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The Great Opal “The Flame Queen”
Kelsey I. Newman Collection

THE MAGIC AND SCIENCE
OF
JEWELS AND STONES

BY

ISIDORE KOZMINSKY

FULLY ILLUSTRATED

39 SPECIMENS IN COLOR AND 22 OTHER ILLUSTRATIONS

G. P. PUTNAM’S SONS

NEW YORK AND LONDON

The Knickerbocker Press

1922

Copyright, 1922, by

G. P. Putnam’s Sons

Made in the United States of America

To My Dear Wife

This Book is

Affectionately Dedicated

PREFACE

In these pages a sincere attempt is made to blend modern science with the ancient and occult philosophy of the precious, semi-precious and common stones of the earth. It will be shown that many of the seemingly absurd narratives of old authors are but cunningly concealed truths, the unravelling of which can be followed with interest and profit along the lines herein indicated. The ancient masters held that the influences exerted by the heavenly bodies entered into harmonious relations with various terrestrial substances. Hence we have the venerable philosophy of fortunate stones, planetary gems and “stones of power,” which form a part of the vast department known as talismanic magic. It is the philosophy of sympathy and antipathy prevailing through nature—atom for atom, stone for stone, plant for plant, animal for animal, man for man. This observation was subjected to an orderly scientific arrangement which for completeness of detail would compare, in some cases, more than favorably with the most careful synthesis of modern science. In order to make easily understood the matter treated and to secure pronunciations as nearly correct as possible, it has been considered advisable to render all foreign words, ancient and modern, in familiar letters.

I have to express my grateful thanks to the friends who have, in various ways, been helpful to me in regard to this work.

To Mr. Kelsey I. Newman, for the use of his unique collection of opals and precious stones, including the wonderful opal, “The Flame Queen,” and especially for his co-operation, without which this book could not have been published.

Likewise to The Right Honorable the Viscountess Astor, M.P.; Lieutenant Sir Edward Mackenzie-Mackenzie, Bart.,[Bart.,] for his original Heraldic drawings of the horoscopes of royal and notable persons from my charts; Professor Sir William Ridgeway, Sc.D., LL.D., Litt.D., F.B.A., of Cambridge University, England; Miss Kathleen Watkins, for her help in preparing the sheets for the press; Mrs. Beatrix Colquhoun, for her paintings of the Flame Queen and other gems from Mr. Kelsey I. Newman’s collection; Mr. and Mrs. C. G. King, Melbourne, Australia; Mr. and Mrs. Henry T. Seymour, New York City; Mr. William Howat, Melbourne, Australia; Mrs. S. Kozminsky, Melbourne, Australia; Mrs. Alice Walker, Melbourne, Australia; Mr. G. S. Brown, Melbourne, Australia; Mr. G. A. Osboldstone, Melbourne, Australia; Mr. James Mackenzie, Adelaide, Australia; Mr. M. Susman, Hobart, Tasmania, and to my wife to whom this book is dedicated.

Isidore Kozminsky.

Melbourne, Australia,

January, 1922.

“Another, ere she slept, was stringing stones

To make a necklet—agate, onyx, sard,

Coral, and moonstone—round her wrist it gleamed

A coil of splendid colour, while she held

Unthreaded yet, the bead to close it up—

Green turkis, carved with golden gods and scripts.”

Edwin Arnold—“The Light of Asia.”

CONTENTS

ILLUSTRATIONS

The Magic and Science

of

Jewels and Stones

CHAPTER I
STUDY OF PRECIOUS STONES IN
EARLY TIMES

“A thing of beauty is a joy forever;

Its loveliness increases; it will never

Pass into nothingness.”

Keats.

INSPIRATION AND KNOWLEDGE: EXPERIMENTS ON SENSITIVES: GEMS AND COLOUR ATTRACTIONS: ANCIENT GEM CLASSIFICATION: SCIENCE HERMETIC AMONG ANCIENT NATIONS: PUNISHMENT OF THE PEACH TREE: MODERN CLASSIFICATION.

The study of the precious and semi-precious stones of the earth has commanded the attention of man from the mists of ages when, according to Enoch, the angel Azazzel came to the earth plane to teach him the use of them. Hence man considered the actual benefit to himself of these stones until his natural curiosity led him to study more deeply the marvel of their existence. There can be little doubt that the indicated use was talismanic, and that the pure wisdom of divine inspiration and a clear faith rendered man’s intuition so keen that he was quite able to know the virtue of various stones without chemical analysis. Dr. Ennemoser has recorded the effects of precious stones on certain psychic subjects, giving the opinion that “it is not improbable that in the early ages the belief in the virtues of talismans was induced by similar observations.” This, no doubt, is true and indicates to us that certain observed phenomena compelled a closer study. We are then reminded of the experiments which have been attributed to the schools of Pythagoras and of the observed effects of certain stones in the hands of sensitives by Baron Reichenbach in the middle of the nineteenth century and of the still more recent experiments in the schools at Nancy. There are records of these experiments being carried out on magnetic somnambulists when diamonds, emeralds, rubies, loadstones, beryls, jaspers and other stones were found to produce varied and strange effects. Gems in common with all manifestations of nature have the power of attracting certain colours to themselves: and so persistent are these colours that it has been observed that when they are changed by art they are liable to revert slowly (for the action of the stone world is slow) to their original colours. This can be noticed especially with Topaz which may on this account alone have been identified with the stubborn and indomitable Mars. The attraction of diverse colours by the various chemical compounds which are cohesive in the various stones must be a certain indication of vibratory power. Indeed, the ancients have indicated that the rates of vibration in the gems differ with the needs of the chemical entities composing them, and it may as well be emphasized here that life exists in a gem just as it does in another form in a plant or an animal. It need scarcely be repeated that colour is vibration. Colour is crystallized in a gem and immense vibration defies the material senses of man. A violet amethyst vibrates at the enormous rate of 750 trillions per second whilst a red ruby vibrates at 460 trillions. Hence we can scientifically demonstrate distinct powers by the evidence of known vibratory action. The people of antiquity classified gems in a manner different from that of the people of to-day, for they regarded colour of primary importance and bracketed stones of similar shades thus establishing the first points of agreement in the department of vibratory power. It is inconceivable however, that the great masters were unacquainted with chemical components, for chemistry was one of the secret arts, and it is well known that the priests of Egypt experimented secretly in their temples and that the betrayal of scientific secrets was followed by the mysterious “punishment of the peach tree” (supposed to be death from prussic acid). Modern groupings are arranged with regard to chemical affinities so far as can be traced by close analytical investigations and experiments.

CHAPTER II
THE MOST ANCIENT SCIENCE

“And God said, Let there be lights in the firmament of the Heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years.” Genesis 1:14.

ASTROLOGY: COLOURS OF THE HEAVENS.

The old science of Astrology was known amongst the Hebrews as the Wisdom of Foreknowledge (HOK MAT HA NISSAYON), and with it was included Astronomy or Star Knowledge (HOK MAT HA HOZZAYON). It is spoken of as of heavenly origin having been communicated to man by the angels after he had lost Eden. It was written that:

Kokabel communicated Astrology, Wisdom of the Stars.

Rakiel or Barakel communicated Astronomy, Star Gazing.

Shehakeel communicated The Wisdom of the Clouds.

Arkiel communicated The Symbols of the Earth.

Samsiel communicated The Symbols of the Sun.

Scuriel or Sahriel communicated The Symbols of the Moon.

From the observed influences of the Sun and Moon the old scholars were enabled to classify the influence of these orbs in the various parts of the heavens and to formulate special rules, which extended observation rendered more convincing and complete. The simple consideration of the lunar phases brought grains of knowledge, which included the calculation of tidal action, eclipses, etc. The unity of the forces of Nature was then demonstrated in the actions and influences of the planets and stars, and the blending of such influences with their zodiacal positions and aspects. Universal unity was insisted on and the statements of the ancient scholars have not been discredited by the revelations of modern scientific discoveries. The Talmud calls the planets “moving stars” and sets down that Alexander of Macedon was pictured with a ball in his hand to symbolize the spherical shape of the Earth. The planets were indicated as follows:

Comets are represented as arrows of flame bearing messages to mankind.

The various colours ascribed to the planets are:

The colours ascribed to the 12 Signs of the Zodiac and the planets associated with them are:

The approximate date of the Sun’s entry into the various zodiacal signs enabled astrologers to select the Solar Talismanic Gem.

This brief statement of the most ancient science must suffice. It will enable the reader to understand the philosophy on which the wearing of talismanic jewels rests and may induce him to delve a little into the “wisdom of the fathers.”

CHAPTER III
THE EPHOD OF THE HIGH PRIEST

“And yet, as angels in some brighter dreams

Call to the soul when men doth sleep,

So may some strange thoughts transcend our wonted themes

And into glory peep.”

Henry Vaughan.

THE EPHOD OF THE HIGH PRIEST: THE HEAVENS, THE GATES, THE CAVES: THE FOUR WORLDS.

In the 28th chapter of Exodus we learn that those that are “wise hearted” and “filled with the spirit of wisdom” were selected to make for Aaron consecrated garments—a breastplate and an ephod, a broidered coat, a mitre and a girdle. On the shoulders of the Ephod (Hebrew, Hepod) which was to be made “of gold, of blue, and of purple, of scarlet”—these being the colours of divinity—“and fine twined linen, with cunning work” were to be placed two stones, each to be engraved after the manner of a signet, with six names of the children of Israel. Authorities generally agree with the translations in classifying these two stones as Onyx, and there are very important reasons from an occult point of view why they should be so identified even though Josephus accounts them Sardonyx which, he says, represents the sun and the moon. These onyx stones were to be worn “for stones of memorial unto the children of Israel.” The ephod was similar to an upper body-garment of the Greeks (Josephus says it resembled the Epomis) and may be described as a kind of waistcoat held by straps which passed over the shoulders and were twined round the waist with the cunningly woven band. The two large onyx stones were set on the shoulder-straps, and on each stone were engraved the names of the children of Israel—“Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth.” In astrology, to which science perhaps on its more esoteric side we are impelled, we can quickly recognize the twelve signs of the Zodiac—six Northern and six Southern—in the twelve tribes of the children of Israel, more distinctly emphasized on the breastplate of the High Priest. The engraving on the two onyx stones, one of which would necessarily be somewhat lighter in colour than the other, can never be explained in our prosaic terms for they were attuned to the whisperings of the Heavenly Hosts and typified the eternal wanderings of the Soul.

In my later remarks on the Onyx I have noted the ancient philosophy regarding the descent of the Soul through the Gate of Cancer and its ascent through the Gate of Capricorn. Peter symbolically represented at the Gate of Heaven, is a veiled allusion to the stone (Petros) gateway through which the departing spirits of Earth pass on their everlasting pilgrimage in search of the pearl above price—the hidden knowledge of perfect truth—a stone so gloriously brilliant that mortal eyes can never gaze on it.

In earlier Egyptian symbolic lore it is assumed that the Heavens were of stone, the goddess Hathor being the Lady of the Turquoise Stones and other deities being represented by stones cut to forms and in their natural state. In rabbinical allegory the Creator, vibrating through the rays of sunrise, is reverenced as “The Opener of the Gates,” and frequent allusions are made to the gates of tears, of prayer, of praise, and of repentance. There is an old Hebrew tradition that one Messiah will come through the Gate of Capricorn and another through the Gate of Cancer. Plato writes of the two gateways—one through which the Soul descends, the other through which the soul ascends, and Porphyry says that on this account the Egyptians did not begin the year like the Romans with Aquarius but with the Moon Sign Cancer.

The Quabalistic Books say that the soul of man passed through the four celestial worlds in its descent, receiving from Aziluth, the Chaiah, spiritual animation: from Briah, Neshamah, understanding: from Jezirah, Ruach, the passions: from Nephesch, material desires. He enters the world by the Gate of Generation (the Moon), the watery sign, the colour of which is indicated as green, and he leaves the world of Matter for the land of the Immortals by the Gate of Material Death (Saturn), the Earth sign Capricorn, the colour of which is black. The Su’n passage through the tribal signs expressed on the onyx stones of the Ephod symbolizes eternally the descent and ascent of immortal man.

CHAPTER IV
THE BREASTPLATE OF JUDGMENT

“The future things and those which are to happen, let them foretell unto thee.” Isaiah XLIV. 7.

ATTACHED to the Ephod was the famous HOSHEN-HA-MISHPAT or Breastplate of Judgment which was of “cunning work,” fashioned like the Ephod “of gold, of blue, and of purple, and of scarlet, and of fine twined linen.” It was a square pouch when doubled, a span in length and a span in breadth. Josephus writes that there were “twelve stones upon the Breastplate, extraordinary in largeness and beauty: and they were an ornament not to be purchased by men because of their immense value. The names of all those sons of Jacob were engraven in these stones, whom we esteem the heads of our tribes, each in the order according to which they were born.”

We are told in the 28th chapter of the Book of Exodus that the Urim and Thummim were put into the Breastplate. Dummelow believes that these were two jewels or images engraved with distinctive characters employed in casting lots. Josephus and the Septuagint imply that the gems on the Breastplate constituted the Urim and Thummim. Gensenius says that the Urim and Thummim were two little images which were placed between the folds of the Breastplate. Dr. Chambers indicates the Urim and Thummim as a mysterious contrivance consisting either of the four rows of precious stones bearing the tribal signets, or of two images. It is pointed out that the images of Isis and Osiris, worked in precious stones, hung on the breast of the Egyptian High Priest to symbolize truth and justice. The Urim and Thummim may be identical with the Babylonian “Tablets of Destiny” which were the instruments by which the seers of Babylon conveyed the “urtu” or answer of the gods to the people. In Babylon the “Tablets of Destiny” were only effective when on the breast of the god, while amongst the children of Israel the Urim and Thummim were only potent when on the breast of the High Priest. Josephus says that the answer of the Urim and Thummim was revealed by rays of light, and the Talmudic account is in harmony with this statement.

It was necessary for accuracy that the oracle should only be approached by one on whom the Shekinah or Radiance rested: one filled with the splendour of inspiration, naturally gifted in the art of prophecy, and fitted by the beauty of his thoughts and his life to draw unto himself the divine Shekinah: he must be “covered with the robe of virtue as the bridegroom decketh himself with ornaments and as a bride adorneth herself with her jewels.” The Rabbis identified Urim and Thummim as the “grand and sacred name of God,” Urim indicating “Those whose words communicate light” and Thummin, “Those whose words are realised,” while the Septuagint renders them as “Revelation” and “Truth.” The generally accepted meaning of Urim and Thummim is “Lights and Perfections.”

The connection of the twelve zodiacal signs with the twelve tribes of Israel and the twelve stones of the Breastplate is remarked by Josephus, and the Targum upon Canticles also links them together. Wilson in “Lights and Shadows of Northern Mythology” draws attention to the life-sized white marble figure of Aaron robed, wearing the Breastplate[Breastplate] showing a sign of the Zodiac sculptured on each of the twelve precious stones, which figure is placed on the right side of the High Altar in S. Pietro, Piazza Bianchi, Genoa.

The Matsebah of Babylon are black pillar stones on which in three elemental divisions are sculptured the twelve zodiacal signs by which the twelve Assyrian gods are symbolized, and the twelve lions on either side of the steps leading to Solomon’s throne represent the Sun in its progress through the signs of Heaven. Josephus mentions that he had seen the remains of an ancient pillar of stone on which Seth, foreseeing the great Flood, had engraved the elements of Astrology which “Adam had received from the Creator.”

“Moses was willing,” writes Josephus, “that the power of the Breastplate should be known not only to the Hebrews but to all the world. When God was present the stone on the right shoulder of the High Priest (the stone symbolizing the soul’s descent) shone with a brilliancy not natural to it. This has appeared a wonderful thing to such as have not so far indulged themselves in philosophy as to despise Divine Revelation. Yet will I mention what is more wonderful than this: for God declared beforehand by those twelve stones which the High Priest bare on his breast and which were inserted into his Breastplate, when they should be victorious in battle: for so great a splendour shone forth from them before the army began to march that all the people were sensible of God’s being present for their assistance. Whence it came to pass that those Greeks who had a veneration for our laws, because they could not possibly contradict this called the Breastplate ‘the Oracle.’ Now this Breastplate left off shining 200 years before I composed this book, God having been displeased at the transgression of the laws.”

Father Kircher in “Oedipus Egyptianus” gives an engraving of the Tabernacle with the Sun, Moon, and Planets in the centre and Ephraim with a bull, Menasses with two infants, Benjamin with a Centaur, Dan with a scorpion, Gad with a ram, Assehr with scales, Simeon with fishes, Reuben with a water-bearer, Zebulon with a fish-goat, Issachar with a lobster, and Judah with a lion.

The standards of the twelve tribes were given in the middle ages as follows:

The Rabbinical writers generally favour the following tribal order: Reuben, Simeon, Levi, Judah, Dan, Napthali, Gad, Assher, Issachar, Zebulon, Joseph, Benjamin. Tobias ben Eliezer quotes an old Baraita which said that Zebulon was followed by Dan. Marbodus places them as follows:

Another old list gives the order as follows:

Reuben, Dan, Judah, Levi, Issachar, Zebulon, Assher, Napthali, Gad, Simeon, Joseph, Benjamin.

Swedenborg groups the tribes thus:

Judah, Reuben and Gad; Assher, Napthali and Manasseh; Simeon, Levi and Issachar; Zebulon, Joseph and Benjamin.

It is unnecessary to quote further lists as I believe that the one I am now producing will be sufficient to redeem the confusion. It is in complete harmony with the order of Jacob’s blessings (Genesis XLIX) and the signs of the Zodiac. It will be noted that Taurus with the tribe of Reuben leads the Zodiac, and it is related that under this sign the human race came to earth. On ancient zodiacs the Bull as a solar conception is shown wending his way through the stars.

The sign Cancer is that of the tribe of Levi as servants and guardians of the Tabernacle, the name indicating “held to,” i. e., held to the altar.

CHAPTER V
INTERPRETATION OF THE BREASTPLATE
ACCORDING TO ANCIENT PHILOSOPHY

It is apparent that the identification of the stones in the Breastplate must present many difficulties. Lord Arthur C. Hervey in his Dictionary of the Bible, says: “Whether the order followed the ages of the sons of Israel or, as seems most probable, the order of the encampment, may be doubted; but unless any appropriate distinct symbolism of the different tribes be found in the names of the precious stones, the question can scarcely be decided.” Dr. C. Keil in “Biblical Archaeology” says: “The order of the rows of the precious stones is given in Exodus 28:17-20 and 39:10-13, but owing to the vacillating manner in which the early writers designate and describe the stones we are at a loss to know how it should be explained.” Dr. Deane is of the opinion that in many cases it is a difficult task to identify the Hebrew and Greek names used in these passages with the names of modern mineralogy. The Rev. J. R. Dummelow comments on the difficulties of identifying the stones, the meaning of the Hebrew words being doubtful. Josephus saw the Breastplate frequently in his day, and in his description the position of certain stones is changed. The Hebrew Bible translation also presents differences. Rosenmuller, the Orientalist, argues as to the position of the 6th and 12th stones, placing the 12th in the 6th and the 6th in the 12th. It may easily be assumed that in its wanderings stones were lost from the Breastplate and that the replacing of these stones was not always carried out by men with a knowledge of the quabalistical import of Urim and Thummim or even of the stones themselves.

To quote from Dr. Deane: “The variation in the order of the stones prompts the enquiry whether the Breastplate which Josephus repeatedly saw and which Jerome might have seen in the Temple of Concord was identical with that of ancient times. If the whole of the original stones were preserved, the order must have been kept in consequence of the names engraved upon them. But it is not by any means unlikely that in the great vicissitudes of the Hebrew nation some of the original stones may have been lost and have been replaced by others.” More evidences of this kind would be superfluous.

The First Stone of the Breastplate

Now, the first stone of the Breastplate is a Red stone. According to astrology the Red stone vibrates to the planet Mars and the zodiacal Aries, therefore its position as the first stone of the Breastplate is natural. In the mystic philosophy of the Hebrews the Ram “caught in a thicket by his horns,” the blood of the lamb upon the lintel and side-posts, etc., and in mystic Christian philosophy the blood of the Lamb which redeems from worldly[worldly] sin are expressed symbolically by the sign Aries, into which the Sun enters in the month of Nisan, approximately 21st March, the time of the Passover and of Easter. Not only then must the stone be a red one, it must be red of the colour of blood. But again one must not lose sight of the fact that the first stone on the Plate was engraved not with the name of the tribe of Benjamin, the true Aries tribe, but with the name Reuben, a tribe under the lordship of the second sign of the Zodiac, Taurus. This may be explained by the fact that the earlier Breastplate of the two began with the sign Taurus. Agnes Mary Clerke, writing on the Old Zodiac, says: “So far as positive records go Aries was always the first sign. But the arrangement is, on the face of it, a comparatively modern one. None of the brighter stars of the constellation could be said even roughly to mark the Equinox much before 1800 B.C.; therefore during a long stretch of previous time the leading position belongs to the stars of Taurus. Numerous indications accordingly point to a corresponding primate zodiac. Setting aside as doubtful, evidence derived from interpretation of cuniform inscriptions we meet in connection with Mithraic and Mylittic legends reminiscences of a Zodiac and religious calendar in which the Bull led the way. Virgil’s “Candidus auratis aperit cum cornibus anum Taurus” perpetuates the tradition, and the Pleiades continued within historical memory to be the first asterism of the lunar zodiac.”

The Egyptian worship of Serapis who is frequently symbolized by the head of a bull surmounted by a uræus and disc, and whose colour was of a blood red, may be noted. The worship of this god was introduced into Egypt by the Ptolemies, but his name is derived from Ausar-Hapi (Osiris-Apis) and he represents a blending of the older worship of Osiris with the Bull Apis which, says Herodotus, is a fair and sublime reflection of the soul of Osiris. In this connection Diodorus says that the soul of Osiris migrated into Apis and thus revealed himself to men through the ages. Attention is drawn to this worship to show that in Egypt a bull god was associated with the colour red, and the “holding a red rag to a bull” may have its origin in the bull-fights of old, in which case however it is clear that the Martial Red is the colour of irritation.

We can see in the placing of Taurus, the Bull—or the tribal name Reuben—in the first section of the Breastplate a desire to harmonize it as far as possible with an older one, whilst the gem and its colour represented the sign Aries—the sign of the Ram—symbolically the tribe of Benjamin, engraved as of old in the last division of the Plate.

The Hebrew word ODEM, signifying redness, is connected with the Hebrew word DOM, blood, and the stone to meet these requirements is the Red Hæmatite, the true bloodstone of antiquity, which is further described in the section of this book dealing more generally with the scientific and romantic aspects of precious stones.

The Hæmatite is a true iron stone and in old astrology Iron is a metal placed directly under the rulership of the planet Mars and the sign Aries. We have direct evidence of the use of this stone by the ancient Babylonians, who wore it as an engraved signet cut in cylinder form. We therefore identify the first stone of the Breastplate as the Red Hæmatite on which was engraved the name of the first tribe, Reuben.

The Second Stone of the Breastplate

The second stone of the Breastplate is given as PITDAH, variously interpreted as a Topaz, Peridot, Yellowish-green Serpentine, Diamond and Chrysolite. The Targums agree that a green stone is implied and some authorities seek to clear the mystery by advancing that the stone was of a yellowish-green.

The topaz of the ancients is not the topaz of today, but is identified with the stone known to us as the chrysolite or peridot. Traditionally the emerald is associated with the second sign of the zodiac, and Apion who wrote much concerning ancient Egypt and whose story of Androclus and the Lion echoes through the ages, tells of a gigantic figure of Serapis seen at Alexandra; this figure, the height of which was about fifteen feet, was probably composed of glass resembling emerald. The emerald was sacred to Serapis who—as indicated in the previous chapter—was a Bull god associated naturally with the zodiacal Taurus. This sign and the colour green blend truly for green is the symbol of life, of agriculture and of abundant nature, and amongst nations of antiquity holy festivals heralded the return of Spring whose praises are sung by the poets in the magical language of mythology. The many references to “green trees” in the Bible need only be noticed in passing.

The Veneralia of old was held once a year amidst budding plants and flowers, in gardens and on green lawns in honour of Venus to welcome Adonis returning in radiant beauty from the under-world. The ceremony took place towards the end of April, when the Sun had entered the Earth sign of Venus, Taurus, and it survives in the later May Day rejoicings.

The gem needed is therefore a green one, and this is traditionally the correct one for the sign Shor or Taurus in which Nogah or Venus delights and in which Lavanah or the Moon exalts. The emerald was sacred to this period of the year. This gem was well-known amongst ancient nations, especially those of Egypt and Ethiopia where the chief emerald mines were. The children of Israel must certainly have known of the existence of the emerald which is mentioned in the Wisdom of Ptah-Hotep who lived ages before the time of Solomon and more than 1000 years before Hammurabi, the Wise, of Babylon. “Courtesy in Speech,” says this sage, “is rarer than the emeralds which slave girls find in the stones.”

It is recorded that the Egyptians employed many women at the emerald mines on account of the keenness of their vision, and it is highly probable that Israelitish women were selected for this work with captives of other nations. Specimens of emeralds collected by Sir G. Wilkinson from Mount Zabarah in Upper Egypt now lie in the British Museum. Evidence is not wanting to prove that the ancients knew well how to engrave on an emerald, Pliny states that Ptolemy offered Lucullus at Alexandra an emerald with his portrait engraved on it.

The tribe Simeon corresponding to the zodiacal Gemini was engraved on the second gem of the Breastplate—although it has no connection with it—for the reason before noted.

It should be understood that by “emerald” is meant the precious emerald as we know it or its varieties Beryl and Aquamarine. It may be noted that the Topaz, a gem most generally favoured as the second stone on the Breastplate, is traditionally assigned to the opposite sign of the Zodiac, Scorpio.

The hero Gilgames in Babylonian story sees by the gates of the Ocean a wondrous magical tree which bore as fruit most precious emeralds. The emerald as a love stone was closely identified with Venus and was regarded as particularly fortunate for women, bringing happiness in love, comfort in domestic affairs, and safety in childbirth. The evil effects of the luminaries afflicted or of malefic planets in the sign Taurus, the latter degrees especially, have been shown to affect the sight; hence the employment of the emerald as an eye charm.

Hathor, the Egyptian Venus, who carries in her left hand the potent Crux Ansata was saluted as “The Lady of the Southern Sycamore,” a tree which stood for the living body of Hathor on earth and which was called the Sycamore of the Emerald.

The Rosicrucian John Heydon of the 17th Century describes his meeting with the spirit Euterpe on the plains of Bulverton Hill one sweet summer evening. He describes her as “a most exquisite divine beauty of decent stature; attired, she was in thin loose silks, but so green that I never saw the like for the colour was not earthly.... Her rings were pure entire emeralds for she valued no metal.”

Similar legends of green fairies, green fields, and green lights are connected with the sign of Venus terrestrial, Taurus.

The emerald, then, is the second stone of the Breastplate, and on it was engraved the name of the tribe of Simeon.

The Third Stone of the Breastplate

The third stone of the Breastplate is simply expressed by the word BAREKETH which has been variously rendered as Emerald, Ruby, Carbuncle, Amethyst, Rock Crystal, Green Olivine, Green Feldspar. Its true meaning is “flashing,” which the Targumic translators express as “brilliant.” The Hebrew BARUK corresponds to an Arabic word meaning “to gleam, to flash;” the Assyrian word BARAKU and the Aramic BURUK have the same meaning, with which may be identified the Punic BARCAR, surname of the Carthaginian general Hamilcar; the Syriac BORKO and the Chaldean BARKAN can only be rendered “brilliant.” There is a Sanskrit word MARKATA, meaning “flashing, sparkling,” which corresponds to our word “marble,” literally, “the sparkling stone,” Latin MARMOR, cognate with the Greek MARMAROS from MARMAIRO to flash, shine, sparkle. Hence the Flashing Stone may be identified as marble, and this traditionally answers the required conditions. In astro-philosophy marble is connected with the sign of the columns, Gemini—Simeon in association with Levi—and is known as the Day House of the planet Mercury. The Midrash Bemidbah gives the colour of this sign as white, and Francis Barrett expresses it as “glittering.”

The author remembers long ago taking some really glittering specimens of white marble, unstained by the hand of time, from an Egyptian mummy-case. Even at the present day pieces of white marble are buried with the dead body in some countries of the world, and the marble tombstone is universally used as a monument over the buried ashes which the ascending man has thrown aside as the serpent throws his old skin.

The shining marble is the emblem of spiritual resurrection which is symbolized in the sign of the Twins (Gemini). Mercury as the Egyptian Tehuti or Thoth, or the Greek Hermes, is ever connected with the spirits of the dead in the Hall of Judgment and, in harmony with the brilliant flashing white stone, the everlasting uplifting and spiritual progress. The sign Gemini but lightly veils the peculiar occult meaning associated with twins and connected names in hermetic philosophy. From Cain and Abel many may be enumerated including Simeon and Levi whom we find implicated in the massacre of the defenceless people of Shihem for which crime they drew upon themselves their father’s curse. Greek legend gives Amphion, skilled in music and learning, and Zeuthus, who labours and follows the chase. The latter by hard labour rolled huge boulders together to build up the walls of Troy, whilst the former but struck the strings of the lyre given to him by Hermes and the great rocks followed him—a symbol of the triumph of mind which Hermes promises to his disciples. Simeon and Levi killed the Shechemites to avenge their sister Dinah; Amphion and Zeuthus drove Dirce, bound to a bull, to her death to avenge their mother Antiope. In the legend of the Roman twins, Romulus kills his brother Remus as Cain killed Abel.

The twin stories are well illustrated in the legend of Castor and Pollux, the “great twin brethren,” sons of Jupiter and Leda. The former was mortal, the latter immortal, but so attached were they to each other that none ever saw them apart.

In these stories the mysterious union of the Soul and the Body is being continually forced forward, and sleep—which the old masters called a tenth part of death—is indicated in this legend of the Dioscuri when Pollux divides his immortality with his brother. Sanchoniatho or Sanchuniathon—who lived when Gideon judged Israel, says that Thoth of the Egyptians, Taaut of the Phœnicians, Thoyth of the Alexandrians, Hermes or Mercurius, was the inventor of letters, and took religion from the unskilful management of the vulgar forming it into a rational system; and "when Saturn came from the southern parts of the Earth he made Taaut, the son of Miser (identified as the Mizraim of the Bible), King of all Egypt, and the month Thoth began the Egyptian year and coincides with Tisri or Thishri which began the Jewish year and with Tisritu which began the Chaldean.

To continue further might lead outside the province of this book, and the plea for this digression is the endeavour to elucidate the hidden import of the various departments of the sacred Breastplate by the searchlight of the philosophical stories of our antique fathers.

Thoth or Hermes engraved all knowledge on two pillars or columns, and the Hermetic schools say that all knowledge is contained in the words, letters and continuations engraved on the two tables of stone. This writing of God graven upon the tables constituted the Commandments, five of which, and five is the number of Mercury, were written on each stone, the complete ten indicating the Hidden Power of God—identified in the Sepher Yetzirah as the Path of Resplendent Intelligence and the Light which, too intense for the material eye of man, is around the Throne of the Supreme.

The association of marble with Hermes, the Guide of the Human Race, is traditional, and evidence favours it as the third stone of the Breastplate engraved with the name of the tribe of Levi.

The Fourth Stone of the Breastplate

Nofek the fourth stone of the Breastplate, has been identified with the emerald, carbuncle, jasper, red garnet, ruby carbuncle, almandine garnet and ruby. Two of the Targums classify it as emerald, possibly referring to a stone similar in colour to the emerald. It is well known that all green stones were called emeralds by a large section of the ancient public, just as all red stones were called rubies, etc., hence much confusion followed. Dr. Emil Hirsch says that Nofek (the correctness of which word has been doubted in some quarters) must have belonged to the green stones. In corresponding chrysoprase with “celestial love of truth” Emanuel Swedenborg draws attention to Exodus XXVIII. 18, indicating his identification of that gem as the fourth stone of the Plate. This gem which is of a soft green colour resembles the tender hue of moonlight. The Midrash Bemidbah gives the colour of Nofek as sky blue, the Egyptians according to Müller as green, and the astrological, in considering Cancer the Mansion of the Moon, a moonlight green. The chrysoprase was anciently translated as “austerity directed against vice” which harmonizes agreeably with the traditional attitude of chaste Diana against evil-doers.

The Boat of the Moon in ancient Egypt is pictured as a disc within a crescent, and the association of the moon (which was said to be in its Mansion in the watery Cancer) with the waters of the Earth was well known to the ancients and is referred to frequently in works on magic and astrology. In this connection may be mentioned the Egyptian story of a few thousands of years ago which is known as “The Legend of the Green Jewel” told to the Pharaoh Khufu by the Prince Khafra:

Pharaoh Sneferu, weary and sighing for amusement or relaxation from affairs of State, was advised by his scribe to go rowing with the loveliest women of his harem on the lake. “I will go with thee, august One,” said the scribe, “the green banks with the trees and flowers, the splash of the water under the oars will charm thine eyes and bring thee happiness.” For the excursion twenty beautiful young women were selected (twenty was a number of the negative or female side of the Moon, quabalistically expressed as “the Awakening”). They rowed the Pharaoh’s boat with oars of ebony and gold, singing sweetly as they went, and his heart was glad. But with the turning of the boat the helmswoman’s hair was touched by her steering oar and a green jewel she wore fell into the water. She became silent and raised her oar from the water, the other women doing likewise. “Why cease?” asked the Pharaoh. “Let us continue.” They answered: “O Pharaoh, the steerer has stopped and her oar is raised from the water.” “Why is this so?” questioned the Pharaoh. “O Majesty, my beautiful green jewel has sunk beneath the waters.” “What of that?” he replied. “Continue. I will present you with a new jewel.” “O Majesty,” said the girl, “no jewel can replace my own green jewel.” So the Pharaoh turned to his scribe. “What can we do?” he asked. “This girl has lost her green jewel and will have no other.” The scribe uttered magical words over the lake and the waters divided as two walls. Between these walls the scribe descended and, having found the jewel, came up again into the boat, gave the green jewel to the helmswoman and spoke to the waters which closed up again. The Pharaoh was gratified, giving rich gifts to the scribe at whose power all marvelled.

When the Pharaoh Khufu heard this legend from Prince Khafra he enjoined that offerings should grace the sepulchres of the Pharaoh Sneferu and his great scribe, the magician. This allegorical story, like many others of the kind, is full of hidden meaning and the connection of this boat with its twenty female rowers, its two (unit of the Moon) Illustrious Ones, the Pharaoh and the Scribe, the green vegetation on the banks of the lake, the lake itself, the division of the waters and the green jewel make the meaning especially clear to students of symbology.

In astrological enumeration from the earliest time the sign Cancer was said to rule the great oceans, the deep blue of which may have influenced the Midrash Bemidbah in its allotment of colour, and in certain hermetic ceremonies connected with the soul’s entry into matter through the Gate of Cancer from the blue ocean of the incorruptible Heavens.

The zodiacal Cancer, the Mansion of the Moon, is associated with the worship of Diana in her varied forms, and Diana—at one time a plebeian goddess only—was for a long period worshipped by the plebeian populations who used to hang her image to trees to increase their growth. Cancer is the sign of the people, and the Moon “which delights in this sign” represents their varying moods. In the Acts of the Apostles it is related that Demetrius, a silversmith, and others made silver shrines of Diana (silver astrologically is the metal of the Moon) resenting the attempt of Paul to prejudice her worship, with the famous cry “Great is Diana of the Ephesians.” Diana was worshipped as the goddess of Light by the Romans and whether as Artemis in her changing attributes, Selene, Luna, Leucophryne, Petamia, Munychia or Amarynthea, her influence as a moon deity remains. Her face resembles that of her twin brother Apollo to a very marked degree, and her hair like his is caught up in a knot above the forehead indicating the influence exerted by the Moon in its relation to the Sun, in the movements of the waters of the Earth.

That chrysoprase as we know it today was used in very early times is clearly proved by the Egyptian jewellery discovered in excavations. Hard as the stone is, the ancients knew how to cut it, various intagli of ancient origin existing today to prove their skill. The apple-green hue of the chrysoprase is attractive, and it is probable that it was the stone of which fifty specimens were sent to Ashkalon as part of the tribute. Its inclusion in this department of the Breastplate is the result of much research, and it harmonizes with astrological tradition. This stone was inscribed with the name of the tribe of Judah.

The Fifth Stone of the Breastplate

In placing Shoham in the position of Sapir in the fifth division of the Breastplate, traditional philosophy is harmonized. The fifth zodiacal sign Leo is not blue. It is the mansion of the Sun, and old almanacs symbolize it as a raging lion. The Midrash Bemidbah gives the colour as black but generally authorities agree that it is a shade of red, especially during sunrise and sunset, and a yellowish-red at noonday. The eleventh zodiacal sign Aquarius is given as sky blue by most authorities, and it is generally accepted. It has a mystic connection with the heavens, and without doubt its gem is the Sapir. In the Zodiac the signs Leo and Aquarius are exactly opposite, and on the Breastplate the stone for the former is second of the second row, and for the latter second of the last row. Accepting this view no difficulty will be experienced. It might also be considered that the tribe of Judah is the tribe of the Lion, although for reasons previously stated, the name of this tribe is engraved on the fourth stone.

Accepting the Shoham then as the fifth stone of the Breastplate we have yet to identify it. The Hebrew Bible, the Authorized Version, Josephus, the Vulgate, Marbodus, Dr. Deane all translate it as Onyx, and Dr. Ginzberg half agrees with them. Dr. Emil A. Braun, the archæologist, traced Shoham to the Arabic SACHMA, blackness. “Of such a colour,” he writes, “are the Arabian Sardonyx which have a black ground colour.” However, this species can hardly be called true Sardonyx defined by Pliny as “candor in sarda,” graphically rendered by King as “a white opaque layer superimposed upon a red transparent stratum of the true red Sard.” The ancient and modern methods of imitating this gem are identical: A Sard is put upon a red-hot iron block with the result that the part nearest the heated mass is transmuted into a white hazy layer upon which the Cameo artist works.[works.]

It seems that the name Onyx amongst ancient peoples was indifferently applied to both Onyx and Sardonyx, but in the case of the fifth stone of the Breastplate there seems to be no doubt that the Sardonyx is the Stone. The sign Leo astrologically rules the Heart in the human body, which in the Grand Man is symbolically the Sun, and the Sard is of the colour of the Heart. By ancient correspondence then the Heart, Leo, the Sun, the Sard, the Sardonyx, and the fifth department of the Breastplate are clearly connected.

The Carnelian, Sard, and Sardonyx were most extensively used by the Egyptians, Greeks, Romans and other peoples of antiquity, and many specimens have been found engraved with various devices: finely worked Egyptian scarabei, antique Intagli and Camei. The Sardonyx has been called a “royal stone,” and the sign of the Lion is intimately connected with royalty. The winged, human-headed lions of Nineveh are emblematical of the Sun, and Daniel describing his vision connects the Winged Lion with the heart of Man:—(Ch. VII. 4).

In the Egyptian texts frequent allusion is made to the heart or HATI of Osiris. The HATI represented vitality, warmth, control, and silently within it were impressed the actions of its owner during his earth-life. It was to his HATI, lying on the Balance before the “Shining God,” the attendant deities and the forty and two gods in the great Judgment Hall, that the shuddering soul cried out of the intense silence: “O heart of mine, testify not against me,” words frequently impressed on Scarabei and regarded as magically potent.

A symbolic image constructed by the Magi at the period of the Sun’s passage through the sign of the Lion, took the form of a crowned king enthroned, wearing a deep yellow robe, a globe at his feet and a raven by his heart. The crowned king, his yellow robe, the raven and the globe symbolize the Sun and its manifestations, and the Heart—the Sun of Man—symbolizes the Solar sign Leo. Another symbol of the Magi, shows a crowned woman in a four-horsed chariot (four being the negative or female side of the Sun), a mirror in her right hand, a staff in her left, and a burning flame on her head. These emblems were directed to be engraved in the Hour of the Sun, the Sun being in Leo, on a carnelian stone. The famous seal of Solomon and David—the Mogan Dovid—was most potent when engraved on a Sardonyx, a Carnelian or a plate of gold (metal of the Sun).

All conditions necessary for this stone of the breastplate are fulfilled in the Sardonyx stone which, engraved with the tribe of Zebulun, filled the fifth place.

The Sixth Stone of the Breastplate

The sixth stone of the Breastplate is, without doubt, the Jashpeh accepted by the Vulgate, Marbodus, Dr. Emil Hirsch and Dr. G. Deane. Translated correctly enough as Jasper, it is placed in the twelfth division in the Hebrew and Authorized Versions.

From an astrological point of view the Yaholom has no claim on the sixth House whilst Jashpeh undoubtedly has. The latter is the third stone of the second row of the Breastplate and the former is the third stone of the fourth row. In astrological science they are opposite in the Zodiac, the Jashpeh belonging to the celestial Virgo and the Yahalom to the celestial Pisces. The colours are given in the Midrash Bemidbah as “Mixed,” and this is more correct than the “black speckled with blue,” set down sometimes for the sign Virgo, but which scarcely expresses the aspect of Nature personified in the goddess Ceres. The Jasper stone has not lost its identity in the march of time, and there is no reason to doubt that the Aspu of the Assyrians, the Jashpeh of the Hebrews, the Jaspis of the Greek, or the Yash of the Arabs is any other than the Jasper, as we know it today. The Panther stone of the Targums of Onkelos and Jonathan is the well-known and very beautiful Egyptian Mottled Jasper so greatly esteemed in the ancient world. The Jasper takes a very brilliant polish and is quite of the crystal brilliance indicated in the sacred books. It was the gem of the angel Raphael, emblematic of strength, courage, virtue and wisdom, and it is associated with a variety called the Graminatias, the markings of which resemble—to a very marked degree in some specimens—the letters of the Alphabet. Thus, it is the stone of Hermes or Thoth, the mercurial god who, possessed of illimitable knowledge, communicated it to the earth-bound spirit known as Man, by signs in the Heavens, in the air, in the sea, on the earth, in the flowers and stones of the earth, by omens, by hints and by incidents, but never—on account of his promise to Apollo—by spoken words. Jerome calls the Jasper “the stone of spiritual graces,” and from Hermes to Christ called Son of the Virgin, this stone descends with all its spiritual attributes. It is associated with the Virgins of Egypt who provoked the words set down in the eighth chapter of Jeremiah: “The children gather wood and the fathers kindle the fire, and the women knead their dough to make cakes to the Queen of Heaven.”

The Jasper was a stone sacred to the Virgin Mary in Christian mysticism, and to the Son of the Virgin; and symbolically the Virgin of the Skies is ever immaculate, ever sublime and pure. The association of the sixth sign of the Zodiac with all virginity is further exemplified in the cult of the Virgins of Vesta. Corresponding with the sixth sign of the Zodiac these virgins were six in number, and the age of girls selected for the service could not be less than six years. The poets tell the story of the beautiful Astræa, the holy Virgin, who in pity remained with men after the gods, provoked by man’s wickedness, had departed in anger; remained with them until she was forbidden to gaze on a world defiled with crime and misery, and with bandaged eyes was led away to Heaven where her symbolic form stands eternally, scales in one hand, sword in the other. One gift she left with man—the gift of Hope which has as its emblem the unpretentious Jasper stone. The Virgin Astræa is familiar as the goddess of Justice, and her connection with Mercury—astrologically known as Lord of the Virgin—is apparent. Her special degree of the Zodiac is given as the twenty-third (“Zodiacal Symbology,” page 96), which is a degree of sympathy, and for the correct administration of justice, deep and generous sympathy is surely necessary.

According to Swedenborg and other mystical writers the Virgin symbolizes all chaste love, “affection for good, charity towards others, lovers of truth, spirituality and sympathy, and the kindness of men to one another, as opposed to the cruel malice of war and destruction which is likened to false reasonings, lies and opposed to Divine Providence.”

The Zebulon is the Haven into which they “who are weary and heavy laden” may enter, and it is significant that the Son of the Virgin dwelt in Capernaum which is upon the sea coast in the borders of Zebulon and Nephthalim (Matt. 4. 13).

Leah thanks God for “a good dowry,” and saying that now her husband will dwell with her because of her six sons, called his name Zebulun. In several ways a good dowry is associated with the sign Virgo, which is related to learning and commerce, will, patience, persistence and the reward of honest work. About the constellation of Virgo is the Argo or Ship of the Heavens, which star-lighted is ever gliding on the blue waters of the Celestial Harbour. A story of the loss of the Jasper from the Breastplate is told in the Talmud, and after a long search for another to replace it one was found in the possession of Dama, son of Nethinah, and purchased from him for about £60 in our money.

It is quite conceivable that stones were lost from the breastplate, and it was no doubt the replacing of them that caused so much confusion. Jasper as the sixth stone of the Breastplate is easily identified and the tribe of Issachar was inscribed upon it.

The Seventh Stone of the Breastplate

The seventh stone of the Breastplate is given as Lesham, variously rendered as Ligure, Agate, Jacinth, Hyacinth, Amber, Sapphire, Turquoise, Opal. The gem needed must, according to Dr. E. G. Hirsch, be “brilliant and of intense lustre.” The Midrash says that the stone was “white like the colour of antimony.” The colour in the Midrash Bemidbah is given as sapphire blue, and by astrological authorities generally as dark crimson or tawny. The sign is the airy home of the planet Venus: and its colour can be more correctly gauged from the colours identified with the planet itself, which are given as follows: yellow, lemon yellow and pale blue, art tints in general, white and purple, white and shining, white in the morning, reddish in the evening, changeable, etc., Gesenius translates LESHAM as Opal, and Dr. M. H. Breslau accepts his reading as correct. The Opal is given for the seventh stone in translations from the Hebrew Bible, and this is most probably the correct one. This beautiful gem was in great repute in ancient times, and Pliny in lauding its charms tells us that it was found in India, Egypt, Cyprus, Thasos and other places. It is found recorded on Antique Clay Tablets whereon is impressed catalogues of treasures taken from conquered cities. Its softness and delicacy rendered it easy to cut and carve, and specimens of opal intagli have been found. Mr. King mentions one in the Praun collection, of mediocre antique Roman work which was engraved with the heads of Jupiter, Apollo and Diana surrounded by nine stars. The same author mentions a big opal set in a quabalistically inscribed ring of gold with astrological symbols. The midrashic “white like the colour of antimony” may fairly describe a common variety of opal. Antimony is a brittle flaky metal of bluish-white colour and crystalline texture. No gem can exhibit “the brilliant and intense lustres” more than the precious opal which is not only brilliant and lusterful but beautiful, tender and comprehensive of all the colours of the rainbow. What gem can answer so to the Talmudic identification of the qualities of Venus, viz., Splendour? The Venus of Libra is more ethereal than the Venus of Taurus and is well presented in the charming statue of the Venus of Medici, that of Taurus being expressed in the figure known as the Venus of Milo. This ethereal Venus is the immaculate glorious woman whose absolute beauty the greatest poets, writers, painters, sculptors and musicians have striven to express in words, in form, in colour and in sound. Thus is Venus the noble cogency of divine pure love which has been striving through all the ages to make the world a paradise and to bring man back again to the Eden he has lost. No blood sacrifices stained the altars of this lovely goddess, and the ancients delighted in bringing to her temples sweet blossoms and fragrant spices for incense. So great was the charm and wonder of this Heavenly One that Momus, the god of Sarcasm, who spared neither god nor man, died of vexation because he could find in her nothing to ridicule, nothing to blame, nothing to jeer at, for before such pure beauty criticism and ridicule must be mute. As Venus Urania she arises amidst the foam of the sea (the occult import serving but to intensify the beauty of the legend) with a blue sky above her head and peaceful sunlit waters at her feet, a symbol of that eternal love which unites the elements and spreads the lustre of true harmony wherever are to be found those wise enough to know it. Socrates wrote that he was uncertain whether there was one Aphrodite or two, and doubtless the philosopher recognized the various phases of the goddess when blended with, or corrupted by, anything less than the conception of pure idealism in all its expressions. The ancients called the opal “Cupid”—a worthy tribute to the sublime beauty of his glorious mother. One might compare the opal to the union of Thaumas (Wonder), the Son of the Earth, with Electra (Brightness), a daughter of Oceanus, and with their child Iris (Rainbow).

Rare Opals
Kelsey I. Newman Collection

Issachar is the tribe of the Balance, “an ass bending between two burdens.” The ass in the East today as it was in the days of the Bible is regarded as an emblem of constancy, patience, endurance and stolidity, and frequent allusion is made to it in sacred writings: “Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way.” (Judges 5. 10.) Josephus replies with vigour to the assertion of Apion that the Jews worshipped an ass’s head. In the mythology of the Egyptians the good and evil essences are symbolised by two wild asses, and mention is made in “The Book of the Dead” of the duel between the ass and its “eater,” the night serpent. The ass also as a symbolic animal of Jupiter represented Justice in the ancient world, hence its association with the Balance becomes clear. The tribe Issachar, this “servant of tribute,” is symbolic of absolute truth for “a false balance is abomination to the Lord: but a just weight is his delight.” (Prov. 11. 1.), and “He that speaketh truth showeth forth righteousness: but a false witness deceit.” (Prov. 12. 17.) The entry of the Son of the Virgin into Jerusalem—the city of Virgo—riding on an ass, as told in that chapter of parables, Matthew 21, is not devoid of symbolic meaning. Hermes or Thoth is the recorder of the scales in the Egyptian Hall of Judgment and he may also be said to ride upon the scales for the sign Libra follows the sign of the Virgin. Libra has been described as the most sensitive sign of the Zodiac, the opal is its ideal gem and the opal is the gem for the seventh division of the Breastplate and on it was engraved the tribe of Dan.

The Eighth Stone of the Breastplate

The eighth stone of the Breastplate is Shebo, rendered as Agate by the Authorised Version, the Vulgate, Marbodus and others.

Gesenius gives the derivation of Shebo from a root which means “to take prisoner,” and his illustrious pupil, Julius Fürst, connects it with a root meaning “to glitter.” Dr. Deane derives it from another meaning “to obscure, to dull,” and expresses the opinion that the problem “cannot be solved by etymology alone.” He believes SHEBO to be some variety of crystallised quartz. Dr. Breslau in translating SHEBO as Agate has good supporters. The variety known as Banded agreeably fits in with the demands of the planet Mars through the sign of its expression Scorpio, termed the sign of the Serpent. Its wavy lines typify the undulations of the serpent, the lines of a fortress or the restless waves of the sea. The opinion has been expressed that SHEBO may have some connection with the Indian Serpent of the Underworld—Sesha or Shesha, and the connection may be further extended to the huge serpent which slays and is slain by Thor as told in the Song of Vala.

The sign Scorpio is in astrology the sign of death, the dead and all connected therewith. It is expressed by the Serpent of Eden in that magical third chapter of Genesis, a chapter that has demanded the special study of mystical philosophers for ages. The sign Scorpio is also symbolized in the person of the goddess Serket, pictured as a human-headed scorpion or as a goddess with scorpion head-dress. She protected the Canopic Jars which contained the embalmed viscera of the departed. Aesculapius, the god of medicine, was worshipped under the form of a serpent at Epidaurus, and in the Vatican statue he is represented leaning on a staff around which is coiled a serpent; statues of his daughter Hygieia show her with a serpent in different attitudes. In those and numerous other serpent stories all associated with the sign Scorpio to a greater or lesser degree, the majesty and the mystery of life and death are philosophically implied.

The traditional colour of the sign Scorpio is given as brown, a shade of brown well describes the agate stone. The Midrash Bemidbah gives gray which, though not in agreement with other authorities, certainly does indicate a species of Agate.

Dan is described in the Book of Genesis as “a serpent by the way, an adder in the path, that biteth the horses’ heels” (the sign following Scorpio, Sagittarius—the sign of Gad) “so that his rider shall fall backward.” The tribe was a mystical tribe possessing the knowledge of white magic and of black (Judges XVIII. 30). The wisdom of the serpent is symbolized in it—“Dan shall judge his people.”

The eighth stone of the Breastplate was the Banded Agate, and on it was engraved the tribe of Gad.

The Ninth Stone of the Breastplate

The ninth stone of the Breastplate is Achlamah which, with few exceptions, is identified as the Amethyst—beyond doubt the correct identification.

The Midrash Bemidbah gives the colour as purple which is the dominant shade of this beautiful gem. Purple is also one of the chief colours associated with the planet Jupiter which in astrology is termed the Lord of Sagittarius, the ninth sign of the Zodiac. This sign is connected with rulers and people in authority from very early times; Josephus mentions that Joseph wore “purple and drove in his chariot through all the land of Egypt.” The Amethyst was a royal stone and purple a royal colour the right to wear which was bestowed by the King on inspired men who, like Joseph, were revealers of dreams. In the Book of Daniel also Belshazzar promises that the man who reads for him the “writing on the wall” shall be clothed with purple, shall have a chain of gold about his neck and shall rule as the third in the kingdom. This promise he fulfills when Daniel, “the prince of astrologers,” told him what he would know. A similar promise is made by Darius, the son of Hystaspes, as a reward for the solving of his questions regarding the strength of Wine, Kings and Women. It is related in the Book of Esther that the same honour is bestowed on Mordecai by the King Artaxerxes.

In old Hebraic philosophy it was held that whoso honoureth the prophet honoureth God. Purple is the colour signifying royal dignity and imperial power: “to be born in the purple” is to be born essentially fortunate and, under the elevating influence of the planet Jupiter, Aclamah—according to Dr. Hirsch—seems etymologically to imply the idea of being strong. Lord Arthur Hervey and several other writers hold that the Hebrew word is a verbal one from the root HALOM, to dream. In astrological deductions Sagittarius is the sign of dreams, prophecy and philosophy, and in its divine aspect it is referred to the wise centaur Chiron who tended the young hero Achilles. Sagittarius is the sign of the Horse and of Horsemen, and its connection with the tribe of Gad is not hard to understand. Aben Ezra writes on Targum authority that Jupiter is best expressed by the name Gad, and Dr. Alfred Pearce remarks that in modern Hebrew TZEDEK, justice, was also translated as Jupiter “because of the just character of persons born under his influence.” Gad, David’s seer, is mentioned in 2 Samuel, 1 and 2 Chronicles, and the prophetic nature of this son of Jupiter may well stand as a living symbol. Gad is heralded by Leah thus: “A troop cometh,” and “she called his name Gad.”

The Amethyst has ever been a gem symbolizing spirituality in its highest degree, and by the virtue of its power it opposed evils, drunkenness, and the sin of distorted appetites. Indeed, the Amethyst was considered a sign of such holiness that evil was always courted by one wearing it whilst overindulging in eating and drinking. It was cut into sacred scarabei by the Egyptians and Etruscans and is frequently found engraved. Pliny writes of its fitness as a sealstone, and Mr. King mentions a large pale Amethyst, signed, in the Pulsky collection, on which is engraved the head of a Syrian King.

The Amethyst has been frequently quoted as a stone of the celestial Aries, even ancient writers commenting on its sympathetic Aries vibration. The mistake arose from confounding the Babylonian Mars with the Mars of the Greeks and Romans. The Babylonian Mars of Centaur form is clearly identified with the sign Sagittarius.

The Amethyst was the ninth stone of the Breastplate, and on it was engraved the name of the tribe of Asher.

The Tenth Stone of the Breastplate

Regarding the tenth stone of the Breastplate there is a general disagreement amongst authorities, some preferring simply to give its Hebraic name THARSHISH without attempting its meaning.

The tenth division of the Breastplate is the division of the zodiacal Capricorn, the colour of which is generally regarded as black, the colour of the planet Saturn, and which according to Dr. Simmonite, William Lilly, Madame Blavatsky and others, is, esoterically, green. The Targums describe the stone Tharshish as of the colour of the Great Sea, or sea colour. This is found in the Serpentine variety of a translucent deep green, oily colour capable of receiving a high polish. The colour of the Egyptian and Arabian Serpentine (or HYDRINUS) is deep and a little heavy. Many intagli and camei of antique origin are found cut in Serpentine; these specimens include Egyptian scarabei and Babylonian cylinders of about 5,000 years ago, clear evidence that the ancients knew the stone, appreciated it and worked it.

The sign Capricorn is a strange one, symbolizing the Gateway of Heaven through which men pass when life on earth is done. Hence it expresses the mystery of the deep seas which were compared with the seas of space in sacred philosophy. Amongst others, Manilius recognizes Capricorn as a sailor’s sign:

But when receding Capricornus shows

The star that in his tail’s bright summit glows,

Then shall the native dare the angry seas,

A hardy sailor live, spurning inglorious ease.

Rev. Mr. King writes of a cast from a gem engraved with a “double-headed Capricorn with an owl’s body standing upon and holding in his forefoot a rudder: in allusion to the doctrine laid down by Manilius that the star in the sign’s tail is the proper horoscope of mariners and pilots. Or it may typify the usually fickle temper of one born under the sign. This sign likewise presided over all the space within tide-mark, the alternate domain of sea and land; a dominion expressed by the half terrestrial, half marine composition of the figure. The region peculiarly under him” (that is, the region astrologically ruled by Capricorn) “was the West of Europe.” (This is speaking very generally.) “The owl’s body is given him perhaps as the attribute of Pallas, the designer of that prototype of navigation, the Argo.”

Godfrey Higgins writes of the “whimsical sign called Capricorn which in the Indian Zodiac is an entire goat and an entire fish: in the Greek and the Egyptian the two are united and form one animal.”

The place of dazzling brilliancy, called by the Greeks “The Milky Way” is the path of the souls, and is referred to by Macrobius, Cicero and other writers. The author of the “Anacalypsis” writes: "The Milky Way is placed immediately under that degree of North Latitude which is called the Tropic of Cancer, and the two tropics of Cancer and Capricorn have been called by the astrologers “The Gates of Heaven or the Sun,” at each of which the Sun arrives in his annual progress. The Southern Gate is called the Tropic of Capricorn, an amphibious animal, half goat, half fish in our present zodiacs, but in the most ancient zodiacs of India it is described as two entire beings—a goat and a fish. Here, in this goat-fish sign Capricorn, are the mermen and mermaids, and the half-animal, half-fish beings of the sea. Of the tribe of Asher it is said: “Out of Asher his bread shall be fat, and he shall yield royal dainties,” (Gen. 49. 20), a statement very much in agreement with the sign Capricorn. Again in Deuteronomy (33. 24) we have, according to the Authorized Version, “Let Asher be blessed with children: let him be acceptable to his brethren, and let him dip his foot in oil”; this passage, however, may be closer translated as follows: “More than all the children be Asher blessed: he shall be the most favoured of his brethren and bathe his feet in oil.”

The tenth Mansion of the Zodiac, the natural “Home” of Capricorn, is the House of fame, honour, reputation, credit, authority and dignity.

His mother called him Asher because she said, “the daughters will call me blessed,” Asher being the Hebrew word for “blessed.” A close translation of verse 17, Chapter 5 Judges, would read: “Asher remained on the seashore and abode near his bays.”

In all these Biblical allusions to the tribe of Asher there is nothing out of harmony with the sign Capricorn; in fact, in every line the connection is clearly marked.

The tenth stone in the Breastplate is the Serpentine and on it was engraved the tribe Naphtali.

The Eleventh Stone of the Breastplate

For reasons stated the Sapir is placed in the eleventh division of the Breastplate instead of the SHOHAM, and we thus have complete harmony between the eleventh sign of the zodiac, Aquarius, the eleventh division of the Breastplate and the Sapir stone which is translated as Sapphire in the Hebrew Bible, the Authorized Version, the Vulgate; as Lapis Lazuli or Sapphire by Mr. Wodiska; and as Lapis Lazuli by Dr. Hirsch, Rev. J. R. Dummelow, and others. The Targums indicate a stone of blue colour, and that this is the Lapis Lazuli there is no reason to doubt. In ancient times the Lapis Lazuli was termed SAPPHIRUS; Pliny describes it accurately as “opaque, sprinkled with specks of gold,” and many antique intagli in this stone have been found. The Lapis Lazuli was a very highly esteemed stone amongst the old world peoples, who called it “The Stone of Heaven,” “The Gem of the Stars,” and the Zemech Stone connected with all things heavenly. Traditionally it is the stone on which was engraved the law of Moses. In a quabalistic “Piut” is written: “O, how dreadful is the place of the heavenly abode; for there the light dwelleth with him: and above the firmament is a precious stone, as the appearance of the Sapphire stone which forms the glorious throne, and thereon He who is clothed with light is seated.” A close translation of Ezekiel 1. 26, reads: “And above, the vault that was over their head was like the appearance of a sapphire stone, the likeness of a throne: and upon the likeness of the throne was a likeness as the appearance of a man above it.” Chapter X. 1, similarly treated, reads: “Then I saw and behold, on the vault that was above the head of the Cherubim, there appeared over them something like a sapphire stone, something similar in appearance to the likeness of a throne.”

The connection of a blue stone with the blue heavens is consistent with ancient philosophy, and authorities agree in connecting this colour with the sign of the mighty heavens—Aquarius. According to tradition Moses, the law-giver, was born under this sign. Akers in his “Introduction to Biblical Chronology” gives the date of this event as A. M. 3319, Adar third, year of the Julian period 2987, which answers to Thursday, February 13th, 1727 B. C. At that time the sun would be in the Celestial Aquarius. Aquarius is the water-bearer, and the incident of the striking of the rock from which water gushed forth is mystically associated with it. In the Mythologies this waterbearer is Ganymedes, son of Tros, King of Troy, whom the gods, impressed by his beauty, carried away whilst he was tending the flocks on Mount Ida, in order that the Lord of Olympus might have a lovely cup-bearer.

In astrological deductions Aquarius is the sign of friendship—“Naphtali bringeth pleasant words.” It is also the sign of hopes and desires: Of Naphtali he said, “O Naphtali, satisfied with favour, and full of the blessing of the Lord, take thou possession of the West and the South.” (Deut. 33. 23). Then again, in the Septuagint Naphtali is referred to as “a spreading tree yielding leafy branches” and the tree raising branches heavenwards is an Aquarian symbol.

The law of Moses is spoken of as the “tree of Life” which contains the secret of actual and absolute immortality.

Now we are, according to periodic astrological deductions, at the Gate of the age of Aquarius, all the world is undergoing the process of change, and finally all the humanitarianism of Aquarius will replace the accumulation of evil thoughts that lay by the Gateway. Then will Naphtali prevail, his captivity will be over, and the slaves will hang up their chains amongst the sacred cypresses, for the Comforter will come.

The Lapis Lazuli then, is the stone of the eleventh division of the Breastplate and on it was engraved the name Joseph.

The Twelfth Stone of the Breastplate

Regarding the classification which places Jashpeh in the twelfth division of the Breastplate much controversy has arisen, and the consensus of opinion is against it.

Dr. Emil Hirsch holds the opinion that Jahalom should replace JASHPEH, and in this surmise he is by no means alone. Astrologically Jashpeh has nothing in common with the last sign of the Zodiac—Pisces—the colour of which is given as “glistening white” by the Midrash Bemidbah. It has been more minutely described as “a white glistening colour like a fish just taken out of the water” by William Lilly and Dr. Simmonite. There is little doubt that the stone was of a white glistening colour. YAHALOM is rendered as Diamond by the translations of the Hebrew Bible, the Authorized Version, by Mr. Cattelle, Dr. Ginzberg and others; but although the Diamond is mentioned by Pliny, it could not have found a place among the stones of the Breastplate as they were large stones all engraved with tribal names. To this treatment the diamond is not adapted. The YAHALOM is without doubt white crystal which is of a glistening colour and traditionally associated with the twelfth sign of the Zodiac.

Diodorus writes that an artist named Satyreius cut on a small crystal a most exquisite and lifelike portrait of Queen Arsinoe, the beauty of the work amply excusing the miniature stone on which it was engraved. It is related that Nero, his star falling, in his rage against the world and mankind, smashed to pieces two costly crystal cyphi or bowls on which Homeric subjects were wonderfully engraved. Articles in crystal still exist to demonstrate its extensive use by ancient nations. Fauno, in his 1553 edition of “Roman Antiquities,” mentions that during the building of a chapel of the King of France in St. Peter’s, the marble coffin of Maria, wife of the Emperor Honorius, was discovered. Little remained of the body, but the jewels of the Empress were there, and amongst them were a talismanic plate of gold engraved with the names of the Archangels (Michael, Gabriel, Raphael, Uriel), in Greek letters, about thirty vases and other articles in crystal, and an exquisite Nautilus shell lamp of pure crystal mounted on gold—no doubt the special charm of the Empress. The sign Pisces, the sign of “the fish with the glittering tails,” is symbolically represented by two fishes, which ancient story tells us were Venus and Cupid thus metamorphosed to escape the giant Typhon in his fury. In Babylonian story it is told that the fish-god Oannes—the Dagon of the Book of Samuel—came out of the Erythraean Sea “which borders upon Babylonia” to teach men how to live, to make laws, to worship, to soften their manners and to humanize their lives. Thus, the fish-god was the teacher of the hidden mysteries, and the sign Pisces has always been associated with occult science and hidden things. Mummified fish have been found in the Egyptian tombs, and Clermont Ganneau describes a pair of fish-gods keeping watch over a mummy. Isis as the Great Mother is symbolized with a fish on her head. The old Egyptian town of Esna, nearly 500 miles from Cairo, was called by the Greeks Latopolis on account of the worship of the Latus fish by the inhabitants, and an interesting old Zodiac can still be seen there amongst the famous ruins. The Babylonians accepted the fish as the symbol of the Resurrection, and the ninth chapter of the Book of Luke describes how 5000 people were fed by 5 loaves of bread (symbolical of Virgo) and two small fishes (symbolical of Pisces), a connection clear enough to the student of the mysteries. The fish was the symbol of the Messiah, and was adopted by the early Christians as the sign of Christ. The Roman Catholic church today has its fish days, and the Piscina is the basin that holds the Holy Water.

The tribe of Joseph is the tribe of the twelfth division of the Breastplate and the twelfth zodiacal sign, Pisces. Joseph in the Book of Genesis is the inspired prophet who reads the meaning of the famous symbolic dreams of The Butler, The Baker and The Pharaoh; who has his divining cup, and who was named by the Pharaoh, ZAPHENATH-PA’NEACH, which has been translated as “Saviour of the World” by one writer, but more nearly as “God, the Living One has spoken” by Dr. Dummelow, and as “God spake and he came into Life,” by Dr. E. A. Wallis Budge.

According to Talmudic story it was this Pharaoh who said that he saw the colours of rulership about Joseph. Joseph and his brethren are symbolical of the complete Zodiac. JOSHUA is the Son of the Fish (NUN the Hebrew word for “fish” is probably connected with the Egyptian NAR), and Jesus has his fishermen, “fishers of men.” The sign Pisces is the sign of hidden secrets and is mystically symbolized by a key. On the external plane it is the sign of increase, in which is concealed the mandate “Increase and multiply.”

The connection of the sign Pisces with the twelfth division of the Breastplate is, as in the previous cases, beyond argument. The stone is the glistening crystal on which was engraved the name of the tribe of Benjamin.

In reference to Joseph’s Dream of the Sun, Moon and Eleven Stars which made obeisance to him, Philo Judaeus says:

“The students of sublime wisdom now say that the Zodiac, the greatest of all the circles in Heaven, is studded with twelve animals from which it has derived its name. And that the Sun and the Moon are always revolving around it and go through each of the animals, not indeed with equal rapidity, but in unequal numbers and periods, the one doing so in 30 days and the other in as near as may be a twelfth part of that time. Therefore he who saw this Heaven-sent vision thought that he was being worshipped by eleven stars, ranking himself among them as the twelfth so as to complete the whole circle of the Zodiac.”

CHAPTER VI
THE STONES OF THE BREASTPLATE AND
THE ZODIAC

“Heaven’s golden alphabet—

And he that runs may read.”

Young.

The foregoing chapter dealing with the identification of the stones of the Breastplate has necessitated study and research, and the classification reproduced in the table following rests on a secure base. Many of the scholars of the past when endeavoring to render Hebrew stone names into our own language were hampered by a none too technical knowledge of the gems themselves, whilst many of the later writers were handicapped by lack of astrological knowledge so essential in a matter of this kind. This will be sufficient to explain the numerous contradictions regarding the identification and allotment of the famous stones by whose agency the psychic priests communicated with the angels of God.

It has already been explained in Chapter V why the tribal names do not agree with the signs of the Zodiac and the stones on which they were engraved. Some remarks of Philo Judaeus may with advantage be re-quoted here: In reference to the Breastplate he writes: "Then on his chest there are twelve precious stones of different colours, arranged in four rows of three stones in each row, being fashioned so as an emblem of the Zodiac. For the Zodiac also consists of twelve animals and so divides the four seasons of the year, allotting three animals to each season. And the whole place is very correctly called the Logeum since everything in Heaven has been created and arranged in accordance with right reason and proportion: for there is absolutely nothing there which is devoid of reason. And on the Logeum he embroiders two woven pieces of cloth, calling the one Manifestation and the other Truth. And by the one which he calls Truth he expresses figuratively that it is absolutely impossible for falsehood to enter any part of Heaven but that it is entirely banished to the parts around the Earth dwelling amongst the souls of impious men.

THE CLASSIFICATION OF THE BREASTPLATE.

The Baraita of Samuel deals with astronomical and astrological philosophies, and in the 6th Chapter there is a detailed account of the instruction of scholars of Egypt on the original places of the planets and the zodiacal divisions. This Samuel was a physician and astrologer, and his remarks on the administration of medicines, the times for operations, etc., are much the same as those given in the best astrological treatises of today. He considers the last four days of the moon as an especially risky period for important operations. This Baraita of Samuel is a work of the 8th Century.

Talmudic writers say that besides the twelve tribal names, those of the patriarchs Abraham, Isaac and Jacob were at the top of the Breastplate, and at the end the words, “The tribes of Jeshurun.” Others say that the final words were “The tribes of Israel;” Maimonides says, “The tribes of God.” The reason given for these additions was that it was necessary for the entire alphabet to be employed so that the officiating High Priest could construct words from the letters, names and colours of the stones of the Breastplate, and reply in this way to all questions asked. Some of the Rabbis say that six letters were on each stone, made up of the tribal names, the names Abraham, Isaac and Jacob, and the words “Tribes of Jeshurun.” Thus the whole of the stones contained 72 letters—the number of Shem Ha Meforash. The number 72 is employed in the mysteries, and is given in “Numbers, their Magic and Meaning” as the number of the Angels and of Mercy. In verses 19-21 of 14th Chapter of Exodus the names of the 72 Angels of the name of God are concealed. It is a martial talismanic number, lightly cloaking the waxing and waning of the Moon.

CHAPTER VII
OLD LEGENDS

“Within that awful volume lies

The mystery of mysteries.”

Scott.

THE LEGEND OF THE SHAMIR: THE RING OF SOLOMON: RABBI LOW BEN BEZALEL: AND HIS GOLEM: THE AUTOMATON OF ALBERTUS MAGNUS: DIOCLETIAN AND THE OSTRICH: PRECIOUS STONES AS GIFTS: MAGICAL STONES: METEORITES: PRECIOUS STONES OF THE BUDDHISTS.

It was forbidden to use metal in the engraving of the stones of the Breastplate, neither was it permitted to mark them with pigments or paint. The work was done by the magical Shamir which had the power of eating into the hardest substances at the will of its holder. In the evening light of the first Friday this seventh of the ten marvels of Creation followed closely by the Stylus, the knowledge of writing, and the two tablets of stone destined to bear the commandments of God, was given to mankind. It was no larger than a barley grain, yet its power was intense: iron lying near it was shattered and stones were sliced like the leaves of a book. Moses, after tracing the tribal names with his forefinger on the Breastplate, simply held the Shamir over them and the letters were as by magic cut clearly into the stones without trace of fracture or flaw. The Shamir disappeared with the earth-death of Moses, and was not heard of again until the time of Solomon. When the occasion came to build the temple the priests reminded the King that it was not lawful to fashion the stones for the Holy Building with instruments of iron. “What then shall I do?” enquired the King. To this one of the priests answered: “O, great King, when the world was created the Shamir was created also, and with it Moses was enabled to fashion and engrave the stones of the HOSHEN-HA-MISHPAT.” “But how can I obtain this wonderful Shamir?” asked Solomon. “What is there difficult for thee who knowest the secrets of Heaven and Earth?” replied the priest, at the same time asking Solomon to compel two demons, a male and a female, to come before him. The King, taking this advice, conjured the demons and bade them declare unto him the hiding-place of the Shamir. This they were unable to do, and they begged the Master-Magician to release them and obtain the secret from the Prince of the demons, Ashmadai. Further they told the King that amongst certain mountain ranges Ashmadai had sunk a deep hole which he filled with water and screened with a great stone sealed with his magical seal. In the dawn of each day he raised himself to Heaven where he learned heavenly wisdom, descending in the evening as the light faded to learn the wisdom of earth. Then he would break the seal, drink of the water, rebind the seal and go his way again.

Having dismissed the demons, Solomon sent his disciple Benaiah (the son of Jehoiada) with his own magical chain and ring on both of which was engraved the Divine Name, and some skins full of wine. Benaiah skilfully released the water from the pit of Ashmadai, leaving the wine in its place. As evening was falling the Prince of the Demons returned; the seal being intact, he raised the stone and to his surprise found wine where water had been. Murmuring, “Is it not set down, ‘Wine is a mocker, strong drink is noisy; and whosoever indulgeth therein will never be wise’?”, he drank deeply and fell asleep. Then Benaiah, stealing forth from his hiding place, bound him with King Solomon’s chain. Ashmadai awoke and in rage attempted to break the chain; Benaiah called to him: “Desist, for the holy name of God binds you, and you are compelled to come with me to Solomon the King.” Brought before Solomon, Ashmadai asked: “Why have you brought me to you? Is not the whole world big enough for you that you would have me also?” “Of thee I want nothing,” answered the King, “but for the building of the Temple I must have the Shamir.” “Then ask the Prince of the Sea and his servant the Moorfowl,” came the answer. “And what does the Moorfowl with the Shamir?” asked the King. “Splits the barren mountain rocklands in order that the seeds of the trees and plants which he drops into the crevices may mature and render these places beautiful and agreeable to the wants of man; and then he brings it back to the Prince of the Sea who trusts his oath.” Armed with this information a search was made for the moor fowl’s nest, and this when discovered was found to contain the bird’s young. The searchers covered the young birds with glass so that the mother-bird might see but not reach them. The ruse succeeded. The bird flew away and shortly afterwards returned with the Shamir, placing it on the glass which split asunder. At that moment the emissary of King Solomon rushed from his hiding place and took the Shamir from the nest of the frightened bird, which thereupon killed itself because it had broken its oath to the Prince of the Sea.

There is another legend which states that the Shamir was brought from Paradise—where it had rested since the time of Moses—by an eagle, for Moses specially intended that the Shamir should be employed in the building of Solomon’s temple. When the building of the temple was completed Solomon released Ashmadai, having proved his power over him. Solomon thus acquired authority over the world of Demons, and in the “Arabian Nights” the “Story of the Fisherman and the Genii” tells of a demon who was bottled and bound for ages by this Magician King. The Arabs say that King Solomon received instructions from the archangel Gabriel regarding the place where the Shamir was hidden. These and other legends connected with this wonderful Shamir have attracted the scientific philosopher. The traditional belief that it was a worm can be accepted if we connect the Greek SMIRIS, the emery of the ancient glyptic artists, with the Hebrew SHAMIR, for then the worm would be regarded as minute worms or grains so tough as to be capable of abrading and polishing hard substances. The word SHAMIR does not imply the common or garden variety of worm which is expressed in Hebrew by other words. It is traditionally related that the four angels of Earth, Air, Fire and Water came to King Solomon, each giving him a jewel, with the instruction that the jewels be set in a magical ring which would symbolize and define his power over the elements. The Arabians say that the metals used in the construction of the magical ring were brass and iron—metals of Venus and Mars. Solomon summoned the good genii by tracing his command with the brass or Venus portion of the ring, and he compelled the evil genii to attend him with the Mars or iron portion. Astrologically Venus and Mars are the two planetary principles which control the emotions and passions of all the world. It is further assumed that the four jewels of the ring were set on the famous double triangles called the Shield of David and of Solomon, which symbolically represented things of earth in relation to things of Heaven. When Solomon went to bathe, it was his custom to give the ring to Amina, one of his wives, for safe keeping, for it is not permitted to wear the talisman when washing the body. One day Sakhr, a powerful evil spirit, appeared in the form of Solomon and thus obtained from Amina the magical ring. Thereupon Sakhr sat on the throne of Solomon and ruled for forty days and forty nights while the King wandered about, unknown and forlorn. However, the evil spirit could not maintain the form of King Solomon for longer than forty days and forty nights, so he threw the ring into the sea, thinking as he saw it sink that Solomon was deprived forever of his power over the elements. But he had forgotten that water was one of the elements, and the Angel of the Waters caused the ring to be swallowed by a fish, which was later caught by some fishermen who, surprised at its exceptional beauty, carried it to King Solomon. The King, acting on impulse, cut the fish open, and finding the ring, regained his power over the elements once more.

Passing on to the 16th Century of the Christian era we come to one of the great masters of the Quabalah—Rabbi Low Ben Bezalel of Prague. He is spoken of in the ancient capital of Bohemia as the greatest Bal Shem of his time. Many legends concerning him are extant in Bohemia. He made a Golem, an automaton figure to which he gave life by the simple act of placing under the tongue a charm or Kemea which was exactly like the SHEM HAMPHORASCH engraved on King Solomon’s ring. It was the Rabbi’s custom to take the Kemea from under the tongue of the Golem every Friday at sunset. Once he neglected to do this, and the Golem becoming furious and swelling to a gigantic size, rushed to the old synagogue, spreading destruction all around. The hymn welcoming the Bride of the Sabbath had not been sung. The Golem entered the Synagogue, stalked towards the Ark and was about to destroy it when Rabbi Low Ben Bazalel ran to the figure and tore the Kemea from beneath the tongue. The Golem trembled, quivered and fell in atoms to the ground. An automaton similar to that of the Rabbi was made by Albertus and destroyed in terror by his pupil, Thomas Aquinas.

It is related that the Roman Emperor, Diocletian, while on a hunting expedition, came upon a young ostrich. He had it put in a glass case and taken to his palace. For three days the mother-bird followed, trying in vain to break the glass and release her young. After many fruitless attempts she went away and returned with what is described as a THUMARE (a name easily identified with SHAMIR) or magical worm. This she dropped on the glass cage which split into fragments in the same way as the glass which covered the nest holding the young of the moor fowl.

The belief that the gift of a precious stone brought great good to the receiver was, and still is, a popular Eastern conviction. It echoes from the Book of Proverbs to the great new age into which the world is now entering: “As a precious stone appeareth a prize in the eyes of him that obtaineth it: whithersoever it turneth it prospereth.” (Proverbs XVII. 8.) The blessedness of giving has always been lauded by the masters who constantly enlarge on the magical power gained by the act, for, say they, “God gives.”

The gem given should always be carefully considered especially in accordance with the philosophy laid down in these pages which is held to be a true presentation of ancient laws. The wish of the giver then, it is assumed, is translated into the gem which expresses the wish, translated in concrete form so that whenever the receiver gazes on it, realizes it, the wish of good fortune begins to bear fruit and “whithersoever it turneth it prospereth.” The Talmud relates that Abraham had a magical jewel which he wore suspended about his neck; some writers state that it was a pearl that would re-appear at the time of the Messiah; it was however his own natal stone which, when worn, enabled him by the touch of his hand to heal the sick—a practice which has endured, naturally with varied success, through the ages.

The gem in the ring of Aaron was said to shine out brilliantly when the Elohim favoured the nation; and we are told that when the gem and the wearer were in harmony the brightness or otherwise of the stone would indicate faithfully the conditions surrounding him. In the writings of Bishop Epiphanius a fourth century ecclesiastic of Jewish descent, there is a passage commenting on the Breastplate in which he repeats a still older belief that the stones all turned red when war and defeat faced the Children of Israel. Some Quabalistical writers maintain that various colours indicating answers to the many questions asked were reflected from the stones over the whole plate; others say that the stone having reference to the tribe or to the direct question alone, gleamed out its special colour; thus, for military triumph the symbol would be expressed by the beaming of the Haematite; for bountiful production of the fruits of the earth the Emerald would flash its message of comfort; for success in matters connected with education the Marble would shine; for promise of a good water supply the sparkle of the Chrysoprase would suffice; for the well-being of royalty the illumination of the Sardonyx would promise well; for a good harvest the Jasper would glisten; for success in negotiations with neighbouring nations the gleaming of the Opal would augur well; for protection from epidemics the glaring of the agate would be accepted as a favourable omen; for prophetic truth the radiation of the Amethyst would stand; for the welfare of cattle the Serpentine would vibrate; for the realization of hopes the Lapis Lazuli would electrify like the deep blue of the Heavens in serene weather; for success in secret negotiations the Crystal would throw off its flashes of light.

According to the legends in the Targumin, Noah lit up the Ark with a stone of marvellous brilliancy; this is considered by some students to denote the Sun at noonday, by others it is called a Carbuncle. The Manna of the wilderness, it is said, fell from Heaven accompanied by a rain of the most precious and beautiful stones: this is merely an allegorical expression of the “opening of the Heavens,” although some more material writers indicate a fall of meteorites. Meteorites were held in especial reverence and were termed BETHEL or House of God by the old Jews, and Baetylus by the Greeks and Romans. They were assumed to carry all glorious influences from the Heavenly spheres and to bear the blessings of God. Pliny mentions a curious stone which he terms AMIANTHUS and which is not affected by the action of fire. This substance, he says, effectually counteracts all noxious spells, especially those wrought by magicians. It was considered a bad mistake to barter for a talismanic gem, that being in itself a crystallization of the sublime forces, and being holy does not admit of barter. Pliny tells of Ismenius the great fluteplayer of his time, who loved to display numbers of gems: he set his heart on obtaining a beautiful emerald—his talismanic gem—on which was engraved a figure of Amymone (one of the Danaides), the gem being offered for sale in Cyprus for six golden denarii; he sent his messenger to purchase it for him, and this man on his return informed Ismenius that the jeweller had agreed to take two golden denarii less than was originally asked; on learning this the musician exclaimed: “By Hercules, he has done me a bad turn in this, for the merit of the stone has been greatly impaired by this reduction in price.”

The seven precious minerals of the Buddhists are stated by Sir Moiner-Williams K. C. I. E. to be:

• 1. Gold.
• 2. Silver.
• 3. Pearls.
• 4. Sapphires or Rubies.
• 5. Catseyes.
• 6. Diamonds.
• 7. Corals.

The list varies and Lapis Lazuli is given instead of pearls by some authors. There are also seven royal treasures amongst which is the jewel stone NORBU which throws its rays for several miles on the darkest nights.

Apollonius of Tyana, described by Barrett as one of the most extraordinary persons that ever appeared in the world, received during his travels in India from the sage Iarchus seven rings each of which contained a jewel symbolical of one of the planets. One of these he wore every day, according to the planetary order of the days of the week, and to the virtue of these gems—which Iarchus is stated to have received from Heaven—Philostratus, the biographer of Apollonius, attributes his long life, his strength and his attractions. The following were the gems inset in the rings which Apollonius wore, one on each day of the week:

Justin Martyr had a deep reverence for this great disciple of Pythagoras and in his writings he expresses wonder at the potency of the talismans of Apollonius, which calm the fury of the sea, hold back the winds of Heaven, cause wild animals to become tame;—“Our Lord’s miracles are held to us only by tradition, but the miracles of Apollonius are uncountable almost, and truly were evident enough to charm all those who saw them.”

CHAPTER VIII
STONES IN VARIOUS MYTHOLOGIES

THE DWELLING PLACE OF INDRA: THE SERPENT KING: THE CHARIOT OF SURYA: SURYA’s TEMPLE: RAMA AND THE BRIDGE OF ADAM: THE AVATARAS: THE TEMPLE CAVES OF KANHARI: NECKLACE OF THE KING OF MAABAR: JAIPAL’s NECKLACE: THE BUDDHIST TWELVE HEAVENLY JEWELS: THE TREASURES: THE OFFERINGS OF THE FOUR DEVA SAGAS: THE BLACK STONE OF MECCA: ROLAND AND THE JEWEL OF THE FOREST KNIGHT: IRISH CHARM STONES: DENDRITES: GARDEN CHARMS.

Meru or the North Pole, the abode of the great Indra who, according to the Rigveda, “fixed firm the moving Earth, made tranquil the incensed mountains, who spread the wide firmament, who consolidated the Heavens,” is symbolically presented as a shining mountain of jewels and precious metals.

The Lord of Patala (the infernal regions), Seshanaga, known as the King of the Serpents, is pictured in the Bhagavad-Gita (Revelations) as:

"Of appearance gorgeous and brilliant. He has a thousand heads and on each of them is set a crown of glittering gem stones. His neck is black, his body is black and black are his tongues.

“Like torches gleam his eyes: yellow-coloured are the borders of his robe: from each ear hangs a sparkling gem stone: his extended arms are adorned with jewelled bracelets: his hands hold the holy shell, the radiant weapon, the war mace and the lotus.”

Surya is the great Sun to whose chariot is harnessed seven green horses driven by the charioteer Arun, the Dawn. In his account of the Temple of Surya, Hort quotes the following from a very old traveller: “The walls were of red marble interspersed with streaks of gold. On the pavement was an image of the radiant Divinity, hardly inferior to himself in splendour: his rays being imitated by a boundless profusion of rubies, pearls and diamonds of inestimable value, arranged in a most judicious manner and diffusing a lustre scarcely endurable by the sight.” The Hindu work AYEEN AKBERY is also quoted by the same author. In it the temple of Surya is thus described: “Near to Jaggernaut is the Temple of the Sun in the erecting of which was expended the whole revenue of Orissa for twelve years. The wall which surrounds the edifice is one hundred and fifty cubits high and nineteen cubits thick: having three entrances. At the Eastern Gate are two very fine figures of elephants, each with a man upon his trunk. On the West are two surprising figures of horsemen completely armed, who having killed two elephants are seated upon them. In front of that gate is an octagonal pillar of black stone fifty cubits high. Nine flights of steps lead to an extensive enclosure, in which is a large dome constructed of stone, upon which are carved the Sun and the Stars: and around them is a border on which is represented a variety of human figures expressive of different passions: some kneeling, others prostrate: together with a number of imaginary strange animals.”

Rama’s monkey army is said to have built a bridge of rocks, called the Bridge of Adam, from the western point of India to Ceylon. Krishna, the eighth Avatara or incarnation of Vishnu, is represented in magnificent dress adorned with garlands of wild flowers and with strings of costly pearls around his ankles. His complexion is blue, as is also the large bee usually depicted flying above his head. The Avataras are all adorned with gems, flowers and loose gauze cloaks interwoven with gold and silver and colours, while they hold various symbols such as the Holy Shell, the axe, rings, etc.

The antique Temple Caves of Kanhari at Salsette contain remarkable stone carvings, some of the statues cut from the main rock being fifteen feet high. Of these sacred figures some are adorned with helmets, others have jewelled crowns, others great masses of hair. The famous necklace of the King of Maabar was composed of rubies, sapphires and emeralds, and the necklace taken from Jaipal, the Hindu King, by Mahmud (1001 A.D.) was made up of pearls, rubies and various precious stones, the whole being valued at over 500,000 dollars. These necklaces were regarded as religious objects. Buddha was worshipped symbolically as a black square stone, and the ancient Zodiac of the Buddhist has been known as the Twelve Heavenly Jewels. This is symbolized as:

An antelope or horse (in the place of Aries)

• A bull
• Twins
• Crab
• Lion
• Virgin
• Scales
• Scorpion
• Bow and arrow (in the place of Sagittarius)
• Elephant (in the place of Capricorn)
• Waterbearer
• Swastika (in the place of Pisces)

The Zodiacal Treasures of the King are:

Mr. Samuel Beal, B.A.R.N., etc., gives the following account of the offering of the Alms Dish in his “Buddhist Records of the Western World”: “The four Deva Sagas coming from the four quarters each brought a golden dish and offered it. The Lord sat silently and accepted not the offerings on the ground that such a costly dish became not the character of a hermit. The four Kings casting away the golden dishes offered silver ones. Afterwards they offered vessels of Po-Chi (crystal), Liu-Li (Lapis Lazuli), Ma-Nao (Carnelian), Ku-Chi (amber), Chin-Chu (ruby), and so on. The Lord of the World would accept none of them. The four Kings then returned to their palaces and brought as an offering stone patras of a deep blue colour and translucent. On their again presenting these the Lord to avoid accepting one and rejecting the others joined them all in one and thus accepted them. Putting them one within the other the Lord made one vessel of the four. Therefore four borders are to be seen on the outside of the rim of the dish.”

Black stones have been repeatedly mentioned in the history of man. We have seen them in the transition of Aglauros, in the Buddhistic devotion, and in the Biblical narratives. These Matsebah have been found engraved with the twelve signs of the Zodiac, sometimes symbolized as the twelve Gods of Assyria. Gramaldi in “Zodiacs and Planispheres” mentions a black stone which exhibited ten out of the twelve zodiacal signs and ten decans out of the thirty-six. It was found near the Tigris in Bagdad, and is perhaps the oldest zodiacal monument extant, its date being set down at 1320 years before the Christian era. But the most famous of all black stones is the HAJER-ALASVAD which is now set into the south-east corner of the KA’BAH. The story of this sacred relic is told very completely by Hadji Khan and Wilfred Sparrey in “With the Pilgrims to Mecca”: Having determined to form man in his own image, the Creator called the angels Gabriel, Michael and Israfil, each at a different time, requesting that they should bring for his purpose seven handfuls of earth from seven earth strata, and seven colours. But the Earth cried out that the anger of God would one day fall on her through the wickedness and folly of man, and so the angel departed without accomplishing the work. God then sent the Angel Azrail who, listening to no appeal, remorselessly carried out his divinely appointed task. God then made Azrail the Angel of Death, who ever after separated the souls of men from their useless bodies. The Earth was then set down between Mecca and Tayef where, having been pressed to a proper degree by the angels, it was shaped as a man by the Creator. The mass was then left for 40 years, being visited only by the Angels. But the angel Edris who, “from being of those that are nearest to God, became the Devil,” grew furious because he knew that man was designed to be his master. So with a vow that he would always oppose him, Edris kicked the image of earth which responded with an empty sound. Then the Creator breathed into the image His own Spirit and Man arose. He was given Paradise to inhabit, and out of his left side Eve was taken. When Man fell and was found no longer worthy of Eden, a peculiar stone fell too and, says the narrative, “this stone became the most cherished possession of the Muhammadan world.” The story continues: "It (the stone) was restored to Paradise at the Deluge, after which it was brought back to earth by Gabriel and given to Abraham who set it in the south-eastern corner of the Ka’bah which he is said to have built. There it remained till the Karmatians overturned the fundamental points of Islam, bearing it away in triumph to their capital. The citizens of Mecca sought to redeem the stone by offering no less than 5000 pieces of gold for it. The ransom was scornfully rejected by the impious sectaries. Some 22 years later, however, they sent back the stone voluntarily, covering their discomfiture by declaring it to be a counterfeit. The dismay of the Meccans was allayed when they discovered that the stone would swim on water, that being the peculiar quality of the stone they had lost; so they were satisfied that the true one had been returned to them. At first the stone was whiter than milk, but it grew to be black by the sins of mankind. All believers, whatever may be the cause to which they attribute the change of colour, agree that the defilement is purely superficial, the inside of the stone being still as white as the driven snow. The silver box wherein it lies is about twenty inches square and is raised a little more than five feet from the ground. A round window having a diameter of some nine inches is kept open to enable the pilgrims to kiss or touch the treasure within, the treasure being known as “the right hand of God on Earth.” In colour it is a shining black; in shape hollow like a saucer, presumably the result of the pressure of devoted lips. If a pilgrim fails to touch the Stone he must make a reverential salaam before it and pass on. Special prayers are also said. The guide accompanying the authors recited the following lines from the Fortuhul Haremeyn before leaving:

“Think not that the KA’BAH was made from the earth: in the body of the world it took the place of the heart. And the stone you call the Black Stone was itself a ball of dazzling light. In ages past the Prophet said it shone like the crescent moon until at last the shadows falling from the sinful hearts of those that gazed on it turned its surface black. Now since the amber gem that came to the earth from Paradise with the Holy Ghost, has received such impressions on itself what should be the impressions which our hearts receive? Verily, whosoever shall touch it being pure of conscience, is like unto him that has shaken hands with God.”

Other accounts state that the stone is about seven inches in diameter, oval and irregular, made up of a number of smaller and variously sized pieces, which inclines one to the opinion that it was at one time shattered by some hard blow and afterwards put together again. The most recent descriptions of the stone of Mecca agree that it is of a dark reddish-brown colour with a brown border seemingly of pitch and small sand stones, the whole being set in a band of silver.

The most wonderful thing regarding the history of this relic of Islam is that one little stone, the Black Stone of Mecca, should have such powerful attraction for over 222,000,000 of the inhabitants of the world.

Included in Guerber’s “Myths and Legends of the Middle Ages” is the following story of Roland and the Jewel:

“Charlemagne learning that the Robber Knight of the Ardennes had a precious jewel set in his shield called all his bravest noblemen together and bade them sally forth separately with only a page as escort in quest of the knight. Once found they were to challenge him in true knightly fashion, and at the point of the lance win the jewel he wore. A day was appointed when, successful or not, the courtiers were to return, and, beginning with the lowest in rank, were to give a truthful account of their adventures while on the quest. All the knights departed and scoured the Forest of the Ardennes, each hoping to meet the robber knight and win the jewel. Among them was Milon, accompanied by his son Roland, a lad of fifteen, whom he had taken as page and armour-bearer. Milon had spent many days in vain search for the knight when, exhausted by his long ride, he dismounted, removed his heavy armour and lay down under a tree to sleep, bidding Roland keep close watch during his slumbers. For a while Roland watched faithfully: then, fired by a desire to distinguish himself he donned his father’s armour, sprang on his steed and rode off into the forest in search of adventures. He had not gone very far when he saw a gigantic horseman coming to meet him and by the dazzling glitter of a large stone set in his shield he recognized him to be the invincible Knight of the Ardennes. Afraid of nothing, however, the lad laid his lance in rest when challenged to fight, and charged so bravely that he unhorsed his opponent. A fearful battle on foot ensued, each striving hard to accomplish the death of the other. But at last the fresh young energy of Roland conquered and his terrible foe fell to the ground in agony. Hastily wrenching the coveted jewel from the shield of the dead warrior, the boy hid it in his breast. Then riding rapidly back to his sleeping father he laid aside the armour and removed all traces of a bloody encounter. Soon after Milon awoke and resumed the quest, when he came upon the body of the dead knight. He was disappointed indeed to find that another had won the jewel, and rode sadly back to court to be present on the appointed day. In much pomp, Charlemagne ascended his throne amid the deafening sound of trumpets. Then seating himself he bade the knights appear before him. Each in turn told of finding the knight slain and the jewel gone. Last of all came Milon. Gloomily he made his way to the throne to repeat the story that had already been told so often. But as he went there followed behind him with a radiant face young Roland, proudly bearing his father’s shield in the centre of which shone the precious jewel. At the sight of this all the nobles started and whispered that Milon had done the deed.[deed.] Then when he dismally told how he too had found the knight dead, a shout of incredulity greeted him. Turning his head he saw to his amazement that his own shield bore the gem. At the sight of it he appeared so amazed that Charlemagne set himself to question Roland, and thus soon learned how it had been obtained. In reward for his bravery in this encounter Roland was knighted and allowed to take his place among the paladins of the Emperor. Nor was it long before he further distinguished himself, becoming to his father’s delight the most renowned among all that famous company.”

The Irish Charm stones used to charm away vermin, are about one inch in thickness and about four inches long. The Australian natives carried magical stones which could never be seen by women.

Certain stones known as Dendrites exhibit markings which take the form of trees, grass, moss, etc. (see Moss Agate). The ancients considered them fortunate for prosperity in farming and in general affairs of life. Brigadier General Kenneth Mackay mentions in his book, “Across Papua,” various carved stones which were employed by the natives as garden charms.

CHAPTER IX
STONES AND THEIR STORIES

ABRAXAS STONES. These were stones used by the Gnostics or Knowers who existed in the early ages of Christianity. “Amongst this Christian philosophic sect,” writes King, “the figure of Abraxas was held in high esteem. They used it as a teacher in obedience to whom they directed their own peculiar transcendental inquiries and mystic doctrines: as a token or password amongst the initiated to show that they belonged to the same sect: as an amulet and talisman: and lastly as a seal for their documents.” The figure of Abraxas was composed as follows: Cock’s Head, Human Body, legs formed like serpents. In one hand he holds the whip of power, in the other the shield of wisdom. These are the five mystical emanations symbolically expressed—the Sun, the Inward Feelings, Awakened Understanding, Dynamis (Force), Sophia (Wisdom). Basilides, the Egyptian who is supposed to have founded the sect, is criticized in the writings of Augustine because he “pretended the number of the Heavens to be 365, the number of days in the year.” Hence he glorified a “sacred name” as it were, namely the word ABRAXAS, the letters in which name, according to the Greek methods of enumeration, make up that number. The principal Abraxas stones were of Jasper, Plasma, Sard, Loadstone and Chalcedony.

ALECTORIUS. The Alectorius or as Camillus Leonardus has it, the ALECTORIA, is said to be a stone never bigger than a large bean, which stone is taken from a cock. When this stone becomes perfect, says Leonardus, the bird will not drink.

The Alectorus is said to be a stone like Crystal, and very bright. It is related that Milo of Croton, the great wrestler and strong man of the ancients who lived in the year 520 B. C., carried a specimen with him always and only lost his strength when he lost the stone. Its virtues were many: it gave a wife favour in her husband’s eyes; it banished thirst, bestowed eloquence and persuasive power, brought domestic peace, harmony, victory and honour. As the stone is attached to the zodiacal Scorpio it may have been a white topaz but identification is uncertain.

BEZOAR STONES

“Everything that frees the body from any ailment is called the Bezoar of that ailment.”

Leonardus, “Mirror of Stones.”

These stones the name of which is derived from the Persian PAD-ZAHR, poison-expelling (Zahr, poison; Pad, to dislodge) are concretions found in the stomach of the stag or goat, and are credited with great medicinal virtues, being said to dislodge poisons and to remove poisonous diseases. In India and Persia the belief in the virtue of Bezoars is very widespread; it is said that those taken from the stomach of the wild goat of Persia (Caprea Acyagros), especially if large specimens, are sold for their weight in gold. Dr. Anthony Todd Thomson, M.D., quotes Garner, an old writer, who gives the following curious origin of the Bezoar which he obtained from the Arabians: “When the hart is sick and hath eaten many serpents for his recoverie, he is brought into so great a heate that he hasteth to the water and there covereth his body unto the very ears and eyes at which distilleth many tears from which the stone (the Bezoar) gendered.” These Calculi are composed chiefly of superphosphate of lime, but concretions of phosphate of ammonia or magnesia are also found. The Bezoar was highly esteemed as a remedy for diseases of the bladder and kidneys. Dr. Anthony Todd Thomson says that the belief in the curative power of these Bezoars “affords an addition to the many thousand proofs of the influence of mind over body, and how truly efficacious Imagination may prove in removing disease.”

It was usual to bind the Bezoar to the part affected where that was possible. In China the MO-SOH or Bezoar was credited with the power of renewing youth and bestowing beauty, and similar beliefs prevail in parts of India. The Malays obtain this stone from monkeys and porcupines, and its magical virtues are held in great esteem. Known as the GULIGA the Bezoar is exported in great quantities from Sarawak to Hindustan especially, where it is used as a remedy for asthma. It is said that the Guliga is procured from a red-coloured monkey of the Semnopithecus species, and the Guliga Landak which is rarer and more highly valued from the porcupine. Jean Baptiste Tavernier (Baron d’Aubonne) during his travels in the East in the 17th century became acquainted with the Bezoar stone which he describes in his writings. “Genuine stones,” it is stated, “if placed in the mouth spring up and attach themselves to the palate, or if placed in water will make the water boil.”

DRACONITE. The Draconite is described as a white brilliant gem which must be cut from the head of a living dragon if its lustre and virtue are to be retained. Philostrates writes that the seekers for the Draconite weave certain letters in gold into a robe of scarlet and infuse opiates into the letters. The Dragon lured out of his cave by musical charm succumbs to the power of the soporific robe. Immediately he does so the Indians rush on him and cutting off his head take from it gems of bright hues and indescribable virtues. But a dragon has often seized the man and his weapons and drawn him into his den. The Draconite is associated with the zodiacal Scorpio and is partly, if not wholly, symbolic.

ENHYDROS or HYDROLITE. This is a well-known water stone and within its crystal cover water can usually be seen clearly. Marbodus says that this stone “ceaseless tears distils.” The Enhydros is said to be a cure for gout and affections of the feet, and a charm for bestowing inspiration and clearness of thought. The water contained within the Enhydros is said to be highly poisonous if taken internally. The stone is under the zodiacal Pisces.

GNOSTIC STONES. Besides the figure of the mystic Abraxas the talismanic stones of the Gnostics were engraved with various devices. A large loadstone in the King collection is engraved with a figure of Venus dressing her long hair. Venus stands for the mystic Sophia or Achamoth and as such represents Truth.

IRIS. The “Iris resplendent with the crystal’s sheen” which the “swarthy Arabs glean” is now known as Rainbow Quartz. The iridescence is produced by the reflection of light from the cracks in the stone. The same effect is produced if the crystal is first subjected to heat and then plunged quickly into cold water. The Iris obtained its name from the beautiful companion of Juno, who travelled on the rainbow with wings extended clothed in glorious colours, radiant lights around her head. She was the guide and helper of the souls of women released from their bodies.

LAPIS ARMENUS, or Armenian Stone, is a copper carbonite used as a medicine against infection. It is related in Arab books that a solution of this substance will retain its power for 10 years. In the East copper has been long used as a safeguard against cholera, and it has been observed that workers in copper mines have enjoyed immunity from the disease. Dr. Richard Hughes notes the value of copper in Asiatic cholera, adding: “There is now abundant evidence of its efficacy both among the workers in the metal and in those who have worn a plate of it next the body during the prevalence of the epidemic.” The Lapis Armenus, like all copper compositions, is under the rulership of the planet Venus.

LAPIDES FULMONIS. These Thunder stones which are believed to be formed by the lightning in the clouds (see Obsidian) are known by the peasants of Calabria as CUOGNI DI TRUONI. The traditional belief is that they are plunged by the lightning stroke six feet into the earth and that every time it thunders they are drawn one foot nearer the surface. After the sixth or seventh thunder storm it is said that the stones are raised to the surface. The peasants test them by suspending them above a fire, attached to a blue thread; if the thread does not burn the stone is adjudged a true thunder stone and is carefully treasured as a potent talisman against the lightning stroke.

LAPIS MEMPHITICUS. This stone of Memphis is described as a sparkling round body of about the size of a hazel-nut. It is mentioned by Pliny as deadening the pain of surgical operations if taken in wine and water beforehand. If it be reduced to powder and applied, according to Dioscorides, as an ointment to that part of the body to which a surgeon was about to apply either fire or the knife, it produced insensibility to pain. This is an early instance of the recorded action of a local anaesthetic.

LUZ or LUEZ. This is said to be a stone or indestructible bone in the human backbone. Dr. John Lightfoot, a great Hebraic scholar of the 17th century, details the following legend:

“How doth a man revive in the world to come?” was asked by the Emperor Hadrian of Rabbi Joshua Ben Hananiah. “From Luz in the backbone,” he made reply and then went on to demonstrate this to the Emperor. He took the bone Luz and put it into water, but the water had no action on it. He put it in the fire but the fire consumed it not. He placed it in a mill, but could not grind it. He laid it on an anvil, but the hammer crushed it not."

MANDARIN’S JEWELS. Each of the nine Khioupings or Mandarins of China proclaims his rank by a distinctive button of about an inch in diameter worn at the top of his cap and distinguishing dress and insignia. The chief officers wear a ruby on the cap. They are divided into civilian and military sections.

The military wear a robe on which is embroidered a unicorn, the girdle being adorned with a jade clasp set in rubies. The civilian mandarin is distinguished by a crane embroidered on both back and front of the robe.

Those of the second order wear a coral button in their caps. The military are distinguished by an embroidered lion and a gold girdle clasp inset with rubies, the civilian by a golden pheasant.

Those of the Third Order wear a sapphire in the cap. The Military display a leopard and a clasp of wrought gold, the Civilian a peacock.

Those of the Fourth Order wear an opaque blue stone in the cap. The Military display on their robes a tiger and silver button clasp, the Civilian a wild goose.

Those of the Fifth Order have their caps adorned with a crystal, the Military their robes with a bear and a plain gold clasp with silver button, the Civilian a silver pheasant.

Those of the Sixth Order wear on their caps an opaque white shell. The Military adorn their robes with a tiger-cat and clasp of mother-of-pearl, the Civilian with an egret.

Those of the Seventh Order wear on their caps a wrought gold button. The Military robe displays a bear and has a silver clasp, the Civilian a Mandarin duck.

Those of the Eighth Order wear a plain gold button on their caps. The Military have on their robes a seal and a horn clasp, the Civilian a quail.

Those of the Ninth Order wear on their caps a silver button. The Military are distinguished by a rhinoceros and a clasp of buffalo horn, the Civilian by a long-tailed jay.

MEDIAN STONE. This is a mysterious gem, possibly symbolic, which is described as of black colour. Marbodus says “’Tis white to heal us, black to slay our foes.” It would then be symbolical of Black and White Magic.

MOLOCHITE. Mr. King is of the opinion that the Molochite is clear green jade, and so he agrees with Pliny’s description of the stone, “opaque of hue with the vivid green of the emerald.” Its virtue protected babies from harm, gave luck and beauty and opposed the spite of witchcraft.

OPHITES. Ophites or Snake Stones are stones of black or grey colour described by Orpheus as “black, hard, weighty, portentous balls surrounded by furrowed lines in many a mazy bend.” It is variously described. There are in India snake charmers called Sampoori who assert that they can extract the snake stone from the head of a snake, but these assertions are unfavourably commented upon by some Indian authors. Still, it has been shown by Sir J. Tennent in his work on “Ceylon” and by Buckland in “Curiosities of Natural History” that some striking cures from snake bite have ostensibly been effected by the use of a so-termed snake stone which is said to absorb the poison if applied to the bite with a little blood before the poison has had time to invade the system. Some authentic cures are quoted, notably that of a man bitten by a Cobra; in this case the man was saved by “two small snake stones the size of a large pea.” The snake stone, it is said, clings for a short time to the wound and then drops off. It is reported to be composed of some vegetable substance; the Cobra stone, according to Farraday, the distinguished chemist, is but charred bone filled with blood a number of times and then again charred. In England and Scotland snake stones strung together used to be given to cattle to chew if bitten by vipers. The stone was considered to be a very potent charm against the evil blasts of occult forces. Albertus Magnus carried a stone which guarded against epidemics, evil magic and the bites of serpents, and by the aid of which he was able to attract serpents.

ORITE. This stone is described as black and round. If mixed with the oil of roses it will cure fatal wounds, protect from wild animals and prevent childbirth.

OVUM ANGUINUM. The Ovum Anguinum is described by Pliny as a Druidic badge the size of an apple, surrounded by a gristly crust covered with protuberances like the suckers on the arms of a cuttle fish. The story goes that at a certain season of the year a crowd of snakes are found intertwined and bearing above them the magical Ovum, which the hunter had to catch in some soft material before it tumbled to earth, for if it did so it would lose its power. As soon as the hunter seized the magic stone the serpents rushed after him and his fate was sealed if they reached him before he crossed a flowing stream.

PANDARBES. Philostratus relates how Chariclea escaped unharmed from the funeral pyre on which she was condemned to perish by the jealous Arsace by secretly wearing the wonderful ring of King Hydrastes. In this ring was set a stone called Pandarbes which was engraved as a talismanic charm against the fury of fire.

PANTHEROS. It is probable from the description, given by old writers, that it was a mottled brown Egyptian Jasper Opal. It was said to protect the wearer from enemies, wild animals and fear, which last, according to the healthy philosophy of the Rosicrucians, is the greatest of the vices and the gateway of weakness and failure.

PHILOSOPHER’S STONE. The Philosopher’s Stone is also known as Lapis Philosophorum, the Eye of the Philosophers, the Egg of the Philosophers. French writers call it “Pierre Philosophale,” and German writers “Der Stein der Weisen.” In the Rosicrucian mysteries it is known as “The Stone of the Wise,” “The Sacred Stone,” “The Stone of Wisdom,” etc. In spite of the assertions made by over-sanguine critics as to the fallacy of the Philosopher’s Stone on the material plane, scientists—mystic and material—have never ceased to search for a substance so precious. Phillips (Transmutation of Metals, 1702) says that “this transmutation is what the Alchymists call the Grand Operation or Secret of finding the Philosopher’s Stone which they give out to be so curious an Universal seed of all metals. If any metal be liquefied in a vessel, and this ‘Power of Perfection’ be thrown into the mass it will transform it into gold or silver.”

Some of the philosophers call it “The Stone,” Noster Lapis, “The Sublime Stone,” “Our Stone.” It is related that King Henry VI granted “4 successive Patents and Commissions” to several knights and Mass Priests to find “The Philosopher’s Stone.” In his recent work on Alchemy, H. Stanley Redgrove, B.Sc., F.C.S., etc., writes: “We must not assume that because we know not the method now, real transmutations have never taken place. Modern research indicates that it may be possible to transmute other metals (more especially silver) into gold, and consequently we must admit the possibility that, amongst the many experiments carried out, a real transmutation was effected.” Timbs (Alchemy and Chemistry) emphasizes the fact that many of the opinions of the alchemists have been vindicated. He specially notes the condition of Allotropism or the quality which certain bodies possess of assuming two marked phases of chemical and physical existence. “This shatters the opinion,” he writes, “on which our absolute repudiation of the doctrine of transmutation was based.” Dr. Colange explains Allotropy as that branch of chemical science which takes account of the different sets of properties possible to one and the same body. Organic solids occur under one of the three conditions, viz., the crystalline, as the diamond; the vitreous, as glass; the amorphous or shapeless, as clay, chalk, etc. But there are many bodies any one of which without undergoing a change in chemical composition may yet appear under one of the above three conditions with striking changes in physical and even chemical properties while still retaining, so to speak, its chemical identity. Thus, ordinary white phosphorus may by the application of heat be converted into a hard amorphous substance which is its allotrophic form. An excellent paper on “Allotrophy or Transmutation” was read before the British Association at Sheffield, England, a few years ago by Dr. Henry M. Howe. In it Dr. Howe dealt at greater length with what has been previously advanced on the subject. Since the discovery of Radium and the extensive experiments of the late Sir William Ramsay, Mr. Cameron and others in the department of transmutation and disintegration, modern science has projected itself into the Halls of Alchemy and has joined hands with its parent science to search for that which the world of a few years back regarded with ignorant ridicule. In the space at disposal it is impossible to enter into details of the numerous accounts of successful alchemy recorded. A number of these will be found in Dr. Franz Hartmann’s works and in the excellent works on the subject by H. Stanley Redgrove and others. Perhaps the case noticed by Dr. Franz Hartmann is one of the most romantic. It came before the court at Leipsig on August 9th, 1715 and is reported in the acts of the judicial faculty of that town. A gentleman came late one night to the Castle of Tankerstein where the Countess of Erbach resided. He said that having accidentally killed a deer which belonged to the Palatine of Palatia he was being pursued, and therefore he asked protection. The Countess hesitated, but being impressed with the stranger’s appearance she ordered that a room be given him. He remained in the castle several days, and then being granted an interview with the Countess, he thanked her for her protection in return for which he offered to transmute all her silver into gold. The lady was incredulous but, her curiosity overcoming her, she gave the stranger a silver tankard which he melted and with a stone transmuted into gold. The Countess sent the gold to a goldsmith in the town, who having tested it pronounced it to be the purest gold. After this she asked the adept to transmute all her silver into gold. This he did and receiving the lady’s thanks as he tendered his own, departed. The Countess’s husband, a great spendthrift, serving as an officer abroad, hearing that his wife by some means had suddenly become wealthy returned home quickly. He demanded the gold for himself but the Countess would not surrender it. Thereupon the Count brought his wife before the Court, claiming that as Lord of the territory (Dominus Territorii) on which the Castle belonging to his wife was built, all treasure found upon the land was his. He asked that the Court should order the gold to be sold and that after new silver had been purchased for his wife the balance of the money be paid to him. The defence urged that as the gold had been artificially produced it could not come under a law relating to buried treasure; again that the silver had been transmuted into gold for the sole benefit of the Countess. The Court was asked to allow the lady to retain the gold thus obtained and judgment was given in her favour.