[26] The superstitious custom of carrying the medals of Alexander the Great, as if they had some salutary virtue in them, was frequent among the Christians of Antioch, as is evident from St. John Chrysostom’s declamation against the practice:—‘What shall we say of those that use enchantments and ligatures, and bind upon their head and feet brass medals of Alexander of Macedon? Are these our hopes? And shall we, after the passion and death of our Saviour, place our salvation in an image of a heathen king?’
[27] Montfaucon, in his ‘L’Antiquité Expliquée,’ has a singular theory in regard to the signs of the Zodiac. He mentions a fine gem on which were represented the figures of Mercury, Jupiter, and Venus, included in a large circle which contained the twelve signs of the Zodiac. These he conjectured to signify the days of the week, Wednesday, Thursday, and Friday. ‘But, why,’ he observes, ‘do the three gods in this image indicate so many days of the week? Some ancient and particular custom is referred to and expressed, without doubt. Ausonius, in his “Eclogues,” inserts a verse current in his time preceded by this question:—“Quid quoque die demi de corpore oporteat?” On what days is it most proper to cut the beard, nails, or hair? “Ungues Mercurio, barbam Jove, Cypride crines.” That is, on Wednesday pare your nails, shave your beard on Thursday, and on Friday cut your hair. This usage Ausonius rallies in eight pleasant verses. “Mercury,” says he, “a pilferer by trade, loves his nails too well to let them be pared. Jupiter, venerable by his beard, Venus adorned by her hair, are by no means willing to part with what is so dear to them.”... I think it certain that these deities are represented as presiding over Wednesday, Thursday, and Friday, without being able to assign the certain reason why they are pictured upon this gem.’
A very extraordinary form of oath, by which the astronomer Vettius Valens bound his disciples to secresy, is quoted by Selden. ‘I adjure thee, most honoured brother and your fellow-students, by the starry vault of heaven, by the circle of the zodiac, the sun, the moon, and the five wandering stars (by which universal life is governed), by Providence itself, and Holy Necessity, that you will keep these things secret, nor divulge them except to those who are worthy and are able to make a just compensation to me, Valens.’
[28] According to the ancient lapidaries, a ram with the half-figure of an ox, or any stone set in a silver ring, whoever was touched with should be immediately reconciled. A woman, one half a fish, holding a mirror and a branch, cut on a marine hyacinth (pale sapphire), set in a gold ring, the signet covered with wax, procured any desire. A man ploughing, and over him the hand of the Lord making a sign, and star, if cut on any stone, and worn in all purity, ensured safety from tempest and immunity to crops from storms. Head, with neck, cut in green jasper; set in a brass or iron ring engraved with the letters B. B. P. P. N. E. N. A.: wear this, and thou shalt in no wise perish, but be preserved from many diseases, especially fever and dropsy; it likewise gives good luck in fowling. Thou shalt be reasonable and amiable in all things; in battle and in law-suits thou shalt be victor. Man standing and tall, holding an obolus (patera) in one hand and a serpent in the other, with the sun over his head, and a lion at his feet: if cut on a diacordius (diadochus) set in a leaden ring and put underneath wormwood and fenugreek, carry it to the bank of a river and call up whatsoever evil spirit thou pleasest, and thou shalt have from them answers to all thy questions. A youth having a crown on his head and seated on a throne with four legs, and under each leg a man standing and supporting the throne on his neck; round the neck of the seated figure a circle, and his hands raised up to heaven; if cut on a white hyacinth (pale sapphire) ought to be set in a silver ring of the same weight as the stone, and under it put mastic and turpentine; make the seal in wax and give it to any one, and let him carry it about on his neck or person, either the wax or the ring, and go with pure mind and chastity before king, noble, or wise man, and he shall obtain from them whatsoever he may desire. A bearded man holding a flower in his hand cut on carnelian, and set in a tin ring, the ring being made on the change of the moon on a Friday, the 1st or the 8th of the month, whomsoever thou shalt touch therewith he shall come to do thy will. Man standing on a dragon, holding a sword, must be set in a leaden or iron ring; then all the spirits that dwell in darkness shall obey the wearer, and shall reveal to him in a low-toned song the place of hidden treasure and the mode of winning the same. Man riding and holding in one hand the bridle, in the other a bow, and girt with a sword, engraved on pyrites set in a gold ring, it will render thee invincible in all battles; and whosoever shall steep this ring in oil of musk and anoint his face with the said oil, all that see him shall fear him, and none shall resist. Man erect in armour, holding a drawn sword, and wearing a helmet, if set in an iron ring of the same weight, renders the wearer invincible in battle. Capricorn on carnelian, set in a silver ring and carry about with thee, thou shalt never be harmed in purse or person by thine enemies, neither shall a judge pass an unjust sentence against thee; thou shalt abound in business and in honour, and gain the friendship of many, and all enchantments made against thee shall be of none effect, and no foe, however powerful, shall be able to resist thee in battle. (Extracts from ‘Sigil-charms,’ ‘History of the Glyptic Art,’ ‘Handbook of Engraved Gems,’ by the Rev. C. W. King.)
[29] ‘The Hermetic Brethren had certain rules that they observed in relation to the power of precious stones to bring good or bad fortune through the planetary affinities of certain days, because they imagined that the various gems, equally as gold and silver, were produced through the chemic operation of the planets working secretly in the telluric body.... All yellow gems and gold are appropriate to be worn on Sunday, to draw down the propitious influences or to avert the antagonistic effects of the spirits on this day, through its ruler and name-giver, the Sun. On Monday, pearls and white stones (but not diamonds) are to be worn, because this is the day of the Moon, or of the second power in Nature. Tuesday, which is the day of Mars, claims rubies and all stones of a fiery lustre. Wednesday is the day for turquoises, sapphires, and all precious stones which seem to reflect the blue of the vault of heaven.... Thursday demands amethysts and deep-coloured stones of sanguine tint, because Thursday is the day of Thor—the Runic impersonated Male Divine Sacrifice. Friday, which is the day of Venus, has its appropriate emeralds, and reigns over all the varieties of the imperial, yet, strangely, the sinister, colour, green. Saturday, which is Saturn’s day, the oldest of the gods, claims for its distinctive talisman the most splendid of all gems, or the queen of precious stones, the lustre-darting diamond.’ (The ‘Rosicrucians,’ by Hargrave Jennings.)
[30] There is a tradition that this ring found its way to the chapel of Havering (have the ring), in the parish of Hornchurch, near Romford, and was kept there until the dissolution of religious houses. Weaver says he saw a representation of it on a window of Romford church. The legend is also displayed on an ancient window in the great church of St. Lawrence, at Ludlow, to which town the pilgrims who received the ring from the saint are said to have belonged. A tradition to this effect was current in the time of Leland, who notices it in his ‘Itinerary.’
[31] Appendix.
[32] To understand the language of birds was peculiarly one of the boasted sciences of the Arabians. Their writers relate that Balkis, the Queen of Sheba, or Saba, had a bird called Huddud, a lapwing, which she despatched to King Solomon on various occasions, and that this trusty bird was the messenger of their amours. We are told that Solomon, having been secretly informed by the winged confidant that Balkis intended to honour him with a grand embassy, enclosed a spacious square with a wall of gold and silver bricks, in which he ranged his numerous troops and attendants, in order to receive the ambassadors, who were astonished at the suddenness of these splendid and unexpected preparations.
[33] Moore, in his juvenile poem of the ‘Ring,’ has made use of this legend, and added considerably to its fanciful conceptions:—
‘Young Rupert for his wedding-ring
Unto the statue went,
But, ah! how was he shock’d to find
The marble finger bent!
‘The hand was closed upon the ring
With firm and mighty clasp;
In vain he tried, and tried, and tried,
He could not loose the grasp.’