 
| AMETIST (93) AMETHYST Andrew & Waldron (n. 1015, Pearl) explain that “efficacy against many complaints is a virtue traditionally associated with the amethyst," and point to amethyst’s description by John Trevisa: “þe vertue þerof helpeþ a3eines dronkenesse, amdmakeþ whachelle, and putteþ away ydil þou3htes, andmakeþ good vndertsondying” (XVI.9). Pe Boke of Stones describes amethyst’s ability to protect one from wild animals, and—omitting any mention of protection from drunkenness—goes into some detail regarding the stone’s purple color as a reminder of the clothing in which the Jews garbed Christ “in scornyng” (Keiser, 20, Douce MS). The Peterborough Lapidary reiterates its protective uses against wild beasts, but details a number of other interesting virtues: to allow one to sing “clerly and with gode voys”; to “makeþ a man mek”; to protect against evil dreams; to increase one’s property (catel); to protect any horse (whose rider wears amethyst) from getting worms or “trenche”(Evans & Serjeantson, 69-70) return to lapidary concordance bibliographic citation of sources |
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ASTIUNE
(90) MOONSTONE? STAR SAPPHIRE?
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    | BERIL(92) BERYL In their notes to Cleanness, Andrew & Waldron observe that “jewels are used to symbolize spiritual cleanness,”and that beryl in particular is noted in for its “brightness and purity” (n. 554ff.). In Pearl, they note that “[beryl] comes in a variety of shades, but that John Trevisa “suggests that the paler beryl was the most highly valued” (n.1011; see Trevisa XVI.20). Pe Boke of Stones states that “berill norissheth loue between man and woman,” and that water in which a beryl is soaked “is much worth to sore eyen.” Additionally, beryl allegedly cured hiccoughs and inflammation of the liver (Keiser, 24, Douce MS; see also Evans & Serjeantson, 72). The MED notes a usage (c) in which beryl figuratively refers to Christ or the Virgin Mary, an indicator of this stone’s powerful cultural status. return to lapidary concordance bibliographic citation of sources |
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 blue chalcedony
| CALCEDUN(94) CHALCEDONY Andrew & Waldron (n. 1003, Pearl) cite John Trevisa, who describes calcedonius as “a pale stone” that“schewiþ a dym colour,” and says that it comes in three colors, which he does not describe. It also “makeþ men hauy maystry in causis, and helpeþ a3eins iapes and scornes of feendes.” He further describes it as “schynyng in þe fulle of þe moone” (XVI.27). The MED identifies jaspe as equivalent to modern chalcedony, primarily of the green variety, and specifically excluding carnelian (a red variety). On this basis, it seems likely that a reference to calcedun (when no color is specified, as in The Land of Cockaygne) implies a reddish variety. However, the Peterborough Lapidary describes the appearance of calcidonice differently—as “a stone of white pale coler, as it wer a trobel whitnes”—but attributes to it the same abilities described by Trevisa (Evans & Serjeantson, 75). In contrast, in Pe Boke of Stones the appearance of calcedoyne—“a stone of a trobles whitness” is like that of the Peterborough Lapidary, yet its attributes are not entirely consistent with either Trevisa or Peterborough. Instead, here it is described as a stone that “berith grace,”and that “this stone and his colour signifien þe gode men þat drawen þe synful men blissfully to her gode werkys”(Keiser, 28, Douce MS). Due to the lack of agreement/ambiguous descriptions of this stone among these sources, it is difficult to determine its modern equivalent with certainty. return to lapidary concordance bibliographic citation of sources |
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  ruby |
CARBUNCLE (90) GARNET? RUBY? In classical antiquity, the carbuncle is described as “crimson on the inside, and black as a coal on the outside,” and carbuncle’s use as a light is described by Sir John Mandeville (Pleij, 415). According to the MED, a key attribute of the carbuncle gemstone was its alleged ability to shine in the dark. The Peterborough Lapidary describes carrbunculus as a stone that “schineþ as feyre whose schynyng is not ouercom by ny3t” (Evans & Serjeantson, 82); this lapidary’s description is nearly identical to Trevisa’s description of carbunculus (XVI.25). Carbuncles are often described as shining like fire, or as lantern-like—hence, fiery red stones such as garnets and/or rubies might be referred to by the term. In another usage, a carbuncle is “something excellent or precious, the best of its kind; a shining example (of virtue, etc.), a gem” (MED). return to lapidary concordance bibliographic citation of sources |
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  red coral  red porphyry | REDE CORALE (71) RED CORAL? PORPHYRY? The Peterborough Lapidary’s entry on coral attributes to “þe old autors” the belief that coral is good to put in gardens, fields or a vineyard, because it “makeþ fruyte to multeply” What is most interesting, however, is that this lapidary also cites the authority of wycches (witches), who “tellen þat þis stone wiþstondiþ ly3tynge”; this is immediately reiterated on the authority of Isidore of Seville, who “sayþ the same, þat it putteþ away tempest and whirlewyndes.” The stone’s ability to protect from “all yuel” and to “delyueriþ a man fro fantaseys” is also asserted (Evans & Serjeantson, 77). John Trevisa explains that coralle is from the Red Sea, and is a tree under the water and turns to stone when it touches the air, and turns red (XVI.32). Just as the pearl in medieval England was considered of especial purity and virtue, so—Trevisa tells us—is coral valued “amonge the Yndes” (XVI.32). Trevisa's also reiterates that “wicches tellen þat þis stone wiþstondeþ lightening,” and that coral repels whirlwinds, tempests, and storms from ships and homes with the stone inside of them (XVI.32). The MED glosses the noun coral as a decorative stone from the Mediterranean, particularly the red variety (headword: coral, n.1a & b). It also lists a number of passages indicating coral’s medicinal use, such as constraining bodily fluids during illness (flux) or injury (hemorrhaging) (n.2 a & b). Another red stone, porphyry (n. 3), is associated with the ME definition and so might also be the stone to which The Land of Cockaygne refers. return to lapidary concordance bibliographic citation of sources |
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  | CRISOLITE (93) CHRYSOLITE, green (peridot)? yellow variety? The MED identifies this as “a precious stone, any of the gems called chrysolite.” Chrysolite today most often refers only to yellow varieties of chrysolite; green chrysolite is now specifically referred to as peridot. In ME, crisolite often occurs with other green stones (such as emeralds and peridots), which by association implies it is another green stone. However, its brilliance is compared favorably to the gleaming of sea-water and the light cast by gold, which may imply a sea-green or more yellow stone. John Trevisa describes it as “schynyng as gold and spran[k]lyng as fyre. . .liche to þe see in colour and somdel grene.” When the stone is “ysette in golde and ybore in þe left schuldre," Trevisa attributes it with driving away “feendes,” or more generally, to “helpeþ night frayes and dredes, and abateþ . . . malencoly.” (XVI.28) Both Pe Boke of Stones and the Peterborough Lapidary also mention chrysolite’s ability to drive out devils, if it is pierced and threaded onto the bristle of a mule and worn as a charm (Keiser, 20 & 22, Douce MS; see also Evans & Serjeantson, 74). return to lapidary concordance bibliographic citation of sources |
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| CRISTALE (70) QUARTZ? Crystal figures prominently in many medieval descriptions of idealized lands/otherworlds (Patch, 3ff). John Trevisa describes it at length, particularly the belief that it forms from permanently hardened ice. He describes its power to “helpeþ a3eins þirst and brennyng hete”; the stone’s association with cold also allegedly would “if it is ybete to poudre and dronke wiþ hony . . .filleþ brestes and pappes fulle of melk if the mylk faileþ byforehand by cause of colde.” (XVI.30). Both the Peterborough and Sloan lapidaries assert the stone’s ability to increase a nurse’s milk flow, though it is not connected to any presence of cold as a cause for the lack of milk. Sinners who confess their sins and carry this stone after washing it in pure water will find their virtue restored and strengthened (Evans & Serjeantson, 76 & 128 respectively). Pe Boke of Stones attributes its description of cristalle to what “thise olde Auncestres seynn.” This stone (like epetite) also seems to be noted for its possible use as a burning glass: “This stone conceiueth wele the fire att the sonne-beem, and catcheth it and brennyth” (Keiser, 40). The MED identifies this gem as transparent crystallized quartz, rock crystal, or essentially any material resembling crystal. return to lapidary concordance bibliographic citation of sources |
