[18] Among the Mohammedans at present a talisman, consisting generally of a formula on a scrap of paper, or sentences from the Koran, is placed in a piece of stuff and put into a ring between the stone and the metal. Although the Mussulman doctors generally concur in considering these practices vain, and many Asiatics do not use them, yet the multitude still retain a predilection for them.
[19] Appendix.
[20] Appendix.
[21] Plato relates the story of Gyges differently to that by Herodotus. He tells us that Gyges wore a ring, the stone of which, when turned towards him rendered him invisible, so that he had the advantage of seeing others without being seen himself. By means of this ring he deprived Candaules of his throne and life, with the concurrence of the queen. ‘This,’ remarks Rollin, ‘probably implies that in order to compass his own criminal design he used all the tricks and stratagems which the world calls subtle and refined policy, which penetrates into the most secret purposes of others without making the least discovery of its own.’ This story, thus explained, carries in it a greater appearance of truth than what we read in ‘Herodotus.’
Cicero, after relating the fable of Gyges’ famous ring, adds, that if a wise man had such a ring he would not use it to any wicked purpose, because virtue considers what is honourable and just, and has no occasion for darkness.
[22] See chapter on ‘Customs and Incidents in Connexion with Rings.’
[23] Dr. Gordon, in his ‘History of Glasgow,’ quotes the legend thus, from the ‘Aberdeen Breviary:’—‘The Queen of Cadzow was suspected by her husband, King Roderick, of being too intimate with a knight whom he had asked to hunt with him. The King waited his opportunity to abstract from the satchel of the knight, when asleep, a ring which the Queen had presented to him. King Roderick, in furious jealousy, threw it into the Clyde. When they returned to the palace of Cadzow from the day’s hunting, the King, in the course of the evening, asked her where her ring was. It could not be produced. Death was threatened if it were not forthcoming. The Queen sent one of her maids to the knight for the ring, and being unsuccessful, a bearer was sent to Cathures (Glasgow), to St Mungo, making a full confession of all. The Apostle of Strathclyde commiserated the Queen. Forthwith he sent one of his monks to the river to angle, instructing him to bring home alive the first fish that he caught. This was done. St. Mungo (dear friend) found the annulet in the mouth of the miraculous fish, and speedily sent it to the Queen, who restored it to her husband, and thereby saved her life.’
[24] Appendix.
[25] ‘A Berril,’ observes Aubrey in his ‘Miscellanies,’ ‘is a kind of crystal that hath a weak tincture of red. In this magicians see visions. There are certain formulas of prayers to be used before they make the inspection which they term a Call. In a manuscript of Dr. Forman, of Lambeth (which Mr. Elias Ashmole had), is a discourse of this and the prayer; also there is a Call which Dr. Napier did use. James Harrington (author of “Oceana”) told me that the Earl of Denbigh, then ambassador at Venice, did tell him that one did show him three several times, in a glass, things past and to come. When Sir Marmaduke Langdale was in Italy he went to one of these Magi, who did show him a glass where he saw himself kneeling before a crucifix.’ A ‘Berrill’ belonging to Sir Edward Harley is thus described by Aubrey:—‘It is a perfect sphere; the diameter of it I guess to be something more than an inch; it is set in a ring or circle of silver resembling the meridian of a globe; the stem of it is about ten inches high, all gilt. At the four quarters of it are the names of four angels, viz., Uriel, Raphael, Michael, Gabriel. On the top is a cross patée. This, it appears, was efficacious in detecting thieves; it also forewarned death.’
Dr. Dee’s famous crystal, now in the Ashmolean Museum, Oxford, will be remembered. (See discoveries in the tomb of Childeric, at Tournay, in chapter on ‘Memorial and Mortuary Rings.’)