol. ii, pp. 184, 185; also extract from Cotton MS., Nero D vii, on p. 217.

Footnote 307:

De vit. abbot.

Footnote 308:

Thomas Wright, “On Antiquarian Researches in the Middle Ages,” in Archæologia, vol. xxx, London, 1844, pp. 444–446; cut on page 444.

Footnote 309:

Collin de Plancy, “Dictionnaire Infernal,” Bruxelles, 1845, p. 415.

Footnote 310:

Plinii, “Naturalis historia,” lib. xxxvii, cap. 10.

Footnote 311:

Andreæ Bacii, “De gemmis et lapidibus pretiosis” (Latin translation by Wolfgang Gabelchover of Italian original), Francofurti, 1603, p. 103.

Footnote 312:

Wilson, “The Three Ladies of London,” 1584. The three female characters are symbolical or allegorical and are named respectively, Lucre, Love, and Conscience.

Footnote 313:

From MS. of Borch’s lectures of 1685, in the Royal Library at Copenhagen, Thottske Collection, 744; cited in Axel Garboe’s “Kulturhistoriske Studier over Ædelstene,” Kobenhavn og Kristiania, 1915, p. 215.

Footnote 314:

“Der Römisch Kaiserlichen Akademie der Naturforscher ... Abhandlungen, Siebenter Theil,” Nürnberg, 1759, pp. 162, 163.

Footnote 315:

Valmont de Bomare, “Dictionnaire raisonné universel,” Paris, 1775, vol. iii, p. 118.

Footnote 316:

Walsh, “Curiosities of Popular Customs,” Philadelphia, 1911, p. 624.

Footnote 317:

MacCulloch, “Religion of the Ancient Celts,” Edinburgh, 1911, p. 332.

Footnote 318:

Garbe, “Die indische Mineralien”; Naharari’s “Rajanighaṇṭu,” Varga XIII, Leipzig, 1882, p. 83.

Footnote 319:

Johannis Braunii, “De vestitu sacerdotum Hebræorum,” Amstelodami, 1680, p. 659; citing pseudo-Dioscorides.

Footnote 320:

Aldrovandi, “Museum metallicum,” Bononiæ, 1648, p. 972.

Footnote 321:

Andræ Baccii, “De gemmis et lapidibus pretiosis,” Francofurti, 1603, p. 68. Note of Gabelchover to his Latin version of the original Italian.

Footnote 322:

Frederici Jacobi Schallingi, “ΟΦΘΑΛΜΙΑ sive disquisitio hermetico-galenica de natura oculorum,” Erffurdt, 1615, p. 125.

Footnote 323:

Garbe, “Die indische Mineralien”; Naharari’s “Rajanighaṇṭu,” Varga XIII, Leipzig, 1882, p. 79.

Footnote 324:

See