"If I survive, I will have five."

It is to these "posie rings" that Shakespeare has reference when he makes Jaques say to Orlando: "You are full of pretty answers: have you not been acquainted with goldsmiths' wives, and conned them out of rings?"

In the Isle of Man there was once a law that any girl who had been wronged by a man had the right to redress herself in one of three ways: she was given a sword, a rope and a ring, and she could decide whether she would behead him, hang him, or marry him. Tradition states that the ring was almost invariably the weapon chosen by the lady.

Superst.i.tion has ordained that certain stones should cure certain evils: the blood-stone was of very general efficacy, it was claimed, and the opal, when folded in a bay leaf, had the power of rendering the owner invisible. Some stones, especially the turquoise, turned pale or became deeper in hue according to the state of the owner's health; the owner of a diamond was invincible; the possession of an agate made a man amiable, and eloquent. Whoever wore an amethyst was proof against intoxication, while a jacynth superinduced sleep in cases of insomnia. Bed linen was often embroidered, and set with bits of jacynth, and there is even a record of diamonds having been used in the decoration of sheets! Another entertaining instance of credulity was the use of "cramp rings." These were rings blessed by the queen, and supposed to cure all manner of cramps, just as the king's touch was supposed to cure scrofula. When a queen died, the demand for these rings became a panic: no more could be produced, until a new queen was crowned. After the beheading of Anne Boleyn, Husee writes to his patroness: "Your ladyship shall receive of this bearer nine cramp rings of silver. John Williams says he never had so few of gold as this year!"

A stone engraved with the figure of a hare was believed to be valuable in exorcising the devil. That of a dog preserved the owner from "dropsy or pestilence;" a versatile ring indeed! An old French book speaks of an engraved stone with the image of Pegasus being particularly healthful for warriors; it was said to give them "boldness and swiftness in flight." These two virtues sound a trifle incompatible!

The turquoise was supposed to be especially sympathetic. According to Dr. Donne:

"A compa.s.sionate turquoise, that cloth tell By looking pale, the owner is not well,"

must have been a very sensitive stone.

There was a physician in the fourth century who was famous for his cures of colic and biliousness by means of an iron ring engraved with an exorcism requesting the bile to go and take possession of a bird! There was also a superst.i.tion that fits could be cured by a ring made of "sacrament money." The sufferer was obliged to stand at the church door, begging a penny from every unmarried man who pa.s.sed in or out; this was given to a silversmith, who exchanged it at the cathedral for "sacrament money," out of which he made a ring. If this ring was worn by the afflicted person, the seizures were said to cease.

The superst.i.tion concerning the jewel in the toad's head was a strangely persistent one: it is difficult to imagine what real foundation there could ever have been for the idea. An old writer gives directions for getting this stone, which the toad in his life time seems to have guarded most carefully. "A rare good way to get the stone out of a toad," he says, "is to put a... toad... into an earthen pot: put the same into an ant's hillocke, and cover the same with earth, which toad... the ants will eat, so that the bones... and stone will be left in the pot." Boethius once stayed up all night watching a toad in the hope that it might relinquish its treasure; but he complained that nothing resulted "to gratify the great pangs of his whole night's restlessness."

An old Irish legend says that "the stone Adamant in the land of India grows no colder in any wind or snow or ice; there is no heat in it under burning sods" (this is such an Hibernian touch! The peat fuel was the Celtic idea of a heating system), "nothing is broken from it by striking of axes and hammers; there is one thing only breaks that stone, the blood of the Lamb at the Ma.s.s; and every king that has taken that stone in his right hand before going into battle, has always gained the victory." There is also a superst.i.tion regarding the stone Hibien, which is said to flame like a fiery candle in the darkness, "it spills out poison before it in a vessel; every snake that comes near to it or crosses it dies on the moment." Another stone revered in Irish legend is the Stone of Istien, which is found "in the brains of dragons after their deaths," and a still more capable jewel seems to be the Stone of Fanes, within which it is claimed that the sun, moon, and twelve stars are to be seen. "In the hearts of the dragons it is always found that make their journey under the sea. No one having it in his hand can tell any lie until he has put it from him; no race or army could bring it into a house where there is one that has made way with his father. At the hour of matins it gives out sweet music that there is not the like of under heaven."

Bartholomew, the mediaeval scientist, tells narratives of the magical action of the sapphire. "The sapphire is a precious stone," he says, "and is blue in colour, most like to heaven in fair weather and clear, and is best among precious stones, and most apt and able to fingers of kings. And if thou put an addercop in a box, and hold a very sapphire of India at the mouth of the box any while, by virtue thereof the addercop is overcome and dieth, as it were suddenly. And this same I have seen proved oft in many and divers places." Possibly the fact that the addercop is so infrequent an invader of our modern life accounts for the fact that we are left inert upon reading so surprising a statement; or possibly our incredulity dominates our awe.

The art of the lapidary, or science of glyptics, is a most interesting study, and it would be a mistake not to consider it for a few moments on its technical side. It is very ancient as an art. In Ecclesiasticus the wise Son of Sirach alludes to craftsmen "that cut and grave seals, and are diligent to make great variety, and give themselves to counterfeit imagery, and watch to finish a work."

Theophilus on glyptics is too delightfully nave for us to resist quoting his remarks. "Crystal," he announces, "which is water hardened into ice, and the ice of great age hardened into stone, is trimmed and polished in this manner." He then directs the use of sandstone and emery, chiefly used by rubbing, as one might infer, to polish the stones, probably _en cabochon_ as was the method in his time; this style of finish on a gem was called "tallow cutting." But when one wishes to sculp crystal, Theophilus informs one: "Take a goat of two or three years... make an opening between his breast and stomach, in the position of the heart, and lay in the crystal, so that it may lie in its blood until it grow warm... cut what you please in it as long as the heat lasts." Just how many goats were required to the finishing of a sculptured crystal would be determined by the elaboration of the design! Unfortunately Animal Rescue Leagues had not invaded the monasteries of the eleventh century.

In sculpturing gla.s.s, the ingenuous Theophilus is quite at his best.

"Artists!" he exclaims, "who wish to engrave gla.s.s in a beautiful manner, I now can teach you, as I have myself made trial. I have sought the gross worms which the plough turns up in the ground, and the art necessary in these things also bid me procure vinegar, and the warm blood of a l.u.s.ty goat, which I was careful to place under the roof for a short time, bound with a strong ivy plant.

After this I infused the worms and vinegar with the warm blood and I anointed the whole clearly shining vessel; which being done, I essayed to sculp the gla.s.s with the hard stone called the Pyrites."

What a pity good Theophilus had not begun with the pyrites, when he would probably have made the further discovery that his worms and goats could have been spared.

In the polishing of precious stones, he is quite sane in his directions.

"Procure a marble slab, very smooth," he enjoins, "and act as useful art points out to you." In other words, rub it until it is smooth!

Bartholomew Anglicus is as entertaining as Theophilus regarding crystal. "Men trowe that it is of snow or ice made hard in many years," he observes complacently. "This stone set in the sun taketh fire, insomuch if dry tow be put thereto, it setteth the tow on fire," and again, quoting Gregory on Ezekiel I., he adds, "water is of itself fleeting, but by strength of cold it is turned and made stedfast crystal."

Of small specimens of sculptured crystal some little dark purple beads carved into the semblance of human faces may be seen on the Tara brooch; while also on the same brooch occur little purple daisies.

The Cup of the Ptolemies, a celebrated onyx cup in Paris, is over fifteen inches in circ.u.mference, and is a fine specimen of early lapidary's work. It was presented in the ninth century by Charles the Bald to St. Denis, and was always used to contain the consecrated wine when Queens of France were crowned. Henry II. once p.a.w.ned it to a Jew when he was hard up, and in 1804 it was stolen and the old gold and jewelled setting removed. It was found again in Holland, and was remounted within a century.

In the Treasury of St. Mark's in Venice are many valuable examples of carved stones, made into cups, flagons, and the like. These were brought from Constantinople in 1204, when the city was captured by the Venetians. Constantinople was the only place where glyptics were understood and practised upon large hard stones in the early Middle Ages. The Greek artists who took refuge in Italy at that time brought the art with them. There are thirty-two of these Byzantine chalices in St. Mark's. Usually the mountings are of gold, and precious stones. There are also two beautiful cruets of agate, elaborately ornamented, but carved in curious curving forms requiring skill of a superior order. Two other rock crystal cruets are superbly carved, probably by Oriental workmen, however, as they are not Byzantine in their decorations. One of them was originally a vase, and, indeed, is still, for the long gold neck has no connection with the inside; the handle is also of gold, both these adjuncts seem to have been regarded as simply ornament. The other cruet is carved elaborately with leopards, the first and taller one showing monsters and foliate forms. Around the neck of the lower of these rock crystal cruets is an inscription, praying for G.o.d's blessing on the "Imam Aziz Billah," who was reigning in Egypt in 980. This cruet has a gold stand. The handle is cleverly cut in the same piece of crystal, but a band of gold is carried down it to give it extra strength. The forming of this handle in connection with the rest of the work is a veritable _tour de force_, and we should have grave doubts whether Theophilus with his goats could have managed it!

[Ill.u.s.tration: CRYSTAL FLAGONS, ST. MARK'S, VENICE]

Vasari speaks with characteristic enthusiasm of the glyptics of the Greeks, "whose works in that manner may be called divine."

But, as he continues, "many and very many years pa.s.sed over during which the art was lost".... until in the days of Lorenzo di Medici the fashion for cameos and intaglios revived.

In the Guild of the Masters of Wood and Stone in Florence, the cameo-cutters found a place, nevertheless it seems fitting to include them at this point among jewellers, instead of among carvers.

The Italians certainly succeeded in performing feats of lapidary art at a later period. Vasari mentions two cups ordered by Duke Cosmo, one cut out of a piece of lapis lazuli, and the other from an enormous heliotrope, and a crystal galley with gold rigging was made by the Sanachi brothers. In the Green Vaults in Dresden may be seen numerous specimens of valuable but hideous products of this cla.s.s. In the seventeenth century, the art had run its course, and gave place to a taste for cameos, which in its turn was run into the ground.

Cameo-cutting and gem engraving has always been accomplished partly by means of a drill; the deepest point to be reached in the cutting would be punctured first, and then the surfaces cut, chipped, and ground away until the desired level was attained. This is on much the same principle as that adopted by marble cutters to-day.

Mr. Cyril Davenport's definition of a cameo is quite satisfactory: "A small sculpture executed in low relief upon some substance precious either for its beauty, rarity, or hardness." Cameos are usually cut in onyx, the different layers and stratifications of colour being cut away at different depths, so that the sculpture appears to be rendered in one colour on another, and sometimes three or four layers are recognized, so that a shaded effect is obtained.

Certain pearly sh.e.l.ls are sometimes used for cameo cutting; these were popular in Italy in the fifteenth century. In Greece and Rome the art of cameo cutting was brought to astonishing perfection, the sardonyx being frequently used, and often cut in five different coloured layers. An enormous antique cameo, measuring over nine inches across, may be seen in Vienna; it represents the Apotheosis of Augustus, and the scene is cut in two rows of spirited figures.

It dates from the first century A. D. It is in dark brown and white.

Among the treasures of the art-loving Henry III. was a "great cameo,"

in a golden case; it was worth two hundred pounds. This cameo was supposed to compete with a celebrated work at Ste. Chapelle in Paris, which had been brought by Emperor Baldwin II. from Constantinople.

[Ill.u.s.tration: SARDONYX CUP, 11TH CENTURY, VENICE]

In Paris was a flourishing guild, the "Lapidaries, Jewel Cutters, and Engravers of Cameos and Hard Stones," in the thirteenth century; gla.s.s cutters were included in this body for a time, but after 1584 the revised laws did not permit of any imitative work, so gla.s.s cutters were no longer allowed to join the society. The French work was rather coa.r.s.e compared with the cla.s.sic examples.

The celebrated Portland Vase is a gla.s.s cameo, of enormous proportions, and a work of the first century, in blue and white. There is a quaint legend connected with the famous stone cameo known as the Vase of St. Martin, which is as follows: when St. Martin visited the Martyr's Field at Agaune, he prayed for some time, and then stuck his knife into the ground, and was excusably astonished at seeing blood flow forth. Recognizing at once that he was in the presence of the miraculous (which was almost second nature to mediaeval saints), he began sedulously to collect the precious fluid in a couple of receptacles with which he had had the foresight to provide himself. The two vases, however, were soon filled, and yet the mystical ruby spring continued. At his wit's ends, he prayed again for guidance, and presently an angel descended, with a vase of fine cameo workmanship, in which the remainder of the sacred fluid was preserved. This vase is an onyx, beautifully cut, with fine figures, and is over eight inches high, mounted at foot and collar with Byzantine gold and jewelled work. The subject appears to be an episode during the Siege of Troy,--a whimsical selection of design for an angel.

Some apparently mediaeval cameos are in reality antiques recut with Christian characters. A Hercules could easily be turned into a David, while Perseus and Medusa could be transformed quickly into a David and Goliath. There are two examples of cameos of the Virgin which had commenced their careers, one as a Leda, and the other as Venus! While a St. John had originally figured as Jupiter with his eagle!

In the Renaissance there was great revival of all branches of gem cutting, and cameos began to improve, and to resemble once more their cla.s.sical ancestors. Indeed, their resemblance was rather academic, and there was little originality in design. Like most of the Renaissance arts, it was a reversion instead of a new creation.

Technically, however, the work was a triumph. The craftsmen were not satisfied until they had quite outdone the ancients, and they felt obliged to increase the depth of the cutting, in order to show how cleverly they could coerce the material; they even under-cut in some cases. During the Medicean period of Italian art, cameos were cut in most fantastic forms; sometimes a negro head would be introduced simply to exhibit a dark stratum in the onyx, and was quite without beauty. One of the Florentine lapidaries was known as Giovanni of the Carnelians, and another as Domenico of the Cameos. This latter carved a portrait of Ludovico il Moro on a red balas ruby, in intaglio. Nicolo Avanzi is reported as having carved a lapis lazuli "three fingers broad" into the scene of the Nativity. Matteo dal Na.s.saro, a son of a shoemaker in Verona, developed extraordinary talent in gem cutting.

An exotic production is a crucifix cut in a blood-stone by Matteo del Na.s.saro, where the artist has so utilized the possibilities of this stone that he has made the red patches to come in suitable places to portray drops of blood. Matteo worked also in Paris, in 1531, where he formed a school and craft shop, and where he was afterwards made Engraver of the Mint.

Vasari tells of an ingenious piece of work by Matteo, where he has carved a chalcedony into a head of Dejanira, with the skin of the lion about it. He says, "In the stone there was a vein of red colour, and here the artist has made the skin turn over... and he has represented this skin with such exact.i.tude that the spectator imagines himself to behold it newly torn from the animal! Of another mark he has availed himself, for the hair, and the white parts he has taken for the face and breast." Matteo was an independent spirit: when a baron once tried to beat him down in his price for a gem, he refused to take a small sum for it, but asked the baron to accept it as a gift. When this offer was refused, and the n.o.bleman insisted upon giving a low price, Matteo deliberately took his hammer and shattered the cameo into pieces at a single blow. His must have been an unhappy life. Vasari says that he "took a wife in France and became the father of children, but they were so entirely dissimilar to himself, that he had but little satisfaction from them."

Another famous lapidary was Valerio Vicentino, who carved a set of crystals which were made into a casket for Pope Clement VII., while for Paul III. he made a carved crystal cross and chandelier.

Vasari reserves his highest commendation for Casati, called "el Greco," "by whom every other artist is surpa.s.sed in the grace and perfection as well as in the universality of his productions."...

"Nay, Michelangelo himself, looking at them one day while Giovanni Vasari was present, remarked that the hour for the death of the art had arrived, for it was not possible that better work could be seen!" Michelangelo proved a prophet, in this case surely, for the decadence followed swiftly.

CHAPTER III

ENAMEL

"Oh, thou discreetest of readers," says Benvenuto Cellini, "marvel not that I have given so much time to writing about all this," and we feel like making the same apology for devoting a whole chapter to enamel; but this branch of the goldsmith's art has so many subdivisions, that it cries for s.p.a.ce.

The word Enamel is derived from various sources. The Greek language has contributed "maltha," to melt; the German "schmeltz," the old French "esmail," and the Italian "smalta," all meaning about the same thing, and suggesting the one quality which is inseparable from enamel of all nations and of all ages,--its fusibility. For it is always employed in a fluid state, and always must be.

Enamel is a type of gla.s.s product reduced to powder, and then melted by fervent heat into a liquid condition, which, when it has hardened, returns to its vitreous state.

Enamel has been used from very early times. The first allusion to it is by Philostratus, in the year 200 A. D., where he described the process as applied to the armour of his day. "The barbarians of the regions of the ocean," he writes, "are skilled in fusing colours on heated bra.s.s, which become as hard as stone, and render the ornament thus produced durable."

Enamels have special characteristics in different periods: in the late tenth century, of Byzantium and Germany; in the eleventh century, of Italy; while most of the later work owes its leading characteristics to the French, although it continued to be produced in the other countries.