What are the supposed attributes of certain precious stones but another form of superstition? According to the popular lore on this subject, each gem has its peculiar virtue or virtues, with which the credulous owner becomes forthwith invested. Authorities differ so much, however, in regard to this mystical language that there cannot be said to be any settled standard of meaning. If, therefore, we refer only to such precious stones as have some superstition attached to them, we shall do all that comes within the range of our present purpose.

In “A Lover’s Complaint,” Shakespeare sets forth, as understood in his day, “Each stone’s dear nature, worth, and quality.”

We accept, therefore, without reserve, as a starting point his dictum that—

indicated two extremes of passion, namely, shrinking modesty and bold desire. He then goes on to describe the other symbolical gems thus:—

Those interested in the sale of gems have observed that most precious stones have their brief day of popular favor, regardless of any superstition connected with them. In other words, the popularity of certain jewels chiefly depends upon the public taste, for the time being. And the demand, therefore, fluctuates according as the particular stone is fashionable or unfashionable. It would require a volume to give the subject fair treatment, so long is the list, and so abundant the material. Hardly a week goes by, however, in which some reference to the good or evil influence of this or that gem is not set forth in the public press, supported, too, by such an array of circumstantial evidence as to give color and authenticity to the story. The opal and the moonstone are the gems most often figuring in these tales. By turns the opal has borne a good and bad reputation; by turns it has been as fashionable as its rare beauty would seem of right to bespeak for it; and then again, owing to popular caprice or the sudden revival of some antiquated superstition, it has laid neglected in the jewellers’ drawer for years.

The notion that the opal brings misfortune to the wearer is comparatively modern. Formerly, it was believed to possess great virtues as a talisman. In Ben Jonson’s “New Inn,” Ferret says:—

In Jonson’s and Shakespeare’s time, the opal was justly prized for its quick changes of color, exhibiting, as it does, almost all of the hues of the rainbow in rapid succession. It is quaintly described in an account of that day as “a precious stone of divers colors, wherein appeareth the fiery shining of the carbuncle, the purple color of the amethyst, and the green shew of the emerald, very strangely mixed.”

Quite naturally, dealers in gems have no patience with those superstitions unfavorable to the sale of their wares, although they show no particular dislike toward those of a different nature, if their sales are thereby increased. So when a customer asks for something synonymous with good luck, the obliging dealer usually offers him a moonstone, and after a little chaffering the buyer departs, possessed of a duly authenticated amulet, or charm. Agate is another stone having, by common fame, the property of insuring long life, health, and prosperity to the wearer. The present Emperor of Germany is said, on good authority, to affect this stone. Now the ancient magician, who sold charms and love-philters to love-lorn swains, did no more than this, with the difference that he pretended to endow his nostrums with their supernatural powers by his own arts.

Indeed, the very word “charms” so innocently given to a bunch of jingling objects dangling from the belt or watch-chain, is itself indicative of a superstitious origin, to say the least.

As an example of the change wrought by the tyrant fashion in the supposed attributes of certain gems, the ruby was formerly considered the correct thing for an engagement ring, but that stone is now almost wholly superseded by the diamond for that highly interesting event; though the ruby continues to be regarded as a valuable gift upon other occasions, and if of a fine quality, is much more costly than a diamond. Very possibly the familiar Biblical phrase, “for her price is far above rubies,” spoken of the truly virtuous woman in Proverbs, may have suggested the peculiar fitness of this gem in a promise of marriage. If so, we can only regret the substitution.

Perhaps the most plausible explanation given for the present popularity of the diamond—it must, however, be a solitaire of the purest water—is that, as the diamond is the most durable substance known, so it is hoped that it may symbolize an enduring affection between the contracting parties. Though in itself nothing but a symbol or sign, the gift of an engagement ring is considered as evidence in a breach of promise case, thus showing that the very ancient custom in use among princes or noble personages of sending their signet-rings with messages of high importance, to give credit to the messenger, lives on in the spirit, if not in the actual letter, of the law, as applied to the sacred pledge of fidelity to one’s promise to wed. A very conscientious dealer once told me that if a young gentleman were to ask his advice concerning an engagement ring, he should dissuade the amorous youth from buying an emerald, on the ground that the young lady might regard it as a bad omen, possibly on account of its color which, as we have pointed out, is or was considered unlucky; but more probably, we think, because the emerald is said to be the chosen symbol of the “green-eyed monster,” jealousy. An old jeweller readily confirms the opinion that many young ladies would be unwilling to accept an emerald at such a time; while still another adds that he never knew of one being given as an engagement gift. The novelist Black makes use of this superstition in his “Three Feathers,” as something universally admitted, “for how,” he naÏvely asks, “could any two people marry who had engaged themselves with an emerald ring?”

Doctors disagree, however, as to the actual properties of this beautiful gem, as well as in other things, for we find one authority saying that the emerald “discovers false witnesses, and ensures happiness in love and domestic felicity.”

In justice, therefore, to this much abused stone, we must declare that our research thus far fails to confirm the odium sought to be cast upon it, in any particular; on the contrary, so far as we can find, not one jot or tittle of superstition attached to the emerald so long ago as when New England was settled. A learned writer of that time describes it as “a precious stone, the greenest of all other; for which it is very comfortable to the sight,” and he adds, on the authority of Albertus Magnus, that “some affirm them (emeralds) to be taken out of Griffon’s nests, who do keep this stone with great sedulity. It is found by experience that if the emerald be good, it inclineth the wearer to chastity.”

It is therefore highly improbable, to say the least, that this article of superstitious faith came over in the Mayflower. The turquoise has long proved a puzzle to the most experienced dealers in gems, on account of its singular property of changing color without apparent cause. Ordinarily it is of a beautiful blue—about the color of a robin’s egg. This color sometimes changes to green, and again, though unfrequently, to white. In relating his experience with this stone to me, an old friend described his surprise as well as alarm at having a very valuable specimen, which was “beautifully blue” when put in the workman’s hands to be set with diamonds, returned to him covered with a white film, nearly concealing the original blue color. As the turquoise itself was worth several hundred dollars, it really was a rather serious matter. The erratic stone, however, was put away in the safe. When the purchaser called for it on the following day, on its being taken out of the box, it was found that the true color had partly returned, one half of the stone being blue, and the other half white. “And we even fancied” continued my informant, “that we could see the color change as we watched it.”

This change of color in the turquoise gave rise to the belief that its hue varied with the health of the wearer, it being blue when the wearer was in good health and green or white in the case of ill-health, or as put into verse:—

As coral is again becoming quite fashionable, we recall that it was once considered a sure protection against the Evil Eye, and is so still in Italy, where the little coral charm shaped like the hand, with the thumb and middle finger closed (a charm against witchcraft), comes from. It is also a more or less general belief that coral or red beads, worn round the neck, prevent nose-bleeding, on the principle, we suppose, that like cures like.

The carnelian, shaped in the form of a heart, was formerly much worn as an amulet.

The amethyst, as its Greek name implies, is considered an antidote to intoxication. It has now a formidable rival in the gold-cure. There is an anecdote of the first Napoleon which affirms that he took a valuable amethyst from the crown in the coffin of Charlemagne. The stolen stone later came into the possession of Napoleon III., who wore it as a seal on his watch-guard. In his will he bequeathed the stone to his son as a talisman. On making her escape from Paris, in 1870, the empress took the historical stone with her.

The carbuncle was formerly believed to guard the wearer against the danger of breathing infectious air. It was also said to have the property of shining in the dark, like a burning coal, thus investing it, in the minds of the credulous, with supernatural power. This, be it said, was an Old-World superstition, which is referred to in some verses written by John Chalkhill (1649), describing a witch’s cave:—

But strangely enough, our forefathers found a similar belief existing among the Indians of New England, and what is more, these ignorant savages were able to convince the more civilized Englishmen of the truth of it.

According to these Indians, on the loftiest mountain peak, suspended from a crag overhanging a dismal lake, there was an enormous carbuncle, which many declared they had seen blazing in the night like a live coal; while by day it emitted blinding rays of light, dazzling to look upon. No mortal could hope to lay hands upon this gem, which was under the special guardianship of the genius of the mountain.

So ran the legend. It is believed to have inspired the earliest recorded journeys to the great White Mountains of New Hampshire, by adventurous whites. A reference to Sullivan’s “History of Maine” shows that the story found full credence among certain of the ignorant settlers even in his day; and Hawthorne’s grewsome tale of “The Great Carbuncle” is founded upon this weird legend, so vividly recalling those of the Harz and the Caucasus.

It is noticeable that, in the matter of superstitions concerning gems, it is not the common people, but the wealthy who alone are able to gratify their desires. Everybody has heard of the Rothschild pearls. The Princess Louise of Lorne wears a ring of jet, as a preserver of health. M. Zola carries a bit of coral as a talisman against all sorts of perils by land or water; all of which goes to show that neither wealth nor station is exempt from those secret influences which so readily affect the poor and lowly.