PERIDOT: PLASMA: THE REWARDING HERMES: PORPHYRY, ITS INTRODUCTION INTO ROME BY VITRASIUS POLLIO: PRASE OR MOTHER OF EMERALD: PYRITE: THE PYRITES LITHOS OF ISIDORE OF SEVILLE: A PRIMITIVE FIRESTONE: USED FOR FIREARMS: THE “SEED OF MINERALS”: MUNDIC OF THE MINERS: ITS CHANGE TO VITRIOL IN MINING DISTRICTS: SPINON OF THEOPHRASTUS: FRENCH “PIERRE DE SANTÉ”: MARCASITE USED AS A JEWEL ORNAMENT: EDEN’S FLOWERS OF METALS: PYROPE: QUARTZ: RUBELLITE: RUBICELLE: RUBY, THE CORUNDUM FAMILY: THE TERM “ORIENTAL”: THE MOGOK MINES: “LORD OF THE RUBIES”: THE MINE EATERS: “THE DRAGON LORD”: THE KING OF SCILAN’S RUBY: COSMAS INDICOPLEUSTES: A CORONATION CUSTOM DESCRIBED BY HATYON: TEARS OF BUDDHA: THE RUBY BOWL OF ARYA CHAKRAVARTI: COLONEL ALEXANDER GARDENER AND THE FAKIR’S RUBY: THE KING OF VISHAPOOR’S RUBY: RUBIES PLACED UNDER THE FOUNDATIONS OF BUILDINGS: RUBIES IN THE CHO KENG SU: PLINY’S ACAUSTI: PRACTICE OF THE ETHIOPIANS: ANTHRAX OF THEOPHRASTUS: DUKE OF DEVONSHIRE’S RUBY: RUBIES MENTIONED BY MR. C. W. KING: RABBI RAGIEL’S TALISMAN: DRAGONS GUARDIANS OF RUBY MINES: M. ROCHEFORT’S STORY AND THE RUBY IN THE DRAGON’S HEAD: ST. MARGARET AND THE DRAGON: SHEIKH EL MOHDY AND THE RUBY-JEWELLED DRAGON: BARTHOVERI AND THE SERPENT: DIEUDONNÉ OF GOZON AND THE DRAGON OF RHODES: THE IMPORT OF THESE LEGENDS: ST. GEORGE AND ST. MICHAEL AND THE DRAGONS: SHRINE OF THE MAGI IN COLOGNE CATHEDRAL: THE SUN AND CHRISTIANITY: THE NAMES OF THE MAGI: THE ROSICRUCIAN CLASSIFICATION: THE “RÉGALE” OF FRANCE, FROM THE TOMB OF ST. THOMAS A’BECKET, WORN BY HENRY VIII: VOW OF LOUIS VII OF FRANCE AND ITS FULFILMENT AT CANTERBURY: SWEDENBORG’S CORRESPONDENCE OF THE RUBY: COMTESSE D’ANOIS’ STORY OF THE RUBY SINGING APPLE: THE ARABS AND THE ANGEL OF THE WORLD: PERSIAN CHARM AGAINST THE FORCES OF EVIL: THE 4TH STONE OF THE NAO-RATTAN: BURMESE SYMBOL OF REINCARNATION: A RUBY WHICH NEARLY DESTROYED A NATIVE STATE IN INDIA: JEWELLED RINGS ON THE STATUE OF ST. LAMBERT AT LIÈGELIÈGE CATHEDRAL: CATHARINE OF ARAGON READS MISFORTUNE IN HER RUBY’S CHANGE OF COLOUR: OCCULT VIRTUES OF THE RUBY: SYMBOL OF THE RUBY IN DREAMS: COLOUR PHENOMENA DISPLAYED BY A RUBY: THE STAR RUBY: THE HUNTER AND THE RUBY.

PERIDOT. (See CHRYSOLITE.)

PLASMA. This variety of leek-green jasper is derived from the Greek word PLASMA, an image. It was a favourite stone among the ancients who employed it in gem engraving and for important talismans. In the Rhodes collection there is a beautiful oval specimen on which is engraved a nude figure of Hermes holding a caduceus in his left hand, whilst on his right above a purse is perched a cock; a scorpion is on his left side, a little above his knee. He wears the winged cap on his head. Mr. King classes this piece as astrological. It symbolizes the wisdom and rewards of the well-starred subject of Mercury. Plasma was largely used in Abraxes charms by the Gnostics who employed the substance always for special talismans. Astrologically Plasma is under the zodiacal Virgin.

PORPHYRY. The name is derived from the Greek word for purple—PORPHYRA—and we find it written at various periods in many ways, for example: porfurie, porphurye, purphire, porpherie, porphiry. It is a hard purple and white stone, said to have been introduced into Rome by Vitrasisus Pollio in the form of statues of Claudius. The quarries whence the ancients obtained their supplies of porphyry were found at Gebel Dokhan, near the Red Sea, by Wilkinson and Burton. It has always been a favourite stone with sculptors, glyptic artists, and architects, and was chiefly esteemed in the forming of columns. Porphyry was regarded as a stone to promote eloquence in speaking. Astrologically it was placed under “the sign of the Columns”—Gemini.

PRASE. The name is derived from the Greek PRASON, a leek. Leonardus calls it Prassius, and he says it is so termed from a herb of its own name. It is also written as prasius, prasium. It is thus described by Marbodus:

Other authors, however, endow the prase with a virtue. It was regarded by some as a beauty charm for married women and for the mothers of brides. It resembles the beryl in its clear form, but it is duller. It is translucent and, as its name indicates, leek-green in colour. At one time it was believed to be the matrix of the emerald, whence it was called “Mother of Emerald.” It is under the zodiacal Taurus.

PYRITE

The word is found also as pyrit, pirrite, and old writers of the 16th century were especially fond of using pyrit stone. It is derived from the Greek PUR, fire, and is allied to the fire stone family (Pyrites Lithos) noted by Isidore of Seville (6th and 7th centuries) in his philosophical fragments from the more ancient writers. He identifies the black pyrites of Pliny in a black Persian stone which, if fractured, and held in the hand, burns. It is assumed from the frequent occurrence of pieces of pyrites in prehistoric mounds that primitive man used the substance for kindling fires. Later we find it employed before the introduction of flint in wheel lock fire arms when, in the same manner, it threw out sparks of fire when energetically struck on steel. The ancients had a theory that pyrite was the seed or original matter of minerals, and we find it in rocks of every age. To mining people it is known as Mundic. Auriferous pyrite which occurs in auriferous countries contains certain quantities of gold, sometimes worth winning, and was known as King of the Pyrites. The action of water and air makes it troublesome in coal-mining districts. It is then changed into sulphate of iron (vitriol) and fires the mines. Chambers (1866) mentions that “at Quarreltown in Renfrewshire a deep hollow may still be seen where about a century ago the ground fell in in consequence of a subterranean fire thus kindled.” Theophrastus, the great Greek naturalist and philosopher of the 3rd century, before the Christian era, mentions in his work on stones the burning pyrite under the name Spinon which, he says, is contained in certain mines and which, if crushed, watered and exposed to the rays of the sun, bursts into flame. The French call this stone Pierre de SantÉ (Stone of Health), because it was said that it is affected by the health of the wearer. The white iron pyrites, known as Marcasite, is of similar composition to the ordinary pyrite (Iron Disulphide) but it takes on the orthorhombic form of crystallization instead of the usual cube form. This word is also found written as markasit, marquesite. The stone was largely used for jewel ornamentation. Oliver Goldsmith, in “She Stoops to Conquer,” says: “Half the ladies of our acquaintance carry their jewels to town and bring nothing but paste and marcasites back.” Eden in 1555 wrote that “Marchasites are flowers of metals by the colours whereof the kyndes of metals are known.” Mr. William Jones mentions a ring in the possession of a clergyman which is made of two hearts surmounted by a crown set with marcasites. Rabbi Chael says that a man on horseback holding a bridle and bent bow engraved on pyrites makes the wearer irresistible in war. These stones are martial according to astrology and are attached to the zodiacal Scorpio.

PYROPE. (See GARNET.)

QUARTZ. In 1772 Cronstedt wrote in his work on Mineralogy: “I shall adopt the name of Quartz in English as it has already general access in other European Languages.” There seems to be little doubt regarding the origin of the word which comes from the German QUARZ. Professor James D. Dana gives the Quartz varieties under the following heads:—

1. Vitreous. Distinguished by their glassy fracture.

2. Chalcedonic. Having a sub-vitreous or a waxy lustre and generally translucent.

3. Jaspery Cryptocrystalline. Having barely a glimmering lustre or none, and opaque.

To the first belong: Amethyst, Aventurine Quartz, Cairngorm, Citrine, Ferruginous Quartz, False or Spanish Topaz, Milk Quartz, Prase, Rock Crystal, Rose Quartz, Smoky Quartz.

To the second belong: Chalcedony, Chrysoprase, Sard, Carnelian, Agate, Onyx, Cat’s Eye, Flint, Hornstone, Chert, Plasma.

To the third belong: Jasper, Heliotrope or Bloodstone, Lydian Stone, Touchstone, Basanite, Silicified Wood, Pseudomorphous Quartz, etc.

Opal is a near ally to Quartz which is a most useful as well as an ornamental substance.

RUBELLITE. (See TOURMALINE.)

RUBICELLE. (See SPINEL.)

RUBY

The ruby derives its name from the Latin RUBER, red, and some of its forms at various periods are given by Dr. Murray as rubye, rubie, rubey, roby, rooby, rube, rubu, rybe, rybee, rybwe, ribe, riby. The stone is of the corundum family which includes the sapphire, oriental amethyst, oriental topaz, oriental chrysoberyl, oriental emerald, oriental cats-eye, oriental moonstone, adamantine spar of hair-brown colour and the well-known emery. The term “oriental” is also applied to the ruby and serves to distinguish it from the spinel, ruby garnet and a number of other red stones. The definition “oriental” is applied only to the corundum family and was, according to Dr. G. F. H. Smith, attached to these hard coloured stones which in early days reached Europe by way of the East. The name CORUNDUM is derived from a Sanscrit word of doubtful meaning, and the minerals included in it come next in hardness to the diamond. The ruby therefore is a red sapphire, and the sapphire a blue ruby, and it is no infrequent thing to find the two stones combined in one specimen. Mr. Emanuel has drawn attention to the fact that rubies and sapphires are always found in gold-bearing country. It has been stated that whilst sapphires have been found in Australia the red sapphire or ruby has not. This is incorrect. At the Anakie sapphire fields in Central Queensland rubies are also found, and some specimens exhibit blended colours. It is true, however, that rubies have not up to the present been found in Australia in great quantities. The most celebrated ruby mines in the world are the Mogok mines in Upper Burma. Here the stones are found in Calcite deposits occurring in granular limestone on the hill sides and in the clayey alluvial deposits of the river beds. These workings are of veryvery great age and until 1885 were the monopoly of the Burmese Crown, the King being known as Lord of the Rubies. In this country the ruby fields are called “Byon,” and the miners “Twin-tsas” (mine eaters). These Twin-tsas were forced to surrender to the monarch all big stones found by them, which stones were carefully guarded in the Royal Treasure House. One of the mine eaters found a large and beautiful gem which, in order to escape the selfish conditions imposed, he divided into two parts; one of these he handed over to the officers of the King, the other he endeavoured to conceal. The plot it seems failed, with what result to the unfortunate “Eater” is not told. The weight of these two sections after the cutter had exerted his skill on them was 98 and 74 carats. A fine Burma ruby called “Gnaga Boh,” or the Dragon Lord (the folklore of the East connects rubies and dragons)—weighed when found over 40 carats, losing about half in the cutting. The uncut part of the Great Burmese Ruby (a stone that weighed 400 carats and was split into three parts, two of which were cut) was sold in Calcutta for 7 lakhs of rupees (at the exchange rate of two shillings English for the rupee a lakh would equal £10,000). Marco Polo writes of the great ruby possessed by the King of the Island of Seilan (Ceylon), “The finest and biggest in the world”: “It is about a palm in length and as thick as a man’s arm: to look at, it is the most resplendent object upon earth: it is quite free from flaw and is as red as fire. Its value is so great that a price for it in money could not be named. The great Kaan sent an embassy and begged the King as a favour to sell this to him offering to give for it the ransom of a city or, in fact, what the King would. But the King replied that on no account whatever would he sell it for it had come to him from his ancestors.”

The great merchant-traveller Cosmas Indicopleustes, of Alexandria, writes in his “Voyages” (1666) of this stone, which “they say is of great size and brilliant ruddy hue, as large as a giant pine cone. When seen flashing from afar—especially if the Sun’s rays flood upon it—it is a sight both marvellous and unequalled.” Hayton, his contemporary, also writes of this wonderful stone: “At the King of the Island of Ceylon’s coronation he places this ruby in his left hand and rides thus with it throughout his city, after which all know him as their King and obey him as such.” The Chinese writer Hyuen Tsang also writes of this great stone, as does Odoric. Friar Jordamus discourses not only of this but of the great and wonderful rubies in the possession of the Island King. Andrea Corsali (1515) also writes of the King of Sylen’s (Ceylon) two great rubies—“so shining and sparkling as to seem like flames of fire.” In the Ceylon river beds fine rubies are discovered, and old writers say that many are washed down from the mountain “which they call Adam’s Peak.” There was superstitious belief in the beautiful Island of Ceylon that rubies are the consolidated tears of Buddha. One of the great mediaeval Tamul chiefs, Arya Chakravarti, had, it is said, a ruby bowl the size of the palm of a man’s hand, which was remarkable for its brilliant colour. Colonel Alexander Gardner, Colonel of Artillery in the service of Maharaja Ranyit Singh, describes a visit he made with the Bai or Baron of the Kirghiz to a venerable aged fakir whose worldly possessions seemed to consist of earthen pots of grain placed in a hole in the middle of his hut. The old philosopher was the reputed possessor of a rare and beautiful ruby. For this the Bai entreated the silent and unmoved fakir, declaring that with it alone could he induce the robber chief he was travelling to see to spare “the lives, property and honour of all the innocent families around.” At last the fakir quietly arose, and after a little fumbling produced the gem which, with a dignified gesture, he placed softly in the Bai’s hands, giving him his blessing and expressing the hope that the offering might have the desired result, after which he relapsed into silent reverie. He declined money for the gem, asking only that some grain might be sent him so “that he might be able to relieve way-worn and destitute travellers.” The Colonel examined the gem and found cut in high relief on the centre of the oblong face of the stone a small Zoroastrian altar. Round this altar were double cordons of letters similar to those appearing on the Scytho Bactrian coins. The Colonel describes the gem as pure and lustrous, of great value, and from 150 to 200 carats in weight. This rare gem was discovered at the time of Timur by an ancestor of the fakir in a cave near the famous shrine of the city of Esh or Oosh on the Bolor Ranges.

A fine ruby of 50 carats which belonged to the King of Vishapoor is mentioned by Tavernier. In China the ruby has always been esteemed and its primary importance as a distinguishing emblem in the cap of the Chief Mandarin had already been noted. A specimen was also placed under the foundations of a building of importance “to give it a good destiny.” In the Chinese work CHO KENG LU which relates to various affairs up to the Mongol dynasty, deep red rubies are termed “Si-la-ni”; scholars translate this word as “from Ceylon.” They are also known as “Hung Pao Shi” (precious red stone) and “Chin Chu.” It has a sacred meaning and talismanic virtue and is attached to the dress set in rare jade and employed as a precious ornament. Pliny calls rubies “Acausti” and says that they are not injured by fire. He relates a practice of the merchants of Ethiopia of placing a ruby in a vinegar solution for two weeks to improve its lustre. The effect was, it is said, good for a short period of time but ultimately the stones became soft and fragile. The ANTHRAX or “glowing coals” of Theophrastus is identified as the ruby as we know it today. He gives us an idea of the money value of this stone by stating that a very small specimen would sell for forty golden staters (a gold stater is worth about a 5-dollar gold piece of the United States). Amongst the gems collected in the 18th century by William, third Duke of Devonshire, there is a ruby of about three carats weight, described by Mr. King as of “the most delicious cerise colour” on which are cut deeply the figures of Venus and Cupid. The work is of the middle Roman Period and Mr. King deplores the fact that the great value of the gem was in his opinion injured by the inferiority of the workmanship. A Faun’s Head on an inferior ruby in the same collection is superior from an art point of view and of greater age. Mr. King mentions a beautiful rose-coloured ruby of irregular form on which is a magnificent head of Thetis wearing a crab’s shell helmet of most exquisite Greek work. Rabbi Ragiel (“Book of Wings”) writes that the figure of a dragon cut on a ruby increases the worldly possessions of the wearer, giving happiness and ease. Old legends say that the ruby mines as well as the emerald mines were guarded by dragons and the symbolic connection between the dragon and the ruby has the virtue of far-reaching antiquity. M. Rochefort in his “Natural History of the Antilles,” says that the Caribbees of Dominica speak of a dragon which lives in a declivity of the rocks and in whose head is a giant ruby so brilliant that the surrounding country is illuminated by it. These people believed that the Son of God came out of the heavens to slay the dragon. St. Margaret is said to have subdued a dragon and to have taken a wonderful ruby from its head. The Arabian writer Sheikh El Mohdy has amongst his stories one telling of a terrible dragon which inhabited the island of Ceylon and carried in his head a large ruby which shone for many miles amidst the darkness of night. The Indian philosopher Barthoveri said that “the serpent is malefic although it carries a ruby in its head.” DieudonnÉ of Goyon is said to have killed a terrible dragon at Rhodes and to have drawn from its head a wonderful iridescent stone the size of an olive. Some few writers substitute the diamond for the ruby, but whether we take the many-coloured stone of DieudonnÉ (which it has been said was a diamond) or the stones of the Sun, the ruby and the diamond, the import of the legends are similar. The dragon as the symbol of the lower forces whether as the poisonous emanations of stagnant waters or as the Serpent of Eden—the planet Mars and one of his heavenly Houses, Scorpio, or the planet Saturn and his heavenly House, Capricorn—is continually exposed to the benefic rays of the Sun. These rays are personified by the contests between the Sun-Angel Michael and the Dragon and our well-known St. George.

The three skulls, said to be the skulls of the “Three Kings” in the jewelled “Shrine of the Magi” in Cologne Cathedral, have their names Melchior, Gaspar and Balthazar worked on them in rubies, perhaps because the Sun, planet of the ruby, was the accredited planet of Christianity as noted by Albertus Magnus and the Cardinal Dailly. The names of the Magi have also been given as Megalath, Galgalath and Sarasin—Apellius, Amerus and Damascus—Ator, Sator and Peratoras. In their allegories the Rosicrucians follow very nearly the names on the skulls in the 12th century Shrine at Cologne, viz.:

It is said that Henry VIII wore on his thumb a ring in which was set a ruby—some say a diamond—from the tomb of St. Thomas A’Becket. This ruby, known as the “RÉgale of France,” was the talismanic gem of the French King Louis VII who, in accordance with a battle-vow, visited the tomb at Canterbury in the year 1179. Whilst offering his devotions he was asked by the priests at the shrine to give as an offering this beautiful jewel. Being loath to part with his talisman, the King agreed to give one hundred thousand florins in its stead, to which generous substitution the Canterbury fathers humbly agreed. But the precious ruby which dazzled all with its brightness, turning night into day, refused to be thus protected and, flying from the setting of the ring on the King’s finger, fixed itself on the Saint’s tomb.

Swedenborg recognizes in the ruby a gem of passionate devotion and likens it to the appearance of the Lord’s Divine Sphere represented in the celestial Heavens.

In Comtesse d’Anois’ fairy story “Chery and Fairstar” there is a narrative of a ruby apple on an amber stem which is known as the “Singing Apple.” This apple gave forth a perfume so weirdly sweet that it caused people to laugh or to cry, to write poems or to sing songs; but when it sang itself the hearers were transported with ecstasy. Guarded by a great three-headed dragon with twelve feet, the apple rested in the Libyan desert whence it was secured by Prince Chery in his glass armour, the reflections of which drove the terrified dragon into a cave, the entrance to which was securely shut up by the victor.

The Arabs say that the Angel Bearer of the World stands on a rock of pure ruby, and amongst the Persians the gem was used in magical rites as a charm against the Black Forces. It was the fourth stone of the Nao-Rattan which Iarchus gave to Apollonius, representing Benevolence, Charity, Divine Power, and Dignity. The Burmese value the ruby as an especially sacred stone which to them is a symbol of the last incarnation which precedes the final embrace of Divinity. The beautiful ruby is likened to rich ripe fruit, and its magical power is matured. It has been stated that the ruby is unfortunate for India—a country under the Celestial Capricorn—and one great specimen nearly destroyed a native state, after which event it was buried with solemn ceremonies in the heart of the Himalayas.

It was an ancient custom to adorn sacred statues with precious stones and the practice has survived into Christian times. Mr. William Jones describes a large shrine in the LiÈge Cathedral whereon was a figure, more than life size, of St. Lambert. On each hand were three jewelled rings, the most brilliant of which was set with a rare 10-carat ruby. The shrine was of the latter 15th and early 16th centuries. Many similar votive offerings are recorded.

For a ruby to change its colour was regarded as a forerunner of misfortune, and it is said that the unhappy wife of Henry VIII, Catharine of Aragon, observing a change in her ruby ring, foretold her own fall. After danger has passed, old writers say, the ruby returns to its colour again, if it is the true gem of the wearer.

The ruby is an emblem of passion, affection, power and majesty. It had the reputation of attracting and retaining material love. It was probably for this reason that the amorous Henry VIII of England wore the “RÉgale of France.” It removed obstacles, gave victory, and revealed the hidden places of stolen treasure. It signified vitality, life and happiness, and was an amulet against plagues, poison, sorrow and evil spirits, who dreaded the flashing of the stone from the hand of a good person.

To dream of a ruby indicated to the business man rich patronage and success in trade, to the farmer a successful harvest and to the professional man elevation or fame and success in different degrees. It was always considered more fortunate to wear the ruby on the left hand or left side of the body. The colours of the gem vary from a light rose to a deep red, the most expensive colour being that nearest to pigeon’s blood. Submitted to a high temperature it turns green but when cooling returns to its original colour. A particularly fortunate and rare variety is the Star or Asteriated ruby which exhibits a perfect star on its beautifully rounded cabochon surface, coming as it were from a chatoyant interior. Messrs. Jerningham and Bettany in their Bargain Book relate how a traveller in Amazonia found in the crop of a bird which he had shot, a large and handsome ruby which he had cut and set in a ring as a souvenir of this uncommon event.

The ruby is under the Celestial sign Leo.