epilepsy, and suspected its source in some lesion of the brain or of the meninges. For this, of course, no more efficient remedy could suggest itself, according to the old sympathetic theory of medicines, than a powder made from the skull of one who had been an epileptic. These skull-amulets have been unearthed in neolithic burials in various parts of France, a considerable number having been found by M. de Baye and others in the department of Marne; a specimen was also found in an Algerian sepulture by General Faidherbe.

The great Greek physician Hippocrates of Cos, a contemporary of Plato, advised that resort should be had to the operation of trephining in many cases of injury to the head, and that the ancient Hindus were to a certain extent familiar with it as a method of treating diseases of the brain appears in one of the Buddhist recitals from a Tibetan source. Here it is related that Atreya, master of the King of Physicians, Jîvaka, when appealed to for help by a man suffering from a distressful cerebral disorder, directed the man to dig a pit and fill it up with dung; he then thrust the man into this soft and savory mass until nothing but his head and neck protruded, and opened his skull. From it was drawn out a reptile whose presence had caused the malady. Jîvaka seems to have been in consultation with his master in this interesting operation, and is said to have later extracted a centipede from a man's skull after making an aperture therein with a golden knife." In neither of these cases, however, do we have any hint that disks or fragments from the human skull were used as amulets.

A ghastly object much favored in France in the Middle Ages, as it was believed to give the owner the power to dis

"Kumagusu Minakata, “Trepanning among Ancient Peoples," Nature, Jan. 15, 1914, pp. 555, 556; citing Encyclopædia Britannica, 1910, vol. xiii, p. 518, and E. A. Schiefner, "Tibetan Tales," trans. Ralston, 1906, p. 98.

cover hidden treasures, was the so-called main-de-gloire, or "hand of glory," which was the desiccated hand of one who had met his death by hanging.28

A remarkable talismanic bracelet owned by Catherine de' Medici was set with a skull-fragment and with a representation of a "main-de-gloire." This is described in the catalogue made in 1786 of M. d'Ennery's collection. The settings of the bracelet, ten in number, comprised the following objects, to each of which was probably ascribed some special significance and virtue.29

An oval "eagle-stone" (atites), on which was graven in intaglio a winged dragon; above this figure was the date 1559, the year in which the bracelet was composed and that of the death of Catherine's husband, Henri II.

An octagonal agate, traversed by a number of tubular apertures, the orifices of which could be seen on either side of the stone.

A very fine oval onyx of three colors, bearing graven on its edge the following names of angels: Gabriel, Raphael, Michael, Uriel.

A large oval turquoise with a gold band.

A piece of black and white marble.

An oval brown agate, with a caduceus, a star and a crescent engraved in intaglio on one of its faces, and on its edge the name Jehovah and certain talismanic characters; on the other face were figured the constellation Serpens, the zodiacal sign Scorpio and the Sun, around which were the six planets.

An oblong section of a human skull.

A rounded piece of gold on the convex side of which was "Pierre Lacroix, "Sciences et Lettres au Moyen Age," Paris, 1877, p. 250. Martin, “Histoire de France,” vol. x, Paris, 1844, p. 451, note. From a communication of Pierre Lacroix, citing as authority: Catalogue des tableaux, antiquités, pierres gravées, etc., etc., du cabinet de feu M. d'Ennery, écuyer," by Remi and Miliotti, Paris, 1786.

graven in relief the "hand of glory" (main-de-gloire); on the concave side appeared the Sun and Moon done in repoussé work.

A perfectly round onyx, bearing graven in the centre the name or word "Publeni"; this possibly designated the original Roman owner of the stone.

In the opinion of a German writer of the eleventh or twelfth century, the amethyst, if worn by a man, attracted to him the love of noble women, and also protected him from the attacks of thieves.30 This stone was always prized because of its beautiful color, even though it was never so rare or costly as some others. Some authorities assert that the amethyst induces sleep. Perhaps this was one of the means by which the stone cured inebriety, as it enabled its votaries to sleep off the effects of their potations.

As testimony of the belief in the efficiency, remedial or talismanic, of precious stones prevalent at the opening of the fifteenth century, may be noted the presence among the manuscript books of Marguerite de Flandres, Duchesse de Bourgogne, of a work listed as follows: "The book of the properties of certain stones." It was carefully enclosed in a crimson velvet covering.32 Incidentally it is a rather interesting fact that at this early date, 1405, we find in Duchess Margaret's little library two Bibles in French and a separate copy of the Gospels also in that language. This serves to disprove the popular idea that translations of the Bible into the vernacular were in distinct disfavor with Roman Catholics before the era of the Reformation. Of course until the

"Birlinger, "Kleinere deutsche Sprachdenkmäler "; in Germania, vol. iii (1863), p. 303.

"Cardani, "De subtilitate," lib. vii, Basiles, 1560, p. 473.

"Inventaire des biens de Marguerite de Flandres Duchesse de Bourgogne, Bibl. Nat., coll. Moreau, 1727; on fol. 96 of transcription in author's library, from the collection of M. E. Molinier.

invention and use of the art of printing there could be no wide diffusion of such translations.

The jacinth is described by Thomas de Cantimpré as being a stone of a yellow color. "It is very hard and difficult to cleave, or cut; it can, however, be worked with diamond dust. It is very cold, especially when held in the mouth." Among many other virtues, it protects from melancholia and poison, and makes the wearer beloved of God and men. It also acts as a sort of barometer, since it grows dark and dull in bad weather and becomes clear and bright in fine weather.33 Cardano says that when the weather was fine the stone became obscure and dull, but when a tempest was impending, it assumed the ruddy hue of a burning coal. It also lost its color when in contact with any one suffering from disease, more especially from the plague.34

As a result of his study of precious stones, Cardano was induced to affirm that they had life, but he gravely states that he had never noted that they possessed sex (a common belief in his day), although "as nature delights as much in miracle as we do, some may be so constituted that they are almost distinguished by sex." 35

The beautiful sapphire has always been a great favorite with lovers of precious stones and to it has been attributed a chastening, purifying influence upon the soul. Even Burton, in his Anatomy of Melancholy, wherein precious stones are rarely mentioned, takes occasion to write as follows of the sapphire: "It is the fairest of all precious stones of sky colcur, and a great enemy to black choler, frees the mind, mends manners.

99 36

" Konrad von Megenberg's old German version "Buch der Natur," ed. by Dr. Franz Pfeiffer, Stuttgart, 1861, p. 449.

Cardani," De rerum varietate," lib. v, Basile, 1557, p. 100. "Cardani, "Philosophi opera quædam," Basile, 1585, p. 330. "" Anatomy of Melancholy," Bk. II, § 4, i, 4.

In the possession of the Duke of Devonshire, K. G., Hardwick Hall. The queen has ;evels in her hair, a pearl eardrop, and two necklaces, one fitting close to the neck, the other falling over the breast. The stiff brocade skirt is embroidered with a wonderful array of aquatic birds and animals. On the left, the cushion of the chair of state is embroidered with the queen's monogram. Surmounting the chair is a crystal ball. The original canvas measures 90 x 66 inches.