but as to him a marvellous thing befell through the blessing, and to the Samaritan woman the gift of the Lord's mysteries was shown in place of the perceptible water, so to us—set as we are least in wisdom and knowledge and speech—a faculty has been granted on every side, as it were from many showers poured out with fertile bounty by the prayers of Elijah and of the other prophets, whose son, disciple, and successor you are approved to be, venerable one, receiving equally as they did grace from the Lord, and imparting it to us by your prayers. Whence now I shall begin to speak of these things, first indeed asking pardon and disclosing the zeal of my purpose, though I may be able to render the discourse of an ineffectual disquisition. There is therefore a first row written in four verses:
For the rational of the pontiff was divided into four parts, and was itself four-cornered, having one palm-breadth both in length and in breadth. The order therefore of the first row is: the first stone the sardius, then the topaz, after that the emerald. Of the second row the first stone the carbuncle, then the sapphire, after that the jasper. Of the third row the first stone the ligurius, then the agate, after that the amethyst. Of the fourth and last row too, the first stone the chrysolite, then the beryl, after that the onyx. These indeed are the twelve stones which, it is agreed, were set inserted in the rational which was placed upon the shoulder-piece of the pontiff; and we shall tell of their differences and their places.
The sardius, which is also called the Babylonian, has indeed an appearance like fire and a blood-red colour, similar to the fish called sardius, whence too it was called sardius, receiving its name from its appearance. It is produced in Babylon, which is among the Assyrians. And the stone itself is translucent, having the power of healing. Physicians, smearing its juice upon swellings and putrefactions, allay them and other wounds which come by the incision of iron. There is also another, the sardonyx, which is called molochas, knowing how to reduce fatty growths: its form is somewhat greenish, and it is more potent about the beginning of the spring season, when the Passover is celebrated;
and another, the sardachates, around which stone a certain white circle appears as in the agate, which those who invent fables declare to be able to drive away evils and call it peace-bringing. CONCERNING THE STONE TOPAZ. The topaz is red in appearance, next after the stone which is called carbuncle. It was found in Topaze, a city of India, in the heart of a rock, by those who were then cutting stones there. The stone-cutters, gazing upon it as most brilliant and delighted by its beauty, showed it to certain Alabastrian merchants and sold it for a small price. The Alabastrians in turn sold it to the Thebans at a higher price; the Thebans no less offered it to the queen who was reigning at that time.
She, taking it, set it in her diadem in the middle of her forehead. Now this stone has this efficacy: when it is rubbed upon a medicinal whetstone, it does not emit a red juice according to the manner of its colour, but emits it in the manner of milk. And it fills very many bowls, as many as those who rub it wish to fill. And after this the size of the stone is the same, neither diminished in weight nor at all changed from the roundness of its measure. Hence the juice drawn out heals excellently the afflictions of the eyes, and likewise, when it is drunk, greatly cures those who are held by a watery madness and who rage vehemently from the sea-grape. For the skilled among physicians administer the juice of this stone to such persons. CONCERNING THE STONE EMERALD. The emerald, which is also the prasius, is of green appearance.
But there is a certain difference among them; for some they call Neronian, some Domitian. And the Neronian stone indeed is bitter, of a very green appearance, shining and glittering. They report that it is called Neronian for this reason, that they think the emperor Nero commanded a mountain to be watered with green Spanish oil, or Liburnian—others say almond oil, others lily oil; but others by no means so, but say that Nero or Domitian poured oil into bronze Nicaean vessels, which through the rust of the bronze itself would over time grow green, and thus from it watered the mountain, and the rock receiving this oil flourished the more in greenness and translucency;
but others by no means so, but relate that a certain Nero of old was named, most skilled in the art of the stone-cutter and very expert in the knowledge of stones of this kind, who devised this necessary variety of the emerald, and that from him it was first called Neronian. And in the same manner in which we have spoken of the Neronian, so also concerning the Domitian it is to be observed. For Domitian was emperor after Vespasian and his brother Titus, who laid waste Jerusalem. These princes, namely Nero and Domitian, were lovers of vain things. There are also other emeralds: one indeed in India, exceedingly similar to the Neronian, another in Ethiopia, which is also found in the river Phison. Whence too divine Scripture agrees with our discourse, saying:
Phison: this is it which compasses the whole land of Havilah. There is found the prasine stone. But it testifies that the carbuncle also is there. This Phison is indeed by the Greeks called the river Indus, but by the barbarians and the Havilaeans Barimanasi, and by the Indians too and the Bugaeans it is called the Ganges; and very many of the Greek writers name this river by that name Ganges, which flows through the whole land of Havilah; and they call the Havilaeans the inner Indians. It also compasses Ethiopia, which is called the western and is Great Ethiopia, and thence it glides into the Ocean. On which account the carbuncle stone too, drawn by the course of this river, is cast up in the places which are around Libya, where the Ethiopians named above dwell.
But Aquila the interpreter in Genesis interpreted the prasine stone neither as prasine nor as emerald, but using the Hebrew interpretation on the surface and finding in the Hebrew the name of the stone bdellium, which the Seventy rendered: 'there is found the prasine stone,' Aquila said: 'there is found bdellium.' Now bdellium is a certain unguent or incense which is brought from India. Now there are eight differences of the emerald, as many as each could be found, and though its nature is greener and austere, nevertheless those which are from Ethiopia or India bear the likeness of the liver, that is, of the hepar.
It remains therefore now for us to set forth concerning that mountain which was at some time watered either by Nero, as has been noised abroad in common speech, or by Domitian, in what country it is situated. For it is inland in the Red Sea, as it is so called, at the very entrance of the region of the Indians—of which peoples the differences are very many. For of old the Indians had been divided into nine kingdoms, as fame has celebrated, that is: of the Alabastri, the Homerites, the Azomites with the Adulites, the Bugaei, the Taiani, the Isabeni, the Libeni, the Dibeni with the Ichthyophagi (fish-eaters), and the Sirindibeni with the Havilaeans; but now they are many more, having been divided from the fellowship which they formerly had among themselves, the Dibeni from the Ichthyophagi and the Sirindibeni from the Havilaeans.
But concerning these, when we come again to their regions, we shall relate in a historical narrative. Now the mountain of which our discourse is presently concerned was at that time subject to the Romans. But that which is called by nature the Emerald Isle, a moderate island, lies opposite Berenice, in which there is a harbour of India directing toward the Thebaid, which is distant from the mainland of Thebaica by one day's voyage when the sailing is favourable, that is by eighty miles. Now Berenice, which is so called, is adjacent to the region of Elephantine and also of Telmis, which is now held by the Blemyes. And the mines of this mountain have collapsed; and there are other mines in the very barbarian land of the Blemyes, near the Telmeans, set in the mountains, which the barbarians now digging out cut emeralds.
Now the property of this stone is for looking into a face; and it is said also by those who invent fables to be foreknowing of things to come. CONCERNING THE STONE CARBUNCLE. The carbuncle has the appearance of an exceedingly sharp red. It is born near Carthage of Libya, which is called Africa. But others say that this stone is found thus: that it is not seen by day but by night; and from afar, in the manner of a lamp or of a burning coal, it naturally emits sparks, and at one hour is kindled like a coal of fire, at another hour ceases, so that those who seek this stone, beholding its splendour from a distance, recognize it by this very thing, that at intervals it appears and again is extinguished, and going toward its gleam thus find it.
But he who carries it cannot conceal it; for with whatever garments he may hide it, the splendour shines out beyond the garments. Whence too it was called carbuncle, for this very reason. And moreover the stone called ceraunius seems to be somewhat similar to this. Now some call it ceraunium and also 'wine-stone,' because it exists in the likeness of yellow wine's colour. There is nonetheless also the Chalcedonius, as they so call it, and it too is close in appearance to these stones, which is found in the same parts of those places. Nor is it a wonder that divine Scripture declares it to be of the river Phison, since it can also be found in Africa. For the Phison flows into the sea beside the southern region and the western Ocean.
The Ocean encompasses the whole circle of the lands, but into its western part the Phison, as we have said, flows in; and therefore this stone is carried into the parts of Libya. Now divine Scripture says: A river goes forth out of Eden to water paradise, which thence is divided into four heads. The name of one is Phison: this is it which compasses the whole land of Havilah, where there is gold, and the gold of that land is the best; there is the carbuncle and the prasine stone. CONCERNING THE STONE SAPPHIRE. The sapphire stone is said to be in the manner of purple, which they call the murex, of which its appearance is deeper. But there are many kinds of this stone. For it is in the very royal gold flecks, glittering between: which is not so wonderful.
like that pure stone which shines throughout with the appearance of purple. And this stone perhaps is said to be in India and in Ethiopia, on account of the temple of Father Liber (Bacchus) among the Indians, which is said to have—though it may seem incredible—three hundred and sixty-five steps, all of sapphire stone. And in their ornaments and necklaces kings use it especially, because it is wonderful and most beautiful and gracious. Whence too some have called it the adornment of the necklace. It dispels pains: for if it be rubbed with milk, it becomes a remedy for the scabby and the ulcerous, smeared upon the places which have been roughened with wounds. Now it is written in the Law that the vision of Moses on the mountain was declared as if upon a sapphire stone. CONCERNING THE STONE JASPER.
The jasper is a stone bearing as it were the appearance of the emerald, which is found at the mouths of the river Thermodon and at Amathus—not that which is in Cyprus, but naturally the manifold generation of the Amathusians is held. Now this stone has this appearance: it is greenish beneath the emerald, but more dull and darker, and inwardly it has a green body in the manner of the rust of bronze. Now the phantasms, that is, speculations, delight to dwell in it, as they assert who recount fables. There is also another jasper whiter than the sea, but deeper in bloom and dye. And another is found in the caves of Mount Ida, which is in Phrygia, similar to the blood of the snail, but brighter, and as it were more like wine, and redder than amethyst.
For they are not of one colour and of the same potency, but one indeed is rarer and whiter than the air of smoke, neither too resplendent nor unequal, likewise of a sky-blue vibration, as if in the time of winter a vapour or mist should rise from the earth as the south wind dies down. Another, which is like ice, is said by those who feign fables to be a remedy for phantasms. It was found by the Iberians and the shepherds of the Hyrcanians who dwell about the Caspian soil and lake. There is also another jasper, which is called oppalius, similar to snows or to the foam of the sea, or as if blood were mixed with milk, as the Massagetae are wont to drink. This, as they say who recount fables, the beasts in the field fear, and other portents. CONCERNING THE STONE LIGURIUS.
The discovery of the ligurius we by no means know, neither from the physiologists—that is, the investigators of natures—nor from any of the ancients who are reported to have taken care of these matters. But we have found a stone called laggurium, which some by a more compressed pronunciation call liggurium, and perhaps I judge this to be the ligurius, since indeed the divine Scriptures have altered not a few names otherwise, as they called the emerald 'prasine' and named other things by other names. And whether the liggurus or even the laggurus, if it be the ligurius, again from what place it is, is unknown to us.
But they have judged it to be from the upper Thebaid, because they affirm that some stones of this stone are found in the temple of Asclepius, as it is so called, in Memphis of Egypt. In which there are as it were flecks glittering between, not like those of the ophite (serpentine), but having points beside the so-called waxen stone. The points are so greening that we may understand there to be in the depth of this stone a most choice vein. But moreover this rock seems to have taken its surname yet more brightly and beautifully; for the liggurus is explained from a certain animal which is named liggium, having the colour of the young of the buffalo or of a reddish heifer, whose tail is small and has certain greening points: on account of which the stone liggurus is likewise called 'liggi's tail.'
But I greatly marvel why divine Scripture, taking care for the adornment and grace of beauty of the royal garlands and pontifical vestments by using precious stones, and mentioning some which were much known and manifest (I mean the carbuncle and the emerald, the amethyst and the agate, the beryl and the chrysolite), in this enumeration of stones has made no mention of the hyacinth, since this stone is most brilliant and so precious and wonderful, so that we may take note lest perhaps divine Scripture names this the ligurius. Now the hyacinth has diverse kinds; for the deeper in colour anyone is found, the more necessary it is beyond the others. To the hyacinth or the callaino a purple colour is somewhat similar;
whence too divine Scripture says that the pontifical vestments are adorned with hyacinth and purple. And the foremost hyacinth stone indeed is called thalassites, because it bears the likeness of the tranquil sea. There is also another, which is called rhodiaeus, another oppalius, and again another perileucius. Now these stones are found in the inner barbarian land of the Scythians. The ancients were wont to call all the northern region Scythia, where are the Goths and the Dauni, the Venni also and the Arii, as far as the region of the Germans and the Amazons. There, therefore, in the interior, in the desert of this great Scythia, there is a most deep valley, altogether impassable to men:
for it is walled about on this side and that with rocky mountains, so that if anyone should look down from the summits of the mountains as from walls, he could not descry the floor of the valley, but from its depth a dark gloom like some chaos would meet him. Therefore those who are sent by the kings dwelling near, for the seeking out of these stones, according to the arrangement of the necessity committed to them, slaughter lambs and, having flayed them, let them down from above off the rocks into that immense chaos of the valley; and the stones, as they report, adhere to the flesh of the flayed lambs. But the eagles, tarrying above upon the crags, having received the scent of the flesh, descend and eat up the flayed lambs which have been drawn up, and the stones there remain on the tops of the mountains.
The condemned, then, who are dispatched by such a method of capture to seek out the aforesaid stones, watching where the flesh of the lambs has been carried off by the eagles, go thither and, finding the stones, bring them back. Now all these stones, whatever the variety of colour under which they exist, though they are precious, nevertheless have this property: that when set upon vehement coals of fire they themselves are in no way harmed, but the coals they immediately extinguish. And not only this, but if one takes up one of these stones and wraps it carefully in a napkin or in some linen cloth and places it upon coals of fire, holding it with his hand, he himself will indeed be tormented by the heat, but the linen in which the stone is wrapped is in no way harmed nor troubled by any burning.
This stone, moreover, is said to be useful to women, in that they may be delivered of the burden of childbirth without difficulty. It is likewise said to drive away phantoms. ON THE AGATE STONE. The agate is a stone reckoned to be somewhat whitish, which is placed after the hyacinth stone. It is wonderful in appearance, blue in colour, having a white outer ring; and it is found around Scythia. Among these stones there is an agate of a lion-like colour, which, ground with water and smeared upon places that have been drawn together by the bite of a viper or scorpion or of other serpents, drives out the poison — I mean the agate that displays the appearance of a lion. ON THE AMETHYST STONE. The amethyst stone: about its ring it has something flame-bearing, glittering more deeply within.
Its splendour is more whitish, from the middle of its body presenting as it were the appearance of yellow wine. Diverse in shape, this too, as I think, is engendered in the mountains of Libya. For one kind is like the purest hyacinth, but another is like the amphicochlus. It itself is produced in a part of Libya near the sea-shore. But those who believe in fables say that it cuts off storms and rains when the south winds have blown across. ON THE CHRYSOLITE STONE. The chrysolite stone, which some have called chrysoberyl, displays the gleam of gold, and it is produced in the well-rock: so is named a place on the shore of Achaemenid Babylon. And they call both Babylon and that well of the rock 'Achaemenida,' because, they say...
...the father of King Cyrus was called Achaemenes, as certain writers have recorded. There is also the chrysoprase stone: this, ground and drunk down, is proved most healthful for those suffering in the stomach, in colic, and also for those with coeliac ailment. ON THE BERYL STONE. The beryl is a stone of a grey-green, that is bluish-grey, colour, similar to the tint of the sea and of bronze, having the appearance of the amethyst and of the opal, and of a more watery, that is whiter, hyacinth. It is produced at the foot of the mountain called Taurus. If anyone wishes to hold it up against the sun, it appears to have within it tiny transparent glassy particles. Another kind of beryl is like the pupils of a dragon's eyes. Yet another beryl rather displays the appearance of coral.
This beryl has been seen near the bank of the river Euphrates. ON THE ONYX STONE. The onyx stone displays an exceedingly tawny colour. They report that the brides of kings and of the rich take delight in this stone, and, transferring it into their cups, make use of this stone. There are also others, called onychites by equivocation — that is, not truly so — similar to wax, which is of the colour of honey. Some say these are solidified from drops of water. But they name them onychites by a natural reasoning, because the nails of city-dwelling men are like marble, growing reddish by a certain admixture of blood. Whence some, by a false name, call 'onychites' the marble stone that comes from the place Docimium, on account of the purity of its whiteness. These, then, are the matters concerning the twelve stones.
which stones were then commanded to be affixed to the ephod of the high priest. The discovery of these things is established from various authors who have spoken about the natures of these stones; of which, so far as we have been able to investigate, we have briefly noted for the present both their appearances and their places, and also the powers observed in them, and have accordingly set forth the names of the individual stones. Here now the question is asked, by what means we may confirm that order of sequence which is most certain and fitting. For twelve stones were commanded to be set upon the twelve tribes, so that one stone should be fitted to one tribe, and that individual stones should be assigned to the names of the individual tribes.
And if indeed the command had declared to which tribe each stone should be fitted, no inquiry whatsoever would remain for tracing out the definition divinely ordained, but only a diligent effort would be left to us for expounding the power of the stones. But now it has not been determined; rather, let us simply acknowledge that in two places the sequence of these stones and the pattern of their arrangement has been recorded: namely, in the rational which was placed upon the breast of the high priest, and in the ephod, by means of two golden rings set upon it. These rings by their extremities held the rational in the middle, being again joined to the upper rings which were on the high priest's ephod, fastened on each shoulder-part.
For the ephod also, since it was one piece all round, was closed by a single opening, having a band of hyacinth entwined with gold, and on this side one ring on the right and on the other side another on the left, projecting on each shoulder-part, the rings pointing toward the high priest's throat; which rings again were seen set on each side of the rational, so that they were correspondingly connected and fitted to one another, namely by the two rings of the rational and the two rings of the ephod, where there were little golden chains hanging down from above. Now this rational, as I have said, had the twelve stones inserted in it in fitting manner and arranged in a square order, which are shown to be interwoven thus, as is appended below.
The first and uppermost row, from the left side of the high priest toward the right, had these stones set in it: sardius, topaz, emerald. For this too must be more carefully noted: namely, whence the arrangement began and where again it ended; and it must be known that these arrangements were made according to the elements of the Hebrew letters. For the Hebrews, carrying through the ordered arrangement of any matter from left to right in writing, are yet seen to have the hand following the letters from the right toward the left. There were therefore upon the high priest's breast the rows running from his left toward the right. The first row, as I have already said, sardius, topaz, emerald; the second, carbuncle, sapphire, jasper;
the third, ligure, agate, amethyst; the fourth, which is also the last, chrysolite, beryl, onyx. Again we find the same stones set in the two parts of the ephod, in which two stones were seen inserted by little golden chains at each side of the shoulders, no longer of diverse stones but of emerald only; and again the names of the sons of Israel were, according to the command of the Lord, written and engraved on those two stones. Yet it is not clearly shown which name ought to be inscribed on the right-hand green stone or which on the left-hand side, as He Himself decreed.
Nor is it shown to be similarly noted, except that this must certainly be understood: that six names of the sons of Israel were written on the left side and six on the right. For one stone could not contain the names of twelve tribes, on account of its roundness. But neither did God command that the twelve tribes should be inscribed twice — twelve on the right side and twelve on the left — but simply said: 'by the impression of a seal, the names of the sons of Israel,' as the very context of the reading has it, which we have now taken care to render word for word, in which the office of the high-priesthood itself is also commanded to be established. Thus it says: 'And they made the ephod of gold and hyacinth and purple and scarlet with fine twined linen.'
They made it of woven work, the ephod-pieces holding together from each side, a woven work, mutually embracing one another all round. Of the same material they made it according to its making, of gold and hyacinth and purple and spun scarlet and fine twined linen, as the Lord commanded Moses. They made both stones of emerald, clasped and set in gold, engraved with the impression of a seal with the names of the sons of Israel, and they placed them upon the shoulders of the ephod, stones of memorial for the sons of Israel, as Moses commanded. These are the two places of these stones and their names, which were commanded to be noted according to the tribe:
One place indeed is in this rational, and the other in those pieces which are called ... in the hippodrome of Chabratha. It is therefore necessary first to know this division and the sequence of the order, which is according to the age of the individuals, that is, Ruben, Simeon, Levi, Judah. But on account of the quarrel of Rachel, and because the maidservant Bilhah was given to Jacob, there is born, in the order of age after Judah, Dan; and immediately from the same maidservant a second is brought forth, Naphtali. Then through rivalry Leah gave the maidservant Zilpah to her husband, who, conceiving, bore Gad, then Asher. Again Leah the wife undertook to conceive, and she, according to her disposition, bore Issachar, then Zebulun. And last of all, of Rachel, Joseph is born, and afterward Benjamin. And this is the sequence:
Ruben, Simeon, Levi, Judah; Dan and Naphtali; Gad and Asher; Issachar and Zebulun; Joseph and Benjamin. This indeed is the first arrangement according to the sequence of age. But when they came from Mesopotamia, Jacob returning into the land of Canaan, a second enumeration of the division is made. For Jacob made three companies, separating his own sons, and he placed Zilpah and Bilhah, the two maidservants, making one company first with their four sons, that is, Dan and Naphtali, Gad and Asher; in the second company he arranged Leah with her six sons, no longer according to age but according to the mother's affection: Ruben, I say, and Simeon, Levi and Judah, Issachar and Zebulun; and he himself remained last with Rachel and Joseph, still a very little child.