Their potency was directed against fascination of every kind, but more particularly the evil eye, against demons and witches, to excite debility, against the power of flames, against wounds in battle and, indeed, every danger and most diseases. Nor was it the ring alone, for the supposed virtue existed also in the material or in some device or magical letter engraved upon its circumference. Shakspeare is thinking of the fascination of the eye in “Titus Andronicus,” when he makes Aaron say:[162] “And faster bound to Aaron’s _charming_ eyes.” It has been observed that even Solomon was not exempt from the dread of the fascination of the evil eye, and reference is made to Proverbs xxiii. 6: “Eat thou not the bread of him that hath an evil eye, nor desire thou his dainty meats.” A writer, however, remarks how the context clearly shows that nothing more is intended than to express the disquiet with which a niggardly person regards what another consumes at his table.[163] This dreaded fascination still perplexes the minds of Orientals; and is not banished from Spanish and Neapolitan superstitions. Naples is the headquarters for charms and amulets. All the learning has been collected by the Canon Jorio and the Marques Arditi.[164] We read of the Samothracian talismanic iron ring, engraved with magical characters, inclosing an herb cut at a certain time or small stones found under particular constellations.[165] Samothrace is an island of the Ægean sea, opposite the Trojan territory, and celebrated for its mysteries. An initiation into those mysteries was supposed to have efficiency in preserving persons from dangers by sea.[166] It has been observed that inscribed rings, commonly called talismanic or cabalistic rings, are improperly so designated. The mixed term is much more appropriate, _annuli virtuosi_. Perhaps _mystical_ might be a suitable name. Although true “Abraxas” stones have that word engraved upon them, and most of these are as old as the third century, yet this term is now applied to gems which bear supposed talismanic emblems, although it would be most proper to call them Abraxoids. According to Caylus, amulets were always made with a double object: to flatter the superstition of the people and serve for seals; thus holding on to the charm itself, while they were able to spread a supposed effect through impression; and this idea, he observes, is strengthened by the fact that the subjects cut upon them never appear in relief. Philostratus says: “The Indian Brahmins carry a staff and a ring, by means of which they are able to do almost any thing.” Here may be the origin of similar articles received by Christian kings and ecclesiastics as emblems of power? Stones and conglomerated earth were mostly used for amulets.