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The Talismanic Use of Special Stones: Hindus

Ruby The ruby has many names in Sanskrit, some of them clearly showing that it was more valued as a gem by the Hindus than any other. For instance, it is called ratnaraj, "king of precious stones," and ratnanayaka, "leader of precious stones;" another name, applied to a particular shade of ruby is padmaraga, "red as the lotus." (Garbe, "Die indische Mineralien; Naharari's Rajanighantu, Varga XIII, Leipzig, 1882.) The glowing hue of the ruby suggested the idea that an inextinguishable flame burned in this stone. From this fancy came the assertion that the inner fire could not be hidden, as it would shine through the clothing or through any material that might be wrapped around the stone. (Epiphanii, "De XII gemmis," Tiguri, 1565, fol. 5.) If cast into the water the ruby communicated its heat to the liquid, causing it to boil. The dark and the star rubies were called "male" stones, the others, more especially, however, those of lighter hue, being considered as "female" stones. All varieties served to preserve the bodily and mental health of the wearer, for they removed evil thoughts, controlled amorous desires, dissipated pestilential vapors, and reconciled disputes. (Camilli Leonardi, "Speculum lapidum," Venetia, 1502, fol. xxvi.) In the "Lapidaire" of Philippe de Valois, it is said that "the books tell us the beautiful clear and fine ruby is the lord of stones; it is the gem of gems, and surpasses all other precious stones in virtue." In the time of Marbodus (end of the eleventh century A.D.) the same proud place was assigned to the sapphire. The ruby is spoken of in similar terms in the "Lapidaire en Vers," where it is called "the most precious of the twelve stones God created when He created all creatures" By Christ's command the ruby was placed on Aaron's neck, "the ruby, called the lord of gems; the highly prized, the dearly loved ruby, so fair with its gay color." (Pannier, "Les lapidaires francais," Paris, 1882. Cited in Schofield, "The Pearl," Pub. of Mod. Lang. Asso. of Am., vol. xxiv, Pt. 4.) As with diamonds, rubies also were divided by the Hindus into four castes. The true Oriental ruby was a Brahmin; the rubicelle, a Kshatriya; the spinel, a Vaisya, and lastly, the balas-ruby, a Sudra. The possession of a padmaraga, or Brahmin ruby, conferred perfect safety upon the owner, and as long as he owned this precious stone he could dwell without fear in the midst of enemies and was shielded from adverse fortune. However, great care had to be taken to preserve this ruby of the first class from contact with inferior specimens, as its virtue would thereby be contaminated, and its power for good correspondingly diminished. (Surindro Mohun Tagore, "Mani Mala," Pt. I, Calcutta, 1879.) The many talismanic virtues of the ruby are noted in the fourteenth century treatise attributed to Sir John Mandeville. ("Le grand lapidaire de Jean de Mandeville," from the ed. of 1561, ed. by J. S. del Sotto, Vienne, 1862.) Here the fortunate owner of a brilliant ruby is assured that he will live in peace and concord with all men, that neither his land nor his rank will be taken from him, and that he will be preserved from all perils. The stone would also guard his house, his fruit-trees, and his vineyards from injury by tempests. All the good effects were most surely secured if the ruby, set in ring, bracelet, or brooch, were worn on the left side.

The gorgeous ruby, the favorite gem of Burma, where the finest specimens are found, is not only valued for its beauty, but is also believed to confer invulnerability. To attain this end, however, it is not thought to be sufficient to wear these stones in a ring or other piece of jewelry, but the stone must be inserted in the flesh, and thus become, so to speak, a part of its owner's body. Those who in this way bear about with them a ruby, confidently believe that they cannot be wounded by spear, sword, or gun. (Taw Sein Ko, communication from his "Burmese Necromancy.") As it is often remarked that the most daring and reckless soldiers pass unscathed through all the perils of war, we can understand that this superstition may some-times appear to be verified.

Sapphire The sapphire is noted as a regal gem by Damigeron, who asserts that kings wore it about their necks as a powerful defence from harm. The stone preserved the wearer from envy and attracted divine favor. (Pitra, "Specilegium Solesmense," Parisiis, 1855.) For royal use, sapphires were set in bracelets and necklaces, and the sacred character of the stone was attested by the tradition that the Law given to Moses on the Mount was engraved on tablets of sapphire. (Epiphanii, "De XII gemmis," Tiguri, 1565, fol. 6.) While we should probably translate here "lapis-lazuli" instead of "sapphire," all such passages were later understood as referring to the true sapphire, which is not found in pieces of the requisite size.

In the twelfth century, the Bishop of Rennes lavishes encomiums upon this beautiful stone. It is quite natural that this writer should lay especial stress upon the use of the sapphire for the adornment of rings, for it was in his time that it was beginning to be regarded as the stone most appropriate for ecclesiastical rings. The sapphire was like the pure sky, and mighty Nature had endowed it with so great a power that it might be called sacred and the gem of gems. Fraud was banished from its presence and necromancers honored it more than any other stone, for it enabled them to hear and to understand the obscurest oracles. (Marbodei, "De lapidibus," Friburgi, 1531, fols. 46, 47.) The traditional virtue of the sapphire as an antidote against poison is noted by Bartolomaeus Anglicus, who claims to have seen a test of its power, somewhat similar to that recorded by Ahmed Teifashi of the emerald. In John of Trevisa's version this passage reads as follows: (Bartolomaei Anglici, "De proprietatibus rerum," London, Wynkyn de Worde, 1495, lib. xvi, cap. 86, De Saphiro.) His vertue is contrary to venym, and quencheth it every deale. And yf you put an attercoppe (Old English for spider.) in a boxe and hold a very saphyre of Inde at the mouth of the boxe ony whyle, by vertue thereof the attercoppe is overcome & dyeth as it were sodenly, as Dyasc. sayth [pseudo Dioscorides]. And this same I have assayed oft in many and dyvers places. His vertue kepeth and savyth the syght, & clearyth eyen of fylthe wythout ony greyf. Voicing the general belief that the sapphire was endowed with power to influence spirits, Bartolomaeus says that this stone was a great favorite with those who practised necromancy, and he adds: "Also wytches love well this stone, for they wene that they may werke certen wondres by vertue of this stone." (Bartolomaeus Anglicus, l. c.) There was in the South Kensington Museum, in London, a splendid sapphire of a peculiar tint. In the daylight it shows a beautiful rich blue color, while by artificial light it has a violet hue and resembles an amethyst. In the eighteenth century this stone was in the collection of Count de Walicki, a Polish nobleman, and Mme. de Genlis used it as the theme of one of her stories, entitled "Le Saphire Merveilleux." Here the sapphire is used as a test of female virtue, the change of color indicating unfaithfulness on the part of the wearer. If the owner of the stone wished to prove that the subject of the test was innocent, she was made to wear the sapphire for three hours of daylight; but in the opposite case the test was so timed that it began in daylight and ended when the candles or lamps had been lighted. This sapphire, still known as the "Saphire Merveilleux," was for a time in the collection of the Duke of Orleans, who bore the name of Philippe Egalite during the French Revolution.