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300 THE MAGIC OF JEWELS AND CHARMS
ing from about 2000 years ago. One of the most striking of these is a relic casket taken from a tope of the type called dagoba, this
name designating that class of those Buddhist structures designed
especially for the reception of relics. This relic casket is of
steatite, and contained a golden box within which was a fragment of
bone, presumably regarded as a relic of the Buddha; around it were many
pearls as well as engraved carnelians and also a number of other
precious stones.
A
carved sapphire, once in the collection of the Marquess of Northampton,
shows a representation of the Hindu divinity, Siva. It is of Indian
workmanship and the stone measures l!/2 inches in length, iy2 inches in width and % inch in thickness.30
One
of the writers most familiar with Iiidian gem-lore recognizes that
while the rich and educated Hindus of our day wear diamonds and other
gems chiefly as ornaments, in ancient times these brilliant objects
were more largely employed in India to enrich the images of the gods,
thus rendering the idols more impressive and causing them to be
worshipped with more intense fervor. In ancient India gemmed ornaments
were believed to bring to the wearer "respect, fame, longevity, wealth,
happiness, strength, and fruition"; a list of benefits long enough to
satisfy the most exigent. However, as though this were not enough, we
are further assured that these gems "ward off evil astral influences,
make the body healthy, remove misery and ill-fortune, and wash away
sin." 31
The
oldest jewel offered to a shrine by an Indian potentate, of which we
have certain knowledge, was a magnificent pendant containing a number
of precious stones, the gift of
" Proceedings of the Society of Antiquaries of London, vol. xvii, p. 168, illustration.
" Surindro Mohun Tagore, " Mani Mala," Pt. II, Calcutta, 1881, pp. 573, «601, 703.
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