Stone crosses have sometimes been utilized as rain-bringers, as in the case of one belonging to St. Mary’s Church in the Island of Uist, one of the outer Hebrides, off the Scottish coast. When drought prevailed here the peasants would set up this cross which usually lay flat on the ground, in the confident belief that rain would ensue. Of course, sooner or later, it was sure to come, and then the cross, having done its duty, was quietly replaced in its former horizontal position.[[14]]
A mysterious stone mentioned in Rabbinical legend is called the shamir. This word occurs three times in the Old Testament (Jer. xvii, 1; Ezek. iii, 9; Zech. vii, 12), and in each signifies a material noted for its hardness. In the first of these passages there is express indication that the shamir was a pointed object used for engraving, and the word is translated “diamond” in our Bible; in the two other cases it is rendered “adamant” and “adamantine stone,” respectively, thus leaving the determination of the substance an open question. However, as it is almost certain that the Hebrews were not familiar with the diamond, shamir most probably signifies one of the varieties of corundum, the next hardest mineral to the diamond, and extensively used in classic times for engraving on softer stones.
In the luxuriant growth of legend that sprang up in Rabbinical times, the shamir is not forgotten. It is said to have been the seventh of the ten marvels created at the end of the sixth day of creation. In size, it is described as being not larger than a barley-corn, but it had the power to split up the hardest substances, if brought in contact with them, or even in their neighborhood. Some of the legends ascribe to it even more wonderful magic powers, so that, like Aladdin’s lamp, great buildings could be constructed by its help, Solomon having used it in the erection of the temple and other buildings. The etymology of the word indicates a pointed object, similar to our diamond-point, but in legend it is almost invariably described as a small worm, probably because of a fancied connection between this word and another designating a species of worm. Many have associated the Hebrew shamir with the Greek σμίρις, or emery.
The Hebrew shamir and the Greek ἀδάμας were both used metaphorically of hardness of heart and implacability. The Hebrew prophet Zechariah (vii, 12) says of the disobedient Jews that “they made their hearts as an adamant stone” (shamir), and the Greek poet Theocritus (fl. 228 B.C.) calls Pluto, the god of the infernal regions, “the adamas in Hades.” This clearly shows that invincible hardness was the common characteristic of the material designated by these words. However, it appears probable that while shamir signifies a form of corundum, the word adamas, as used by the early Greek writers, denoted a hard, metallic substance. Possibly, when iron first became known to the Greeks, the adjective ἀδαμάντινος, “indomitable,” was applied to it, and later the noun adamas was formed from this adjective and was used by the poets to signify an imaginary substance even harder than iron; hence, when the diamond became known in Greek lands, its extreme hardness suggested the application to it of this name.[[15]]
An Arab legend concerning the fabled shamir stone is related by Cazwini in his cosmography. When King Solomon set about building the temple in Jerusalem, he commanded Satan to dress the stones that were to be used, but the work was performed with such demoniac energy that the people round about complained bitterly of the dreadful noise. To remedy this trouble, Solomon sought the council of the leading scribes and also that of the evil spirits known as Ifrites and Jinns. None of them, however, was able to help him in this difficulty, but one of them advised him to question an apostate named Sahr, who sometimes had special knowledge of such things. When called upon for his opinion, Sahr declared that he knew of a stone that would do the work required, but did not know where it could be found; nevertheless he believed that, by a stratagem, he could secure possession of it. He thereupon ordered that an eagle’s nest with its eggs should be brought to him, and also a bottle-shaped vessel made of very strong glass. Into this he slipped the eggs, put them back into the nest, and had nest and eggs replaced where they had been found. When the eagle returned to the nest it encountered this obstacle. In vain it struck at the vessel with claws and beak; after repeated efforts it flew away, but came back on the second day holding a piece of stone in its beak, which it let fall upon the vessel, breaking the latter into two halves without producing any sound. Upon this, Solomon, who knew the language of beasts and birds, asked the eagle where it had secured the stone. The bird answered: “O Prophet of God, in a mountain in the West called the Samur Mountain.” This was indication enough to the wise king who, summoning the Jinns to his aid, soon had in Jerusalem a plentiful supply of these samûr, or shamir stones, with which the work of shaping and polishing the blocks for the temple was noiselessly performed.[[16]]
Full and precise directions are given by the old authorities as to the proper way to secure possession of the stone called corvia. On the Calends, or first day of April, eggs are to be taken out of a crow’s nest and boiled until they are quite hard; they are then to be allowed to cool off and are replaced in the nest. The female bird notes that the eggs have been tampered with and flies away in search of the corvia-stone. When she has found it, she bears it to the nest, and as soon as it touches the eggs they become fresh and fertile again. This is the auspicious moment for securing the stone, which must be quickly taken from the nest else it would lose its virtue.[[17]] The lucky owner of the stone is promised increase of wealth and honors, and the power to read the future.
The fabled gem-bearing dragons of India were said to have sometimes fallen victims to the enchanter’s art. Certain mystic characters were woven in thread of gold upon a scarlet cloth, and this cloth was spread by the hunters before the dragon’s den. When the creature emerged, his eyes were fascinated by the strange letters in which the enchanter had infused a wonderful soporific power. Hypnotized by the sight, the dragon would fall into a deep slumber and the hunters would rush upon him and sever his head from his body. Within the head were found gems of brilliant hue, some of these possessing the power of rendering the wearer invisible.[[18]]
The “Gem of Sovranty,” or the “Gem of the King of Kings,” may have been a purely poetic Hindu fancy, or possibly may have been the diamond. Its surpassing quality is emphasized by the declaration that though the earth produced the sapphire, the cat’s-eye, the topaz, the ruby, and the two mystic gems, the favorite of the sun, and the favorite of the moon, the Gem of the King of Kings was acknowledged to be the chief of all “for the sheen of that jewel spreads round about for a league on every side.” To King Milinda the following question was put: “Suppose that on the disappearance of a sovran overlord, the mystic Gem of Sovranty lay concealed in a cleft on the mountain peak, and that on another sovran overlord arriving at the supreme dignity it should appear to him, would you say, O King, that the gem was produced by him?” “Certainly not, sir,” replied the monarch, “the gem would be in its original condition. But it had received, as it were, a new birth through him.”[[19]]
The Arabian author, Ibn Al-Beithar (b. ca. 1197 A.D.), describes a stone called in Arabic hajer al-kelb, or “dog-stone.” These stones had such attraction for dogs of a certain breed that when cast before them they would snap them up, bite them, and hold them in their jaws. The magicians saw in this a proof that the stones would produce enmity and ill-will among men. Having selected seven such stones they marked them with the names of any persons between whom they wished to stir up strife. The seven stones were then thrown one by one before a dog of the requisite species, and, after he had bitten them, two were chosen and were placed in water of which the persons who were to be set at variance were sure to drink. We are assured that the experiment had the desired evil result.[[20]]
In ancient times there was found in the river Meander a stone satirically named sophron, “temperate.” If it were placed upon the breast of any one, he immediately became enraged and killed one of his parents; however, after having appeased the Mother of the Gods, he was cured of his temporary madness.[[21]]