Ending the Silence

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ABRACADABRA

ACCIDENT

ACORN

ACTOR & ACTRESS

ADDER

ADDER STONE

ADDER'S TONGUE FERN

An accident is something going wrong unexpectedly. Physical examples include an unavoidable collision (including a person or object falling by chance). The term is also loosely applied to mean any undesirable outcome, even if it could have been avoided, such as getting injured by touching something sharp, hot, electrically live, ingesting poisons, or other injuries caused by lack of ordinary precautions.

Technically, "accidents" do not include incidents where someone is at fault, i.e., negligent: where someone fails to take reasonable precautions under the circumstances. If the results of such negligence were foreseeable, they were certainly not "accidental" at that level, and the negligent person can be held liable for damages and personal injuries. In an "accident", there is simply nobody to blame, because the event was unforeseeable or very unlikely. For example, a pharmacist negligently mixes the wrong chemicals and mislabels them for sale; a person ingesting the chemicals according to the label instructions has been "accidentally" poisoned, but the pharmacist's mistake was not accidental � it was negligent.

A common misconception is that a gun can "go off" accidentally, where in truth, such gun accidents are extremely rare. Most gun injuries are caused when someone puts a bullet into the gun, points it at someone and pulls the trigger � a series of intentional acts that usually result in the expected outcome: an injury. A defective gun that goes off when dropped could qualify as being "accidental", however, one would still have to examine the cause for the gun being intentionally loaded and being handled carelessly.

50,425 people were killed by "accidents" (not including car accidents) in the U.S. in 1995. That's 19 people in 100,000.

Often accidents are investigated so that we can learn how to avoid them in the future. This is sometimes called root cause analysis, but does not generally apply to accidents that cannot be predicted with any certainty. For example, a root cause of a purely random incident may never be identified, and thus future similar accidents remain "accidental."

Popular folklore has often attributed accidents to some hidden influence or else to the working of luck, blaming such everyday mishaps on ley lines (invisible paths that criss-cross the land & possess strange powers), devils, and their agents.

In the East Midlands of England, accidents are thought to be most likely when the bean plant is in bloom.

A Japanese belief is that if a patient's medicine is accidentally spilt then he or she will shortly recover.

Abracadabra is a word used as an incantation, considered by some to be the phrase that is pronounced most universally in other languages without translation. One hypothesis about the source of the word is Aramaic: Avrah KaDabra which means I will create as I speak. Another possible source is the Hebrew Aberah KeDaber which also means I will create as I speak. Due to its universality, it has been speculated by Bible-believers that the word predates the confusion of languages granted at the Tower of Babel in biblical times.

The word is now commonly used as an incantation by magicians. In ancient times, however, it was taken much more seriously as an incantation to be used as a cure against fevers and inflammations. The first known mention was in De Medicina Praecepta by Serenus Sammonicus, physician to the Roman emperor Caracalla, who prescribed that the sufferer from the disease wear an amulet containing the word written in the form of an inverted cone:

This, he explained, diminishes the hold of the spirit of the disease over the patient. Other Roman emperors, including Geta and Alexander Severus, were followers of the medical teachings of Serenus Sammonicus and are likely to have used the incantation as well.

There is also the view that Abracadabra derives from the Hebrew, ha-brachah, meaning "the blessing" (used in this sense as a euphemism for "the curse") and dabra, an Aramaic form of the Hebrew word dever, meaning "pestilence." They point to a similar kabbalistic cure for blindness, in which the name of Shabriri, the demon of blindness, is similarly diminished. Other scholars are skeptical of this origin and claim that the idea of diminishing the power of demons was common throughout the ancient world, and that Abracadabra was simply the name of one such demon.

Some point to the Hebrew words ab ("father"), ben ("son"), and ruach hacadosch ("holy spirit").

Some have argued that the term may come from the Arabic Abra Kadabra, meaning 'let the things be destroyed' or from the Aramaic abhadda kedhabhra, meaning 'disappear like this word'. Rather than being used as a curse, the Aramaic phrase is believed to have been used as a means of treating illness.

It has also been claimed that the word comes from Abraxas, a Gnostic word for God (the source of 365 emanations, apparently the Greek letters for Abraxas add up to 365 when deciphered according to numerological methods). It has also been claimed to come from Abracalan (or Aracalan), said to have been both a Syrian god and a Jewish magical symbol.

The acorn, the familiar fruit of the oak tree, is steeped in both strange and sometimes incredible superstitions. Some stem from Roman and Druid folklore. Some are manifested in the strange rituals and medical beliefs of old and present Britain. Even modern society carries on these superstitions about the innocent acorn into a new millennium.

In pre-Christian Britain the Druids venerated the acorn. Many other civilizations treated it with equal reverence, including the Romans, who shared similarities with the Druids by making a necklace of acorns. The Roman goddess Diana was frequently carved adorned with such a necklace. In these ancient cultures superstition and religion were closely bound together. The fear of evil spirits was as much a part of their cultures as cars are in the 21st century. The acorn was the talisman of the ancient world.

Nordic legends also tell of how Thor, god of thunder, took refuge under an oak tree during a thunderstorm. Somehow, despite the present day knowledge that hiding under any tree during such a storm is dangerous, people in Norway, Sweden and Finland have adapted this. Superstition states that putting an acorn on a windowsill during a thunderstorm protects the occupant's home from a lightning strike. Even modern blinds reflect this with acorn shaped pulls being quite common.

In 17th century Britain acorn juice was given to alcoholics as a cure or at least an ounce of prevention. Whether it worked is anyone's guess. However this medical folklore has continued to this day with some people carrying acorns to prevent aging.

The simple acorn affects even love. If lovers put two acorns, representing themselves, in a bowl of water and they float towards each other then they will marry. Scientifically this is mumbo jumbo, but what harm can it really do? Whether sensible people believe it seems irrelevant.

Acorn folklore and superstitions will change again, but they will never go away as long as human nature maintains the need to hang onto its mysterious past.

For hundreds of years, Britain has been plagued with superstitions and folklore about its only poisonous snake, the adder. This adder lore is no surprise considering the huge areas these nesting creatures cover during the breeding season. For anyone who has run into one during late spring and early summer, the fear is comparable to the fear of a rattlesnake. Why has the adder retained such an infamous history? Even modern Britain is still haunted by this strange past with a host of medical fallacies and other so-called ailment cures.

Ancient Britains believed that simply crossing the path of an adder was sure to bring bad luck. If someone killed the first spring snake, then good luck would protect him or her against adversity. Beatings of the adder with an ash stick before sunset would supposedly neutralize the evil spirits and protect the snake's attacker. However, as Christianity became more predominant, superstition mixed with religious fervor were seen as a sort of secret charm to render the snake helpless:

According to further paganistic beliefs adopted into Christian Britain, a circle had to be drawn around the snake and a cross put in it to capture it. However, in the ancient English county of Dorset, to find an adder on a doorstep was a bad omen. Someone in the household was sure to die. Worse, though, was a dream about adders. It was not only considered prophetic, but a warning sign of one's enemies plotting against the dreamer.

Even the medical profession, with all its scientific knowledge, has been prone to adder lore mumbo jumbo. In medieval times, gypsies would kill an offending snake and rub its body on any bites it inflicted, or worse, fry some adder fat and spread it across the bites. A fine example of this superstition can be found in 19th century English literature: Thomas Hardy's novel "The Return of the Native" (1878).

Early 17th century doctors preferred more gruesome methods to cure adder bites. Some held a live pigeon against the wound to absorb the poison. Others killed chickens or sheep and applied the still warm carcass against the wound until the carcass turned black from the poison. However, some preferred a more herbal approach using rosemary and betony ointment or a tonic of goosegrass juice and wine. Unfortunately, paganistic approaches still lingered. In Wales, snakebite victims believed that jumping over water in the sight of the snake would neutralize the poison.

Even in the late 19th century, strange adder lore dominated the medical practices of Britain. Dried or abandoned adder skins were thought to cure rheumatism, thorn pricks, or headaches if wrapped around the ailing part. As an added bonus, the snakeskin could be further recycled by hanging it above the household hearth to ensure good luck and adequate protection against fire.

Even into the early 20th century, the less educated doctor still saw the benefits of giving a patient a powdered adder skin potion to cure spleen ailments. This was even added to soup to cure consumption.

Thankfully, most adder lore has drifted into obscurity. Some of the herbalistic remedies have been maintained and are still used in alternative doctor's offices across Britain, sitting side by side with modern medicine.

The Adder's Tongue, known also in some parts of England as Christ's Spear, has no resemblance to any other Fern. The stems which grow up solitarily from the small root - formed merely of a few stout, yellow fibres - are round, hollow and succulent, bearing on the upper part a simple spike, issuing from the sheath of a smooth, oblong-oval, tapering, concave, undivided, leafy frond. Embedded on each side of the stalk - at the top is a single row of yellow thecae, not covered by any indusium. The whole has much the appearance of the Arum flower.

The name is derived from ophios (a serpent) and glossa (a tongue).

This strange little Fern, growing only from 3 to 9 inches in height, is generally distributed over Great Britain, being not uncommon, buried in the grass in moist pastures and meadows. It is tolerably easy of cultivation.

---Medicinal Action and Uses---This Fern has long had a reputation as a vulnerary. A preparation of it, known as the 'Green Oil of Charity,' is still in request as a remedy for wounds.

The older herbalists called it 'a fine cooling herb.' The expressed juice of the leaves, drunk either alone, or with distilled water of Horse Tail, used much to be employed by country people for internal wounds and bruises, vomiting or bleeding at the mouth or nose. The distilled water was also considered good for sore eyes. An efficacious ointment for wounds was made as follows: 
'Put 2 lb. of leaves chopped very fine into 1/2 pint of oil and 1 1/2 lb. suet melted together. Boil the whole till the herb is crisp, then strain off from the leaves.' 
This is a very ancient recipe for wounds.

The legendary serpent-stone is usually one taken from the reptile's head, but Welsh tradition tells of one extracted from the tail of a serpent by the hero Peredur, and having the magic property that anyone holding it in one hand would grasp a handful of gold in the other. This stone was generously bestowed upon Etlym by the finder, who only secured it after vanquishing the serpent in a dangerous conflict.

The snake-stone (or "mad-stone"), in Arabic hajar alhayyat, is described by the Arab writer Kazwini, as being of the size of a small nut. It was found in the heads of certain snakes. To cure the bite of a venomous creature the injured part was to be immersed in sour milk, or in hot water, and when the stone was thrown into the liquid it would immediately attract itself to the bitten part and draw out the poison. The homeopathic idea plays a considerable role in the superstitions of the Arabs of northern Africa. To cure the bite or sting of the scorpion, the creature is to be crushed over the wound it has inflicted. If anyone is bitten by a dog, he should cut off some of the animal's hair and lay this on the bitten part; if, however, the dog was mad, it must be killed, its body opened and the heart removed. This is then to be broiled and eaten by the person who has been bitten.

Many beautiful glass beads of Roman, or perhaps of British fabrication, have been found in Great Britain and Ireland. Upon some of these are bosses composed of white spirals, the body of the bead being blue, red, yellow, or some other brilliant color. These have been called "holy snake beads." Probably most of them are merely ornamental productions and were not intended to represent serpentstones. The curious test of the genuineness of an ovum anguinum mentioned by Pliny, namely, that even if set in gold, it would float up a stream against the current, indicates a very porous structure; perhaps some of these serpent's eggs were hollow, vitrified clay balls with wavy lines on the surface.

De Boot, in his treatise on stones and gems, figures the ovum anguinum, and says that its form was either hemispherical or lenticular. In his opinion the name "serpent's egg" was given to the stone because on its surface there appeared five ridges, starting from the base and tapering off toward the top. These bore a certain resemblance to a serpent's or adder's tail. The stone was believed to protect the wearer from pestilential vapors and from poisons.

The so-called "snake-stones," many specimens of which have been found in British barrows, bear in the Scottish Lowlands the designation "Adder Stanes." They are also sometimes called adder-beads or serpent-stones. For the Welsh they were gleini na droedh and for the Irish glaine nan druidhe, the meaning being the same, "Druid's glass." Many interesting examples were added to the collection of the Museum of Scotch Antiquaries, one of these being of red glass, spotted with white; another of blue glass, streaked with yellow; other types were of pale green and blue glass, some of these being ribbed while others again were of smooth and plain surface. That the glass "snake-stones" were objects of considerable care and attention is indicated by the mending of a broken specimen shown by Lord Landes-borough at a meeting of the Society of Antiquaries in 1850. This broken bead had been repaired and strengthened by the application of a bronze hoop.

The supposed snake-stones are also to be found among the Cornishmen, who sometimes call these objects milprey or "thousand worms," and they even lay claim to the power of forcing a snake to fabricate the "stone" by thrusting a hazel-wand into the spirals of a sleeping reptile. In another version it is not a bead that is formed but a ring which grows around a hazel-wand when a snake breathes on it. If water in which this ring has been dipped be given to a human being or an animal that has been bitten by a venomous creature, all ill-effects of the bite will be warded off, the water acting as a powerful antidote to the poison.

The belief that the snake-stone of Welsh legend--in reality either a fossil or a bead--was evolved from the venom or saliva ejected by a concourse of hissing snakes, gave rise to a peculiar popular saying among the Welsh to the effect that people who are whispering together mysteriously, and apparently gossiping, or perhaps hatching some mischief, are "blowing the gem."

Many of the glass beads known as "snake-stones" or "Druid's glass" are perforated, and this is fancifully explained as being the work of one of the group of snakes which forms the bead. This particular snake thrusts its tail through the viscous mass before it has become hardened into a glass sphere. In various parts of Scotland such beads are treasured up by the peasants; according to the testimony of an English visitor of 1699, who reports that they were hung on children's necks as protection from whooping-cough and other children's diseases, and were also valued as talismans productive of good fortune and protective against the onslaught of malevolent spirits. To guard one of these precious beads from the depredations of the dreaded fairies the peasant would keep it enclosed in an iron box, this metal being much feared by the fairies.

A type of snake-stone used in Asia Minor is described as being of a pearly white hue, rounded on one side, and flat on the other. Toward the edge of the flat side runs a fine, wavy, bluish line, the undulations of which are fancied to figure a serpent. The victim of a snake-bite first had the spot rubbed with some kind of sirup; then the stone was applied to the bitten spot, and it would adhere to the inflamed surface for eight days; at the expiration of this time it would fall off. The bite would be entirely healed and would not be followed by ill effects of any kind.

A novel theory in regard to the formation of a type of snake-stones is given by an old Chinese writer. This is that snakes, before they begin to hibernate, swallow some yellow earth and retain this in the gullet until they come forth again in the springtime, when they cast it forth. By this time the earth has acquired the consistency of a stone, the surface remaining yellow, while the interior is black. If picked up during the second phase of the moon this concretion was thought to be a cure for children's convulsions, and for gravel, and was powdered and given in infusion. The infusion could also be applied with advantage externally to envenomed swellings.

An old manuscript found in a manor house in Essex, England, contains a translation, made in 1732 by an Oxford student, E. Swinton, of some details on the snake-stone, taken from a work published in the same year at Bologna by Nicolo Campitelli. After noting that these stones came from the province of Kwang-shi in China and from different places in India, their appearance and qualities are described. In color they were almost black, some having pale gray or ash-color spots. The test of the genuineness of such a stone was to apply it to the lips; if not a spurious one, it would cling so closely to the membrane that considerable force must be exerted to separate it therefrom. The usual directions are given for its employment in the cure of snake bites, but its usefulness by no means ended here; its curative power was also exhibited in the case of "Scrophulous Eruptions and Pestilential Bubos," and it could be used in the treatment of malignant tremors, venereal disorders, etc. With the manuscript was found a specimen snake-stone. This was described as being a thin oval body, about an inch in length and three-quarters of an inch broad; the color was gray with light streaks, and the surface was bright and polished. It was of the consistency of horn, and the writer of the note in the "Lancet" believes that it was part of a stag's antler or some similar substance, from which the animal matter had been removed by the action of heat; many of the Oriental snake-stones are of this type, but, as we have already seen, a great variety of more or less porous materials have been and are still used in this way in different parts of the world. A practical experiment was made in 1867 by Dr. John Schrott, who excited six cobras to bite a number of pariah dogs. Without delay the snake-stones were applied to the wounds, but they proved absolute failures, death resulting as speedily as though nothing had been done.

Jean Baptiste Tavernier, the great Oriental traveller of the seventeenth century, gives the following description of the "snake-stones" found in India:

Finally, I will mention the snake-stone, which is about the size of a doubloon, some approximating to an oval form, being thicker in the middle and tapering toward the edges. The Indians say that it forms on the head of certain snakes, but I rather believe that the priests of these idolators make them think this, and that this stone is a composition of certain drugs. However this may be, it has great virtue to draw out all the poison, when anyone has been bitten by a venomous creature. If the part that has been bitten has not been punctured, an incision must be made, so that the blood can flow out, and when the stone has been applied, it does not fall off until it has absorbed all the poison which gathers about it. To clean it, woman's milk is used, or should this be lacking, cow's milk, and after ten or twelve hours steeping, the milk which has drawn out all the poison takes on the color of pus. Having dined one day with the Archbishop of Goa, he took me into his museum, where he had several curious objects. Among other things he showed me one of these stones, and having told me of its properties, he assured me that but three days before he had seen them tested, and presented the stone to me. As he was traversing a marsh on the Island of Salsate, whereon Goa is situated, to go to a country house, one of those who bore his palanquin, and who was almost entirely naked, was bitten by a snake and was immediately cured by this stone. I have bought several of them, and they are sold only by the brahmins, which makes me think the brahmins themselves make the stones. There are two methods of testing whether the stone is good or the product of some deeption. The first of these tests is to place it in one's mouth, for then, if it be good, it springs up and cleaves to the palate; the second test is to place it in a glass full of water; if it is not sophisticated, the water begins to seethe, small bubbles rising from the stone at the bottom to the surface of the water.

Thevenot, a French traveller who visited India in 1666, about the time Tavernier was there, asserts that the famous "Stones of the Cobra" were manufactured in the town of Diu, in Guzerat, and that they were made "of the ashes of burnt roots, mingled with a kind of Earth they have, and were again burnt with that Earth, which afterwards is made up into a Paste, of which these Stones are formed." After describing the process employed for cleaning the stones after they had been used, Thevenot adds that if not freed from the absorbed venom the stones would burst.

Dr. J. Davy examined and analyzed some of these "stones," and found one of them to be a piece of bone partially calcined. When applied to the tongue or to any other moist surface it adhered firmly. Another, which lacked all absorbent or adhesive power, was said to have saved the life of four men. It therefore appears that while some of the "snake-stones" really possessed some possible curative virtues, others were esteemed only because of a superstitious belief in their magical properties. Kaempfer, writing in 1712, informs us that these stones should always be used in pairs, and applied successively to the wound. The belief in the efficacy of such stones is still general in India, and one of the varieties is supposed to be found in the head of the adjutant bird.

Francisco Redi describes the extraordinary healing power attributed to stones obtained from the heads of certain serpents, called by the Portuguese "cobras de capello," found throughout Hindostan and Farther India. These stones are claimed to be an infallible remedy for the bites and stings of all kinds of venomous reptiles or animals, and likewise for wounds made by poisoned arrows, etc. He repeats the usual tales of their adhering powerfully when applied to the bite or wound, and clinging to it like a cupping-glass until they had absorbed all the poison, when they would fall off spontaneously, leaving the man or animal sound and free. Then follows the account of steeping the stones in milk to remove the poison, the milk assuming a color between yellow and green. These wonderful stones and the narrations concerning them had been brought to Italy by Catholic missionaries, who seemed to have entire faith in their powers; so that Redi says they offered to prove the accounts by any number of experiments, such as would satisfy the most incredulous, and prove to medical men that Galen was correct when he wrote (Chapter XIV, Book I) that certain medicines attract poison as the magnet does iron. For this purpose a search for vipers, etc., was recommended; but, owing to the season being later and colder than usual, none could at that time be obtained, as they had not emerged from their winter quarters. An experiment was therefore substituted, after much consultation among the learned men of the Academy of Pisa, whereby oil of tobacco was introduced into the leg of a rooster. This was regarded as one of the most fatal of such substances, and was administered by impregnating a thread with it to the width of four fingers and drawing it through the punctured wound. One of the monks forthwith applied the stone, which behaved in the regular manner described. The bird did not recover, but it survived eight hours, to the admiration of the monks and other spectators of the experiment.

Redi states that he himself possessed some of these stones, as did also Vincent Sandrinus, one of the most learned herbalists of Pisa. Redi describes them as "always lenticular in form, varying somewhat in size, but in general about as large as a farthing, more or less. In color some are black, others white, others black, with an ashy hue on one side or both," etc.

Up to the present time no one has apparently identified what Tavernier referred to in speaking of snake-stones. It, however, occurred to the writer, after receiving a quantity of tabasheer from Dr. F. H. Mallet of the Geological Survey of India, who obtained it at the bazaar of the Calcutta Fair in November of 1888, that many, if not most of the Hindu snake-stones must have been tabasheer. Tabasheer is a variety of opal that is found in the joints of certain species of bamboo in Hindostan, Burmah, and South America; it is originally a juice, which by evaporation changes into a mucilaginous state, then becomes a solid substance. It ranges from translucent to opaque in color, and is either white or bluish-white by reflected light, and pale yellow or slight sherry red by transmitted light. Upon fracture it breaks into irregular pieces like starch. As in Tavernier's account of its clinging to the palate and causing water to boil when immersed, it actually has the property of strongly adhering to the tongue, and when put into water emits rapid streams of minute bubbles of air. It has a strong siliceous odor, but after absorbing an equal bulk of water becomes transparent like a Colorado hydrophane described by the writer several years ago before the New York Academy of Sciences.

Although tabasheer is mentioned in nearly all the text-books, very little of it has reached the United States. It is highly interesting, since we have here an organic product scarcely to be distinguished from a similar opal-like body found by Mr. Arnold Hague in the geysers of the Yellow-stone Park. Both tabasheer and the hydrophane were probably what was called "Oculus Beli," "Oculus Mundi," and "Lapis mutabilis" by Thomas Nicol, Robert Boyle, and other writers of the seventeenth century, and "Weltauge" by the Germans.

The great capacity of this substance for absorbing a fluid would undoubtedly render it as efficacious for the purpose of absorbing poison as any other known stone, providing the wound were open enough; and its internal use to-day as a medicine is possibly also due to this property.

Tabasheer, as known among mineralogists, is a corruption of the word tabixir, a name which was used even in the time of Avicenna, the Grand Vizier and body surgeon of the Sultan of Persia in the tenth century. It played a very important part in medicine during the Middle Ages. As to its origin, Sir David Brewster says that tabasheer is only formed in diseased or injured bamboo joints or stalks.

Guibourt differs from Brewster, inasmuch as he attributes the different rates of growth to the fact that when there is a superabundance of sap the tabasheer is formed from the residuum. More recently, Henry Cecil says, "In the onrush of tropical growth in the young shoot, nature, after flooring the knot, has poured in, as it were, sap and silica sufficient for a normal length and width of stem to the knot next above it. But by some check to the impulse, or by irregularity of conditions, the portion of stem thus provided for is shorter or narrower than intended, and the unused silica is left behind as a sediment, compacted by the drying residuum sap."

This latter view is sustained by Dr. Ernst Huth, who discusses the name, history, origin, and reputed virtues of this substance with much fulness. In regard to its use in medicine during the Middle Ages, he quotes a remarkable list of applications to the ills that flesh is heir to.

Here it is cited as a remedy for affections of the eyes, the chest, and of the stomach, for coughs, fevers, and biliary complaints, and especially for melancholia arising from solitude, dread of the past, and fears for the future. Other writers speak of its use in bilious fevers and dysentery, internal and external heat, and injuries and maladies.

The writer has examined a large number of so-called madstones, and they have all proved to be an aluminous shale or other absorptive substance. But tabasheer possesses absorptive properties to a greater degree than any other of the mineral substances examined, and it is strange that it has never been mentioned as being used as an antidote. It may be confidently recommended to the credence of any person who may desire to believe in a madstone.

The writer believes that Tavernier's snake-stones may all have been tabasheer, or again, while some of them were of this substance, others may have been artificially compounded by the authorized dealers of the Brahmin caste. The instance he gives of the successful use of such a stone is not altogether incredible, as, should one of the less active poisons be sucked out of a wound shortly after this were inflicted, a cure might well be effected. In view of the great difference in the virulence of poisons and the varying degrees of the sensibility to toxic effects, it is not strange that the snake-stones should sometimes seem to give good results. Tavernier states that these stones were brought to India by Portuguese soldiers returning from service in Mozambique. For successful use a pair of them were needed, so that, when applied to a snake-bite, as soon as one became saturated with the venom the other could be immediately substituted. To have them always at hand, those natives fortunate enough to own a pair of pedras de cobra carried them about in a little bag.

[There is another Stone, which is call'd the Serpent's-Stone with the hood. This is a kind of Serpent that has a kind of a hood hanging down behind the head, as it is represented in the Figure. And it is behind this hood that the Stone is found many times as big as a Puller's-egg. There are some serpents both in Afia and America of a monstrous bigness, 25 foot long; as was that, the skin whereof is kept in Batavla, which had swallow'd a Maid of 18 years of age. These Stones are not found in any of those Serpents that are not at leaft two foot long. This Stone being rubb'd against another Stone, yields a certain flime, which being drank in water by the person that has the poison in his body, powerfully drives it out. These Serpents are no-where to be found but upon the Coafts of Melinde; but for the Stones you may buy them of the Portugueze Mariners and Souldiers that come from Mozambique.]

A curious traditional belief is current in some parts of India, notably in Ceylon, to the effect that the male cobra, during the night, uses a certain luminous stone to lure its prey and to attract the female. This is probably the chlorophane, a variety of fluorite, a substance which shines with a phosphorescent light in the darkness, and this quality, quite mysterious in the eyes of the natives, may have induced them to associate the stone with the snake, the epitome of all subtlety and cunning. Serpent-stones were supposed to exist in both ancient and medieval times, and the belief in their existence is widespread among many races of mankind.

A chlorophane is also found in the microlite localities of Amelia Court House, Virginia. The writer made a series of experiments and noted that some of these specimens emit a phosphorescent light at a low temperature. The material occurs in Siberia, and Pallas describes a specimen from this locality. When subjected to the heat of the hand, it gave out a white light, in boiling water a green light, and when placed on a burning coal a brilliant emerald-green light, visible at a considerable distance. Similar phenomena have been observed by the writer, who has found that very slight attrition, even the rubbing of one specimen against another in the dark, will produce phosphorescence.

The real or supposed virtues of the "snake-stones" of Ceylon are detailed at considerable length by the great Dutch naturalist, Rumphius. After noting the old tale that the "natural" snake-stones came from the cobra de capello (Serpens pilosus), he proceeds to relate the information he had been able to gather regarding the "spurious" stones of this type. These were fabricated by the Brahmins, the process being kept a profound secret; indeed, there were those who asserted that the Brahmins themselves had lost the art, as this had been possessed by but a single family which had died out, leaving the secret unrevealed. Rumphius describes these artificial stones as usually round and flat, the size varying from that of a half-shilling piece to that of a two-shilling piece. Some were of lenticular form and a few were oblong; all had a white spot in the middle. In making the application, the bitten spot was first pricked until it bled, whereupon the stone was immediately laid on and allowed to remain until it dropped off of itself "just as a leech would do." So intense was its absorbent activity that it would sometimes break, in which case a substitute had to be quickly applied. The saturated stone was placed in milk and the absorbed venom was thus drawn out, turning the milk blue.

One of the tales of the Gesta Romanorum treats of a serpent-stone of singular medicinal virtue. According to the story--which is, of course, a mere legend--a certain Theodosius, who "reigned in a Roman city," was a most prudent ruler, but was afflicted with blindness. In his care for the welfare of his subjects he had decreed that when anyone who desired justice rang the bell at the palace gate, a judge must forthwith appear and try his case. Now it happened that a serpent had its nest near the bell-rope, and one day, while the reptile was absent, a toad took possession of the nest. Returning and finding the nest occupied, the serpent,--evidently a worthy descendant of the original serpent of Paradise, "more subtle than any beast of the field,"--wound its tail about the bell-rope and pulled the bell. When the judge appeared, as in duty bound, he was struck by this strange spectacle, and reported it to the emperor, who told him to right the wrong which had been done, directing him to expel and kill the toad. Not long after, the serpent made its way into the palace and entered the emperor's room, bearing in its mouth a small stone. Proceeding to the emperor's couch, it crawled up, raised its head above the emperor's face and dropped the stone upon his eyes. As soon as the stone touched the eyes, the emperor's sight was restored. The serpent disappeared and was never seen again.

A representative type of "madstone" is a concretionary calculus occasionally, but very rarely, found in the gullet of male deer. In form it bears a resemblance to a water-worn pebble and is usually of oblong shape, the largest specimens being 3 inches in length and 1 1/2 inches in width. The chemical analysis of Dr. H. C. White showed that the chief component was tricalcic phosphate. His experiments demonstrated that while such a concretion would absorb water to the amount of 5 per cent. of its own weight, the quantity of blood or other fluid it was able to absorb only amounted to 2.3 per cent. of its weight. When immersed in water, after having been placed on a wound caused by the bite of a venomous creature, the liquid absorbed was given out so as to discolor the water, and the material exuded was found to be of toxic quality. However, experiments with animals that had been bitten by snakes or other reptiles, failed to show that the stone exercised any curative effect. Dr. White states that he has in his possession a "mad-stone" dating from 1654, but this is of a different type, being a porous sandstone.

Even in South Africa snake-stones are known, but it appears that the few specimens reported had been brought thither from the Dutch East Indies; one such stone had been handed down for generations in a Dutch settler's family. From their appearance some of these snake-stones were judged to be pieces of burnt hartshorn. A Boer farmer owned an amulet of this kind that he would loan from time to time to neighbors who might have need of it. On one occasion, when the daughter of an English hunter had been bitten by a snake, the father sent off a man on horseback to borrow this snake-stone. Owing to the unavoidable delay, some hours elapsed before it could be applied to the wound. The girl recovered after its use but the wound did not heal satisfactorily, and this was attributed to the length of time that had intervened between the attack of the snake and the use of the remedial stone.

In December, 1887, the writer described a white opaque variety of hydrophane with a white, chalky or glazed coating, which had recently been brought from a Colorado locality. The absorbent quality of this stone is quite remarkable, and when water is allowed to drop on it, it first becomes very white and chalky, and then gradually perfectly transparent. This property is developed so strikingly that the finder proposed the name "Magic Stone" for the mineral and suggested its use in rings, lockets, charms, etc., to conceal photographs, hair, and other objects, which the wearer wishes to reveal only as caprice dictates.

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