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Serpents, Spirals and PrayersA J ourney Through Symbolic Forms in J ewelry



Going through regular monthly cycles, the moon inevitably came to be identified with femininityand the fact that it showered soothing and comforting rays from an eminent position high abovein the sky ensured that our venerable ancient forefathers (and mothers), ascribed the status of agoddess to this nocturnal body. This is one reason why the early mainstream religions, with theirmarked preference for the male of the species, found the veneration towards what was a palpablyfeminine deity hard to digest and hence came to associate such an inclination with an aberrationof the mind and it was not long before the word 'lunatic', with its lunar associations, came tobrand such devotion as insanity.

However, notwithstanding the injunctions to the contrary, the moon as a symbol continued tofascinate humans. To observers on the earth, it was the most changeable of all celestialphenomena. In earlier times, the appearance of the new crescent was often greeted with joy as areturn of the moon from the dead. In ancient Egypt, the sickle-shaped deity signified the goddessIsis and any jewel fashioned in its likeness was believed to protect infants. The crescent'sassociation with babies derives from the fact that it is itself the small, newborn moon. (It wasalways the waxing moon, never the waning one.) Specifically, since it appeared to give birth toitself, it was natural for the heavenly body to become the patron deity of childbirth. Even whensubmerged in the sea of night, the moon possesses the secret of a new, evolving life. Similarlyare all babies born into life out of the dark waters of the womb.

To the skeptic the fact that the moon has no light of its own but merely reflects the sun is anindication of the inferior status of the former. It is left to the sacred text Prasna Upanishad tobring things into perspective:

'The sun is the principle of life and the primeval waters are the moon. And these waters are thesource of all that is visible or invisible. Hence the waters are the image of all things.' (Tr. >FromSanskrit By Alain Danielou.) Thus does the moon reflect the sun's light. Further, by analogy, itthe same archetypal waters which fertilize the male seed floating in its infinite depths.

It is all the more auspicious to craft thecrescent out in silver as it is consideredthe moon's metal much as gold isassociated with the sun.

Serpents, Spirals and Prayers - A J ourney Through Symbolic Forms in J ewelry

Article of the Month - August 2005

Sterling Crescent Tops



Then there is Shiva, the Hindu god of destruction, whoadorns his crest with the crescent, which both softensand sensualises his appearance at the same time.

In Islam too, the crescent is consideredsacred since it was Prophet Muhammadhimself who proclaimed the lunardating system, replacing the earlier onebased on a combination of the solar andlunar calendars. The crescent motif,known as the hilal, has been much usedthroughout the centuries in Islamic artand appears on the flag of many nationsthus inclined.

The stand-alone crescent is in a sense incomplete, without the mating male element, representedby the sun. The two heavenly bodies, juxtaposed in a number of imaginative ways, denote thesacred marriage of the two underlying principles, which are the building blocks of the universe.In the world's earliest book, the Rig Veda, there is a hymn glorifying the union of Soma (moon)with Surya (sun).

The Creative Tension in Chinese Thought

One night in China, the venerable sage Chang San Fang had a vivid dream of a contest between

two creatures, a snake and a crane. The former came up from the earth, and the latter flew downfrom a tree, and then began a struggle over a morsel of food. The dream recurred, night afternight, and yet neither creature was ever wholly victorious. The contest was very evenly matched

Iconic and Aniconic Shiva

The Flag of Malaysia



- an example of opposites in dynamic harmony.

This active engagement of the twoprinciples was given visual form in aningenious diagram known in Chinese asthe Tai Chi Tu. It is a perfect circle,divided into two equal parts by acentral, vertical S, which symbolicallyrepresents the coiled dragon of Chinesemythology. In the white section, whichis associated with the hard, maleprinciple (yang) is a black dot. The

latter signifies the presence of the softerfeminine, known as yin.

The black region belongs to the yin andhas the corresponding white dotrepresenting the male. This overlapping suggests that nothing in the world is wholly yin or yangin itself, but each contains the seed of the other. Also, one may be yang in relation to something,but yin in relation to another. Hence, a grandfather is yang to the grandmother, but perhaps yin tohis grandchildren (hopefully).

The incongruent dots, each occupying the sphere of its opposite are a great spur to creativeactivity; inasmuch as a oyster gives rise to a pearl when a foreign matter enters it, similarly doesthe trace of the disparate element present in the two fields become the root behind all creativeimpulse.

Amulets, Talismans and the Like

Though in popular parlance, the terms amulet and talisman are used interchangeably, there is afine distinction between the two. While the former wards off bad luck, a talisman is believed tobe an enhancer of good fortune. Amulets and talismans are two sides of the same coin. Onerepels what is baneful while the other impels on the beneficial. The employment of both rests onthe belief that the inherent quality of a thing can be transmitted to human beings by contact.

The choice of objects used as amulets and talismans is determined by several different criteria, atthe root of which lies the basis that "like affects like". For example, parts of animalsexemplifying certain characteristics - hare for swiftness or bull for strength; relics of holy orheroic persons, or even dust from their graves, believed to be imbued with their charisma;models of common objects to which a symbolic significance is attributed, such as a miniatureladder representing the soul's ascent to heaven.

Yin Yang Ring



The color of an object may also be decisive and a yellowstone may be used against jaundice while a red one torelieve menstrual disorders. Ubiquitous also are models of the male and female genitalia, thought to increase theprocreative ability and its associated pleasures.

It is not only material things that function as effectiveamulets and talismans. In primitive thought, the name of aperson was not a mere verbal appellation but an essentialcomponent of his being, that of a god or demon written ona slip or engraved on a gem could therefore serve as apotential magical instrument. Similarly, scrolls or scriptscontaining mantras or excerpts from scriptures were (andstill are) considered extremely powerful. Such sacredwritten treasures naturally required equally beautifulreceptacles to hold them. Thus was born the unique box

container, the skilled craftsmanship of which was taken to dazzling heights by the Tibetans,where it was called the 'gau'.

The gau is used widely throughout the western and eastern sub-Himalayan area by tribes whichfollow Buddhism. The origin of this container-pendant can be traced to the often inhospitableenvironment of Tibet. Violent natural phenomena, such as seasonal floods, hail, winds andsandstorms, affect the success of the crops upon which the people's very existence depends. Anancient, animistic Tibetan iconography shared by most people in this region provides them witha means of coping with such natural disasters. Elemental in this system is the belief that thephysical elements in the environment possess power attributed to the presence of natural spirits,some benevolent (trinchhem-po) and others malignant (sem ngem-po). The former must bepropitiated, and magical protection secured against the latter. It is either of these two functions,which influences the choice of the gau's contents.

The gau combines in itself form and function. Since it is a container to hold and protect variouscharms placed within, it consists of two basic parts that fit together, so that access to its innerspace is possible. Most generally the gau is made of silver (nga), which is used for the visiblefront, and the removable back half can be copper, brass, or silver itself.

In addition to being a functional object, the gau is alsoa decorative one, often of considerable artistic merit -with the flat surface ornamented with wire work,stamped units, and often, turquoise and coral stones.

The main space may be filled with filigree (cha-ku le-ka) in scrolling and tendril patterns, that symbolize theever-flowing essence of nature.

Yoni

Filigree Gau Box Pendant from Nepalwith Turquoise & Coral



In some cultures, the written word maydirectly serve as a magical ornament.Among Muslims for instance, the mostpotent amulet is believed to be a smalland flat sheet, usually made of gold orsilver (or a gemstone), on which is

inscribed a verse from the sacredQuran. Looking like a tiny page fromthe sacred book, it displays a specialverse in Arabic script. Their spiritualstrength is derived not from the shapeor design, but rather the massive powerthat is invested in the holy wordsinscribed on their surface. Craftsmen(and women) from Afghanistan, createthe finest examples in this genre,

embellishing their calligraphic plateswith tedious arabesque and otherdecorative patterns. The preferred materials for carving out the sacred texts are lapis lazuli andcarnelian, the latter renowned for its special connection with Prophet Muhammad, who reputedlyadorned his finger with an inscribed ring of the same stone.

The Story of The Evil Eye

Another ancient motif, which has amuletic connotations, is the eye, encountered on manyprehistoric walls and monuments. These represent the providential vigilance of benevolent godsand spirits, counteracting the evil eye of the malevolent demons. This belief is particularlyprevalent in the Arab world, where a proverb goes: "the evil eye empties houses and fills tombs".

According to a related Turkish legend,there was once a massive rock by thesea, which even the force of a thousandmen and a load of dynamite couldn'tmove or crack. There was also a man inthe town, known to carry the evil eye(nazar). After much persuasion, he wasconvinced to come to the rock. He took

one look at it and said, "My! What ahuge rock". No sooner had he utteredthe words than there was a rip, roar andcrack and the impossible boulder splitinto two. Indeed, the deep-seated fear of the harmful eye has meant that wearinga rival eye - a protective symbol thatcan outstare the evil one - has provedimmensely popular over many centuries. One such object is the blue eye from Turkey, knownlocally as nazar boncuk, which is set into a variety of jewelry forms.

Large Antiquated Carnelian Pendant from Afghanistan

Engraved with Verses from the Holy Quran

Evil Eye Bracelet



Another rebuff to the negative eye are the Tibetan gzi beads,believed to be the droppings of the mythical bird Garuda asit flies across the skies.

The Potential Power of the Spiral

The spiral is one of the oldest pagan symbols inexistence. It represents the perpetual motion of life, with the spring-like coils suggesting latentpower, presenting a picture of life as an endless,

evolutionary process bound within the cycles of time. Although each loop of the spiral brings usback to the same place, it takes us to a higher andmore evolved level.

Gzi Ring from Nepal

Fine Cut Citrine Spiral



Triple Spiral

This Celtic spiral represents the triple goddess of thethree ages of womanhood (maiden, mother and crone). Itlater came to signify the holy trinity in Christianity, God

the Father, Son and Holy Spirit. This motif is also calledthe triskele.

Beaded Prayers

The activity of using beads in spiritual practice is not a recent or ancient phenomena but ratheran archetypal one, as is borne out by the fact that it is common to all traditions. When strungtogether, these beads are used as a device to count recitations of prayers or as an aid to

meditation.

The etymology of the word 'bead' helps us to understand this function, deriving as it does fromthe Sanskrit buddh, which refers to self-realization (Buddha being one such realizer) and fromthe Saxon verb bidden, to 'pray'.

The rosary however, is only one of the several ways to count prayers. The earliest meansinvolved summing on fingers or shifting pebbles from one pile to another. These unwieldymethods were replaced by tying knots on a cord and the string of prayer beads probably evolvedfrom this knotted thread. The Greek Orthodox Church still employs such a knotted rosary knownas the kombologion.

Triple Spiral (Triskele)



The present Catholic rosary is believedto have been given by the Virgin Maryto St. Dominic (1170-1221 AD),bidding him to teach it to the faithful.

The term rosary itself is loaded withsymbolic significance, one of its

meaning being a necklace of rosessuggesting the stringing together of prayers in the form of blossoms.Further, the red rose symbolizes Christ'sblood and the purity of the Virgin Mary.Also, collections of medieval prayersand hymns were bound into bookscalled rosaria (flower gardens). Thus was the spiritual identity of roses extended to beads, whichcame to signify a permanent garden of prayers.

Since Catholics must say 150 prayers, their rosary is divided up into 15 sets of 10 beads. Eachset of ten is separated from the next by a larger bead and, at one point in the circle, there will bea special punctuation, probably in the form of a crucifix, to mark the end of the cycle. Forcommon use, there is a lesser rosary of only 50 beads, in which each piece is worth threeprayers.

The credit of inventing the rosary goes to Brahmanical Hindus, as early as 1500 BC. It came tobe known as the mala, literally meaning a 'garland of flowers.'

Often worn as a necklace in India, therosary thereby became a form of devotional jewelry. Today however,many prefer not to display it as apersonal adornment and wear it out of sight under clothing. In fact, some placethe rosary and the hand counting it intoa small, often embroidered bag, so asnot to make a public exhibit of theirdevotion.

The Hindu rosary has 50 beads,

corresponding to the number of characters in the Sanskrit language. Thenumber may go up to 108 incorporatingthe nine planets in 12 zodiac houses.

This is also the number of dairymaids(gopis), who surrendered themselves toKrishna. Here it is relevant to observethat no material is regarded as too lowly

or precious to form mala beads, just as any soul is perfect enough to seek union with god.

The Sleeping Christ Child Wearing a Rosary Made of Coral

Raja Sidh Sen of Mandi Saying His Rosary (ca 1720)Gouache on paper

20 X 20 cm



The Buddhist mala too consists of 108 beads, echoing the number of Brahmins present at thebirth of Buddha. This is also the number of earthly desires of ordinary mortals in the JapaneseNichiren tradition. It is common to see Buddhists wearing their rosaries either as a necklace orwrapped like a bracelet around the left hand. Its constant presence makes the mala alwaysavailable for use in leisure time which is more often than not devoted to its counting. Even whenoccupied with other routine tasks, a Buddhist will commonly say his beads and will tend to stick

to one string throughout his life, its inevitable wear and tear reminding him of the impermanenceand transience of one's own life.

The Muslim rosary is known as the tasbih, derivedfrom the Arabic root s-b-h, which means 'to glorify'. Itconsists of 99 pieces, divided into three equal groups,usually by a bead (different from the rest in shape andmaterial) placed after the 33rd and 66th piece. Thesemarkers are considered equivalent to the round mark(ayat) in the Quran text where a reader may

occasionally pause. The beginning (or the end) of therosary is hung with tassels. These are said to repel theevil eye, which specifically dislikes such ornamentalfringes. The number of the beads represents the 99beautiful names of God, Asma'u'llah (Quran, Surah,vii 179). According to Muhammad, "Verily there are99 names of God and whoever recites them shall enterinto Paradise" (Mishkat, Book cxi).

Often the rosary will have a 100th special piecerepresenting the ineffable name of God: Allah.However, theologians differ on this, rejecting the ideathat the essence of God the Creator could be thusrendered into concrete terms.

Like the Christian one, the lesser version of theMuslim rosary may contain 33 beads only, eachequivalent to three prayers.

The Cross

Though the prophet Isaiah castigated women who wore charms (3:20); nevertheless, the crosshas developed into the principal symbol of the Christian religion, recalling the crucifixion of

Jesus Christ and the redeeming benefits of his passion and death. It is thus both a sign of Christhimself and the faith of the Christians.

There are four basic types of iconographic representations of the cross:

1). The crux quadrata, or Greek cross with four equal arms.2). The crux immissa or Latin cross whose base stem is longer than the other three arms.3). The crux commissa, in the form of the Greek letter tau, and sometimes called St. Anthony's

cross.4). The crux decussata, named from the Roman decussis or symbol of the numeral 10, alsoknown as St. Andrews cross.

The Tasbih with 33 Beads and Tassels



Tradition favors the crux immissa asthat on which Christ died, but somebelieve it was the crux commissa.

The symbol of the cross howeverpredates Christianity. Two of theearliest forms are the Swastika fromIndia and the ankh from ancient Egypt.

The cross was not the symbol of choicefor the early church, for whom thecrucifixion presented a problem. It hadto convince unbelievers of what wouldhave seemed a bizarre claim, that it's god was a victim of this foul, and then still very current,

form of punishment. Historically, crucifixion was not a punishment meted out by the Jewishauthorities, whose preferred method of execution was stoning; it was imported into Palestine bythe Romans, and so was an instrument of imperialism and subjugation. Secondly, it was used inparticular on slaves found guilty of a crime. Therefore, it was humiliating for Jesus the Jew todie like a slave on the Roman cross.

It was only over time that Christians began tothink through the implications and meanings of the crucifixion, and to glorify the cross. It seemsthough that Jesus always understood the cross'positive significance. He had predicted his death

by such means and compared himself to thebronze snake that Moses erected during theExodus ('Just as Moses lifted up the snake in thedesert, so the Son of Man must be lifted up, thateveryone who believes in him may have eternallife', John 3:14-15). The purpose of the snake wasto cure people from poisoning. God had sent aplague of snakes to the Israelites but he alsoprovided a cure, which was effected by looking atthe bronze snake. Poison is a Christian symbol for

sin, and Jesus' words suggest a direct analogybetween the power of the bronze snake to curepoisoning and his own potential to do the same forsin.

The cross is also a cosmic symbol, with its vertical and horizontal lines spanning the universe.According to Rutherford: 'The cross of Christ on which he was extended, points, in the length of it, to heaven and earth, reconciling them together; and in the breadth of it, to former andfollowing ages, as being equally salvation to both.'

Types of Crosses

William Blake. Moses Erecting the BronzeSerpent. c.1805. Pen and watercolor over

pencil, 13 3/8 X 12 3/4"



A beautiful thing about the cross is that its center of gravity is not at its exact center, but upwards wherethe stake and the crossbeam meet. In simple terms itsymbolizes the tendency to remove the center of man

and his faith from the earth and to "elevate" it into thespiritual sphere.

The Serpent - Friend or Foe?

For many, the serpent is an enemy to be feared and avoided at all costs. Its venom makes it avillain. However, in several parts of the world, this slithering reptile, with its peculiar and swiftlocomotion, is viewed as a sacred protective power. Snake amulets were being worn at least3,000 years ago and still are today. How can this contradiction be explained?

The answer lies in the serpent's ability to renew itself by shedding its skin. When the ancients

observed this, they may have imagined them to be immortal. One day, they would see a snakewith a dull, damaged skin and eyes glazed over. The next morning, the same creature would besmooth and glistening, with eyes once again clear and penetrating. It appeared as if the snakewas capable of rejuvenating itself, much like the moon and thus it was concluded that it held thesecret to eternal life.

The world traditions are replete with positive references to the serpent. According to the Celticdruids, the world originated from an egg that came from the mouth of a snake; in some Gnosticwritings there is the notion that the first human beings crawled on the ground like snakes; theNgala tribe of central Congo believes that the moon once lived on earth as a python; and then,

there is the well-known saying of Jesus: "Be wise as serpents" (Matthew 10:16).

The Celtic Cross



Some Unique Images of the Viper

The double serpent (or dragon) - one with ahead at each end - can simultaneouslysymbolize both the sun and the moon.

When depicted with three-and-a-half coils, the snakerepresents the inherent potential energy which lies coiled atbase of our spine (kundalini).

The Indian snake goddess Manasa is eventoday invoked against snakebite.

Two Kissing Dragons Bracelet

Antiquated Kundalini Snake

Pendant

Manasa Devi



The dragon shares the cosmic stage with theserpent. According to a legend, when the Chinesemonster Kung Kung battled with the emperor Yaoand tore a hole in the sky, it was a dragon whoreplaced the cavity, causing daylight when itopened its eyes and night with their closure. Whenthis great sky dragon inhaled, it brought forthsummer, and by exhalation, winter.

The Egyptians regarded the lizard as abenevolent spirit, keeping watch overthe house or hearth. Indeed thisdiminutive reptile, that basks in on thestone walls of houses or gardens inMediterranean countries, drinking in

the sunshine and snapping up littleinsects, has become a familiar,protective creature and a symbol of domestic happiness.

Garnet Dragon Ring

Two Coupling Lizards



The Chinese J ourney to Paradise

If one visits the Chinese market inSingapore and asks for a lucky charm,the amulet that is most likely to beoffered will be a simple, circular, flat

disc with a hole in the center. It is noneother than the ubiquitous donut. This isthe Chinese symbol of heaven known asthe Pi (or Bi) disc. One tomb datingfrom the fourth millennium BCcontained no fewer than 24 such rings,which had been placed there to ensurethe deceased's ascent to heaven.

It seems strange to envisage paradise

shaped like a circle with a hole in themiddle, rather something like Nestlé'sPolo mint. The orifice at the center is said to signify the 'path of transcendence', which leads toeternal bliss. In other words, the thread that passes through such a bead, recreates in a sense the

journey to heaven.

The Power of Sikh Unity

A follower of the Sikh religion feels unprotected without asymbolic bodyguard in the form of the metal bangle called thekara. This religious bracelet, worn permanently by both sexes onthe right wrist, must be made of iron or steel. It is forbidden tofashion it from either gold or silver.

Officially, the function of the kara is to act as a visible symbol of power and unity. The material represents the strength while thecircular shape signifies the essential oneness of the Sikh faith.

Lapis Lazuli Donuts

The Sikh Kara



The Butterfly and the Moth

The latter is irretrievably attracted to aflame, and the moth that immolatesitself at the lighted candle is one of thefavorite images of Sufism. It is ametaphor for the soul losing itself in thedivine fire.

The life cycle of the butterfly presents aperfect analogy for immortality:

a). The crawling caterpillar signifies theordinary life of mortals, preoccupiedwith fulfilling our trivial needs.b). The next stage, the dark chrysalis(cocoon), represents death.c). The butterfly symbolizes rebirth anda new beginning in life, with the soulfluttering free of material concerns and restrictions.

These three stages also serve as a microcosm for the biography of Jesus Christ - life, death and

resurrection.

The Stabilizing Dragonfly

They are fantastic and confident flyers,darting like light, twisting, turning,changing direction, even goingbackwards as the need arises. They areinhabitants of two realms - starting withaquatic bodies, and moving to the airwith maturity, but nonetheless stayingclose to water. Thus, the motif of thedragonfly is believed to endow on thewearer a relative stability deriving froma sense of rootedness, and mentalcontrol and clarity as against emotional

and impulsive excitability.

Butterfly Bracelet

Dragonfly Brooch



The Peacock - The Transformed Beauty of Venom

The magnificently endowed peacock has posed andstrutted in the gardens of kings and emperors duringbiblical times and before and has attracted attentionthroughout the world ever since. When he raises the

feathered train high above his back, rattles hisquills, and emits raucous, harsh screams, he isunsurpassed in drama and beauty. Although thisdisplay is part of the peacock's courtship ritual(small wonder that peacocks have harems of two tofive hens), he will not hesitate to repeat theperformance for attentive humans.

According to a Greek legend, the peacock wassacred to the goddess Hera. She directed Argus, the

creature with 100 eyes, to spy on a rival. WhenArgus was slain, Hera placed his eyes on the tail of her favorite bird. However, the earliest mention of peacocks in Western Literature is in the play TheBirds, written by Aristophanes in 414 BC.

In Hinduism, the peacock is the vehicle of the godof war Karttikeya, and in Buddhism that of Amitabha - one of the five Dhyani Buddhas. It issaid to be capable of swallowing vipers without coming to harm itself. In fact, the peacock isbelieved to derive its rich plumage from the poison of the snakes on which it feeds. Thissymbolism, of being open even to poison, and transmuting it into beauty, gives us a feeling of thepurifying and transforming power of this fascinating bird. For us ordinary mortals, it is areminder that perhaps even our darkest and most venomous aspects are capable of reformation.

References and Further Reading

- Alun-Jones Deborah and John Ayton: Charming - The Magic of Charm Jewelry: London, 2005.- Andrews, Tamra. A Dictionary of Nature Myths: Oxford, 2000.

- Beer, Robert. The Encyclopedia of Tibetan Symbols and Motifs: Boston, 1999.- Bontekoe, Ron and Eliot Deutsch. A Companion to World Philosophies: Oxford, 1999.- Cashford, Jules. The Moon Myth and Magic: London, 2003.- Chebel Malek and Laziz Hamani. Symbols of Islam: Paris, 1997.- Colin, Didier. Dictionary of Symbols, Myths and Legends: London, 2000.- Cooper, J .C. An Illustrated Encyclopedia of Traditional Symbols: London, 1999.- Danielou, Alain. The Myths and Gods of India: Vermont, 1991.- Dubin, Lois Sherr. The History of Beads (Concise Edition): London, 1995.- Fontana, David. The Secret Language of Symbols: London, 1997.- Gideons International. The Holy Bible: Tennessee, 1978.

- Henry, Gray and Susannah Marriott. Beads of Faith: London, 2002.- Huxley, Francis. The Eye - The Seer and the Seen: London, 1990.- Jones, Lindsay (ed). Encyclopedia of Religion (Previously Edited by Mircea Eliade) 15

Meenakari Peacock Pendant



volumes: MI, 2005.- Leaman, Oliver. Eastern Philosophy Key Readings: New Delhi, 2004.- Leaman, Oliver. Key Concepts in Eastern Philosophy: New Delhi, 2004.- Morris, Desmond. Bodyguards Protective Amulets and Charms: Boston, 1999.- Nissenson, Marilyn and Susan Jones. Snake Charm: New York, 1995.- Purce, J ill. The Mystic Spiral (Journey of the Soul): London, 1997.

- Taylor, Richard. How to Read a Church: London, 2003.- Tresidder, Jack. The Hutchinson Dictionary of Symbols: Oxford, 1997.- Untracht, Oppi. Traditional Jewelry of India: London, 1997.

This article by Nitin Kumar.

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