It is well known that the magic of the ancient Egyptian temples included the art of magnetism, and the action of various mineral substances on the magnetized patient has also been noted by the more modern investigators including Dr. Babbitt, Baron Reichenbach, Dr. Ennemoser, Dr. Edmonson and Dr. de Lignieres. Stones of the earth have been especially employed by these scholars with results of such marked importance that the contention of the ancients regarding the amethyst as a charm against drunkenness, deserves respect. To be effective in the induced magnetic sleep, stones had to be placed in the left hand. Connected with the ancient belief in the sobering power of the amethyst is the beautiful allegorical legend telling that Dionysius, enamoured of a graceful nymph, pressed his love upon her, but Diana intervened, transforming her into a purple amethyst. In respect for the transformed nymph Dionysius vowed that whosoever wore the amethyst would be protected from the evils of intoxicating wines. The amethyst was worn in ancient Egypt, and a scarab cut from a specimen was held in great esteem by soldiers who carried it on the field of battle as a charm against death by the shafts and swords of war. This practice was carried far into the Middle Ages, and many amethysts were worn for the same purpose in this last terrible war of nations. When worn by a Bishop of the Church, the amethyst is a glyptic symbol of heavenly understanding. Swedenborg likens it to a “spiritual love of good,” and Dr. Brewer writes of purple shades, indicating “love of truth even unto martyrdom.” It is stated by Patrick in “Devotions of the Roman Church,” that the wedding ring of the Virgin Mary and Joseph was of amethyst or onyx. Mr. King writes that this ring, exhibited in the Abbey St. Germain des Prés, is engraved “with two nobodies—probably liberti—whose votive legend: ‘Alpheus with Aretho’ is but too plainly legible in our Greek-reading times.” The ring, having been saved at the burning of the Abbey in 1795, was secured by General Hydrow and given to the Imperial Russian Cabinet. In what is described by Camillus Leonardus of the 16th century as one of the magical books of King Solomon, a charm for gaining influence over princes and nobles is a rider on horseback holding a sceptre, engraved on an amethyst and set in double its own weight in gold or silver.