The magic of jewels and charms

Pliny notes the opinion that a stone taken from the body of a young swallow, if worn attached to the human body, helps to strengthen the brain, and he adds that the stone is said to be found in the young bird even when it has just broken the shell.[352] According to Thomas de Cantimpré the swallow-stone is a talisman for merchants and tradesmen.[353] The merits of the chelidonius, as this stone was called, were fully recognized in Saxon England and are given due prominence in an Anglo-Saxon medical treatise, dating from the first half of the tenth century. When these “swallow-stones” had been obtained they were to be carefully protected from contact with water, earth, or other stones. To secure the best results three of them were to be applied to the person who stood in need of their remedial effects. Not only did they cure headache and eye-smart, but they banished the dreaded nightmare, rendered futile the wiles of goblin visitors, and dissolved all fascinations and enchantments. The seekers after these wonderful stones are stoutly assured that they can only be found in “big nestlings.”[354]

The ætites (eagle-stone) is first mentioned by Pliny who states that it was found in the nests of eagles of a certain species, and adds that some called this stone gangites. Fire had no power over it and it was a useful remedy for many diseases. Its special virtue, however, was to prevent abortion, this use being suggested by the character of the stone itself, which “was as though pregnant, for when it was shaken another stone rattled within it, as though in a womb.” The curative virtues of the ætites, like that of the swallow-stone, only existed when the stone was taken from the bird’s nest. This was probably a story told by the vendors of such geodes to enhance the value of their wares, although there may have been some foundation for it in folk-lore.

They are really hollow concretions of an iron stone, containing a piece of loose iron or hardened sand, or a concretion of some kind that rattles, and is called by the Italians bambino or “babe.” Such concretions are found at many places on every continent, many fine ones having been found in Delaware. They vary in size from one to six inches across. The small ones of a hard, smooth exterior that have become polished from wear, are especially valued as charms.[355]

A passage in the treatise on stones by Theophrastus, pupil of Aristotle, might seem to indicate that the ætites was already known in the third century B.C. The words he employs are as follows: “The most astounding and greatest power of stones (if indeed this be true) is that of bearing progeny.” As both Pliny and Dioscorides name this stone or geode and fully describe its character, laying especial stress upon the loose, rattling material enclosed in its hollow interior, this fact giving rise in later time to the half-poetic name of “the pregnant stone,” there is every reason to believe that it was already known of three or four, or even more centuries before their time.[356]

Marbodus of Rennes calls this stone “the guardian and defender of nests.”[357] Enclosing as it did one or more smaller stones, it was thought to be symbolically designated as an aid to parturition. According as it was attached to the left arm or to the left thigh, it either retarded or accelerated the natural processes. This, however, by no means exhausted the virtues of the stone, for when worn on the left arm of man or woman, it conferred sobriety, increased riches, and moved the wearer to love; it also brought victory and popularity, and preserved children from harm. In addition to all its other powers this stone seems to have possessed a certain detective quality, to judge from the following words of Ætius, who wrote in the sixth century A.D.:[358]

The ætites serves to discover thieves, if anyone places it in the bread which they eat; for whoever has committed a theft is unable to consume the bread. It has also been stated that, if cooked with any kind of food, the ætites unmasks thieves, since they cannot eat such food. If taken with wax from Cyprus, with fresh olive oil, or with any other calefacient, this stone greatly helps those suffering from rheumatism and paralysis.

The loose, enclosed concretion was named in Latin callimus, and we have a detailed description from the sixteenth century of one of these, which belonged to Georgius Fabricius. Because of its curious markings he had it set on a pivot in a ring, so that both sides of the stone could be easily seen. The material was in part as clear as a rock-crystal, evidently a very translucent chalcedony, but the chief interest centred in the images or figures traced by nature upon the stone. These showed what seemed to be two forms, one of a cowled monk, and the other that of a tall, beardless man; there was also a third, showing an undefined form. On the under side of this callimus was marked the outline of a crescent moon.[359]

A seventeenth century writer, not otherwise uncritical, does not hesitate to declare that he had himself witnessed, in the case of a fig-tree, an instance of the special power exercised by the ætites. One of these stones having been attached to this tree, all the fruit dropped off in, the space of ten hours, although tree had apparently lost nothing of its vigor, its foliage remaining as luxuriant as before.[360]

Some said that this stone might be found not only in the eagle’s nest, but also in that of the stork. This idea was, however, entirely erroneous in Bausch’s opinion, for though he had caused diligent search to be made by all those who encountered such nests, no “eagle-stone” could ever be found. To the supposed “stork-stones” had been given the name lychnites, as they were believed to be luminous, their light serving to frighten off any snakes which might be seeking the new-laid eggs.[362]

Bausch enumerates and rejects a number of explanations to account for the supposed presence of the ætites in the nests of eagles. One theory was that these stones served to give stability to the nest, and enabled it better to resist the assaults of the wind; others asserted that the coolness of the stones lowered the unduly high temperature of the eggs and of the parent bird’s body; others again were inclined to attribute to them a mysterious formative and vivifying power exerted on the eggs, or else a talismanic power protecting these from injury. While rejecting all these notions, as we have stated, and indeed denying the truth of the assertion that such stones were ever found in eagles’ nests, Bausch cites the authority of St. Jerome, in his commentary on Isaiah, chap. lxvi, that the amethyst had been found with the young of the eagle, being placed with them in the nest to protect them from venomous creatures.[363]

That the “eagle-stones” were not always hollow is shown by a specimen owned in the eighteenth century by the English family Postlethwayte. This was solid, and had been cut into the shape of a heart, a hole being pierced at the upper end so that the stone could be worn suspended. In a curious letter written April 25, 1742, by Martha Postlethwayte, sister of Sir Thomas Gooch, who successively presided over the episcopal sees of Bristol, Norwich and Ely, to her daughter Barbara Kerrick, the writer advises her correspondent, in order to avoid a repetition of former misadventures, to “wear the eagle-stone and take Mrs. Stone’s receit,” and adds: “I hope it may have good effect and make me a good grandmother.” The result was favorable, and must naturally have affirmed the faith in the powers of the stone.[364]

An inventory of the furniture, plate, jewels, etc., of Charles V of France, made in 1379,[365] describes two stones preserved in a case of cypress-wood which the king always carried about with him. One of these was called the “holy stone” and aided women in childbirth. This was probably an “eagle-stone.” It was set in gold and the setting was adorned with four pearls, six emeralds and two balas-rubies. The other stone, which cured the gout, was an engraved gem bearing the figure of a king and an inscription in Hebrew characters. This description suggests one of the Gnostic gems so common in the early Christian centuries. The gem was suspended from a silver cord, so that it could be worn on the neck, or perhaps attached to some other part of the body. We find in the comptes royaux of 1420 an electuary composed of powdered precious stones, for the cure of the infirmities of Isabel of Bavaria, who was fifty years old and had been for several years obese and a valetudinarian.[366]

In some parts of the Orient the superstitious notion exists that the ætites occasionally emits a wailing sound during the night, and this is said to be either an expression of the birth-pangs of the mother stone, or else the cry of its new-born offspring, the small stones enclosed within the geode, for the story goes that each night some of these are generated.[367]

These “eagle-stones” still retain their repute in Italy, where they are called pietre gravide, or “pregnant stones,” and are considered by many of the peasants as almost indispensable aids to parturition. They are in such demand that the lucky owners rent them for the nine months during which they are worn. As soon as one case has been happily concluded, the amulet is passed on to some other woman who is in need of it. A fee of five lire, or one dollar, is paid in each case, and a pledge worth a hundred lire ($20) is required before the stone is handed over. Some amulets of this class bear Christian symbols.[368]

Geodes of this description consisting of limonite are to be found in many places. Some of them are of relatively recent formation, and one of these shows curiously enough that in addition to its other virtues the ætites can on occasion perform the functions of a savings-bank. This strange specimen was found in 1846, at Périgueux, department Dordogne, France. On opening the geode there appeared within some 200 silver coins dated in the fifteenth and sixteenth centuries; all of these were encrusted with the material forming the enclosing mass.[369]

Long, white, rough stones, calcareous shell growths, were sometimes taken from snails and cockles. These were believed to have a marked diuretic action, and were therefore strongly recommended for certain diseases of the kidneys and the bladder. They were also believed to be helpful in cases of difficult parturition. Although no details are given, it seems most probable that the stones were reduced to a powder from which some sort of potion was concocted,[370] this having no more action than so much ground shell or marble dust.

The alectorius or “cock-stone” is one of the most famous of those real or supposed animal concretions that were known in ancient times. From the age of Pliny—and unquestionably long before his time—there was a popular belief that this stone was only to be found in the gizzard of a cock which had been caponed when three years old, and had lived seven years longer. This was believed to allow the substance to acquire its boasted virtue, for the longer it remained in the body of the capon, the greater its power. Such a “cock-stone” never exceeded the size of a bean. From its association with the pugnacious fowl, the alectorius became a favorite stone with wrestlers, and the great and invincible Milo of Croton is said to have owed many of his victories to the possession of one, for if held in the mouth, it quenched the thirst and thus refreshed the combatant.

Many other virtues of this stone are recorded; it rendered wives agreeable to their husbands, dissolved enchantments, brought new honors and powers in addition to those already enjoyed, and helped kings to acquire new dominions. How persistent was the faith in the virtue of the alectorius is shown by the fact that the great astronomer Tycho Brahe greatly valued a stone of this kind, not larger than a bean, and believed that it brought him luck in gambling and in love. Thomas de Cantimpré[371] says that the name signifies an allurer or enticer, because the stone excites the love of husbands for their wives.[372] In order to secure the due effect it should be held in the mouth, possibly because this would render the wife less eloquent.

A specimen of the alectorius is listed in the inventories of Jean Duc de Berry (1401–1416). It is called there a “capon-stone” and is described as having red and white spots. Several other objects to which talismanic virtues were ascribed are also noted, such, for instance, as the “molar of a giant,” set in leather; probably the tooth of a hippopotamus, or the fossil tooth of some antediluvian creature. There is also what is termed a “tester,” composed of several “serpent’s teeth” (glossopetræ?), horns of the “unicorn” (narwhal’s teeth) and stones regarded as antidotes to poison. These were all suspended by golden chains, and were valued at seventy-five livres tournois.[373]

As a companion piece to the “cock-stone,” the hen furnished a concretion possessing special virtues. This came from the fowl’s gizzard and was of a sky-blue color; its Arabic name was hajar al-ḥattaf. If it were worn by an epileptic, the attacks of his malady would cease; it favored procreation and also nullified the effects of the Evil Eye, and it kept children from having bad dreams if placed beneath their heads when they were sleeping. Thus the effects it was fancied to produce differed from those ascribed to the alectorius.[374]

In medieval times bunches of dried “serpent’s tongues” were sometimes hung around salt-cellars or attached to spits; but frequently, for royal or princely use, such tongues, or the jawbones of snakes, were set with valuable precious stones and constituted a peculiar jewel termed in old French a languier, or épreuve (tester); for these utensils, often very rich and tasteful specimens of the goldsmith’s art, were believed to show in some way the presence of the much-dreaded poison in any viands with which they were brought in contact.[375]

The Indians and Spaniards in South America made remedial use of a stone said to be obtained from the cayman or alligator, at Nombre de Dios, Cartagena, etc. This was employed as a cure for various intermittent fevers. Monardes writes that he applied two of these lapides caymanum to the temples of a young girl suffering from an attack of fever, and found that the fever was alleviated thereby; but he doubts that fevers could be entirely cured by this treatment.[376]

From New Spain was also brought the lapis manati, taken from the manatee, or sea-cow. This does not appear to have been a stone, but rather the cochleæ of the animal, the small bones in the head which transmit the auditory vibrations to the sensorium. They were highly valued by the Indians for their remedial action in cramps and colic, and the Spaniards collected them and brought them to Spain to enrich their very miscellaneous pharmacopœia. Sometimes they were taken internally, but often they were set in rings or worn suspended from the neck as amulets. This stone, or bone, is described as oval in shape and of a hue resembling that of ivory. When pulverized and dissolved, the solution was odorless and tasteless. They are in size often as large as a woman’s clinched fist.[377]