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On Ominous and Luminous Stones: Moryson

The use of jewelled ornaments to heighten by their luminosity in obscurity or in darkness the effect produced by a sacred image, and to stimulate religious awe in the beholder, is testified to by the ultra-Protestant traveller, Fynes Moryson, Gent., who went to Italy in 1594. Of his visit to the Santa Casa in Loreto, he says that he himself and two Dutchmen, his companions, were permitted to enter the inner chapel of the sanctuary, "where," he proceeds, "we did see the Virgin's picture, adorned with pretious Jewels, and the place (to increase religious horror) being darke, yet the Jewels shined by the light of wax candles." Although there is no question here of naturally luminous gems, this might have been the impression produced upon a more sympathetic pilgrim. (Moryson, "An Itinerary containing his Ten Yeeres Travell through the Twelve Dominions," etc., Glasgow, 1907-8.) Writing of the traditions in regard to luminous stones, Sir Richard F. Burton says, "There may be a basis of fact to this fancy, the abnormal effect of precious stones upon mesmeric sensitives." (Burton, "Supplementary Nights," London, 1886.) However, while some instances are recorded of psychic impression produced by precious stones on the minds of persons possessing a highly sensitive nervous system, it seems likely that some legends of luminous stones had their origin in the refractive powers of cut gems, by means of which a dim and distant light would be reflected from the surface of the stones and would seem to spring from them. Quite possibly, in other instances, there was a disposition to cater to the popular belief by placing a light so that the hidden beams traversed the stone and appeared to emanate from it.