that appeared, or were supposed to appear, on the smooth surface of
the waters of a well, and the person who saw such images was called
_hornaiogh_, “he who looks into a well.” An Arab woman living in the
neighborhood of Constantinople enjoyed a great reputation for her power
in this respect, and was frequently consulted by Armenians and by other
dwellers in the Turkish capital. Whoever wished to question this woman
regarding the cause of an illness, the whereabouts of stolen objects,
etc., usually took along a child of the household, and the actual
scrying was generally performed by this child, who would describe or
identify the forms it saw on the water’s surface. If, however, for
one reason or another, no child was brought, the witch herself did
the scrying. In regard to illness, a distinction was made between
“natural” maladies and those directly caused by some spirit. Should the
spirit (_peri_) supposed to cause the dire malady known as _drsévé_, a
kind of consumption, be seen to glide over the surface of the water,
the sorceress would find it necessary to invoke the whole race of
_peris_ to come to the aid of the patient, who was expected to pay more
than the usual fee for this very special service.[307]
The _peris_ of Armenian legend were sometimes good and sometimes
evil spirits; in the former case these were supposed to perform the
functions of guardian angels, and every one was said to have a peri
especially delegated to watch over him. This found expression in the
fact that when one Armenian felt at first sight an instinctive sympathy
for another, he would say, “My peri loves you dearly (_peris chad
siretz kezi_).” In the contrary case, the feeling of antipathy was
also attributed to the attitude assumed by the guardian spirit toward
the new acquaintance.[308] These spirits were therefore supposed to
encourage or discourage greater intimacy with newcomers in accord with
the true interests of those over whom they watched.
The power to see images in a crystal does not appear to depend to any
great extent upon a morbid nervous condition of the seer, for many
of the most successful experimenters have been of good and even of
exceptionally vigorous physique. Indeed, illness seems to diminish or
destroy this power, at least in the case of those who are habitually
healthy.[309] This does not imply that some highly nervous and even
hysterical individuals have not been favored with “crystal visions.”
Very probably the rule here is the same as in ordinary hypnotism. Those
persons who have a strong will and sound nerves are able to hypnotize
themselves, while those whose nerves are disordered are subject to the
hypnotic influence of others.
A well-known lady in New York City, in conversation with the writer, a
few years ago, on the subject of crystal balls, was advised by him to
try a ball herself and see what results she obtained. At the end of two
years she found that by concentration she had been able to better her
understanding of herself; and this effect is not only obtainable now by
means of a crystal ball, but by fixing her gaze upon any bright object.
This visual fixation has centred her whole being in such a way that her
health has notably improved.
What are the laws that govern the production of these phenomena? That
the “visions” are real enough has been proven time and again, but it
seems almost certain that they do not offer anything but the ideas or
impressions existing in the minds or optic nerves of the gazers. One
of the most painstaking students of the subject, Miss Goodrich-Freer,
gives many instances in proof of this, which show how easy it would
be for a less critical observer to suppose that the crystal revealed
something unknown to the gazer. On one occasion this lady was at a loss
to remember the correct address of a friend whose letter, received a
few days before, she had torn up. She resorted to her crystal, and
after a few minutes saw in it, in gray letters on a white ground, the
address she had forgotten. She mailed her answer to this address, and
the reply came duly to hand, with the address stamped in gray upon
the white paper of the note, which was identical with that she had
first received.[310] The visual impression had been stirred up and
“externalized” itself when she gazed upon the crystal. We believe that
this explains the larger number of such visions, and that the rest are
only inexplicable because the scryer has forgotten the source of the
impression that is projected on the surface of the crystal.
[Illustration: ROCK-CRYSTAL SPHERES. JAPANESE. (See page 217.)]
It is true that both Miss Goodrich-Freer and many other crystal-gazers
note instances in which the vision appears to represent something
the scryer does not and cannot know. However, even in these cases,
when carefully examined, there is little difficulty in finding an
explanation. Coincidence accounts for much, and imagination for more,
since it is not the vision itself, but the memory of the vision, that
is later brought into comparison with actual facts. We all know how
exceedingly hard it is to repeat, after a short lapse of time, all the
circumstances and details of any occurrence. There is a natural growth
and modification of mental impressions, due to association of ideas,
and where there exists the least wish to make the prophecy accord with
the event, or the vision with the coincident happening, this growth and
modification will be in the direction of agreement. This takes place
quite unconsciously, and the informant will be fully persuaded that all
the circumstances are related exactly as they occurred.
The attempt to identify either persons or scenes observed by the scryer
with real persons and real scenes unknown to him, must always be open
to the objection that the one who makes the identification has no
photographic impression upon which to base his judgment, but merely the
words of the scryer. When we remember what mistakes have been made in
identifying individuals from photographs, we can easily appreciate the
great chances of error entailed by the use of a verbal description of
a visionary experience, even when the person giving the description is
both willing and able to make it as exact and adequate as possible.
A very impartial witness, Andrew Lang, states that, in the course of
a series of experiments he made in crystal-gazing, he saw nothing
himself, but found that a surprisingly large proportion of those who
tried were successful in seeing pictures of some sort on the polished
surface. Almost invariably, when the gazer fixed his eyes upon the
sphere, it appeared to grow milky-hued and then became black; upon this
dark background the pictures showed themselves. One of the scryers,
a lady, said that as a child she had seen pictures in ink that she
had spilled for the purpose.[311] This method has been much favored
by Orientals. While Lang does not quite venture to assert that all
the “visions” reported to him were genuine ones, he inclines to the
belief that this was the case with many of them. Experience has shown,
however, that not all of those who see pictures in, or on, a glass or
crystal sphere, can also see them in ink.[312] Nevertheless, in view
of the fact that the crystal sphere is said to appear black to the eye
before the pictures are seen, it would seem that some naturally black
surface would be particularly adapted for the purpose.
An interesting point regarding the phenomena of crystal-gazing is the
effect produced by magnification upon the images seen in, or on, the
crystal ball. As to this matter there is considerable difference of
opinion, for, while some experimenters assert that the interposition
of a magnifying-glass enlarges the image, others have not remarked
any difference in its size under these conditions. Indeed, one of the
most critical witnesses, Mrs. A. W. Verrall, declares that her vision
entirely disappeared when she held a magnifying-glass before her eyes.
On the other hand, we have the case of a subject who had been told,
while in the hypnotic state, that he would see a play-bill on the
crystal. When he was awakened and the crystal ball was placed before
him, he said that he could see only detached letters, but when he
looked through a magnifying-glass he saw all the letters distinctly and
read the name of the play, in perfect accord with the suggestion.[313]
This image may have been reflected from some part of the room where the
gazer had not noticed it, and may have been either before or behind
the operator. The magnifying-glass would naturally make the small,
condensed letters legible, as a play-bill would be many times larger
than a crystal ball, and its minute image naturally too small to read,
being reduced by the circular surface.
Usually, however, the image is not on the surface of the crystal, but
in the beholder’s eye; therefore when this image appears more clearly
under magnification, the result is due to the expectation of the
gazer based upon his experience of an invariable rule. This acts as
a stimulus upon the visual function, which must be in an exceedingly
sensitive state to produce visions at all. When, however, no result
or a negative result follows the use of the glass, then we can safely
assume that the gazer was naturally of a critical turn of mind, and
was disposed to distrust sensual impressions; hence the glass became a
disturbing influence, interfering with or even completely obliterating
the eye-picture.
Many attempts have been made to establish distinctions between the
different materials used for crystals, proceeding on the theory that
subtle emanations from them affected the gazer and played an important
part in producing the desired vision. That the beryl produced a greater
number of these visions than any other mineral was the old belief which
is still upheld in some quarters to-day; one scryer, indeed, asserts
that his clearest and most satisfactory visions were seen in a cube
of blue beryl, the beautiful color appearing to dispose the soul to a
harmonious unfolding of its latent aptitudes.[314]
Among the instructions given to a would-be crystal gazer, the question
of a proper and wholesome diet is not overlooked, as anything which
tends to disturb the serenity of the organism will also interfere with
the due exercise of the special clairvoyant faculty that expresses
itself in crystal visions. A curious special recommendation made
by one of the exponents of the art is that good results can be had
by drinking an infusion of mugwort (_Artemisia vulgaris_), or of
chicory (_Cichorium intybus_), because of their tonic and antibilious
qualities. Moreover, we are told that these herbs are under the
influence of the zodiacal sign Libra, the sign controlling the virtues
of the beryl.[315] Above all the portion of the lunar month when the
moon is on the increase is said to be far the best season for scrying,
as the old astrologers recognized an affinity between the moon and
rock-crystal.
The claim is made that the adept at crystal-gazing can determine by the
apparent difference in proximity of the visions whether they refer to
the present or to a more or less remote past or future, that is to say,
are nearer or farther removed in time from the period when the vision
appears. The distinction between past and future is admitted to offer
greater difficulty and a decision as to this point must depend upon a
kind of intuitive and undefined impression on the part of the scryer.
Those who have made a sympathetic study of crystal-gazing recognize
that the “visions” seen in or on the crystal differ according to the
mental and psychic temperament of the scryer. Two broad distinctions
are sometimes established, the one class comprising those whose mental
attitude is a “positive” one while the second class includes the
“passive” subjects. In the former case the crystal visions are more apt
to be symbols denoting some past or future event than a clear picture
of the event itself, the mentality of the “positive” subject being,
perhaps, too strong merely to mirror the image cast upon it. Instead
of so doing it transforms the impression received from this image into
some symbolic form. This process is not, however, consciously done, but
the scryer of this type is supposed nevertheless to have an instinctive
appreciation of the fact that what he sees is purely and simply a
symbol, and he proceeds to interpret this in accord with certain
generally received rules, or in accord with his own personal experience.
The passive subject on the other hand is more apt to see a clear and
definite picture of the persons or events revealed to him. Sometimes
that picture is distinctly perceptible on or about the surface of the
crystal, while at other times the visual perception will be rather
indefinite and clouded, although accompanied by a strong mental
impression in itself equivalent to that which would have been induced
by an actual and objective vision.[316]
The proper use of the crystal is the prime factor in the art of
scrying and great attention is paid to this point by all those who
treat seriously of the subject. Among other things they recognize
that freedom from pain, or even from a sense of physical discomfort,
is quite essential, for the mind must assume a purely passive and
receptive attitude, and not be forced to take cognizance of bodily
discomfort. Moreover the nervous system must be in repose, for which
reason a reasonable time should be allowed to lapse after taking a
meal, before trying for crystal visions.[317]
An author on “psychomancy” affirms that fixing the gaze upon a crystal
ball is one of the very best means of bringing out the latent faculty
of astral vision, and he finds a reason for this in the atomic
structure, the molecular arrangement of the material. He does not,
however, impart any definite information as to what special structural
characteristics render glass or rock-crystal particularly efficient in
this direction.[318] The help that may be derived from crystal-gazing
by those who are striving to pierce the veil that separates the “real
life” about us from that spiritual life which is so much more real for
those who believe in it, is also admitted by many.[319]
We cannot refrain from citing here the words spoken by Sir Oliver
Lodge at Birmingham, Sept. 10, 1913, before the British Association
for the Advancement of Science, affirming his conviction, as a result
of scientific investigation of occult phenomena, “that memory and
affection are not limited to that association with matter by which
alone they can manifest themselves here and now, and that personality
persists beyond bodily death.”
One of the latest types of glass balls for crystal-gazing has a small,
circular, flat surface on the sphere. This may possibly be of service
in furnishing a better field for the expected vision, and may also
lessen the troublesome and baffling reflections which interfere so
seriously with the projection of the mental picture.
A method that has been recommended to crystal-gazers is to place the
crystal on a table, protect it from the reflections of surrounding
objects by means of a velvet screen, and set seven candlesticks with
wax tapers in front of the screen. The tapers are then to be lighted,
the room being otherwise in perfect darkness, and the would-be scryer
is to seat himself comfortably before the table, laying his hands flat
upon it, and to gaze fixedly upon the crystal for half an hour or
longer. The light from the tapers will certainly ensure a multitude
of light points in the crystal. That the molecules forming the sphere
may always remain _en rapport_ with the gazer, he is advised to put it
beneath his pillow when retiring to rest.[320]
The crystal gazer is strongly advised by some to limit the duration
of his experiment at first to five minutes, during which he is to
avoid thinking of anything in particular while keeping his eyes fixed
intently upon the ball, but without any undue straining of attention.
Should the eyes “water” after the test is concluded, this is to be
regarded as an indication that the gazer has persisted too long;
for brain-fag is to be strictly avoided, as such a state depresses
instead of arousing the hidden and higher psychic faculties. Even
after considerable practice, the scrying should not be carried on for
more than a few minutes at a time. The faculty of visualization plays
a most important part in crystal-gazing. The image thought to be seen
on, before, or behind the surface of the crystal, is in its essence a
fancied projection of a purely mental image conceived in the brain;
such an image as is present to the consciousness of many when they call
to mind a scene of some vivid past experience, or the face of someone
they have known, and see it as an element of consciousness. When it is
possible to externalize this interior vision, then we have at least a
beginning of successful scrying. That it may go far beyond this, that
it may reveal to the gazer events happening in some distant place, or
even events yet to transpire in the dim future, is often claimed. An
acceptance of this claim must depend largely upon our attitude toward
premonitions and prophecies in general. Here, as in the simple picture
evolved by an image of the past, the crystal is merely the background
upon which are cast the mind-pictures or soul-pictures arising within
our being.[321]
A use of crystal gazing to aid literary composition has been reported
in the case of an English authoress of note, who, if she lost the
thread of the story she was writing, would resort to her crystal, and
would see mirrored therein the scenes and personages of her tale,
the latter carrying on the plot in dramatic action. Aided by this
suggestion she was able to resume her composition and successfully
terminate her story.
[Illustration: CRYSTAL BALL, SUPPORTED BY BRONZE DRAGON. JAPANESE.]
In Japan the smaller rock-crystals were believed to be the congealed
breath of the White Dragon, while the larger and more brilliant ones
were said to be the saliva of the Violet Dragon. As the dragon was
emblematic of the highest powers of creation, this indicates the esteem
in which the substance was held by the Japanese, who probably derived
their appreciation of it from the Chinese. The name _suisho_, used both
in China and Japan to designate rock-crystal, reflects the idea current
in ancient times, and repeated even by seventeenth century writers,
that rock-crystal was ice which had been so long congealed that it
could not be liquefied.
For the Japanese, rock-crystal is the “perfect jewel,” _tama_; it is
at once a symbol of purity and of the infinity of space, and also
of patience and perseverance. This latter significance probably
originating from an observation of the patience and skill shown by the
accurate and painstaking Japanese cutters and polishers of rock-crystal.
A crystal ball, one of the largest perfect spheres ever produced, has
been made from rock-crystal of Madagascar. It is a very perfect sphere
and of faultless material. The diameter is 6⅛ inches and the ball
was held at about $20,000.
Many fine crystal balls are made in Japan, the materials being found
in large, clear masses in the mountains on the islands of Nippon and
Fusiyama and also in the granitic rocks of Central Japan. It is stated,
however, that much of the Japanese material really comes from China.
The Japanese methods of working rock-crystals are extremely simple and
depend more upon the skill and patience of the workers than upon the
tools at their command. Our illustration, taken from a sketch made by
an Oriental traveller, shows the process of manufacturing crystal
balls. The rough mass of crystal is gradually rounded by careful
chipping with a small steel hammer. With the aid of this tool alone a
perfect sphere is formed. The Japanese workmen thoroughly understand
the fracture of the mineral, and know just when to apply chipping and
when hammering. The crystal, having been reduced to a spherical form,
is handed to a grinder, whose tools consist of cylindrical pieces of
cast iron, about a foot in length, and full of perforations. These
cylinders are of different curvatures, according to the size of the
crystal to be ground. Powdered emery and garnet are used for the first
polishing. Plenty of water is supplied during the process, and the
balls are kept constantly turning, in order to secure a true spherical
surface. Sometimes they are fixed on the end of a hollow tube and kept
dexterously turning in the hand until smooth. The final polishing
is effected with crocus or rouge (finely divided hematite), giving
a splendid lustrous surface. As hand labor is exclusively used, the
manufacture of crystal objects according to the Japanese methods is
extremely laborious and slow.[322]
[Illustration: By permission of the “Scientific American.”
METHOD OF GRINDING CRYSTAL BALLS AND OTHER HARD STONE OBJECTS IN
GERMANY AND FRANCE.]
[Illustration: By permission of the “Scientific American.”
JAPANESE METHOD OF CHIPPING, GRINDING AND POLISHING ROCK-CRYSTAL BALLS.]
In Germany and France and in the United States, the fabrication of
rock-crystal is accomplished almost entirely by machinery. The crystal
to be shaped into a ball is placed against a semicircular groove worn
in huge grindstones. This is illustrated in the case of the method
practised in Oberstein, Germany. The workman has his feet firmly braced
against a support, and, resting upon his chest, presses the crystal
against the revolving grindstone. It is unnecessary to add that the
practice is extremely unwholesome and develops early consumption
among the workers. A constant stream of water is kept flowing over the
stone so that the crystal shall always be moist, as the friction would
otherwise hurt it, and the subsequent addition of water would be liable
to cause a fracture. The final polishing is done on a wooden wheel with
tripoli, or by means of a leather buffer with tripoli or rouge.[323]
There are three fine crystal balls in the collection of the American
Museum of Natural History. One, apparently perfect, measures 5½
inches in diameter and was cut from a crystal found in Mokolumne,
Calaveras Co., California; the second is 6½ inches in diameter and
is from the same locality, but not entirely perfect. These were shown
in the department of the Tiffany Collection prepared by the author,
and were exhibited at the Paris Exposition of 1900 as part of the J.
Pierpont Morgan gift to the American Museum of Natural History. Another
fine crystal ball is now to be seen in the American Museum of Natural
History, New York; this was donated to the institution. It measures
4-11/16 inches in diameter, is of wonderful purity, and the cutting
has been executed with such a high degree of precision that an ideally
perfect sphere has been produced.[324]
Crystal balls have been found occasionally in tombs or in funerary
urns, and their presence in sepulchres may perhaps be considered to
have been due to a belief that they possessed certain magic properties.
In the tomb of Childeric (ca. 436-481 A.D.), the father of Clovis,
a rock-crystal sphere was found which was for a time preserved in
the Bibliothèque Royale, Paris, and later in the Louvre Museum; it
measures 1½ inches in diameter.[325] The chance discovery of a
number of crystal balls is related by Montfaucon. Towards the end of
the sixteenth century, the canons of San Giovanni in Laterano, Rome,
wished to have some repairs made to a house they owned, just outside
of the city walls, and sent thither some workmen with the order to
break up or remove two large, superimposed stones, which were much in
the way. The workmen proceeded to break the upper stone, but were much
astonished to find embedded within it an alabaster funerary urn with
its cover. This had been hidden between the two stones, a space for its
reception having been hollowed out in the upper and lower stones, so
that it fitted within them. Opening the urn there were found inside,
mingled with the ashes, twenty crystal balls, a gold ring with a stone
setting, a needle, an ivory comb, and some bits of gold wire. The
presence of the needle was taken to indicate conclusively that the
ashes were those of a woman.[326]