The Mysteries of All Nations Part 32

After the garment was sewn by the same little hands which had spun the thread and woven the cloth, two figures in needlework were wrought on it to resemble Beelzebub and the Cross. One of these vestments gave the wearer courage in the hour of danger: witches were unable to harm him, bullets could not hit him, the sword's edge was turned aside, and the pointed spear levelled against him proved harmless.

Leo, Pope of Rome, reported that an angel delivered to him the following holy writing--a charm of inestimable value, as we shall presently learn:--"+ Jesus, + Christus, + Messias, + Soter, + Emmanuel, + Sabbath, + Adonii, + Unigenitus, + Majestas, + Paracletus, + Salvator Noster, + Agiros Iskiros, + Agios, + Adonatos, + Gasper, + Melchior, + Mattheus, + Marcus, + Lucas, + Johannes." The angel, so said Leo, directed him to take it to King Charles when he went to the battle of Roncesvalles. Moreover, the holy messenger said that whatever man or woman carried a copy of this writing, and every day said three paternosters, three aves, and one creed, would not be overcome by enemies, either bodily or ghostly; nor would the person thus protected be robbed, or slain by thieves, pestilence, thunder, or lightning; neither would he be hurt by fire or water.

By the writings of various authors, we gather that both the physician and priest placed a high value on amulets, charms, and incantations.

Argerius Ferrarius, a celebrated physician, expressed the opinion that physic might benefit a patient to a certain degree, but that, to complete a cure, the application of amulets, charms, and characters was desirable. He cited many cases that came under his own observation and that of other physicians. Galen expressed the opinion that charms prevented bones sticking in people's throats.

Physicians skilled in magic applied three seeds of three-leaved gra.s.s to tertian ague, and four to a quartian. Of Homerical medicines, Argerius Ferrarius writes there are four sorts, whereof amulets, characters, and charms are three; but he commends and prefers the fourth, which, he says, consists in illusions or stratagems. He tells how Philodotus put a cap of lead upon one's head who imagined he was headless, whereby the person was freed from his delusion. Another cured a woman, under the impression that a serpent continually gnawed her entrails, by giving her a vomit, and making her believe that she vomited a little serpent.

A man who imagined that he was always burning in a fire, had his illusion dispelled by seeing fire taken out from beneath his bed.

Great stress is put on the alleged fact that hiccough is cured by sudden fear or startling news, and that agues and many other diseases may be removed by excitement.

Inescation is a curious method practised for the cure of certain diseases. The cure may be effected by impregnating a proper medium or vehicle with some of the mumia or vital spirit of the patient, and giving it to an inferior animal to swallow. It is pretended that the animal unites and a.s.similates the mumia with itself, and imbibes its vicious qualities, and by that means restores health to the person to whom the mumia belonged.

Insemination is a cure, in certain respects, not unlike to that of inescation. It is performed by mixing the medium, impregnated with the mumia taken from the patient, with earth wherein has been sown the seed of a plant appropriate to the disease; but care must be taken to sprinkle it from time to time with water wherein the part affected had been washed. The disease, we are told, becomes less virulent as the plant grows.

By pouring molten lead into water held above a sick man, it could be discovered whether he was bewitched. If his illness arose from wicked and cruel tormentors, his image appeared in the lead; but if the disease resulted from natural causes, no distinct impression remained on the lead.

Montaigne says that it was an Egyptian law that the physician should for the first three days take charge of his patient at the patient's own peril, but afterwards at his own. He mentions that, in his time, physicians gave their pills in odd numbers, appointed remarkable days in the year for taking medicine, and gathered their simples at certain hours.

The mode of curing the King's Evil, or scrofula, by royal touch, has been so often referred to by various writers that we might well pa.s.s it without notice, were it not that our object is to bring together in these pages the many varied particulars of ancient superst.i.tion.

Consequently we shall briefly describe the ceremonies gone through when sick persons were brought before the king. Let us premise, in the first place, that all parties are neither agreed as to the time nor the sovereign who first applied his royal hand to this method of healing disease. The kings of England and France long pretended to possess the power of curing scrofula by touching the sore. The right or faculty, the French people say, existed originally in their monarch; but the English nation would not admit this, and claimed the power for their king. In support of England's claim, monkish writers a.s.sert that the virtue was inherent in our kings as early as the days of Edward the Confessor. Others will have it that King Robert first exhibited the miraculous gift. Charles VIII. of France touched several persons at Rome, and cured them. At whatever time the power first manifested itself is of little importance; and through whatever royal line it descended need not trouble those alive, seeing, we are a.s.sured, the virtue perished with the last British sovereign of the House of Stuart. But, to return to the manner of curing the king's evil, we shall give, as an instance, the method pursued by Charles II.

of England, Scotland, and Ireland, when healing any of his subjects:--

On 14th May 1664 a notice was given that his sacred Majesty would continue the healing of his people for the evil during the remainder of that month, and then cease doing so until Michaelmas. His Majesty sat in state in the banqueting house, and the chirurgeons led the sick to the throne; there, the invalids kneeling, the monarch stroked their bodies with his hands. The ceremony being concluded, a chaplain in attendance said, "He put his hands upon them, and healed them." These words were repeated as every one was touched. After all the diseased persons were operated on, another chaplain, kneeling, delivered gold angels, attached to white ribbons, to his Majesty, who suspended one about the neck of every one to whom his healing virtue had gone forth.

Prayers being said for the sick, the ceremony concluded by his Majesty was.h.i.+ng his hands in a basin brought to him by the lord chamberlain and comptroller of the household.

If a monarch could not be found to cure the king's evil, it might have been effected by the touch of a seventh son, between whom and his eldest brother no daughter had come to swell the family circle. And the virtue of healing by laying on of hands existed in particular n.o.ble families of untainted blood.

CHAPTER XLIX.

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

From an early period of history man has regarded precious stones as objects of uncommon virtue. A belief in their excellence has prevailed among Pagans, Jews, and Christians down to the present period.

Extravagance in jewellery originated not so much from a love of finery as from a belief that jewels possessed efficacy or power peculiar to themselves. When we consider that every gem is supposed to be an amulet, we cannot be surprised at hearing of people in distant lands wearing jewels on their fingers and toes, on their ankles and arms, in their noses and ears, and even in their lips; nor can we be astonished at seeing in modern times the weaker s.e.x loaded with rings, bracelets, pendants and other such articles, studded with precious stones.

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

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

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

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

Every individual is supposed to be born under a particular destiny or fate (as has been over and over again stated in these pages), which it is impossible to avoid. The month of his nativity has a mysterious connection with one or other of the precious stones. This was so well understood by the ancients, that when one wished to make the object of his affections an acceptable present, a ring was given, set with the jewel by which the fate of the receiver was determined and described.

For instance, we are informed by an old author, that the ring of a woman born in January should have a jacinth or garnet in it, for these stones belong to that month, and express constancy and fidelity. A list of the months and stones therewith connected, and their respective significance, is as follows:--

JANUARY--Jacinth, or Garnet--Constancy and fidelity in every engagement.

FEBRUARY--Amethyst--This month and stone preserve mortals from strong pa.s.sions, and ensure them peace of mind.

MARCH--Bloodstone--Courage, and success in dangers and hazardous enterprises.

APRIL--Sapphire or Diamond--Repentance and innocence.

MAY--Emerald--Success in love.

JUNE--Agate--Long life and health.

JULY--Cornelian or Ruby--The forgetfulness or the cure of evils springing from friends.h.i.+p or love.

AUGUST--Sardonyx--Conjugal fidelity.

SEPTEMBER--Chrysolite--Preserves from or cures folly.

OCTOBER--Aquamarine or Opal--Misfortune and hope.

NOVEMBER--Topaz--Fidelity in friends.h.i.+p.

DECEMBER--Torquoise or Malachite--The most brilliant success and happiness in every circ.u.mstance of life.

The torquoise has also the property of securing friendly regards, as is verified by the old saying, "He who possesses a torquoise will always be sure of friends."

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

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

Martin also says it was an ancient custom among the islanders to hang a he-goat's skin to the boat's mast, in the hope of securing a favourable wind.

There was a stone in Iona, over which, if a man stretched his arm three times, he would never err in steering a vessel. In the island of Bernera there was a stone in the form of a cross, near St. Mary's Church, about five feet high, which the natives called the water cross. The old inhabitants were in the practice of erecting it when they wished rain, and of laying it flat on the ground when they desired dry weather. Martin further mentions a green stone, about the size of goose's egg, in the island of Arran, which possessed rare virtue, and was consequently handed down to posterity for many ages.

By laying it on the side of a person troubled with pains in that part of his body, the patient immediately recovered, unless doomed to die.

If the latter event were to happen, the stone removed of its own accord from the side; but if the patient was to recover, it rested where placed until the cure became complete. Disputed cases between the islanders were settled by oath at this stone. It possessed another virtue--causing powerful enemies to run away when it was thrown at their front. The custody of this valuable relic long remained a privilege of the Chattans.

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

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

The Stone of Destiny, we are told, formed Jacob's pillow on the plain of Luz, and consequently was regarded as a sacred relic by the Jews.

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

"Though the sun glitters upon the heath, I will not behold her golden rays; though the stag should start by me, Ossian will chase him no more. Although Ma.n.u.s should cross the ocean again to invade Albin, my sword is not victorious in the slaughter, and my fame is not celebrated by the bards. I am not invited to a feast.

My kiss is scorned by the virgin. My esteem is not equal to a king's son; one day is like a year to me.

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

After the enchanted stone--for it was regarded as such--had long been kept at Tarah, it was sent to Fergus, the first actual king of Scots; and it remained in Argyle (the original seat of the Scots in Britain) until about the year 842. Three hundred and thirty years before the Christian era, Fergus was crowned and seated on the famous chair.

Kenneth, the second son of Alpin, having enlarged his dominions by the conquest of the Picts, transferred the stone to Scone. As the supreme kings of Ireland and the kings of the Scots used to be inaugurated by being seated on the ancient chair before it was carried to Scone, so were the kings at Perth installed into regal office down to the time that Edward I. carried to England the sacred relic, highly prized by every Scotchman. As soon as the news of the loss spread, great concern was manifested. The death of a beloved monarch, or the loss of many battles, where brave sons and fathers had fallen, would have been as nothing compared with the national loss sustained. In fact, many in the highest circles conceived that the glory of the kingdom had departed.