Chapter IV: Front Matter (4)

Before Galba was chosen emperor, and when he was acting as governor of the Basque provinces in Spain, a thunderbolt descended upon the shore of a lake in that region. Search was made for the stones which were supposed to have fallen, and Suetonius tells us that twelve axes were found. This was regarded as a sure augury of Galba’s elevation to the imperial dignity,[154] but for the archaeologist the presence of the axes merely signifies that this was the site of a lake dwellers’ village.

In some cases, the stone which was held to be a dwelling-place of the divinity was also regarded as a representation, or epitome, of some sacred mountain. In the earliest stage of this belief, the god was supposed to have his abode in the mountain, and later he was thought to animate the stone which had a fancied likeness in shape to the mountain. A coin of the Roman emperor Elagabalus (204–222 A.D.)[155] bears on its reverse a representation of one of the sacred stones of Astarte, namely, that worshipped at Sidon. This is shown resting upon a car, and it seems probable that it was transported from place to place, so that large numbers of people could have the privilege of paying reverence to it.

There seems to be fairly strong reasons for the belief that the Black Stone of the Kaaba at Mecca is an aerolite.[156] If the conjecture be correct, this stone occupies a unique place among meteoric masses, for it was an object of worship for many centuries before the advent of Mohammed, and is to-day regarded with the highest reverence by one hundred and twenty millions of Mohammedans. One of the most solemn acts performed by the pilgrims at Mecca is the kissing of the Black Stone, and should any one doubt that true religious enthusiasm is aroused by this act, he should read the following words of Ibn Batoutah:[157]

The eyes perceive in it a wonderful beauty, similar to that of a young
bride; in kissing it one feels a pleasure that delights the mouth, and
whoever kisses it wishes he might never cease to do so; for this is an
inherent quality in it and a divine grace in its favor. Let us only
cite the words of the Prophet in this connection: “Certainly it is the
right hand of God on earth.”

For centuries before Mohammed’s time the Kaaba at Mecca had been a famous sanctuary and a religious centre for the nomadic Arabs. It is stated that there were 360 idols in the temple, a number which suggests a connection with the year of 360 days in use among the Arabs. The most celebrated of these idols bore the name of Hobal, and was the figure of a man cut out of red agate. There was a tradition to the effect that this idol had been brought from Belka in Syria. As one of the hands was broken off, the Koreish, the Arab tribe having charge of the Kaaba, repaired this defect by attaching a golden hand, in which were held seven arrows, plain shafts without heads or feathers, similar to the arrows used for divination by the Arabs. For some occult reason the agate was supposed to exercise a certain control over meteorological phenomena, for in Persia it was believed to ward off tempests, while prayers for rain in time of drought were made to this agate image of the Kaaba.[158]

_LE TEMPLE DE LA MECQUE_

THE KAABA AT MECCA

The letter A indicates the place where the Black Stone is inserted in
the wall of the building. From “Histoire générale des cérémonies
religieuses de tous les peuples du monde,” by Abbé Banier and Abbé
Mascrier, Paris, 1741.
]

Much has been written regarding the Black Stone, but perhaps the most satisfactory description is that given by Burckhardt, who writes:[159]

At the Northeast corner of the Kaabah, near the door, is the famous
“Black Stone”; it forms part of the sharp angle of the building at
from four to five feet above the ground. It is an irregular oval,
about seven inches in diameter, with an undulated surface, composed of
about a dozen smaller stones of different sizes and shapes, well
joined together with a small quantity of cement, and perfectly smooth;
it looks as if the whole had been broken into many pieces by a violent
blow, and then united again. It is very difficult to determine
accurately the quality of this stone, which has been worn to its
present surface by the millions of touches and kisses it has received.
It appears to me like lava, containing several small extraneous
particles of a whitish and of a yellowish substance. Its color is now
a deep reddish-brown, approaching to black.

This description seems to support the conjecture that the stone is a meteorite. The injuries it has sustained are attributed to various accidental or intentional causes. In the early part of the Mohammedan era the Kaaba was damaged by fire, and the intense heat caused the stone to break into three pieces. This injury was repaired, but some years later (926 A.D.) the heretic sect of the Carmates captured and sacked Mecca. Hoping to divert to another place the tide of pilgrims, and the riches they brought with them, the leader of the sect caused the stone to be wrenched from its place and borne away to Hedjez. During the sack of Mecca, or possibly in its violent removal, the stone was broken into two pieces,—perhaps along the line of one of the old fractures. At first an offer of 50,000 dinars ($125,000) was made for the return of the stone, but before many years had passed the Carmates restored it voluntarily, having been disappointed in their hope of attracting the pilgrims. The Black Stone was destined to suffer still greater injury. In 1022 A.D., Hakem, the ruler of Egypt, who suffered from megalomania and was disposed to claim divine honors for himself, dispatched an emissary to Mecca to destroy the stone. Mixing with the crowd of pilgrims, this man approached the revered relic, and crying out “How long shall this stone be adored and kissed?” struck it a tremendous blow with a club. The story runs that only three small pieces were broken from the stone, but as it is also stated that these pieces were pulverized and the powder made into a cement to fill up the cracks, the injury was probably much greater than the pious Mohammedans were willing to admit.[160]

Mohammedan tradition teaches that the Black Stone was sent from heaven and was once pure and brilliant; it only grew black because of the sins of men. Legend relates that Abraham stood on this stone during the construction of the Kaaba. This edifice was erected in a miraculous way, for the stones came of themselves, all cut and polished, from the Mountain of Arafat. However, no place was found for the Black Stone, and it was afflicted and said to Abraham: “Why have not I also been used for the House of God?” “Be comforted,” replied the Prophet; “for I will see that you are more honored than any other stone of the edifice. I will command all men, in the name of God, that they shall kiss you when they pass in the procession.”[161]

A fragment of the Black Stone of Mecca was brought to Bagdad in 951 A.D. by order of the Khalif Moti Lillah, and was inserted in the threshold of the main entrance to the royal palace there. From a balcony directly above the entrance was suspended a piece of tapestry taken from that in the Kaaba, and it was so hung that its lower border was about on a level with the face of anyone entering the portal. All who passed in were strictly enjoined to touch their eyes with this tapestry and also to kiss the piece of the Black Stone, upon which no one was permitted to tread. These details are given in Khondemir’s life of Abu Jafer Al Mostasem, the last of the Khalifs, who died in 1258 A.D.[162]

The Kaaba at Mecca offers to the adoration of faithful Mohammedan pilgrims to the shrine, not only the famous Black Stone, which is set in the eastern corner of the building, but also another sacred stone inserted in the southern corner at a height of five feet from the ground. This is designated as the “Southern Stone.” The Kaaba itself is a small rectangular structure, built of stone from the surrounding hills, and having a length of 12 metres (39.4 feet), a width of 10 metres (32.8 feet) and a height of 15 metres (49.2 feet). One of the few Europeans who have been permitted to enter the sacred enclosure, Dr. Snouck-Hurgronje, does not believe that the Kaaba owes its origin and sanctity to the Black Stone, but that its foundation was rather due to the presence of the well Zemzem, whose waters were already reported to have a therapeutic quality in the early days of Islam, and which may have earned its repute on this account. If, however, we admit that the medical properties (of a purgative nature) are due to contamination or percolation posterior to the primitive time when the well Zemzem first attracted the reverence of the Arabs of this region, then the purity of the water may account for its high place in the esteem of the Arabs. Of the Black Stone, a native of Mecca who saw the stone when it had been taken out of the wall of the building, in the course of the latest restoration of the structure, states that its inner surface is of a grayish hue.[163]

The Kaaba also contained the Maquam Ibrahim, a sacred stone preserved from pre-Islamite times, and brought into connection with the history of Abraham by the Mohammedan legends. This stone, enclosed in a receptacle of like material, was at one time buried in the ground underneath the building, but receptacle and enclosed stone are now set within the iron gratings which partition off a part of the space inside the cupola over the pulpit of the Mosque of Mecca.[164]

An Oriental poem by Assmai detailing the wonderful exploits of the hero Antar, describes the way in which he became possessed of a matchless sword. One day he came upon two knights in desperate encounter; on seeing him they paused in their strife and to his question as to its cause one of the combatants told him that they were brothers, sons of a great Arab emir, recently deceased. Their father had once found a black stone, in appearance like a common pebble, but possessed of such penetrative power that when a herdsman threw it at a camel it traversed the animal’s body, inflicting a gaping wound. The emir immediately recognized that the stone must be a “thunder-stone,” as meteorites were called; he therefore secured possession of it and commanded his most skilful smiths to forge a sword from it. When this task had been successfully performed the emir clothed the smith in a robe of honor, and then, drawing the new sword from its sheath, cut off his head with a single stroke. This served at once as a test of the weapon’s quality and as an assurance that it would not soon be duplicated. On his death-bed the emir called to him his youngest son and said to him: “My son, take the sword and hide it from your brother, and when you shall see that he has seized my goods and is squandering them in riotous living, and sends you away, without reverence for the Lord of Heaven and Earth, take the sword away with you. If you bring it to the court of the Persian King, Khusrau Nushirwan, he will heap gifts and honors upon you, or if you elect to go instead to the court of the Byzantine Cæsar, monarch of the Servants of the Cross, he will give you as much gold and silver as you may ask for.” This was the tale told by the younger knight, who added that when, after the father’s death, the brother had sought in vain for the famous sword, he had resorted to torture to extract from the favored son the secret of its hiding-place, and had brought the latter to this spot commanding him to find it and give it up, and when he refused so to do, had attacked him. The hero Antar, like a veritable knight-errant, took up the quarrel of the oppressed brother and slew his opponent, securing as a free-will offering of gratitude the magic sword.[165]

The forging of swords from meteoric iron was, in the opinion of the Orientalist Hammer-Purgstall, the origin of the characteristic surface given to the famous Damascus blades. A most interesting modern example of a meteoric-iron weapon is a dagger made by Von Widmanstädt for Emperor Francis I of Austria, out of the famous Bohemian siderite long preserved in the Rathaus at Elbogen and known as the “Verwünschte Burggraf.” On the surface of this blade, however, the lines were angular, while on the true Damascus blade the lines are wavy.[166] An unsuccessful attempt to forge a sword from a piece of meteoric iron is reported by Avicenna in the case of a siderite that fell at Jurgan in 1009 A.D., from which swords that were ordered to be made by the Sultan of Khorassan could not be executed.[167]

In an Arabic work bearing the name of Avicenna and entitled “The Cure,” the writer mentions a meteorite which fell in the Jordan, and of which Sultan Mohammed Ghazni wished to have a sword made for him, thus proving that the Sultan believed that meteorites possessed marvellous properties.[168]

A number of Greek and Roman coins bearing representations of these sacred meteorites have come down to us, and more than two hundred specimens may be seen in the section of meteorites in the Natural History Museum (Königlich-kaiserliches naturhistoriches Hofmuseum) in Vienna. These coins are of great value in determining the history of those aerolites which were preserved in the temples of certain divinities.

The Viennese collection of meteorites is the finest in the world, and this is largely due to the zeal and intelligence of the late Dr. Aristides Brezina, while superintendent of the department of mineralogy and meteorites in the Museum. In regard to the impression made upon the mind of man in ancient times by the fall of meteorites, Dr. Brezina writes:[169]

The ancients supposed the stars to be the domiciles of the gods;
falling stars and falling meteorites signified the descending of a god
or the sending of its image to the earth. These envoys were received
with divine honor, embalmed and draped, and worshipped in temples
built for them.

Title-page of one of the earliest treatises on meteorites.
]

The coins to which we have alluded were usually struck in honor of the sanctuaries wherein the aerolites were objects of adoration, and the temple is often rudely figured with the stone set up in the centre. In many cases the meteorite was preserved in its original form, which, if conical, was regarded as a phallic symbol; in other cases, the mass was rudely shaped into the conventional form of some divinity.

It is stated in Spangenberg’s Chron. Saxon. that in 998 A.D. two immense stones fell at Magdeburg during a thunder-storm. One of these is said to have fallen in the town itself and the other in the open country, near the river Elbe. The description of a meteoric fall given in an eighteenth century treatise on meteors, presents a vivid picture of the phenomena attending—or believed to have attended—such a fall. We are told that on June 16, 1794, at about seven o’clock in the evening a thunder cloud was seen in Tuscany, near the city of Siena and the town of Radacofani. This cloud came from the north, and shot forth sparks like rockets, smoke rising from it like a furnace; at the same time a series of explosions was heard, not so much resembling the sound of thunder as that produced by the firing of cannon or the discharge of many muskets. The cloud remained suspended in the air for some time, during which many stones fell to the earth, some of which were found. One of them is described as being of irregular form, with a point like a diamond; it weighed about five pounds and gave out a “vitriolic smell.” Another weighed three and a half pounds, was very hard, of the color of iron, and “smelled like brimstone.”[170]

The following passage written in the fourteenth, or perhaps in the thirteenth century, shows considerable accuracy of observation:[171]

There are some who fancy that the thunder is a stone, for the reason
that a stone often falls when it thunders in stormy weather. This is
not true, for if the thunder were a stone, it would wound the people
and animals it strikes, just as any other falling stone does. However,
this is not the case, for we see that the people who have been struck
by thunder (sic) show no wounds, but they are black from the stroke,
and this is because the hot vapor burns the blood in their hearts.
Therefore, they perish without wounds.

The fall of a siderite twenty miles east of Lahore in India, on April 17, 1621, is reported in contemporary records. From this iron, which weighed about 3¼ pounds, the Mogul Emperor Jehangir ordered two sabres to be made, as well as a knife and a dagger, and commanded that the fact should be properly registered. Here, as in other similar cases, the weapons were believed to possess a quasi-magic power because of the celestial origin of the material employed.[172]

Michele Mercato[173] (d. 1593) gives a vivid description of the fall of a meteor which was observed near Castrovilarii, in Calabria, January 10, 1583. Some men in a meadow observed a black, whirling cloud rushing through the air, and saw it descend to the earth not far from where they were standing. The noise accompanying the descent of the meteorite was so deafening that it was heard far and wide, and the poor men fell to the ground almost unconscious from terror. People from the neighborhood hastened to the spot and, after restoring the terrified witnesses of the phenomena, discovered a mass of iron weighing thirty-three pounds at the spot where the black cloud had touched the earth.

The startling phenomenon of a rain of stones from the sky which took place under rather queer circumstances is reported by the Jesuit priest Alvarus as having occurred in China in 1622. The Taoist priests of that land enjoyed the repute of being able to bring down rain from the sky by their magic or religious rites, and when, during the year mentioned, China was visited by a drought of unexampled severity, the aid of these rain-makers was invoked. Yielding, perhaps not unwillingly, to the popular entreaty, a group of priests ascended a hill and proceeded to pronounce their invocations. To the joy of the onlookers the sky became darkened and a rushing sound was heard, at first mistaken for an oncoming rainstorm, but to the dismay of all an immense shower of stones of all sizes fell upon the earth, destroying what remained of the parched fruits and grain crops, and killing or maiming many persons. So terrifying was the sight that the Jesuits who were watching the result of the affair half-believed that the Last Day had come. When the panic had finally subsided, the people fell upon the unlucky Taoist priests and beat them soundly.[174]

In the “Annals of the Ottoman Empire,” by Subhi Mohammed Effendi, there is an account of the fall of a meteor at Hasergrad, on the banks of the Danube, on the fourth of Saban, A. H. 1153 (October 25, 1740). The weather was fine, not a cloud was to be seen in the sky, and not a breath of air was stirring. Suddenly there arose a whirlwind, the air became obscured with clouds of dust, rain fell in torrents, and it became dark as night. While all who were out of doors were hastening to seek shelter from the storm, three terrific peals of thunder were heard, as loud as the sound of many cannon. After the storm had passed several strange masses partly of stone and partly of iron were discovered in a nearby field. The Vizier bore two of these as great rarities to the Sultan in Constantinople.[175]

The influence exerted by popular beliefs, even upon the learned, is well illustrated by the opinion given by some of the leading French physicists of the eighteenth century as to the character of meteorites. When a meteoric stone fell at Luce, Dept. Marne, France, September 13, 1768, three French scientists, among them the celebrated Lavoisier, were sent to investigate the matter. In their report to the Academy of Sciences, they state that there must have been some error in the accounts given of the event, for it was an assured fact that no such things as _pierres de foudre_, or thunder-stones, existed. This was, of course, perfectly true, but Lavoisier and his companions did not stop to think that stones might fall to the earth in some other way. The result of the investigation was summed up as follows:

If the existence of thunder-stones was regarded as doubtful at a time
when physicists had scarcely any idea of the nature of thunder, it is
even less admissible to-day, when modern physicists have discovered
the effects of this natural phenomenon are the same as those of
electricity. There is no record that the fulgarite, the fused sand or
rock struck by the lightning, has ever been used.

The opinion which seems the most probable to us, and that which is
most in accord with the accepted principles of physics as well as with
the facts reported by Abbé Bacheley, and our own investigation, is
that the stone was originally covered with a slight crust of earth and
turf, and was struck by lightning and so made visible.

Chladni reports in a pamphlet published in 1794 that the mass of meteoric iron discovered by Dr. Pallas in Siberia, and known as the Pallas or Krasnojarsk iron meteorite, was regarded by the Tartars as a sacred object which had fallen from heaven.[176] As it is somewhat unlikely that this belief could be accounted for by an ancient tradition, we must seek an explanation in the conviction among primitive peoples that any mass of rock or metal of unusual appearance and differing notably from the surrounding formations must have come from the sky. In this way primitive instinct often anticipates the results of modern scientific investigation. This siderite, of irregular form and weighing some 1500 pounds, was seen by Dr. Pallas in 1772, and deposited by him in 1776; he learned that it had been found in 1749 at the summit of a mountain situated between Krasnojarsk and Abakansk, by a Cossack. Most of this famous siderite is preserved in the St. Petersburg Museum.

A singular circumstance in regard to the fall of a meteor, and one that in ancient times would have been explained in a miraculous way, is that during the desperate and bloody battle of Borodino, won by Napoleon over the Russians, September 6, 1812, a meteorite is said to have fallen near the headquarters of the Russian general. This would certainly have been regarded—after the event—as a manifestation of divine wrath, and hence a prognostic of the Russian defeat. However, had the French been defeated, the meteorite would have been looked upon as a sign of divine favor, and it would have been honored and reverenced. In modern times the natural phenomenon is taken for what it is worth, and the only interest excited is a purely scientific one.

Of all the meteorites that have been discovered, the most remarkable are undoubtedly those found at Melville Bay, about 35 miles east of Cape York, West Greenland, in 1894, by Admiral, then Lieutenant, Robert E. Peary, and brought by him to the United States in 1895 and 1897.[177] They are now to be seen in the American Museum of Natural History, New York. The first report of the existence of meteoric iron in the vicinity came from Captain Ross, who in 1818 was given two iron knives, or lance-heads, by some Eskimo of Regent’s Bay. An analysis of the metal revealed the presence of nickel and immediately suggested a meteoric origin of the material; nothing more definite could be learned at the time from the Eskimo than that the metal had been taken from an “iron mountain” not far away. In 1840, the King of Denmark, whose interest had been aroused in the matter, authorized the sending out of an expedition to seek for the suspected siderites, but the search proved unsuccessful; a later attempt made by the officers of the _North Star_, a Franklin relief ship, in 1849–50, also failed. For a time the determination of the telluric origin of the supposed siderites discovered at Ovifak, Disko Island, West Greenland, by Baron N. A. E. Nordenskiold in 1870, cast some doubt upon the true meteoric character of the iron of which the Cape York knives had been made, and rather discouraged further searches. It was not until 1894 that these extraordinary masses of meteoric iron were at last seen and located by a European, one of the hunters of the Tellikontinah tribe of Smith Sound Eskimos serving as Lieutenant Peary’s guide. The siderites were three in number, the two smaller having been named by the Eskimo “The Dog” and “The Woman,” respectively, while the largest was known as “The Tent.” It now bears the name of Ahnighito, that of the daughter of the explorer.

By courtesy of the American Museum of Natural History, New York.

“AHNIGHITO,” THE GREAT CAPE YORK METEORITE, WEIGHING MORE THAN 36½
TONS

In the American Museum of Natural History, New York City. Obtained by
Admiral Peary.
]

By courtesy of the American Museum of Natural History, New York.

“THE WOMAN,” CAPE YORK METEORITE

In the American Museum of Natural History, New York City. Weight 3
tons. Obtained by Admiral Peary.
]

The two smaller ones reposed loosely upon gneissic rocks, but Ahnighito, found on a small island some six miles away, on a terrace 80 feet above tide-water and about 100 feet from the shore, lay almost buried in rocks and sand.

Eskimo legend had woven its web about these enigmatic meteorites and the natives saw in them an Innuit woman, who with her dog and tent had been hurled from the sky in a bygone age by Tornarsuk, the Evil One. Originally the mass called “The Woman” was said to have closely resembled the figure of a woman, seated and engaged in sewing, but by the gradual chipping away of fragments of the iron this form had almost disappeared. Peary was told that not long before, the “head” had fallen off and that a party of Eskimo had tried to carry it away, lashed to a sledge; however, as they were passing over the ice, it suddenly broke up, so that sledge, iron and dogs sank in the water and the Eskimo themselves barely escaped with their lives.

The dimensions of Ahnighito, the largest siderite ever discovered, are given as follows: length, 10 feet 11 inches; height, 6 feet 9 inches; thickness, 5 feet 2 inches. It weighs something over 36½ tons. The weight of “The Woman” is 3 tons, and that of “The Dog” 1100 pounds. The chemical compositions of these three siderites, which are regarded as having originally constituted a single mass, have been determined by J. E. Whitfield. In addition to small quantities of copper, sulphur, phosphorus and carbon, the following proportions of the main constituents were ascertained:[178]

The Dog The Woman Ahnighito
Iron 90.99 91.47 91.48
Nickel 8.27 7.78 7.79
Cobalt .53 .53 .53

Though smaller and less imposing by its mass than the greatest of the Cape York meteorites, that called “Willamette” from having been found two miles northwest of the town of that name in Clackamas County, Oregon, ranks as the fourth, or possibly the third largest iron meteorite in the world, and is the largest discovered within the territory of the United States; remarkable peculiarities of form make it an especially interesting object.[179] It was a chance find, made in 1902 by two prospectors in their search for gold or silver. Noting what appeared to be a very slight rock projection they tapped this with their hammers and the sound of the blow revealed the presence of metal; digging down here and there, they ascertained the existence of a considerable mass of iron. Although at first no one supposed that it was a meteorite, before long this fact became known, and the finder, by very primitive methods and by dint of tireless efforts, succeeded in transporting the iron to his own land. His courageous attempt to acquire possession of it was not, however, crowned with success, as the courts decided that the company owning the land whereon it had been found possessed the right to reclaim it from the finder.

By courtesy of the American Museum of Natural History, New York.

“THE DOG,” CAPE YORK METEORITE

In the American Museum of Natural History, New York City. Weight 1100
pounds. Obtained by Admiral Peary.
]

By courtesy of Rochester (N. Y.) Academy of Sciences.

TWO VIEWS OF THE WILLAMETTE METEORITE NOW IN THE AMERICAN MUSEUM OF
NATURAL HISTORY, NEW YORK CITY

Found in Clackamas County, Oregon, near the town of Willamette. Weight
31,107 pounds.
]

When weighed on the railroad scales in Portland, Oregon, the net weight of this siderite was shown to be 31,107 pounds. The most striking peculiarity is the abundance of pittings and hollows and their unusual size. That these resulted in part from the effects of the enormous heat generated by the swift flight of this weighty mass through the earth’s atmosphere, is generally admitted; but some of the deepest pits are believed to owe their origin to the decomposition of spheroidal nodules of troilite, and the cylindrical holes to the decomposition of rod-like masses of the same substance. Willamette, which was donated to the American Museum of Natural History, by Mrs. William E. Dodge, is 10 feet long, 6 feet 6 inches high, and has a thickness of 4 feet 3 inches.[180] Chemical analyses have been made by Mr. J. M. Davison of the University of Rochester and by J. E. Whitfield of Philadelphia. Their respective determinations are here given:

Davison Whitfield
Iron 91.65 91.46
Nickel 7.88 8.30
Cobalt .21 ?
Phosphorus .09 ?
————— —————
99.83 99.76

The famous Cañon Diablo meteorite possesses a surpassing mineralogical interest.[181] In 1891, at the Tenth International Geologic Congress, Washington, D. C., the mineralogist Koenig announced that he had discovered some microscopic diamonds in this meteorite, and later investigations by Prof. Henri Moissan confirmed this discovery and enlarged its scope. A mass of the iron weighing about 400 pounds was used by Professor Moissan; this was cut by means of a steel ribbon saw. As had been the case in Koenig’s investigations, the saw soon encountered excessively hard portions that obstructed its operation, so that twenty days’ labor was requisite to separate the iron into two parts, each with a section area of nearly 100 square inches. On close examination it became evident that the obstacles to the cutting consisted of round or elliptical nodules, of a dark gray to black hue, and enclosed in the bright iron. These nodules were mainly composed of troilite (iron protosulphide). After chemical treatment an insoluble residue remained, consisting of silica, amorphous carbon, graphite and diamond. Many of these very minute diamonds were black, but a few were transparent crystals, octahedrons with rounded edges.[182] The presence of this diamond material in the interior of the iron mass of the meteorite indicates their formation from carbon by the combined agencies of high temperature and great pressure, as in the case of the artificial diamonds experimentally produced by Moissan in an iron mass first subjected to intense heat in the electric furnace and then rapidly contracted in volume by sudden chilling. The fervid imagination of early writers would certainly have attributed wonderful talismanic powers to stones like these, probably generated in some lost planet and reaching our earth through the wastes of celestial space, could they have been able to observe and distinguish them with the incomplete optical resources of their time.

The first announcement of the discovery of these diamonds from the Cañon Diablo meteorite was made by Dr. A. E. Foote, and not long after Professor Koenig’s determination of their character, the present writer suggested an experiment that would afford absolute proof that the material was really diamond. This was to charge a new skaif, or diamond-polishing wheel, with the supposed diamond dust obtained from the meteorite; should the material polish a diamond there could be no doubt as to its character. On September 11, 1893, this experiment was tried at the Mining Building of the World’s Columbian Exposition. After the skaif had been charged with the residuum separated from the meteorite by Dr. O. W. Huntington, it was given a speed of 2500 revolutions to the minute, and in less than fifteen minutes a small flat surface had been ground down and polished on a cleavage-piece of rough diamond held against the wheel. The experiment was then repeated several times on other diamonds and always successfully. This showed conclusively that the residuum of the meteorite contained many minute diamond fragments.[183]

A most important group of meteorites were found in 1886 in Brenham township, Kiowa County, Kansas, by some of the farmers of this district in the course of their farming operations.[184] Entirely unaware of their scientific value, the finders used these objects to weight down haystacks, or for similar uses to which they would put small boulders. In all some twenty of these specimens have been recovered, varying in weight all the way from 466 pounds down to a single ounce. Most of them were taken from an area of about sixty acres, although some were scattered over a wider tract. The largest piece of the group, that on which the farmers had bestowed the fanciful name of the “moon meteorite,” had lain only three inches beneath the surface of the ground and broke a ploughshare when it was first struck; none of the masses appear to have been buried deeper down than from five to six inches. The largest mass measures twenty-four inches across the widest part and fourteen and a half at the thickest part. These Kiowa meteorites are in a sense gem-meteorites, for a number of beautiful and brilliant olivine crystals occur in them; many are in two distinct zones, the inner one being a bright transparent yellow, while the outer one is of a dark brown iron olivine, in reality a mixture of troilite and olivine. The character and composition of the worked iron of meteoric origin found in some of the Turner group of Indian mounds, in the Little Miami Valley, Ohio, indicate that the latter may perhaps be brought into connection with this group of meteorites. For here, as in the Frozen North among the Esquimo, and in a number of other cases, the iron available for primitive man was mainly that of meteorite origin.

In view of the relatively small number of meteorites that have fallen in historical times, and of the small part of the earth’s surface actually occupied by human settlements, we need scarcely be surprised at the statement that there is but one credibly recorded instance of the killing of a human being by a meteorite. This unique disaster is said to have happened at Mhow in India, and fragments of the meteorite which fell then are to be seen in museum collections. The great weight of some meteorites would have rendered them very destructive had they not fallen in the open country; the heaviest single mass actually _known_ to have fallen, came to the ground at Knyahinya, Hungary, in 1866, and weighed 547 pounds; it buried itself 11 feet in the ground. Of course much heavier aerolites and siderites, satisfactorily recognizable as such, have been found, the heaviest being perhaps that at Bacubrit, Mexico, 13 feet in length with a width of 6 feet and a thickness of 5 feet; the weight of this mass is estimated to be some 50 tons. Of meteorites which have fallen in more or less close proximity to human beings, may be noted one at Tourinnes-la-Grosse, which broke the street pavement; another at Angers, which fell into a garden, near to where a lady was standing; and still another at Brunau, which passed through a cottage roof.[185]

Many other accidents caused by meteorites or what were believed to be meteorites are recorded, the credibility of some of the statements not being very convincing; others, however, appear to be quite worthy of credence. Thus the Chronicle of Ibn Alathir relates that several persons were killed by a rain of stones that fell to the earth in Africa in August, 1020 A.D.[186] In the middle of the seventeenth century the tower of a prison building in Warsaw is said to have been destroyed by a meteorite.[187] A hundred years or so before, on May 19, 1552, there was a great fall of stones, not far from Eisleben, one of which killed the favorite steed of Count Schwarzenburg, while another wounded the count’s body-physician, Dr. Mitthobius, in the foot. This was witnessed by Spangenberg, who reports it in his Saxon Chronicle; he carried off some of the stones with him to Eisleben.[188] An eight-pound stone (probably a siderite) is stated by a certain Olaf Erikson to have fallen on shipboard and killed two persons, at some time about the middle of the seventeenth century; this is rather indefinite information.[189] The most remarkable happening, however, is reported from Milan from the end of the seventeenth or the beginning of the eighteenth century, when a very small meteorite, weighing not quite an ounce, fell into the cloister of Santa Maria della Pace (now a cotton factory) and killed a Franciscan monk. Such was the velocity of this little stone that it penetrated deep into the monk’s body, whence it was extracted and preserved for a long time in the Collection of Count Settála. The greater part of this collection went later to the Ambrosian Library at Milan, but Chladni sought in vain there for any trace of the death-dealing meteorite.[190]

Among the Welsh peasants there is a belief that when a meteor falls to the earth it becomes reduced to a mass of jelly. This they name _pwdre ser_. The most plausible explanation offered for this fancy is that the autumn, the season when the largest number of meteors may be observed, is also the time of the year when the jelly-like masses of the plasmodium of Myxomycetes most frequently appear in the fields. A peasant who, after noting the apparent fall of a meteor, should go in search of it, might easily come across one of these lumps of plasma, and might well be induced to think that he had found all that was left of the meteor after its violent fall to the earth. Of course we have here to do with the apparent, not with the real, fall of a meteorite. In this connection it is interesting to note that the _medusa_, or jelly-fish, has been called a “fallen star” by sailors.[191]

This Welsh fancy that meteors or “falling-stars” turned to a jelly when they struck the earth appears to have been quite general in Great Britain, and the jelly-like substance was variously named “star-slough,” “star-shoot,” “star-gelly” or “jelly,” “star-fall’n.” The Welsh _pwdre ser_ literally means “star-rot.” As early as 1641 Sir John Suckling (1609–1642) wrote the following lines which well describe the way in which these gelatinous substances came to be regarded as the remains of a “fallen star”:

As he whose quicker eye doth trace
A false star shot to a mark’d place
Do’s run apace,
And, thinking it to catch,
A jelly up do snatch.

Sir Walter Scott also, whose familiarity with superstitions was very great, has not failed to note this one in his “Talisman,” where the hermit says: “Seek a fallen star and thou shalt only light on some foul jelly, which in shooting through the horizon has assumed an appearance of splendour.” Here the star itself is supposed to have had this gelatinous form.

An early writer,[192] noting this curious belief that “a white and gelatinous substance” was all that remained of a fallen star, declares that he had clearly demonstrated to the Royal Society that the mass was composed of the intestines of frogs, and had been vomited by crows, adding that his opinion had been confirmed by the testimony of other scientific men. Huxley, from a description, conjectured that the substance was nostoc, a gelatinous vegetable mass, but this seems to be somewhat doubtful. In 1744 Robert Boyle states that some of this “star-shoot” was given to a physician of his acquaintance, who “digested it in a well-stopt glass for a long time,” and then sold the liquor for a specific in the removal of wens.[193]

A jelly-like mass believed by him to be the remains of a “fallen star” was found by Mr. Rufus Graves at Amherst, Mass., on August 14, 1819, and duly reported in the American Journal of Science.[194] As this gentleman was at one time lecturer on chemistry at Dartmouth College, his testimony is worth heeding, but there can be no doubt that while he accurately describes what he found, he was altogether mistaken in supposing that the meteor fell precisely on the spot where he discovered the gelatinous substance. As we have noted, it has recently been suggested that these “jellies” are plasmodia of forms of Myxomycetes which do not appear to have any connection with the spot whereon they rest, but seem to have fallen from the air.[195]

Falling stars are explained by the natives of Labrador and of Baffin’s Bay as being souls of the departed bound on an excursion to Hades in order to see what is going on there, while the phenomena of thunder and lightning are caused by a party of old women, who quarrel so violently over the possession of a seal that they bring the house down over their heads and shatter the lamps. These “old women” must, of course, be spirits of the upper air, not human beings.[196]

In some Australian tribes the sorcerers, or “medicine-men,” taking advantage of the superstitious dread of falling stars common among the aborigines, pretend to have marked the spot where such a star has fallen and to have dug it up and preserved it in their medicine-bag. These supposititious “fallen stars” are sometimes quartz pebbles, and in one instance the curiosity of a European investigator was satisfied by the display of a piece of thick glass, which the sorcerer strictly maintained he had dug out of the ground wherein the star had fallen.[197]

Arrow-heads encased in silver were looked upon as the solid contents of the lightning flash, and were not only thought to protect the house in which they were kept from being struck by lightning, but their protective power was believed to extend to seven houses in the immediate neighborhood. An interesting example is a neolithic silex arrow-head figured by Bellucci. This has been elegantly set in silver in modern times, and comes from Pesca Costanzo, in the province of Aquila, Italy.

The Italians are convinced that if the arrow-head, or similar object, come in contact with a piece of iron, the “essence of the lightning” departs from it, revealing itself in a spark; hence they wrap it up, carefully, in skin, cloth, or paper so as to guard it from harm. Sometimes these objects are anointed with oil, a survival of the custom of making propitiatory offerings of oil. This usage in the case of sacred stones is very general, and is met with in places as remote from each other as Sweden, India and the Society Islands.[198]

In an Iroquois myth and legend, He-no, the god of thunder, is an object of great veneration because of the powerful aid he renders to those whom he favors. He is believed to direct the rain which shall fertilize the seed in the earth, and also to give aid to the harvesters when the fruits of the earth have ripened. While traversing the celestial vault, in his journeyings hither and thither above the surface of the globe, he bears with him an enormous basket filled with huge boulders of chert rock. These he casts at any evil spirit he may encounter, and when on occasion a spirit succeeds in avoiding such a boulder, it will fall down to the earth surrounded by fire. We have here another version of the almost universal myth of thunder-stones.[199]

In treating of the flint arrow-heads of the American Indians, Adair notes that in form and material they closely resembled the “elf-stones” with which European peasants were wont to rub any of their cattle believed to have been “shot” by fairies or elves. A village in which one of these magic objects existed was considered to be particularly favored by fortune, as they not only served to protect the cattle from bewitchment but were equally efficacious in preserving human beings from the spells of witches.[200]

In East Prussia, when cows are believed to have been bewitched so that their milk is under a spell, resort is had to the powers of a perforated “thunder-stone.” Such stones were ancient stone hammers with a central perforation for a handle. The stone is held beneath the cow at milking-time, and the milk is allowed to pass through the perforation.[201] By this means the spell is broken and the milk becomes harmless.

Such perforated stones are also used to protect a house from being struck by lightning. When a storm approaches nearer and nearer, the owner of one of these magic stones will thrust his finger through the hole, twirl the stone around three times, and then hurl it against the door of the room. When this has been done, the house is believed to be proof against lightning.[202]

In Westphalia the stone is laid upon a table alongside of a consecrated candle, the shrewd peasants thus assuring for their houses the protection of the church as well as that of the ancient God of Thunder.[203]

Another phase of the superstition in regard to the stone axes known in many different parts of the world as thunder-stones, because they are believed to have fallen during a thunder-storm, is given by Dr. Lund in a letter written from Logoa Santa in Brazil. He states that the inhabitants rather look askance at these stones, believing that wherever they are found the lightning is apt to strike, “in order to seek its brother!”[204]

By courtesy of the British Museum, London.

FLINT AMULETS OF THE PREDYNASTIC PERIOD, EGYPT
]

The stone implements of various forms found in the shell-heaps of Brazil are called by the natives _Curiscos_ or “lightning-stones.” The Guaranis name them “stars fallen from heaven”; the Cajuas, “stones hurled by the thunder”; and the Coarados, “axe-stones.” A high price is paid for these by the gold-seekers in Brazil, who believe that, by attraction, they show the presence of gold beneath the surface, just as the divining-rod is supposed to be affected by the presence of water or by hidden treasures.[205]

The peasants of Slavonic descent in Moravia have great faith in the virtues of the “thunder-stone.” During Passion Week the stone has the power to reveal the location of hidden treasures, and it is also believed that warts on man and horse will disappear if they be rubbed with such a stone before sunset. However, not only healing virtues are attributed, for if the stone be hurled at anyone and strikes him, it inflicts a mortal wound.[206]

A poetic and appropriate name has been applied to the earliest of the chipped stone artefacts of primitive man by archæologists. They are called “Dawn Stones” (eoliths), and the name characterizes these interesting relics, the first steps in the development of sculptural art, as products of the dawn of human civilization.

A curious survival of the adoration of stones is reported by the Earl of Roden in his “Progress of the Reformation in Ireland.”[207] A correspondent informed Lord Roden that in Inniskea, an island off the coast of Mayo, there was, in 1851, a stone idol called in the Irish tongue Neevougi. This was said to have been preserved and worshipped from time immemorial. The stone is described as having been wrapped in so many folds of homespun flannel that it looked like a mass of that material. This is explained by the custom of dedicating a dress of this flannel to the stone whenever its aid was sought, the garment being sewed on by an old woman who officiated as the priestess of the stone. Prayers were offered to this strange idol for the cure of diseases, as it was supposed to be endowed with extraordinary powers. A stranger petition sometimes made was that a storm might arise and wreck a ship upon the coast so that the thrifty islanders might profit by its misfortune; on the other hand, with charming inconsistency, when they wished to go a-fishing or pay a visit to the mainland, the trusty stone was expected to assure them fair weather and a calm sea.

In Tavernier’s time (about 1650) many poor families living in the woods and on the hillsides in India, far from any village where there was a temple, would take a stone, probably one of a peculiar shape, and would roughly paint on it a nose and eyes in red or green color. This being done, the whole family would gather about this stone and reverently adore it as their idol.[208]

In certain districts in Norway, up to the end of the eighteenth century, superstitious peasants used to preserve round stones, and set them up in a conspicuous place in their houses. At Yule-tide these stones were sprinkled with fresh ale. Some of them were worshipped as divinities, and every Thursday, or oftener, they were smeared with butter, or some similar substance, before the fire. This ointment was allowed to dry on the stone, which was then returned to its place of honor. These ceremonies were supposed to insure the health and happiness of the household.[209]

Types of ceraunia or “Thunder-stones.” From “Museum Wormianum.”
Lugduni Batavorum, 1655.
]

The fact that special ceremonies were performed in connection with these stones on Thursday, as well as the name “Thor-stones” applied to many of them, indicates that in early times they were associated with the worship of the god Thor. The so-called thunderbolts—usually flint axe-heads—are believed to have been hurled at the trolls or elves by the thunder, so that these evil-disposed spirits might be subdued and prevented from fulfilling an old saying, according to which they would desolate the earth. Originally it was Thor himself who was believed to hurl the thunderbolt.

These stones were supposed to be endowed with wonder-working powers. When a woman was in labor, ale was allowed to drip over a stone of this kind, and was then given to the woman to drink. All through the Scandinavian countries the peasants believed that if such a stone were hung up in a house or on cattle, the trolls and other malevolent spirits would be driven away, and all spells and witchcraft would be rendered harmless.[210]

In Sir William Brereton’s account of his travels (1634–1635)[211] we read that he saw in the School of Anatomy at Leyden a stone called “_Fulminis Sagitta_, or the dart of the thunderbolt, about the size of your little finger.” This was either a belemnite[212] or a stone arrow-head of somewhat similar form. It bore a Latin inscription to the following effect: “Many believe that nursing children can be cured of rupture if this stone be attached to their thighs, or if they do not suffer from this complaint, they will be preserved from it.”

On the ridge-beam of an Irish cottage at Portrush was found a neolithic celt of the kind believed by the peasantry to be “thunderbolts.” This celt had been placed on the roof of the cottage to protect it from being struck by lightning, a notion thoroughly in accord with the theory of sympathetic magic. In Surrey, England, a like belief is held as to the fossil belemnites, and nodules of iron pyrites such as have been found in Cretaceous formations near Cragdon are also thought to have fallen from the sky during a thunder-storm, and to possess peculiar powers in reference to the lightning.[213]