The practice of using precious gemstones for medicinal purposes was first started in ancient times. Many believed that this tradition started in India and made its way to Europe where the stones originated. However, the very earliest documentation we have regarding this tradition actually comes from Egypt. There, the chemicals gemstones were composed of were studied and written about, which was not done until a much later time in Europe. For example, the Ebers Papyrus (an Egyptian medical papyrus of herbal knowledge circa 1550 BC), recommended using certain astringents, such as those found in 
lapis-lazuli, in the ingredients of eyesalves, and using hematite for checking hemorrhages and reducing inflammations. However as time progressed, the color and quality of precious gemstones became more important than their chemical contents. Furthermore, the virtues of gemstones were thought to become more dominant when the stones were engraved. Engravings were of different scenes in nature, or of different gods. Later on, astrology came into the picture, and when added to the other superstitions, these engravings were thought to be even more powerful. For example, if an image was engraved when the sun or moon or planets were in a certain position, the image became immensely compelling.
There are small pieces of information regarding gemstone superstitions in Egyptian and Hindu literature, however the earliest great leader in this school of thought is Pliny. Pliny however, did not believe in the medicinal uses of gemstones. In fact, his writings show that he was quite skeptical about this topic. Even so, Pliny had the respect and decency to include passages in his books written by other writers who discussed their beliefs in the medicinal usage of precious stones.
In time, old superstitions were copied by new authors, and each author had a tendency to add something new to each superstition. All of these writers caused a lot of confusion about what the special virtues for each gemstone were. If we take one author and read all of his writings about gemstones, it is entirely possible that what we will learn is that every gemstone has the power to cure all diseases.
There are two separate ways in which the talisman medicinal properties work. For the prevention or cure of a disease, wearing the gemstones is all that is needed for them to take effect. For the proper medicinal use of gemstones however, the stone needed to be crushed into a powder, and then dissolved in water and consumed. The goal of both of these methods is the same, so it makes sense to do both of them at once.
The symbolism of color played an integral part in recommending specific stones as a cure for specific diseases. For example, red gemstones such as 
ruby, spinel, 
garnet, carnelian, and bloodstone were considered appropriate remedies for hemorrhages and all inflammatory diseases. They were also believed to be a calming antidote to anger and disagreements. Yellow gemstones were effectively prescribed for jaundice and other disorders related to bile and liver.
Green gemstones such as 
emerald were supposed to be an excellent remedy for diseases of the eye because there's nothing more restful for tired eyes than looking at the lush, green forests and meadows that emerald represents. Blue gemstones, such as 
sapphire and lapis lazuli, were associated with heaven and purity. It is no wonder that sapphire became the gem of choice to use in priestly jewelry. Another virtue of blue gemstones was its association with strength and vigor, as it was supposed to chase away the spirits of evil and darkness and promote light and wisdom. Among the purple stones, 
amethyst is the most noteworthy. It is believed to counteract the effect of overindulgence in intoxicating beverages.
In reality, most gem dealers would praise their products and say whatever needed to be said to sell their gems to their customers. Any gem that was outstanding in color and condition was said to possess all therapeutic qualities imaginable, while any gem lacking in luster or color was deemed to bring misfortune to its owner.
It was believed that when precious stones were worn for medicinal reasons, it was necessary to wear specific stones on specific parts of the body. The Jacinth had to be worn on the neck, the 
diamond ï¾– on the left arm, the sapphire ï¾– on the ring finger, the emerald or jacinth on the middle finger, ruby or 
turquoise - on the index or the small finger. However, these rules were not well known or observed.
Below are some of the most common gems and their therapeutic properties.
Diamond is most well known as an antidote for poison. Strangely enough, diamond itself was considered poisonous, probably because of how it was procured. It is said that diamond originated in the land where "it is six months day and six months night."" In addition, the diamond was guarded by venomous creatures, who, when passing over the stones were wounded by the sharp points of the crystals, and thus infused the stones with some of their venom."
The "Lapidaire,"" a comprehensive book explaining the properties of gemstones of the Spanish King Alfonso X (1221-1284), recommends the use of diamond to cure diseases of the bladder. Although it states that it should be used in extreme cases only. According to Marbodius of Rennes (1035-1123) Archdeacon of France, the diamond was even a cure for insanity."
Other sources state the diamond's ability to protect from plagues and diseases. The proof of that lies in the fact that the poor people were stricken down by the plague first because they could not afford to adorn themselves with protective diamonds like the rich.
The Babylonian Talmud recounts a story of a brilliant diamond that hung around Abraham's neck. When a sick man would look at it, he would get cured. And when Abraham passed away, G-d "sealed it in the planet of the sun""."
The Hindus believed that it was outright dangerous to use a diamond of inferior quality for therapeutic purposes, as instead of healing it may cause lameness, jaundice, pleurisy, and leprosy. Even the best quality diamonds had to be used with explicit directions. On a day chosen as favorable for the operation, the diamond had to be dipped in the juice of the Kantakara plant and heated all night by a fire made from dry pieces of cow or buffalo dung. In the morning it was immersed in cow urine and again heated by the fire. This process had to be repeated for seven days for the diamond to be considered purified. After this, the stone had to be buried in a paste of leguminous seeds mixed with asafoetida spice and rock salt, then reheated 21 successive times until it turned into ashes. The potion created when those ashes dissolved in liquid would promote longevity, strength, energy, beauty, and general happiness.
One Australian businessman suffered greatly from insomnia due to having bad dreams for a long period of time. The businessman was immediately cured once a small diamond set in gold came in contact with the skin on his arm. The fact that the stone had to touch his skin proved that the diamond had actual healing properties, and it wasn't just magic.
When Pope Clement VII fell tragically ill in 1534, his physicians resorted to healing him with powders created from various precious stones. In a span of 14 days, they gave the Pope 40,000 ducats worth of gemstones, with each dose costing around 3,000 ducats. Unfortunately, the Pope died regardless, and we will never know if the lavish gemstone remedy is what ultimately killed him instead of the disease itself.
Gonelli, an Italian physician who considered marvels of precious stones, had a theory to explain why the diamond would grow dark in the presence of poison. He maintained that a diamond is a cold substance which would condense moisture from the body of the person who was wearing it. The person suffering from poison would emit tiny poison particles or fumes which would then get trapped on the surface of the diamond. Since the fumes were unable to penetrate the diamond's dense mass they would accumulate on the surface, causing the diamond some discoloration.
The emerald was used as an antidote against poison and poisoned wounds and as protection from being possessed by demons. According to Rueus, the weight of eighty barley-corns of emerald powder would be needed to save someone dying of poison. The Arabs prized emerald for this healing attribute as well. Abenzoar states that he himself can attest to the emerald's magnificent power when he placed one emerald in his mouth and another one on his stomach thereby completely counteracting the effect of eating a poisonous herb.
Michaele Paschali, a renowned Spanish physician of the sixteenth century, maintained that wearing emerald low enough to touch the abdomen while simultaneously placing another emerald in one's mouth would cure dysentery with consistent success. He published a paper in 1603 outlining his success of curing dysentery on Juan de Mendoza, a Spanish nobleman, and Wolfgang Gabelchover of Wurtemberg.
When an emerald was worn around the neck, it was believed to cure "semitertian"" or intermittent fever and epilepsy. The use of emerald as a treatment for eye diseases was the only therapeutic method mentioned by Theophrastus, a Greek biologist, in his essay on gems written in the third century B.C. In fact, jewelers would often keep some emerald on their work tables because they believed that gazing at it from time to time helped overcome eye strain associated with their work."
Psellus (1018-1070), a Byzantine philosopher, wrote that an emerald poultice would treat leprosy, and emerald ground into powder and dissolved in water would alleviate hemorrhages. Emerald, in particular, was recommended as amulets for children; it was believed to prevent epilepsy. If the disease were so severe that an emerald amulet would not help, the amulet would crack.
Hermes Trismegistus, or Hermes "thrice-greatest"", the author of historical Egyptian-Greek texts of the second and third century, is said to have had a preference for emerald as well. He also acknowledged emerald's power to cure hemorrhages and diseases of the eye. He even composed his greatest collection of magic and alchemy writings on none other than a tablet made exclusively out of emerald."
The Hindu physicians of the thirteenth century believed that emerald promoted overall health and destroyed demonic influences. More specifically, emerald cured dysentery, reduced the secretion of bile, stimulated one' appetite and was considered a good laxative.
Ahmed Teifashi, an Arabian gem dealer, wrote in 1242 that emerald was a cure for coughing up blood (hemoptysis) and dysentery if worn over the liver of the affected individual. It needed to be placed over the stomach to cure other gastric disorders. That belief arose from the idea that the light that emanated from emerald produced a particular kind of therapeutic energy. He also wrote about emerald's power to cure venom bites and maintained that evil spirits were driven from the place where emerald was kept.
In ancient times, 
jade was considered to be an amulet to aid in childbirth, as many prehistoric items have been collected from the old and the new world to suggest that.
Numerous Jade ornaments and amulets were discovered among the Native Americans when the Spaniards explored the southern part of the American continent. Even the name jade itself was derived from the Spanish "piedra de hijada"", meaning ""stone of the flank,"" because the Native Americans believed jade to cure diseases of the kidneys. We will never know if the Spaniards actually believed in the therapeutic properties of jade, or if they simply hoped to inflate jade's value."
Sir Walter Raleigh (1552-1618), an English explorer, wrote about his travels in Guiana. He noted that a particular kind of a green stone, that the Spaniards call "Piedras Hijadas,"" is greatly valued among the Amazon people for its curative properties. In fact, by the middle of seventeenth century, jade was well known as a cure for kidney stones."
There once was a Frenchman who suffered greatly from kidney stones. He received a jade bracelet as a gift to help cure him. Upon seeing the bracelet, he expressed hope that the jade stones in the bracelet would cure his own stones, and if not, they would at least make his suffering easier to bear. He also proclaimed that he should not complain of his illness because at least he got a bracelet out of it.
Jade is well known for its medicinal virtues and is the most coveted gemstone in China, even though it is not naturally found in China. An old Chinese encyclopedia, the work of Li She Chan from the Ming dynasty, contains many references of jade. When jade is ground into powder the size of rice grains, it strengthens the lungs, the heart, the vocal organs, and can prolong life, especially if gold and silver are added to the mixture.
Another way to use jade in Chinese medicine was by drinking "divine liquor of jade"". This elixir was prepared by mixing equal amounts of jade, rice, and dew water, boiling the mixture in a copper pot, and then draining it. Drinking it was said to strengthen muscles, harden bones, calm the mind, and purify blood. Whoever took it for an extended period of time would cease to suffer from hot or cold and no longer felt hunger and thirst."
The Hindu medical literature of the thirteenth century finds ruby to be a valuable cure for flatulence and gastric distress from disorders of liver and gallbladder. Elixirs of great strength could be made from rubies by those that know proper ways of compounding precious stones into medicines. A "Ruby Elixir"" was said to be quite potent, but it is believed that the only thing it had in common with actual rubies was its bright red color. This elixir was concocted in such secret and mysterious ways, that by the time it was finished, there was no evidence of any precious stones used at all."
The earliest mention of sapphire as a cure for poison appeared around 1377, in William Langley's "Vision of William concerning Piers the Plowman,"" one of the most significant works of literature of the Middle Ages. In 1391, a sapphire was donated into the shrine of St. Erkinwald by Richard Preston, who maintained that it cured diseases of the eye. Apparently, his sapphire really did have special virtues because many other known similar sapphires existed all over Europe but were not used for that purpose. It is not known what makes one sapphire therapeutic and not the other, but we do know that the sapphire that was used remedially was not set in a setting to be worn as an ornament, but rather it stayed loose so it can be applied to the affected eye."
Albertus Magnus (1200-1280), a German friar and catholic bishop, stated that he personally witnessed that a sapphire can remove impurities from the eye. He believed that sapphire must be dipped in cold water to cleanse it before and after applying it to the eye, especially since the same stone was used on multiple afflicted individuals and eye infections are contagious.
According to St. Hildegard (1098-1179), German Benedictine abbess, 
topaz was used to restore dimness of vision. To reach the desired effect the topaz had to be placed in wine for three days and three nights. After the topaz was removed, the wine could still be used for up to five days. The moistened topaz then had to be rubbed over the eyes, ensuring that the moisture gently touched the eyeball, before going to sleep.
One Roman physician of the fifteenth century was rumored to have cured those suffering from a plague by touching their infected sores with a topaz that belonged to two popes, Clement VI and Gregory II. The fact that this particular topaz came from two holy individuals strengthen their faith in the curative powers of the stone and that belief may have helped speed up their healing.
Giorgio Vasari (1514-1578) records the use of bloodstone to cure hemorrhages in his book, the "Lives of the Most Excellent Painters, Sculptors, and Architects."" When Luca Signorelli (1439-1521), an Italian Renaissance painter, was hanging one of his pictures in a church at Arezzo, he noticed that Giorgio Vasari, who was standing nearby, suddenly fainted from an apparent hemorrhage. Signorelli quickly took out a bloodstone amulet from his pocket and slid it across Vasari's shoulder blades. It was said that the bleeding stopped at once."
The Indians of New Spain have long used bloodstone for therapeutic purposes. Nicolas Monardes (1493-1588), a Spanish physicist, describes how they cut the bloodstone into heart-shaped pieces and how both the Spaniards and the Indians used it to stop the bleeding due to hemorrhages. The stone had to be immersed in cold water and held by the patient in his right hand, which would help clot the blood. The Franciscan friar Bernadino de Sahagun, a missionary to the Mexican Indians, wrote in 1576 how he cured many natives who were on the verge of death from hemorrhage, by making them hold a piece of bloodstone in their right hand.
Robert Boyle wrote about a gentleman he knew once who frequently suffered from a bloody nose. In his "Essay about the Origin and Virtues of Gems,"" (London, 1672, pp. 177-78) he described how this gentleman was instructed to wear a bloodstone amulet as a cure around his neck. From the time he put it on he was no longer afflicted with this condition. Every time he took it off, though, the bloody nose would return. When Boyle objected that this was a result of his imagination, his friend reminded him of a woman who became unconscious from loss of blood. When a bloodstone touched her, the bleeding stopped. Boyle continued to object, saying that the stone used did not even resemble a bloodstone. The bleeding may have been controlled from the coolness of the stone which helped congeal the blood, or simply because the bleeding had run its course."
