Jewelers Of Renaissance

(via 5000 Years of Gems and Jewelry) Frances Rogers and Alice Beard writes:

- Curative Rings
Since ideas of religion, magic and medicine were still so entangled one with the other that there were no clearly defined boundaries between them, it naturally follows that this confusion is shown in the rings of the period. Belief in the curative powers of gemstones and the efficacy of inscriptions and devices engraved thereon had survived the Middle Ages and flourished as mightily during the Renaissance as it had it earlier times. To be sure, by now, a few scholars voiced skepticism concerning certain supersititions, while stoutly maintaining that others were facts. But on the whole, everybody believed that the right kind of ring would cure ills of body, soul, or estate according to need. Some details concerning these beliefs have already been given in former chapters.

There is one type of curative rings, however, that seems to have gained particular prominence during the Renaissance, namely, the ‘cramp ring’. It was supposed to be a protection, as the name indicates, against cramps. Tradition says these rings were made from gold coins given by successive kings of England at the offertory at Westminster Abbey on Good Friday. But a cramp ring was not always made of gold. During the sixteenth century, when its fame had spread from England to other countries of Europe, the great demand was met by rings of baser metal. Cellini refers to a cramp ring made of lead and copper, worth tenpence.

The toadstone, highly prized as a ring-charm, has been immortalized by Shakespeare:
Sweet are the uses of adversity;
Which, like the toad, ugly and venomous,
Wears yet a precious jewel in his head.

But unfortunately for this poetic conception, the toadstone is not a stone (being the fossilized tooth of a fish) nor—quite obviously—does it come from the head of a toad. Nevertheless such stones were believed to be carried in the heads of large old toads and were recommended for curing dropsy and the spleen. Directions for procuring a toadstone are set forth in the Kyranides, a work of Gnostic tendencies, thought to have been written at Alexandria:

The earth-toad, called saccos, whose breath is poisonous, has a stone in the marrow of its head. If you take it when the moon is waning, put it in a linen cloth for forty days, and then cut it from the cloth and take the stone, you will have a powerful amulet.

The toadstone possessed great sensitivity. If brought in contact with poison it was said to change color and to sweat. And whether or not your toadstone was genuine could be most easily proved. All that was necessary was to place the stone in front of a toad and if the toad straightway snatched up the stone, then it was a real toadstone, but if the toad remained indifferent then your stone was not genuine.

One of the first illustrated books on drugs, the Hortus Sanitatis, written in 1483, has hand-illuminated pictures, one of which shows the proper way to extract a curative toadstone from your toad. Another picture illustrates the manner in which a bloodstone should be applied to the nose in order to prevent nosebleed.

An elaborate full-page drawing represents the interior of a lapidary-apothecary’s shop. At the back is a doctor instructing his pupil in the medicinal virtues of stones, while in the front of the shop six customers at once are buying ‘medicine rocks.’ It takes two clerks to wait on them, and apparently no medicine except ‘rocks,’ judging form the display on the five tables, is carried in stock by this shop, although of course doctors did not confine their nostrums entirely to the mineral kingdom. They used both vegetable and animal ingredients, often cooking up the most revolting messes, the worse the better, for their long-suffering patients to swallow.

Jewelers Of Renaissance (continued)