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The Mysteries of All Nations
By James Grant. 1880

Index

CHAPTER XLIX.

Precious Stones regarded as Objects of uncommon Virtue—Extravagance in Jewellery accounted for—Significance in relation to Gems—Abraham's Precious Stones—Altars called Living Stones—The Urim and Thummim—Rod of Moses—Charmed Rings—Sacred Rings and Belts—Sacred Cairns, etc.—Destiny and Fate—The Month of one's Nativity has connection with one or other of the Precious Stones—Examples adduced—Kings of England hallowing Rings—Ring preserved in Westminster Abbey—Cramp Rings—Various Stones of great Virtue—Iona Relics—The Green Stone of Arran—A Crystal kept by ancient Priests as a Charm—A Conjuring Beryl—Prophetic Stones—The Coronation Stone or Stone of Destiny.

From an early period of history man has regarded precious stones as objects of uncommon virtue. A belief in their excellence has prevailed among Pagans, Jews, and Christians down to the present period. Extravagance in jewellery originated not so much from a love of finery as from a belief that jewels possessed efficacy or power peculiar to themselves. When we consider that every gem is supposed to be an amulet, we cannot be surprised at[Pg 430] hearing of people in distant lands wearing jewels on their fingers and toes, on their ankles and arms, in their noses and ears, and even in their lips; nor can we be astonished at seeing in modern times the weaker sex loaded with rings, bracelets, pendants and other such articles, studded with precious stones.

As a language of flowers is known among botanists, so there is a significance in relation to gems, understood by the credulous. Every stone has its virtue, at least so we are told, as surely as every light and shadow produces its own effects. Important events connected with the lives of great men and memorable circumstances desired to be kept in remembrance, help to lend importance to sparkling gems and less ornamental stones. This will be better understood as we proceed.

Descendants of Abraham believed, as will be found under "Rise and Progress of Superstition," that their great ancestor wore, suspended from his neck, a precious stone the sight of which cured every disease. An interesting legend is also given there concerning Abraham and the stones marching, ready hewn, to find a place in the Kaaba he was about to build; of the black stone left out, which afterwards became so famous; and of the stone to which Abraham tied the beast he rode on when going to sacrifice his son. In that part of our work it will also be ascertained that altars were called living stones, from a belief that a portion of divine spirit resided in them.

Josephus and others maintain that the precious stones of Aaron's breast-plate were the Urim and Thummim, and that they discovered or predicted the issue of events to those who consulted them; and the Rabbins held that the rod of Moses consisted partly of sapphire. At page 27 it will be seen that the Greeks wore charmed rings, and at pages 7 and 58 we have stated that priests sold charms to credulous persons. At page 280 we have noticed the custom of negro children being provided with[Pg 431] sacred rings and belts, to protect them from evil spirits. Again, when treating of magic and astrology, we pointed out that magicians supplied people with precious stones, supposed to be of immense value as amulets.

From time immemorial an opinion has obtained that there are sacred edifices, piles, cairns, and separate stones, which possess peculiar virtue. Not a few instances of these have been adduced in preceding pages; but a few more examples, we venture to say, will not be considered void of interest, more particularly if they can be connected with the destiny of man.

Every individual is supposed to be born under a particular destiny or fate (as has been over and over again stated in these pages), which it is impossible to avoid. The month of his nativity has a mysterious connection with one or other of the precious stones. This was so well understood by the ancients, that when one wished to make the object of his affections an acceptable present, a ring was given, set with the jewel by which the fate of the receiver was determined and described. For instance, we are informed by an old author, that the ring of a woman born in January should have a jacinth or garnet in it, for these stones belong to that month, and express constancy and fidelity. A list of the months and stones therewith connected, and their respective significance, is as follows:—

January—Jacinth, or Garnet—Constancy and fidelity in every engagement.

February—Amethyst—This month and stone preserve mortals from strong passions, and ensure them peace of mind.

March—Bloodstone—Courage, and success in dangers and hazardous enterprises.

April—Sapphire or Diamond—Repentance and innocence.

May—Emerald—Success in love.

June—Agate—Long life and health.

July—Cornelian or Ruby—The forgetfulness or the cure of evils springing from friendship or love.

[Pg 432]August—Sardonyx—Conjugal fidelity.

September—Chrysolite—Preserves from or cures folly.

October—Aquamarine or Opal—Misfortune and hope.

November—Topaz—Fidelity in friendship.

December—Torquoise or Malachite—The most brilliant success and happiness in every circumstance of life. The torquoise has also the property of securing friendly regards, as is verified by the old saying, "He who possesses a torquoise will always be sure of friends."

Anciently, the kings of England, on Good Friday, hallowed, with great ceremony, certain rings the wearing of which was believed to prevent the falling sickness. The custom originated from a ring, long preserved in Westminster Abbey, which is reported to have been brought to King Edward by persons from Jerusalem. The rings consecrated by the sovereigns were called "cramp rings." Andrew Boorde, speaking of the cramp, says, "The King's Majesty hath great help in this matter in hallowing 'cramp rings' without money or petition."

Writing of Fladda Chuan, Martin writes: "There is a chapel in the isle, dedicated to St. Columbus. It has an altar in the east end, and therein a blue stone of a round form on it, which is always moist. It is an ordinary custom, when any of the fishermen are detained in this isle by contrary winds, to wash the blue stone with water, all round, expecting thereby to procure a favourable wind. And so great is their regard for this stone that people swear decisive oaths upon it." Martin also says it was an ancient custom among the islanders to hang a he-goat's skin to the boat's mast, in the hope of securing a favourable wind.

There was a stone in Iona, over which, if a man stretched his arm three times, he would never err in steering a vessel. In the island of Bernera there was a stone in the form of a cross, near St. Mary's Church, about five feet high, which the natives called the water cross. The old inhabitants were in the practice of erecting it when they wished rain, and of laying it flat on the ground when they[Pg 433] desired dry weather. Martin further mentions a green stone, about the size of goose's egg, in the island of Arran, which possessed rare virtue, and was consequently handed down to posterity for many ages. By laying it on the side of a person troubled with pains in that part of his body, the patient immediately recovered, unless doomed to die. If the latter event were to happen, the stone removed of its own accord from the side; but if the patient was to recover, it rested where placed until the cure became complete. Disputed cases between the islanders were settled by oath at this stone. It possessed another virtue—causing powerful enemies to run away when it was thrown at their front. The custody of this valuable relic long remained a privilege of the Chattans.

In the Highlands of Scotland a large oval crystal—probably a Cairngorm stone—was kept by the ancient priests by which to work charms. Water poured upon it was given to the cattle, to preserve them from disease. Such charms were common in Scotland, England, and Ireland. Lilly describes a conjuring beryl or crystal. It was, he tells us, as large as an orange, and set in silver with a cross at the top, and round about it were engraved the names of the angels Raphael, Gabriel, and Uriel. A delineation of another charm is engraved in the frontispiece to Aubrey's Miscellanies. A mode of making inquiry by charms is imputed to Dr. Dee, the celebrated mathematician. The stone used by him came into the possession of Horace Walpole, and was long, if not now, in the Strawberry Hill collection. Sorcerers or magicians, says Grose, did not always employ their art to do mischief, but, on the contrary, frequently exerted it to cure diseases inflicted by witches, to discover thieves, recover stolen goods, to foretell future events, and the state of absent friends. A favourite method of consultation was this: The conjuror having repeated the necessary adjuration, and applied the proper charms, with the litany or invocation peculiar to[Pg 434] the spirits or angels whose assistance was to be asked, the seer looked into a crystal or beryl, wherein he saw, or pretended he saw, the answers to his interrogatories, represented either by types or figures. Sometimes the spirits or angels answered audibly.

This part of our subject would be incomplete without reference to the Coronation Stone, the history of which is as interesting as it is curious. We have made mention of a stone or stones, under various names—Jacob's Pillow, Lia-Fail, Stone of Destiny, Marble Chair, Coronation Stone, etc. Writers on archæological subjects are not agreed as to whether all these are or are not different names for one and the same relic. On the whole, we are inclined to think that there was but one coronation stone, but we leave that point to be definitely settled by others. From the information before us, we assume there was but one stone, and therefore proceed on this assumption, which is supported by tradition.

The Stone of Destiny, we are told, formed Jacob's pillow on the plain of Luz, and consequently was regarded as a sacred relic by the Jews. It was carried to Egypt, thence to Spain, and from the latter country it was conveyed by Simon Breck to Ireland, where it became known as the "Lia-Fail" or "Stone of Destiny" of the Irish kings. Ireland is often, from this stone, called by the priests Innis-phail. The ancient Irish supposed that, in whatsoever country this stone remained, there one of their blood would reign. They pretended to have authentic memoirs of the stone for a period extending backwards more than two thousand years. In the practical tales of Ossian we find:

"Though the sun glitters upon the heath, I will not behold her golden rays; though the stag should start by me, Ossian will chase him no more. Although Manus should cross the ocean again to invade Albin, my sword is not victorious in the slaughter, and my fame is not celebrated by the bards. I am not invited to a feast. My kiss is scorned by the virgin. My esteem is not equal to a king's son; one day is like a year to me.

[Pg 435]"It was the reverse in Innis-phail, also in Selma, the mansions of my mighty father: Ossian was honoured above the rest: behold the uncertainty of everything under the sun."

After the enchanted stone—for it was regarded as such—had long been kept at Tarah, it was sent to Fergus, the first actual king of Scots; and it remained in Argyle (the original seat of the Scots in Britain) until about the year 842. Three hundred and thirty years before the Christian era, Fergus was crowned and seated on the famous chair. Kenneth, the second son of Alpin, having enlarged his dominions by the conquest of the Picts, transferred the stone to Scone. As the supreme kings of Ireland and the kings of the Scots used to be inaugurated by being seated on the ancient chair before it was carried to Scone, so were the kings at Perth installed into regal office down to the time that Edward I. carried to England the sacred relic, highly prized by every Scotchman. As soon as the news of the loss spread, great concern was manifested. The death of a beloved monarch, or the loss of many battles, where brave sons and fathers had fallen, would have been as nothing compared with the national loss sustained. In fact, many in the highest circles conceived that the glory of the kingdom had departed.

It appears from a document found among the records of England, that King Edward treated the relic with great veneration. With the intention of using it for the same purposes in England as it had been used for in Scotland and Ireland, he proposed to make it a part of a throne or royal seat, and ordered his goldsmith to prepare a copper case for it. He changed his mind, and gave instructions for a wooden chair being made, and the stone inserted in the seat. Such was the estimation in which he held the stone, that he placed it in the most sacred place in England—close to the altar and shrine of St. Edward. There are reasons for concluding that Edward had intended to return the stone to Scotland, and had[Pg 436] made arrangements to that effect in a treaty; but the citizens of London, who were anxious to retain the stone in England, remonstrated against its being restored to the legal owners, and the king complied with their wishes. This famous "Stone of Destiny," long sacred in Ireland, and on which the kings of Scotland were crowned for more than a thousand years, now forms part of the coronation chair of the kings and queens of England.

When the supreme kings of Ireland were inaugurated, in the times of heathenism, on the hill of Tarah, the stone, which was enclosed in a wooden chair, was supposed to emit a sound under the rightful heir to the throne, but to be mute under a man seeking power under false pretences. On Aidanus being elected by universal acclamation, and solemnly seated in the same chair, he was crowned by St. Columba, who with his right hand placed the diadem on the king's head, while in his left he held a trumpet or wooden tube, to announce to the assembled throng the completion of the joyful event. This tube was long preserved with great care at Dunkeld. Some suppose that the fatality long assigned to the stone was fully believed in by Kenneth, by whose orders the following couplet was carved on the chair:—

Wintoun tells us that Fergus, the son of Ere,

Without endorsing the opinion that Scotland and Ireland have lost their wonted power, or suffered decline through the "Prophetic or Fatal Stone" being carried[Pg 437] away, it is an indisputable fact that in neither of these countries is there, strictly speaking, a "monarch's regal seat." The "Enchanted Stone"—the "palladium of Scottish liberty"—is certainly, as the English well know, one of the most ancient and valuable relics in Westminster Abbey.

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