The magic of jewels and charms

The present and the following chapter are devoted to a study of the talismanic virtues attributed to precious stones and gems, as distinguished from the curative powers with which they were credited. It is sometimes difficult to establish a hard and fast dividing line between the two classes, as everything that conduces to the happiness and well-being of man also affects his bodily health, but a distinction, correct in the main, may be made by regarding the talismanic use as covering all cases except those in which the stone was used where to-day some really medicinal substance would be administered.

A modern German writer on amulets has proposed to apply the term “emanism” (Emanismus) to the virtue existing or supposed to exist in amulets and talismans, and gives as his opinion that their virtue is neither a spiritual nor a personal one, but the operation of forces, the latter not being special, mysterious vital forces, but impersonal physical components and qualities, and that these exercise their influence by means of emanation. Wundt has held that the very earliest amulets were parts of the human body, and almost always such parts as were believed to be the bearers of the soul.[558]

Radiation or emanation of energy, without observable loss of substance, is a fact familiar enough to us to-day, but this phenomenon was not so generally accepted centuries ago. Still the lodestone always offered a striking example with which all writers on such subjects were acquainted. A stranger argument in support of the truth of this property was adduced by the seventeenth century physician, Sir Thomas Browne (1605–1682), who writes:[559]

If amulets do work by emanation from their bodies upon those parts whereunto they are appended and are not yet observed to abate their weight; if they produce visible and reall effects by imponderous and invisible emissions, it may be unjust to deny all efficacy to gold, in the non-emission of weight or deperdition of any ponderous articles.

The Bolivian natives believe that the so-called mountain-sickness, the affection from which some travellers suffer at high altitudes, probably originates in subtle emanations from certain mineral veins. A confirmation of the fact that such a belief exists, though not of the truth of the theory, is found in the native name for this illness, veta, which signifies at once “mountain-sickness” and a vein or lode. The fact that at the pass of Livichuco, on the trail from Challapata to Sucre, there are considerable deposits of antimony, is regarded as substantiating this strange fancy.[560]

Among the Babylonians one of the most dreaded of the malign spiritual powers was the terrible female demon Labastu, and a long series of amulets are recommended, one or more of which should be worn to ward off her pernicious influence. For some of these amulets precious stones were used, and the effect of color, probably a determining circumstance in the selection of the particular stone, was to be strengthened by the color of the wrapping about the stone and of the cord by means of which it was to be hung from the neck, or attached to the right or left hand or foot, or to other parts of the body. As this dreadful spirit was chiefly feared as the inducer of disease, the location of the amulet was perhaps in some cases determined by the presence of local pain or disorder; in this case it would be expected to act as a cure of disease rather than a mere preventive. The following passages refer to such stone amulets:[561]

The enâti (eye-stones) here mentioned were most probably eye-agates similar to those still prized in the Mesapotamian region for their supposed magical virtues, and more especially for protection against the Evil Eye. There is, indeed, a bare possibility that some form of the cat’s-eye (known by that name to the Arabs) or one of the star-stones may occasionally be signified by this Assyrian name. The word parê, as it is not preceded by the determinative character signifying stone, may refer to some other material.

An immediate association of an animal eye with a turquoise, an example of the sympathetic magic to which we have frequently alluded, comes from Persia. During the celebration of the imposing ceremonies attending the great annual assemblage of pilgrims at the shrine of Mecca, it is customary to slaughter an immense number of sheep, and certain of the Persian pilgrims will secure possession of some of the eyes of their sacrificial victims, and will embed turquoises in them, firmly believing that in this way they have composed an infallible amulet against the Evil Eye.[562]

A Persian manuscript of a work entitled “Nozhat Namah Ellaiy,” written in the eleventh century by Schem Eddin, the transcription being dated 1304, asserts that the turquoise (piruzeh), though lacking in brilliancy, was esteemed to be a stone of good omen, and one that would bring good luck, since this was indicated by its name, signifying in Persian, “the Victorious.”[563]

One of the Egyptian tales from the time of the early dynasties shows the value placed upon the turquoise in Egypt at that time. This recital occurs in Baufra’s Tale. The reigning Pharaoh, to relieve a fit of mental depression, took a pleasure trip on the palace lake in a boat rowed by twenty beautiful and richly attired maidens. While bending over her oar, one of the maidens let fall into the water from her hair-adornment a fine turquoise (Egypt mafkat, thus rendered by Petrie) and was deeply chagrined at the loss. However, the court magician Zazamankh, who accompanied the sovereign, by his magic arts was able to provide a remedy, for on his reciting a charm of great power the turquoise rose up through the water so that it could be picked up from the surface and returned to its disconsolate owner.[564]

TYPES OF EGYPTIAN SEALS AND SCARABS IN THE MURCH COLLECTION, METROPOLITAN MUSEUM OF ART, NEW YORK Royal names: Fig. 1, XII Dynasty (2000–1788 B.C.), Usertasen III; Fig. 2, XIII Dyn. (1788–1680, B.C.), Sebekhetep III; Fig. 3, Hyksos Kings (1680–1580 B.C.), Aamu; Fig. 4, XVIII Dyn. (1580–1350 B.C.), Amenhetep I; Fig. 5, XIX Dyn. (1350–1205 B.C.), Rameses II; Fig. 8, XXII Dyn. (945–745 B.C.), Sheshonk I; Fig. 9, XXV Dyn. (712–663 B.C.), Taharka; Fig. 10, XXVI Dyn. (663–525 B.C.), Psamtek I; Private names; Fig. 11, Shemses, “Attendant”; Fig 12, Rera, “Superintendent of the Storehouse of Offerings”; Fig. 13, Ankh, “Attendant”; Figs. 14–16, scroll designs and ornamental groupings of hieroglyphs; Fig. 17, Goodluck amulet “May your name be established, may you have a son!” Figs. 18–24, animal-back seals.

The Egyptians believed that the different kinds of precious stones were endowed with certain special talismanic properties, and these stones were combined in their necklaces in a way supposed to afford protection from all manner of malign influences. The beads were of various forms, sometimes round or oval, and at others, rectangular or oblong; besides the stones in general use, such as the emerald, carnelian, agate, lapis lazuli, amethyst, rock-crystal, beryl, jasper and garnet, beads of gold, silver, glass, faience, and even of clay and straw, were employed. To complete the efficacy of the necklace, small images of the gods and of the sacred animals were added as pendants. Even on the mummies and mummy cases such ornaments are painted in imitation of necklaces or collars of precious stones, with flowers, etc., as pendants.[565]

One of the most artistic and beautiful specimens of ancient Egyptian goldsmiths’ work was recently sent by Dr. Flinders Petrie, on behalf of the Egyptian Research Account Society, to the Boston Museum of Fine Arts. It is adorned with amethysts set in gold, the stones with their symbolic settings constituting a charm of powerful amulets for the protection of the wearer, who is believed to have been the Princess Sat-Hathor-Ant, of the Twelfth Dynasty, the wife of the heir to the throne. Dr. Petrie pronounces this to be one of the finest ancient Egyptian necklaces he has ever seen.

This splendid ornament came from tomb No. 154 at Haragh. It measures 26.3 inches in length and is composed of 88 amethyst beads varying in length from nearly a quarter-inch to about four-tenths of an inch (0.6 cm. to 1 cm.) and in diameter from a little over a quarter-inch to over four-tenths of an inch (0.7 cm. to 1.1 cm.). The beads are slightly flattened and the borings were made from both ends, meeting accurately in the centre in the majority of cases. In spite of small surface scars, they are generally of very clear and even color.[566]

Let two hands from the Earth open my mouth: Let Seb, the Erpâ of the gods, part my two jaws; let him open my two eyes which are closed, and give motion to my two hands which are powerless; and let Anubis give vigor to my legs that I may raise myself upon them.