 Chapter 8 Part 2 of the Curious Lore of Precious Stones. This is the LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. The Curious Lore of Precious Stones by George Frederick Coontz. Chapter 8 on the High Priest breastplate part 2. In 628, not long before the date of the Arab invasion, the most precious relic of Christendom, the cross discovered by Helena, mother of Constantine the Great, and believed to be the very cross on which Christ died, was surrendered to the Greek Emperor Heraclius. By Cobad II, son of Cousrao II, on the conclusion of a treaty of peace between the Eastern and Sassinian empires. This cross was one of the sacred objects born away to Persia from Jerusalem. By Cousrao in 615 AD, it is said to have been guarded carefully through the influence of Sira, Cousrao's Christian wife. There is a bare possibility that other objects of religious veneration taken from Jerusalem may have been given up by the Persians at the same time, and that the unique character of the most important relic so overshadowed all others that historians have failed to note the fact. The cross was restored to Jerusalem by Heraclius in 629, only to fall into the hands of the Mohammedans when that city was taken by the Arabs under Omar in 637. Hence, if the jeweled breastplate had also been surrendered by Cobad, it would probably have shared the same fate. We have here a wide field for conjecture, but unfortunately nothing more. Still, in the absence of any definite and trustworthy information, there is a kind of romantic interest in viewing the various possible relations of the mystery surrounding the fate of the most precious gems, historically at least, that have ever existed. More especially is this interest justified in the case of all who are disposed to prize gems and jewels for their symbolic significance, for as we have shown, this significance as far as concerns natal stones and the spiritual interpretation of the qualities of the heart and soul symbolized by the color and character of the principal precious and semi-precious stones has its roots and the veneration felt by early Christian writers, beginning with the author of the Apocalypse, for the unforgotten and unforgettable gems that were worn by the Hebrew High Priest. A rather ingenious utilization of the reputed powers of Aaron's breastplate comes to us in a book printed in Portland, Maine. The writer assumes that the Urim and Thumim, enclosed in the folds of the breastplate, consisted of 12 stones, duplicates of those engraved with the names of the tribes, and so disposed that when they were shaken to and fro and then allowed to come to rest, three of them would become visible through an aperture in the ephod just beneath the rows of set stones. The signification of the Oracle is given by the various combinations of color offered by the three stones that reveal themselves. To each combination, a pre-arranged meaning is given. That anything of the kind could have been true of the original Urim and Thumim is scarcely worth the trouble of refutation. But the practical result of this modern experiment is a clever Oracle, which will probably enjoy a certain vogue. For those who, with the late lamented Lieutenant Totten, see in the tribes of Manasseh and Ephraim, the Anglo-Saxons of England and the United States, and who look upon George V, as the king who sits upon the throne of David, these symbolic stones of the breastplate acquire an added significance. While not pretending to be able to follow all the intricate and certainly most ingenious and interesting speculations of the School of Biblical Exegesis, we cannot help expressing some astonishment that Ephraim should be thought to prefigure England and Manasseh, the United States, instead of vice versa. In Genesis chapter 48, verses 17 to 20, the text more especially referred to in these speculations, Jacob's blessing is bestowed upon Ephraim in spite of Joseph's protest that it should go to the eldest son, Manasseh. To this protest, Jacob answers, I know it, my son, I know it. He also, that is Manasseh, shall become a people, and he also shall be great, but truly his younger brother shall be greater than he and his seed shall become a multitude of nations. Certainly the very composite population of the United States perfectly merits this description. As a general rule, the Hebrews, when using the names Ephraim and Manasseh as tribal designations, maintain the 12-fold division of the people by substituting these tribes for Joseph, and by dropping the name of Levi from the list, the tribe of Levi being assigned as priests to the care of the sanctuary and not participating in the division of the land of promise. In the Midrash Bamedar, the rabbinical commentary on numbers, the tribes are given in their order with the stone appropriate to each and the color of the tribal standard pitched in the desert camp, this color corresponding in each case with that of the tribal stone. This list represents a tradition dating back to at least the 12th century and possibly much earlier than that. Hence its value should not be underestimated, although we may not accept it without some reserves. Odom, Ruben, Red. Pida, Simeon, Green. Bereketh, Levi, White, Black, and Red. Jofec, Judah, Sky, Blue. Sapir, Isacar, Black, Wistibium. Yahalam, Zebulun, White. Leshem, Dan, Sapphire color. Shebo, Gad, Gray. Allamol, Naftali, Wine color. Tarshish, Asher, Pearl color. Shoham, Joseph, Very Black. Lashfe, Benjamin, colors of all the stones. In the attempt to determine the identity of the stones enumerated in Exodus, chapters 28 and 39, as adorning the breastplate of the high priest, we must bear in mind that this breastplate of Aaron and the one described by Josephus and brought by Titus to Rome after the capture of Jerusalem in 70 AD are in all probability entirely distinct objects. The former, if it ever existed, except in the ideal world of the authors of the priestly codex, must have been composed of the stones known to and used by the Egyptians of the 13th and 14th century BC, some of them being perhaps set in the jewels of gold and jewels of silver borrowed by the Israelites from the Egyptians just before the Exodus. On the other hand, the most trustworthy indications regarding the stones of the breastplate of the Second Temple may perhaps in the 5th century BC should be sought in the early Greek and Latin versions of the Old Testament and in the treatise on the precious stones by Theophrastus who wrote about 300 BC, the natural history of Pliny, that great storehouse of ancient knowledge and the other early writers may also be used with profit. One, Odum, the etymology of this word clearly indicates that we have to do with a red stone, most probably the Carnelian. We know that in ancient Egypt, hieroglyphic texts from the Book of the Dead were engraved upon amulets made from this stone. And it was also used for early Babylonian cylinders. Fine specimens of Carnelian were obtained from Arabia, the Greek Septuagint and the Latin Vulgate, as well as Josephus in the Wars of the Jews, Vol. 5 and 7, and Epiphanias, all translate Sardias, the ancient designation of the Carnelian in his antiquities. However, Josephus renders Odum by Sardonyx. The Egyptian word Canem was used to designate red stones and seems to have been applied indifferently to red jasper and red feldspar, as well as to the Carnelian. Indeed, the first named material was more freely used in early Egyptian work than the Carnelian. It is therefore probable that in mosaic times, Odum signified red jasper, while for the 5th century BC, Carnelian would be the better rendering. This modern name of the Sardias, signifying the flesh-colored stone, first appears in the Latin translation of a treatise by Luca Ben Costa, who wrote in the 10th century AD. The name of Reuben is said to have been engraved on the Odum stone, which occupied the first place on the breastplate. Two, Pida. There seems to be little doubt that this is the Topazias of ancient writers, which usually signified our chrysalite, or parado, not our topaz. For Pliny and his successors describe the Topazias as a stone of greenish hue, a legend related by Pliny gives as the place of origin and island in the Red Sea, called Topazos, from Topazian to Conjecture, because it was difficult to find. However, the Hebrew Pitta appears to have been derived from the Sanskrit, Pitta, yellow, and should, therefore, have originally signified a yellow stone, perhaps our topaz. W. M. Flanders Petrie, probably influenced by the Sanskrit etymology, sees in it the yellow serpentine used in ancient Egypt. If, nevertheless, we admit that a light green stone occupied the second place on the mosaic breastplate, it was perhaps the light green serpentine. This was called Met in Egyptian and was often used for amulets. In the case of the later breastplate, we may substitute the parado. On the second stone was engraved the name Simeon. Three, Barraketh. Here the Septuagint Josephus and the Vulgate agree in translating Smaaragdos. And as we know that emerald mines were worked in Mount Sabara in Nubia before the beginning of our era, and that the emerald was known and used in Egypt, there does not seem to be any reason for rejecting the usual translation emerald. Still, it must be admitted that Smaaragus often designates other green stones than the emerald. The suggestion has been made by Myers and Petrie that the passage in Revelation chapter four, verse three, where the rainbow is likened to the Smaaragdos indicates that the writer used this name for rock crystal. But this conjecture is scarcely satisfactory, since it confuses the prismatic effects of light, which has transversed the crystal with the crystal itself. There can be little doubt that a stone of brilliant coloration like the emerald, not a colorless one like rock crystal, would be used as a simile for the rainbow. Whether the mosaic breastplate already contained the emerald is another question. And it seems rather more likely that green feldspar freely used in ancient Egypt for amulets, and known as Uat, was the third stone of the proto breastplate. The authorized version makes the carbuncle the third instead of the fourth stone upon the barricade was engraved the name Levi. Four, Nofek. This name is rendered onthrace by the Septuagint and Josephus and carbuncleus by the Vulgate. This designation, signifying literally a glowing coal, was used for certain stones distinguished by their peculiarly brilliant red color, such as the ruby and certain fine garnets. While it is quite possible that the Oriental ruby may have been in the breastplate seen by Josephus, it is almost certain that it could not have been in the original breastplate of mosaic times, since there is absolutely no proof that this stone was known in ancient Egypt. Hence, we are inclined to believe that in the 13th century BC, the name Nofek designated the almondine garnet or some similar variety of that stone. The authorized version has emerald here instead of in the third place on this fourth stone of the breastplate was engraved by the tribal name of Judah. Five, Sapir. This is rendered Saphiris in all the old versions. The stone cannot have been our sapphire, for both Theophrastus and Pliny describe the Saphiris as a stone with golden spots, thus showing that they meant the lapis lazuli, which is often spotted with particles of pyrite having a golden sheen. This stone was named Chesbet by the Egyptians and was highly surprised by them, a quantity of lapis lazuli often appearing as an important item in the list of tribute paid to Egypt and among the gifts sent by Babylonia to the Egyptian monarchs and obtained from the oldest minds in the world. These were worked at a period, 4000 BC, and still are worked to this day. From this material amulets and figures were made, many of which have been preserved for us, and the Egyptian high priest is said to have worn, suspended from his neck, an image of mat, the goddess of truth, made of lapis lazuli. The name is composed of the Latin lapis, a stone, and lu yu ward, the name of the stone in Persian. From this latter word is also derived our azure. In ancient times, the lapis lazuli was the bluestone par excellence, because of its beautiful color, and the valuable ultra marine die derived from it. Although Pliny writes, Chapter 37, verse 39, that this stone was too soft for engraving, this fact need not have prevented its use in the breastplate, since the stone set therein were not intended for use as seals, and hence were not subjected to anywhere. In this connection, however, it is somewhat strange that the Hebrew words appear appears to indicate a stone especially adapted to receive inscriptions. The fact that the lapis lazuli was greatly esteemed in ancient Egypt, and was still much used as an ornamental stone in Greek and Roman times, renders it possible that it was set not only in the original breastplate, but also in that of a later age. Upon this fifth stone, the name Isacar was inscribed. Six, Yahulam. The sixth stone of the Septuagint version and of Josephus is the Yaspis, probably Green Jasper or Jade, and this has been assumed to show that in the original Hebrew text, Yahweh was the sixth stone in place of Yahulam. The 12th stone of the Greek version is the Onyxion or Onyx, and this seems to be the most probable equivalent of the Hebrew Yahulam. Some Hebrew sources, however, render it diamond, and Luther in his German version of the Bible, as well as our authorized version translates it thus. This rendering is based upon the derivation of the word Yahulam, from a verb meaning to smite, thus making the name of the stone signify the smiter, a designation not inappropriate for the diamond, which because of its extreme hardness, has the power to cut or smite all other stones. However, for this purpose, the Emery Corundum or Simra's point Shamir mentioned in Zachariah was most likely used. The diamond was certainly not used in this way in very early times, although it is possible that the stone was employed in engraving in the 5th century BC. These considerations induce us to prefer the traditional interpretation of Yahulam and translated Onyx. In this case, the smiter could be explained as denoting the use of the engraved Onyx for sealing, as the engraved figure or letters were struck upon some soft material to make an impression. Zebelun was the tribal name inscribed on the Yahulam. 7. Leshem No stone in the breastplate is more difficult to determine than this one. The Septuagint, Josephus, and the Vulgate all translate Ligurius, an appellation sometimes applied to Amber, a substance quite unfitted for use in the breastplate, among the other engraved stones. Probably the original significance of Ligurius was Amber, this name being used because Liguria, in northern Italy, was the chief source of supply for Greece and the Orient, Amber, which had been gathered on the shores of the Baltic, being brought by traders to Liguria and forwarded thence to other lands. As, however, the Greeks had another name for Amber, Electron. The name Ligurion appears to have been applied later to a variety of the Jacinth, somewhat resembling Amber in color, and then to other varieties of the same stone. The original form of the name was evidently Ligurion, which was later changed to Lycurion and then was explained as meaning the urine of the lynx from Luke's and Uporon urine. This fanciful etymology gave rise to the story that the Ligurios, or rather Lycurius, was the solidified urine of the lynx. The term Lycurion, as used by Theophrastus, may possibly have included the sapphire as well as the Jacinth, since he lays a special stress upon the coldness of this substance, a quality characteristic of the sapphire, and also of the still denser Jacinth. Hence it appears that we have, even in the name Ligurius, some justification for accepting the rendering, Hyacinthus, suggested by the list of foundation stones in Revelation chapter 21 verse 20, and already proposed by Epiphanius, Bishop of Constantia, about 400 AD. Whether Hyacinthus should be rendered sapphire or Jacinth is not easy to determine, as this name seems to have been used indifferently for both stones. With the Arabs under the form Yakut, it became a generic term for all the varieties of the Corundum gems. The sapphire was engraved in Greek and Roman times and is perhaps the Lechem stone of the Second Temple. For the Mosaic breast plate, we are forced to seek for some stone known in ancient Egypt, where the sapphire does not seem to have been introduced at an early date. If we could accept the suggestion of Berks that the Egyptian Lechem stone, reputed to have wonderful magic virtues, was the same as the Hebrew Lechem, a brown agate would have been the seventh stone in the original breast plate, as Wendell gives very strong reasons for rendering Nechem in this way. The color designations were very freely used in Egyptian, and therefore a reddish or a yellowish brown agate may have been used. The Lechem bore the tribal name Joseph. End of chapter eight part two. Chapter eight part three of the curious lore of precious stones. This is a Librivox recording. All Librivox recordings are in the public domain. For more information or to volunteer, please visit Librivox.org. The curious lore of precious stones by George Frederick Coons. Chapter eight on the High Priest breast plate part three. Eight Shebo. This is uniformly rendered in the ancient versions and in Josephus by agate, a composite stone highly esteemed in very ancient times, and hence worthy of a place among the stones of the breast plate at a later period as Pliny notes. Chapter 37 verse 54. It became so common that it was but little regarded. Nevertheless, the fact that the various kinds of agates were believed to have many talismatic and therapeutic virtues, the great variety of coloration observable in these stones, and the curious figures and markings displayed by many of them serve to make them favorite objects. The etymology of the word Shebo suggests that it designated more especially a banded agate, and that set in the proto breast plate was most probably one with gray and white bands, as this variety often appears in Egyptian work. There would have been no lack of contrast between this stone and the reddish or yellowish brown agate of uniform color, which may have occupied the seventh place. For the later breast plate, we may choose any one of the many kinds of banded agate. This stone had engraved upon it, the name Benjamin 9. All Malal. As to this stone also, the authorities are in agreement and render all Malal as Amethyst. This was not, however, the Oriental Amethyst, a variety of corundum, but a dark blue or purple variety of quartz. Both Arabia and Syria furnished a supply of Amethyst. The Hebrew name shows that this stone was believed to possess the virtue of inducing dreams and visions, cross-reference halam or dream. While, as is well known, the Greek name characterizes it as an enemy or preventative of inebriity. The Amethyst was known in ancient Egypt and was probably named Hemaag. In the Book of the Dead, a heart made of Hemaag is mentioned, and two such heart-shaped amulets of Amethyst are preserved in the Bolach Museum. As the Amethyst retained its repute as a stone of beauty and power through the Greek and Roman periods, we may safely assert that it was set in both the first and second breastplates upon the al-Ama was engraved the name Dayan. 10. Tarshish. The Septuagint renders this word chrysalite, where it is used in the description of the breastplate as does Josephus also. In the authorized version, Beryl is the rendering. We have already stated that the topaz of the ancients was usually our chrysalite or paredo, and the name chrysalite appears to have been used to designate our topaz. This is indeed indicated by the literal meaning of the word golden stone. The Tarshish received its name from Tartesis in Spain, an important commercial station to the Phoenicians. The stone derived from this source was not, of course, our Oriental topaz, a variety of corundum, nor was it the true topaz. Neither is it at all likely that the name Tarshish signified, at least originally, the genuine topaz. Most probably it denoted a variety of quartz, which occurred in Spain. This is originally black, but is decolorized by heating to a deep brown, and if the heating be prolonged, the stone becomes paler and eventually entirely transparent. The ancients were familiar with this property. In ancient Egyptian records, a stone called thelen is frequently mentioned as a material from which amulets were made. This Egyptian name signified primarily a yellow stone, and might designate either the topaz or the yellow jasper, known and used in Egypt at a very early date. The topaz was probably not known there earlier than 500 or 600 BC. Hence in spite of the unquestionable difficulty offered by the geographical name Tarshish, which might seem to confine us to a Spanish origin for the stone, the probabilities favor the selection of the yellow jasper as the 10th gem in Aaron's breastplate. For that made with payazil, by those who labored to renew the glories of the old Jerusalem, we choose the topaz. Possibly, indeed, a fine specimen of the genuine topaz. For whatever the quality of the yellow stone originally brought from Tartesis, the name may well have been applied to the genuine topaz when this stone became known to the Jews either in Babylonia or after their return to Palestine, the Tarshish is engraved with the name Naftali. 11. Shoham The Septuagint translates barrel, but in our authorized version and in that used by Roman Catholics, the so-called Dewey version, the word is invariably rendered onyx. Deodorus Siculus and Dionysius Periagetes, writing in the first century BC, are the first classic authors who used the name barrel. While this name does not appear in the treatise of Theophrastus, he evidently includes the barrel among his smaragdi. Indeed, the true emerald is simply a variety of the barrel and owes its beautiful coloration to a slight admixture of chromium. The finest barrels were brought from India. Besides the specimen set in the breastplate, the high priest wore on his shoulders two Shoham stones, each engraved with the names of six of the tribes. After carefully weighing the evidence, we believe that the stones worn by the high priest of the Second Temple were aquamarines or barrels. In our endeavor to determine the Shoham stones used in Mosaic times, we have no very definite information to guide us. On the whole, the conjecture of J. L. Myers, that they were Malachites, seems to have much in its favor, for this material was known to the ancient Egyptians and appears to have been often used for amulets. The Egyptian name for Malachite, as well as other green stones, was Mafeke, and a ring of Mafeke is mentioned in an Egyptian text. Undoubtedly at a later period in Egyptian history, Mafeke may also have denoted the barrel. In view of the fact that the turquoise was unquestionably known to the Egyptians at a very early date, the supply being derived from mines in the Sinai Peninsula, which were rediscovered by McDonald, we might be tempted to suggest that the Shoham stones were turquoises. The light blue or blue green of the specimens of this stone, found on Mount Sinai, would make an even better contrast with the neighboring jade than with the bright green Malachite. On the Shoham of the breastplate, the name Gadd was engraved. 12. Yashva If, as appears almost certain, this name originally occupied the sixth place in the original Hebrew text, all the ancient versions agree in translating it, Jasper. An Assyrian form of the name was Yashpu, as is shown by the Tel El Amarna letters in the cuneiform writing dating from not long before the Exodus. Of all the so-called jaspers, none were so highly valued as those of a green color. The talismanic and therapeutic qualities of the green jaspers are often noted by ancient writers, and according to Gallen, these stones were recommended for remedial use by Egyptian writers on medicine. Abel Ramusat, the great French Orientalist, writing in 1820, was one of the first to see in the Yashva of the Hebrews, and in the green jasper of the Greeks and Romans, the material jade, nephrite, or jadeite, the Chinese U stone. These materials were used both in the old and the new world, and were everywhere believed to possess wonderful virtues. Very likely, the powers supposed to characterize jade were later attributed to green jasper, but there is every reason to suppose that the true jade was always more highly prized than its jasper substitute, for it was much rarer and was easily distinguishable by its translucency from jasper of a similar color. Until quite recently, only Turkestan, Burma, and New Zealand have supplied jade, and most of that used in other lands came from prehistoric relics or from sources unknown to us. It seems highly probable that the Yashva, which adorned the breastplate made for Aaron, was a piece of nephrite or jadeite, possibly in the later breastplate green jasper may have been employed. This stone was inscribed with the tribal name Asher. In the following lists of the precious and semi-precious stones contained in the earlier and later breastplates, the writer does not claim to have finally solved the problem presented by the Hebrew accounts of the high priest's adornment, but he hopes that the distinction established here between the mosaic breastplate and that of the second temple, separated from each other by an interval of eight centuries, may serve to clear up some of the difficulties encountered in the treatment of this subject. Breastplate of Aaron. One red jasper. Two light green serpentine. Three green feldspar. Four adamantine garnet. Five lapis lazuli. Six onyx. Seven brown agate. Eight banded agate. Nine amethyst. Ten yellow jasper. Eleven malachite. Twelve green jasper or jade. Breastplate of the second temple. One carnelian. Two peridot. Three emerald. Four ruby. Five lapis lazuli. Six onyx. Seven sapphire or jacinth. Eight banded agate. Nine amethyst. Ten topaz. Eleven barrel. Twelve green jasper or jade. The following lists show the variations of the different ancient writers in regard to the names of the gems in the breastplate. Hebrew. One odem. Two pitta. Three barreketh. Four nofek. Five sapphire. Six yahalam. Seven lechem. Eight shebo. Nine ahalama. Ten tarshish. Eleven shoham. Twelve yeshva. Septuagint Josephus Greek. About 250 BC. One sardian. Two topazion. Three smaragdos. Four anthrax. Five superioros. Six yaspis. Seven legurion. Eight akates. Nine amethystos. Ten chrysolithos. Eleven barrelion. Twelve anikion. Volgate Greek. About 90 AD. One sardonix. Two topazos. Three smaragdos. Four anthrax. Five yaspis. Six superioros. Seven legurros. Eight amethystos. Nine akates. Ten chrysolithos. Eleven onyx. Twelve barrelos. Authorized Latin. About 400 AD. One sardias. Two topazios. Three smaragdos. Four carbunculus. Five superioros. Six jaspis. Seven legurrios. Eight akates. Nine amethystos. Ten chrysolithos. Eleven onyxias. Twelve barrelos. Revised version. Sixteen eleven AD. One sardias. Two topaz. Three carbuncle. Four emerald. Five sapphire. Six diamond. Seven legur. Eight agate. Nine amethystos. Ten barrel. Eleven onyx. Twelve jasper. Revised version. Eighteen eighty-four AD. One sardias or ruby. Two topaz. Three carbuncle or emerald. Four emerald or carbuncle. Five sapphire. Six diamond or sardonix. Seven jacinth or amber. Eight agate. Nine amethyst. Ten barrel or calcedoni. Eleven onyx or barrel. Twelve jasper. The High Priest breastplate, as described in Hebrew tradition, was regarded by the Jews with peculiar reverence, and the stones set in it were believed to be emblematic of many things. It is therefore quite natural that these stones are described in the Book of Revelation as the foundation stones of the new Jerusalem. The names are in some cases not identical with those in Exodus, but this may arise from various renderings of the Hebrew names in the Targoons or in the Greek versions. The text in Revelation, chapter 21 verses 9 to 21, is as follows. And there came unto me one of the seven angels, which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither I will show thee the bride, the Lamb's wife. And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God. Having the glory of God, and her light was like unto a stone most precious, even like a jasper stone, clear as crystal, and had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel. On the east three gates, on the north three gates, on the south three gates, and on the west three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. And the city lieth four square, and the length is as large as the breath, and he measured the city with the reed twelve thousand furlongs. The length and the breath and the height of it are equal. And he measured the wall thereof, one hundred and forty four cubits, according to a measure of a man that is of the angel. And the building of the wall of it was of jasper, and the city was pure gold, like unto clear glass. And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper, the second sapphire, the third calcedony, the fourth an emerald. The fifth sardonyx, the sixth sardius, the seventh chrysalite, the eighth beryl, the ninth a topaz, the tenth a chrysopraise, the eleventh a jasinth, the twelfth an amethyst. And the twelve gates were twelve pearls, every several gate was one pearl, and the street of the city was pure gold, as it were transparent glass. It is easy to trace in this description the substitution of the twelve apostles for the twelve tribes, in connection with the precious stones enumerated, and besides this we also have the twelve angels associated at a later date with the months and the signs of the zodiac. Of the twelve foundation stones the revelation of St. John expressly states that they had, in them the names of the twelve apostles of the Lamb. The assignment of each stone to the respective apostle was made in later times according to the order given in the lists of the apostles contained in the so called synoptic gospels Matthew, Mark, and Luke. These lists are not quite identical. Andrew, for instance, being placed second in Matthew and Luke but fourth in Mark, and the same stone was not always assigned to the given apostle. Frequently the list was modified by the addition of the apostle Paul, really the thirteenth apostle. In this case he was usually given the second place immediately after St. Peter and to the brothers James and John, the sons of thunder, was assigned a single stone. In some later arrangements St. Paul occupies the last place after St. Matthias who was chosen to take the place of Judas Iscariot and whose name as an apostle first appears in Acts. Lists of the Apostles. Gospel of St. Matthew chapter 10 verses 2 through 4 Peter, Andrew, James, John, Philip, Bartholomew, Thomas, Matthew, James the Less, Thaddeus, Simon Zalodes, Judas Iscariot. Gospel of St. Mark chapter 3 verses 16 to 19 Peter, James, John, Andrew, Philip, Bartholomew, Matthew, Thomas, James the Less, Thaddeus, Simon Zalodes, Judas Iscariot. Gospel of St. Luke chapter 6 verses 14 to 16 Peter, Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James the Less, Simon Zalodes, Judas, Judas Iscariot. The passage in Revelation chapter 21 verses 19 and 20 is not the only one in that book treating a precious stones for we read in chapter 4 verses 2 and 3. And immediately I was in the spirit and behold a throne was set in heaven and one sat on the throne and he that sat was to look upon like a jasper and a sardine stone and there was a rainbow round about the throne in sight like unto an emerald. The commentators both ancient and modern have given many different explanations of the symbolic meaning of the similes employed here. Some have seen in the two stones a type of the two judgments of the world by fire and by water. Others find that they signify the holiness of God and his justice of the rainbow like unto an emerald. Alfred says we should not think it strange that the bow is green instead of prismatic. The form is that of the covenant bow, the color even more refreshing and more directly symbolizing grace and mercy. The significance of the 12 apocalyptic gems is given by Rabbanus Marus, the Bishop of Mans, 786 to 856 in the following words. In the jasper is figured the truth of faith. In sapphire the hate of celestial hope. In the calcedoni the flame of inner charity. In the emerald is expressed the strength of faith in adversity. In the sardonyx the humility of the saints in spite of their virtues. In the sard the venerable blood of the martyrs. In the chrysalite indeed is shown true spiritual preaching accompanied by miracles. In the barrel the perfect operation of prophecy. In the topaz the ardent contemplation of the prophecies. Lastly in the crystal praise is demonstrated the work of the blessed martyrs and their reward. In the hyacinth the celestial rapture of the learned in their high thoughts and their humble descent to human things out of regard for the weak. In the amethyst the constant thought of the heavenly kingdom in humble souls. The origin of the foundation stones named in Revelation chapter 21 verses 19 and 20 may be found in the text Isaiah chapter 54 verses 11 and 12 where we read. O thou afflicted, tossed with tempest and not comforted, behold I will lay thy stones with fair colors and lay thy foundations with sapphires, and I will make thy windows of agates and thy agates of carbuncles and thy borders of pleasant stones. As we see only three stones are mentioned by name the sapphire, the carbuncle, and agates. This last rendering is quite doubtful as the Hebrew word kad kadim signifies shining or gleaming stones and their use for windows indicates they must have been transparent. It is easy to understand that in later times the twelve stones of the breastplate dedicated to the twelve tribes of Israel is used to fill out and complete the picture following the indication given by the general terms, stones with fair colors, and pleasant stones. In commenting on this text Rabbi Joannan is quoted in the Babylonian Talmud as saying that God would bring jewels and pearls thirty L's square, twenty L's in height and ten in width, and would place them on the gates of Jerusalem. There may be in this some reminiscence of the apocalyptic foundation stones a skeptical disciple said to the Rabbi, we do not ever find a jewel as large as the egg of a dove. But not long afterward when this same disciple was sailing in a boat on the sea he saw angels sawing stones as immense as those described by Rabbi Joannan, and when he asked for what they were designed the reply was, the holy one, blessed be he, will place them on the gates of Jerusalem. The origin of the belief that to each month of the year a special stone was dedicated and that the stone of the month was endowed with a peculiar virtue for those born in that month and was their natal stone may be traced back to the writings of Josephus in the first century of our era and to those of Saint Jerome in the early part of the fifth century. Both these authors distinctly proclaim the connection between the twelve stones of the High Priest's breastplate and the twelve months of the year as well as the twelve zodiacal signs. Strange to say, however, in spite of this early testimony we have no instance of the usage of wearing such stones as natal stones until a comparatively late date. Indeed it appears that this custom originated in Poland sometime during the eighteenth century. The reason for this seems to have been that the virtues attributed to each particular stone, more especially the therapeutic virtues, rendered it necessary to recommend the wearing of one or the other, according to the disease from which the person was suffering. For his natal stone might not have the power to cure his particular ailment or might not bring about the fulfillment of his dearest wish. In other words, the belief in the special virtues of the stone was paramount and it was long before the mystic bond between the stone of the month and the person born in that month was fully realized. The order in which the foundation stones of the New Jerusalem are given in the Book of Revelation determine the succession of natal stones for the months. The first stone was assigned to Saint Peter and to the month of March, to the leader of the apostles and to the month of the spring Equinox, the second to the month of April, the third to May, etc. When, however, many centuries later, probably in Poland, as we have stated, with the aid of the rabbis or the Hebrew gem traders, the wearing of natal stones became usual. Certain changes had been made in this order and some stones not mentioned, among those of the breastplate or of the New Jerusalem, were substituted for certain of these, notably the turquoise for the month of December, the ruby for July, and the diamond for April. In modern times the turquoise has become the stone for July while the ruby has been assigned to December. There is some evidence in favor of the theory that at the outset all twelve stones were acquired by the same person and worn in turn, each one during the respective month to which it was assigned, or during the ascendancy of its zodiacal sign. The stone of the month was believed to exercise its therapeutic or talismic virtue to the fullest extent at that period. Perhaps the fact that this entailed a monthly change of ornaments may rather have been a recommendation of the usage than the reverse. It seems highly probable that the development of the belief in natal stones that took place in Poland was due to the influence of the Jews who settled in that country shortly before we have historic notice of the use of the twelve stones for those born in the respective months. The lively interest always felt by the Jews regarding the gems of the breastplate, the many and various commentaries their learned men have written upon this subject, and the fact that the well-to-do among the chosen people have always carried with them in their wanderings many precious stones, all this seems to make it likely that to the Jews should be attributed the fashion of wearing natal stones. However, whether this conjecture be correct or erroneous, the fashion once started became soon quite general and has as many votaries today as ever before. There can be no doubt that the owner of a ring or ornament set with a natal stone is impressed with the idea of possessing something more intimately associated with his or her personality than any other stone, however beautiful or costly it may be. If it be objected that this is nothing but imagination due to sentiment, we must bear in mind that the imagination is one of the most potent factors in our life. Indeed, the Great Napoleon is quoted as saying that it ruled the world. Probably the very earliest text we have, in which the stones of the breastplate are positively associated with the months of the year, is to be found in the antiquities of the Jews by Flavius Josephus. This runs as follows. Moreover, the vestments of the High Priest being made of linen signifies the earth, the blue denotes the sky being like lightning in its pomegranates and resembling thunder in the noise of the bells. And as for the ephod, it showed that God had made the universe of four elements and as for the gold interwoven in it, I suppose it related to the splendor by which all things are to be enlightened. He also appointed the breastplate to be placed in the middle of the ephod to resemble the earth, for that occupies the middle place in the world, and the girdle which encompass the High Priest about signifies the ocean, for that goes about everything. And the two sardonyxes that were in the clasps on the High Priest's shoulders indicate to us the sun and the moon. And for the twelve stones, whether we understand by them the months or the twelve signs of which the Greeks call the zodiac, we shall not be mistaken in their meaning. And for the cap, which was of a blue color, it seems to me to mean heaven, for otherwise the name of God would not have been inscribed upon it, that it was also adorned with a crown, and that of gold also, is because of the splendor with which God is pleased. This passage was adapted by Saint Jerome three hundred years later, in his letter to Fabiola, and undoubtedly laid the foundation for the later custom of wearing one of these stones as a natal or burst stone, for a person born in a given month, or for an astral or zodiacal stone, for one born under a given zodiacal sign. As we see, both uses are indicated by the passage of Josephus. In the later centuries, as the book of Revelation, which was generally less favored at the outset than the other parts of the New Testament, became a subject of devout study, and of mine, of mystical suggestions, the twelve foundation stones, Revelation twenty-one, verse nineteen. Of the new Jerusalem, largely took the place of the stones of the breastplate. While this list of foundation stones is unquestionably based upon the much earlier list of the stones adorning Aaron's breastplate, the ordering differs considerably, and there are some changes in the material. Possibly many, if not all, of these differences, may be due to textural errors, or to a transcription from memory. That the foundation stones were inscribed with the names of the apostles is expressly stated. Revelation twenty-one, verse fourteen. But it was not until the eighth or ninth century that the commentators on Revelation, busying themselves with finding analogies between these stones and the apostles, at the outset, the symbolism of the stones was looked upon from a purely religious standpoint. Few of the early fathers, we may accept epiphanious, thought or cared much for the stones themselves, or knew much of them, but in time their natural beauty became more and more highly developed as the lapidarian art demanded better cut and choicer material. Their supposed virtues came to the fore, and the symbolism was strengthened and emphasized by a reference to their innate qualities and also to their peculiar powers. The fact that this part of the tradition was rather of pagan than of Christian origin, probably contributed to render it less attracted to the early Christians, so that it was not until Christianity had become practically universal in the Greek and Roman world, and the opposition to pagan traditions, as such, was weakened, and indeed largely forgotten, that the virtues of the stones were made prominent, and certain parts of these superstitions were retained, as were some of the pagan ceremonies in the Christian religion. One of the earliest writers to associate directly with the apostles, the symbolism of the gems given as foundation stones of the New Jerusalem, by St. John in Revelation 21, verse 19, is Andreas, Bishop of Caesarea. This author was at one time assigned by critics to the 5th century AD, but more recent investigation has shown that he probably belonged to the last half of the 10th century. His exposition reads as follows. Jasper, which like the Emerald, is of a greenish hue, probably signifies St. Peter, chief of the apostles, as one who so bore Christ's death in his inmost nature, that his love for him was always vigorous and fresh, by his fervent faith he has become our shepherd and leader. As the sapphire is likened to the heavens, from this stone is made a color popularly called Lazar. I conceive it to mean St. Paul, since he was caught up to the Third Heaven, where his soul was firmly fixed, thither he seeks to draw all those who may be obedient to him. The calcedoni was not inserted in the high priest's breastplate, but instead the carbuncle, of which no mention is made here. It may well be, however, that the author designated the carbuncle by the name of calcedoni. Andrew, then, can be likened to the carbuncle, since he was blendedly illumined by the fire of the spirit. The Emerald, which is of a green color, is nourished with oil, that its transparency and beauty may not change. We conceive this stone to signify John the Evangelist. He indeed, soothed the souls dejected by sin with a divine oil, and by the grace of his excellent doctrine, lends constant strength to our faith. By the sardonics, showing with a certain transparency and purity the color of the human nail, we believe that James is denoted, seeing that he bore death for Christ before all others. This the nail by its color indicates, for it may be cut off without any sensible pain. The sardias, with its tawny and translucent coloring, suggests fire, and it possesses the virtue of healing tumors and wounds inflicted by iron. Hence I consider that it designates the beauty of virtue, characterizing the Apostle Philip, for his virtue, animated by the fire of the Holy Spirit, cured the soul of the wounds inflicted by the wiles of the devil, and revived it. The chrysalite, gleaming with the splendor of gold, may symbolize Bartholomew, since he was illustrious for his divine preaching and his store of virtues. The barrel, imitating the colors of the sea and of the air, and not unlike the Jacinth, seems to signify the admirable Thomas, especially as he made a long journey by sea and even reached the Indies, sent by God to preach salvation to the peoples of that region. The topaz, which is of a reddy color, resembling somewhat the carbuncle, stops the discharge of the milky fluid with which those having eye disease suffer. This seems to denote Matthew, for he was animated by a divine zeal, and, his blood being fired because of Christ, he was found worthy to enlighten, by his gospel, those whose heart was blinded, that they might like newborn children, drink the milk of the faith. The chrysal praise, more brightly tinged with a golden hue than gold itself, symbolizes St. Thaddeus, the gold, or chrysos, symbolizing the kingdom of Christ, and the precius, Christ's death, both of which he preached the abgar, king of Edessa. The Jacinth, which is of a celestial hue, signifies Simon Zalotes, zealous for the gifts and grace of Christ, and endowed with a celestial prudence. By the Amethyst, which shows to the onlooker a fiery aspect, is signified Matthias, who in the gift of tongues, was so filled with celestial fire, and with fervent zeal, to serve and please God, who had chosen him, that he was found worthy to take the place of the apostate Judas. Some theologians were opposed to the assignment of the foundation stones to the apostles, for they held that only Christ himself could be regarded as the foundation of his church. Hence the symbolism of these stones was made to apply to Christ alone, the color of the stone often guiding the commentator in his choice of ideas denoted by the different gems. Thus one writer, applying all the meanings to Christ, finds that the greenish jasper denotes satisfaction, the sky blue sapphire, the soul, the bright red calcedoni, zeal for truth, the transparent green emerald, kindness and goodness, the nail colored sardonyx, the strength of spiritual life, the red sardias, readiness to shed his blood for the church, the yellow chrysalite, the excellence of his divine nature, the sea green barrel, moderation and the control of the passions, the glass green topaz, or chrysalite, uprightness, the harsh colored chrysopraise, sternness towards sinners, the violet or purple jacinth, royal dignity, and lastly the purple amethyst, with a touch of red, perfection. Andreas of Caesarea freely recognizes his indebtedness to the much more ancient source, Saint Epiphanius, Bishop of Constantia in Cyprus, who died in 402 A.D., and who wrote a short but very valuable treatise on the stones of the breastplate, noting in several cases, the therapeutic and telezmaic virtues of these stones, and giving his opinion as to the order in which the names of the tribes were inscribed upon them. As the foundation stones of Revelation are rightly called apostolic stones, so those of the breastplate merit the designation of tribal stones, as well as that of astral stones. Indeed, the Jews of medieval times definitely associated the tribes with the zodiacal signs in the following order. Benjamin, Sagittarius, Dan, Capricorn, Naftali, Aquarius, Asher, Pisces. For Rabbanus Marius, the nine gems of the King of Tyre, named in Ezekiel 38, verse 13, are types of the nine orders of angels, just as the 12 foundation stones of Revelation signify the 12 apostles. It is evident, from early and later usage, that at the place and time where and when these stones were first utilized for birth stones, the year must have begun with the month of March. This will be apparent when we compare the following eight lists carefully gathered from various sources. Isidore, Bishop of Seville, Amethyst, Arabians, Amethyst, March, Jews, Jasper, Romans, Bloodstone, Isidore, Bishop of Seville, Jasper, Arabians, Bloodstone, April, Jews, Sapphire, Romans, Sapphire, Isidore, Bishop of Seville, Sapphire, Arabians, Sapphire, May, Jews, Calcedonia, Carnelian, Agate, Romans, Agate, Isidore, Bishop of Seville, Agate, Arabians, Emerald, June, Jews, Emerald, Romans, Emerald, Isidore, Bishop of Seville, Emerald, Arabians, Agate, Calcedonia, Pearl, July, Jews, Onyx, Romans, Onyx, Isidore, Bishop of Seville, Onyx, Arabians, Carnelian, August, Jews, Carnelian, Romans, Carnelian, Isidore, Bishop of Seville, Carnelian, Arabians, Sardonyx, September, Jews, Chrysalite, Romans, Sardonyx, Isidore, Bishop of Seville, Chrysalite, Arabians, Chrysalite, October, Jews, Aquamarine, Romans, Aquamarine, Isidore, Bishop of Seville, Aquamarine, Arabians, Aquamarine, November, Jews, Topaz, Romans, Topaz, Isidore, Bishop of Seville, Topaz, Arabians, Topaz, December, Jews, Ruby, Romans, Ruby, Isidore, Bishop of Seville, Ruby, Arabians, Ruby, January, Poles, Garnet, Russians, Garnet, Hyacinth, Italians, Jacinth, Garnet, 15th to 20th century, Garnet, February, Poles, Amethyst, Russians, Amethyst, Italians, Amethyst, 15th to the 20th century, Amethyst, Hyacinth, Pearl, March, Poles, Bloodstone, Russians, Jasper, Italians, Jasper, 15th to the 20th century, Jasper, Bloodstone, April, Poles, Diamond, Russians, Sapphire, Italians, Sapphire, 15th to the 20th century, Diamond, Sapphire, May, Poles, Emerald, Russians, Emerald, Italians, Agate, 15th to the 20th century, Emerald, Agate, June, Poles, Agate, Calcedonia, Russians, Agate, Calcedonia, Italians, Emerald, 15th to the 20th century, Cat's Eye, Turquoise, Agate, July, Poles, Ruby, Russians, Ruby, Sardonyx, Italians, Onyx, 15th to the 20th century, Turquoise, Onyx, August, Poles, Sardonyx, Russians, Alexandrite, Italians, Carnelian, 15th to the 20th century, Sardonyx, Carnelian, Moonstone, Topaz, September, Poles, Sardonyx, Russians, Chrysalite, Italians, Chrysalite, 15th to the 20th century, Chrysalite, October, Poles, Aquamarine, Russians, Barrel, Italians, Barrel, 15th to the 20th century, Barrel, Opal, November, Poles, Topaz, Russians, Topaz, Italians, Topaz, 15th to the 20th century, Topaz, Pearl, December, Poles, Turquoise, Russians, Turquoise, Chrysalprez, Italians, Ruby, 15th to the 20th century, Ruby, Bloodstone. It may be interesting to show in these eight lists the stones which are most favored in each month in the following way the numerals indicating the number of lists in which the stones appear including the alternate stones. January, Garnet, 7, Hyacinth, 2, February, Amethyst, 8, Hyacinth, 1, Pearl, 1, March, Jasper, 5, Bloodstone, 4, April, Sapphire, 7, Diamond, 2, May, Agate, 5, Emerald, 4, Calcedonia, 1, Carnelian, 1, June, Emerald, 4, Agate, 4, Calcedonia, 3, Turquoise, 1, Pearl, 1, Cassi, 1, July, Onyx, 5, Sardonyx, 1, Carnelian, 1, Ruby, 1, Turquoise, 1, August, Carnelian, 5, Sardonyx, 3, Moonstone, 1, Topaz, 1, Alexandrite, 1, September, Chrysalite, 6, Sardonyx, 2, October, Barrel, 8, Aquamarine, 5, Opal, 1, November, Topaz, 8, Pearl, 1, December, Ruby, 6, Turquoise, 2, Chrysopraise, 1, Bloodstone, 1. With the exception of January, where we have the Garnet instead of the Jacinth, and of December, which gives us the Ruby instead of the Chrysopraise, the first choices are practically identical with the Foundation Stones, bearing in mind that the 11th Stone is that for January, the 12th that for February, the first that of March, and so on. Of the assignment of the natal stones to the different months of the year, or to the zodiacal signs, Pouillet Fils, writing in 1762, states that in his opinion, this fashion started in Germany, others say in Poland, some two centuries before his time, and he adds that, though this arrangement was purely imaginary and unknown to ancient writers, it soon became popular, and many, more especially of the fair sex, seeing in it an element of mystery, wishes to wear rings set with the stone appropriate to the month of their birth, the stone being engraved with the appropriate zodiacal sign. However correct, Pouillet may be regarding the period at which the fashion of wearing natal rings was introduced. He is, as we have already shown, quite wrong in believing that the serial arrangement of the stones, and their assignment to months or signs, was purely imaginary, for it is unquestionably based on the list in Revelation, which in its turn goes back to the twelve stones of the High Priest's breastplate. The fashion of wearing a series of twelve stones, denoting or bearing the zodiacal signs, seems to have existed in the sixteenth century, for Catherine de' Medici is said to have worn a girdle set with twelve stones, among which were certain onyxes as largest crown pieces, upon which Talismaiic's designs had been engraved. Two hundred years later, this girdle is stated to have been in the possession of Monsieur Dennerie, whose collection of antique metals was regarded as the finest in Paris at the time. It is not, however, certain that the twelve stones of Catherine's girdle were those attributed to the zodiacal signs, both at an earlier and later period. Though the substitution of a new schedule for the time-honored list of birthstones has received the approval of the National Association of Jewelers at the meeting in Kansas City, August 1912, it can scarcely be said to offer a satisfactory solution of the question, which has its importance not only from a commercial point of view, but also because the idea that birthstones possess a certain indefinable, but nonetheless real significance has long been present and still exercises, a spell over the minds of all, who are gifted with a touch of imagination, or romance, if you will. The longing for something that appeals to this sense is much more general than is commonly supposed, and is a not unnatural reaction against the progress of materialism, against the assertion that there is nothing in heaven or earth but what we can definitely apprehend through our senses. It is this persuasion that should be chiefly considered in any attempt to tamper with the traditional attribution of the stones to particular months or to the zodiacal signs. Once we allow the spirit of commercialism, pure and simple, to dictate the choice of such stones, according to the momentary interest of dealers, there is grave danger that only the true incentive to acquire birthstones will be weakened and people will lose interest in them. Sentiment, true sentiment, is one of the best things in human nature. While if darkened by fear, it may lead to pessimism. With all the evils which such a state of mind implies, if illumined by hope, it gives to humanity a brighter forecast of the future, an optimism that helps people over difficult passages in their lives. Thus sentiment must not be neglected, and nothing is more likely to destroy it than the conviction that it is being constantly exploited for purposes of commercialism. For this reason, the interest as well as the inclination of all who are concerned in this question of birthstones should induce a very careful handling of the subject. Quite true it is that there are now and have been in the past several lists of stones differing slightly from one another, but all are based essentially either upon the list of foundation stones given in Revelation 21 verse 19, or upon that of the gems adorning the breastplate of Aaron and enumerated in Exodus 34 verses 10 through 13. For convenient reference, we give the latter according to the authorized version of the scriptures and also as corrected by later research and the former according to the authorized version. Breastplate, authorized version, one sardias, two topaz, three carbuncle, four emerald, five sapphire, six diamond, seven ligure, eight agate, nine amethyst, 10 barrel, 11 onyx, 12 jasper. Breastplate, later correction, one carnelian, two chrysalite or peridot, three emerald, four ruby, five lapis lazuli, six onyx, seven sapphire, eight agate, nine amethyst, 10 topaz, 11 barrel, 12 jasper. Foundation stones, authorized version, one jasper, two sapphire, three calcedoni, four emerald, five sardonics, six sardias, seven chrysalite, eight barrel, nine topaz, 10 chrysopraces, 11 jasinth, 12 amethyst. While the arrangement differs in revelation, the stones are nearly identical. For calcedonias, we should probably read, carcedonias, a name of the ruby. Sardonics is the onyx of Exodus. The jasinth, or sapphire, is probably the ligure. The sapphire was the lapis lazuli, and sardias is equivalent to carnelian. There thus remains only the chrysoprace, which for some reason has substituted the agate. In the eventual association of the foundation stones with the months, the first, the jasper, was assigned to march, with which the month of the year was reckoned to begin. The list suggested and adopted in Kansas City reads as follows. January, birthstone, garnet. February, birthstone, amethyst. March, birthstone, bloodstone. Alternate stone, aquamarine. April, birthstone, diamond. May, birthstone, emerald. June, birthstone, pearl. Alternate stone, moonstone. July, birthstone, ruby. August, birthstone, sardonics. Alternate stone, peridot. September, birthstone, sapphire. October, birthstone, opal. Alternate stone, termilene. November, birthstone, topaz. December, birthstone, turquoise. Alternate stone, lapis lazuli. Among the many changes in this list from that habitually followed, it will be noted that the ruby is transferred from December to July, changing places with the turquoise, which became the gem of December. This has been favored on the ground that the warmer colored gem was best adapted to the July birthstone while the paler turquoise was best suited to a winter month when the sun's rays are feeble. The contrary, however, is true, for it is in winter that we seek for warmth, while in the heat of summer nothing is more grateful than coolness. This transposition is in effect simply a return to the ordering of these stones in the Polish list, which may perhaps have become popular in Europe in the 18th century through Marie Leshenka, the Queen of Louis XV. Another undesirable change takes the chrysalite, or peridot, from the place it has always occupied as the gem of September and makes of it an alternate for August with the sardonyx, while the sapphire, properly the gem for April, is made the birthstone for September. For October, neither the termilene nor the opal is as appropriate as the barrel, while for June we should prefer the esteria to the moonstone as a substitute for the pearl. This suggested radical change or violation cannot be permitted. The time-honored ordering is familiar now to all who are interested in the matter, and any change, even if one, apparently, for the better, is liable to disturb the popular confidence in those who are supposed to be familiar with the subject. Above all, there should be no duplication or triplication of birthstones for any given month, the choice between a birthstone or an astral or zodiacal stone, or the combination of these affording all the variety that is necessary or should be desired. End of chapter 9 part 1. Chapter 9 part 2 of the curious lore of Precious Stones. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. The Curious Lore of Precious Stones by George Frederick Coons. Chapter 9, Birthstones Part 2. As the diamond does not appear to have been known to the ancients and is not given in any of the lists of birthstones before the last century, and as diamonds, like gold and platinum, may easily be used as accessories to other stones, would it not perhaps be better to omit the diamond from the lists of the stones of the months and rather use these gems as a bordering or other ornate addition to the stone of the month? The pearl, which is not a stone in any sense of the word, should not appear in the list at all, but it can be worn in some device suggesting a sentiment, as for instance an emblem of purity, etc. The tourmaline, as a gem only known in modern times or since the 18th century, seems out of place in the list of birthstones which ought only to comprise precious or semi-precious stones which have been known and worn from ancient times. Astral stones or zodiacal stones are terms used to designate those gems which were believed to be peculiarly and mystically related to the zodiacal signs, while these signs constitute a twelve-fold division of the year just as do the months, they do not exactly coincide with the latter, as now reckoned, but overlap them, so that the sign Aquarius, for instance, covers the period from January 21st to February 20th, that of Pisces, from February 21st to March 20th, that of Aries, the spring sign, from March 21st to April 20th, and so on down to Capricornus, which begins at the winter solstice. Thus every necessary opportunity is afforded for enlarging the selection of natal stones while preserving the traditional order of those appropriate to the months, an order which in its origin dates back to the early Christian centuries, and which, from the close relation with the sacred gems of the scriptures, it seems almost sacrilegious to violate by arbitrary changes. Then, in addition, we have the talismanic gems or the stones of the twelve guardian angels, one set over all those born in each month. Here we have another time-honored list, differing from either of those mentioned above, so that, in almost, if not quite every case, each person has the choice between three different stones as birth stones, or can have them combined in an artistic jewel so as to profit by all the favorable influences promised by the old authorities. Thus there is absolutely no excuse for playing fast and loose with an ancient, popular, and quasi-religious belief in the special virtue of one particular stone for each month, and that one, the gem long prescribed by usage. As it might seem appropriate that one born in the United States should wear a gem from among those which our country furnishes, the following list was sometimes since prepared by the writer, not in any sense as a substitute for the real birth stones, but as possible accessory gems, when they were not identical, gems which might be worn from a spirit of patriotism. Of course, where the stone in question is really that traditionally recommended, the fact that it is, at the same time, an American gemstone is an added argument in its favor. January, stones, garnet, rotolite, where found, Montana, New Mexico, Arizona, North Carolina. February, stones, amethyst, where found, North Carolina, Georgia, Virginia. March, stones, californite, where found, california. April, stones, sapphire, where found, Montana, Idaho. May, stones, green tourmaline, where found, lake superior. June, stones, moss agate, where found, california, Montana, Wyoming, Arizona. July, stone, turquoise, where found, New Mexico, california, Arizona. August, stones, golden barrel, where found, california, Connecticut, North Carolina. September, stones, kunzite, where found, california. October, stones, aquamarine, where found, North Carolina, Maine, california. November, stones, topaz, where found, Utah, California, Maine. December, stones, rubolite, where found, Montana. The year is divided into four seasons or cycles, spring, summer, fall, and winter, and each season has its particular gem. The emerald is the gem of the spring, the ruby the gem of summer, the sapphire the gem of autumn, and the diamond the gem of winter. For spring no precious stone is more appropriate than the emerald. Its beautiful color is that of nature, for nature clothes herself with green when she awakens from her long rest of winter. Having decked herself with green of the various tints and colors, she has selected a background by which a contrast is made for the flowers that come in the spring and summer and ripen into fruit and seeds of autumn. To be a seasonal gem it must be rare, and the emerald is rare, whether found in the mines of Bogota, whether mined in ancient times at Zabara in Egypt, or in the past century in the Ural Mountains, it has never been found in abundance. It is softer in color than the ruby, and less hard in structure. The ruby, although as a natal stone it belongs to December, is the gem of summer. It is born in hot climates, the pigeons blood ruby in Burma, the pomegranate red in Ceylon, and the more garnet-hued type in Siam. These three equatorial countries produce the ruby. Those of large size are always rare, and this is the gem which Job valued more highly than any other, although garnet may perhaps be a better rendering. It is on an equal plane in hardness, in composition, in crystalline structure, and in every way, with the sapphire. These are sister gems, structurally alike, yet varying in complexion due to a slight difference which some scientists think is not even dependent upon the coloring matter. The sapphire, the gem of autumn, the blue of the autumn sky, is a symbol of truth, sincerity, and constancy. Less vivid than its sister gem, the ruby. It typifies calm and tried affection, not ardent passion. It is therefore appropriate to the autumn season, when the declining sun no longer sends forth the fiery rays of summer, but shines with a tempered brilliancy. The diamond, the gem of winter, typifying the sun, is the gem of light. Its color is that of ice, and as the dew drop or the drop of water from a mountain stream sparkles in the light of the sun, as the icicle sparkles in winter, and the stars on a cold winter night sow the diamond sparkles, and it combines and contrasts with all known gems. Like light, it illumines them just as the sun does the plants of the earth. The diamond, the gem of light, like light itself when broken into a spectrum, gives us all known colors, and by combining all these colors it gives us white. Like gold, the diamond is made rare, so it must be searched for, and the mines and deposits contain less of these two substances in a given area than any other known materials. It is thirty to one hundred times more rare than gold, for if gold occurs one part in two hundred and fifty thousand, it can scarcely be worked with profit, while the diamond can be worked to advantage when found only one part in ten million. Yes, even one part in twenty five million, and like gold, it sometimes spurs the searcher on to wealth or to ruin. As great nuggets of gold have occasionally been found, so has a diamond been discovered large enough to make the greatest ruler pause to pay its price, and one which it took an entire country to give to that ruler who sways his scepter over countries in which the world's greatest diamonds have been found. When the God of the Mines called his courtiers to bring him all known gems, he found them to be all colors and tints, and of varying hardnesses, such as the ruby, emerald, sapphire, etc., etc. He took one of each, he crushed them, he compounded them, and said, Let this be something that will combine the beauty of all, yet it must be pure, and it must be invincible. He spoke, and lo, the diamond was born, pure as the dewdrop and invincible in hardness, but when its ray is dissolved in the spectrum, it displays all the colors of the gems from which it was made. Mine, said the God, must be the gem of the universe, for my queen I will create one that shall be the greatest gem of the sea, and for her he created the pearl. Gems of Spring Amethyst, Green Diamond, Crystal Barrel, Spinel, or Rubicel, Pink Topaz, Ovaline, or Peridot, Emerald Gems of Summer, Zircon, Garnet, or Demantoid, and Alvarite Crystal Barrel, or Alexandrite, Spinel, Pink Topaz, Ruby, Fire, Opal Gems of Autumn, Hyacinth, Topaz, Sapphire, Jacinth, Cairngorn, Adamantine Spar, Tormaline, Oriental Chrysalite Gems of Winter, Diamond, Rock Crystal, White Sapphire, Turquoise, Quartz, Moonstone, Pearl, Labradorite Sentiments of the Months, January, Natal Stone, Garnet, Guardian Angel, Gabriel His Talismai Gem, Onyx, Special Apostle Simon Peter, His Gem, Jasper, Zodiacal Sign, Aquarius, Flower, Snowdrop No gem's saved Garnets should be worn by her who in this month is born. They will ensure her constancy, true friendship, and fidelity. The gleaming Garnet holds within its sway, faith, constancy, and truth to one all way. February, Natal Stone, Amethyst, Guardian Angel, Barquiel, His Talismai Gem, Jasper, Special Apostle Andrew, His Gem, Carbuncle, Zodiacal Sign, Pisces, Flower, Primrose. The February born may find sincerity and peace of mind, freedom from passion and from care, if she and Amethyst will wear. Let her and Amethyst but cherish well, and strife and care can never with her dwell. March, Natal Stone, Jasper, Bloodstone, Guardian Angel, Malkadiel, His Talismai Gem, Ruby, Special Apostles, James and John, Their Gem, Emerald, Zodiacal Sign, Aries, Flower, Ipomia, Violet. Who on this world avours her eyes in March first opens may be wise, in days of peril firm and brave, where she a bloodstone to her grave. Who wears a Jasper, be life short or long, will meet all dangers, brave and wise and strong. April, Natal Stone, Diamond, Sapphire, Guardian Angel, Ashmode, His Talismai Gem, Topaz, Special Apostle, Phillip, His Gem, Carnelian, Zodiacal Sign, Taurus, Flower, Daisy. She who from April dates her years, diamonds should wear, less bitter tears for vain repentance, flow this stone emblem of innocence is known. Innocence, repentance, sun and shower, the diamond or the sapphire is her dour. May, Natal Stone, Emerald, Guardian Angel, Amrielle, His Talismai Gem, Carbuncle, Special Apostle, Bartholomew, His Gem, Chrysalite, Zodiacal Sign, Gem and I, Flower, Hawthorn. Who first beholds the light of day, in spring sweet flowering month of May, and wears an Emerald all her life shall be a loved and happy wife. No happier wife and mother in the land than she with Emerald shining on her hand. June, Natal Stone, Agate, Guardian Angel, Marielle, His Talismai Gem, Emerald, Special Apostle, Thomas, His Gem, Barrel, Zodiacal Sign, Cancer, Flower, Honeysuckle. Who comes with summer to this earth, and owes to June her hour of birth, with ring of agate on her hand, can health, long life and wealth command. Through the moss agates charm, the happy years near see June's golden sunshine turn to tears. July, Natal Stone, Turquoise, Guardian Angel, Verquiel, His Talismai Gem, Sapphire, Special Apostle, Matthew, His Gem, Topaz, Zodiacal Sign, Leo, Flower, Water Lily. The Heaven-blue Turquoise should adorn all those who in July are born, for those they'll be exempt and free from love's doubts and anxiety. No other gem than Turquoise on her breast can to the loving doubting heart bring rest. August, Natal Stone, Carnelian, Guardian Angel, Hema-Tiel, His Talismai Gem, Diamond, Special Apostle, James, The Son of Alpheus, His Gem, Sardonyx, Zodiacal Sign, Virgo, Flower, Poppy. Where a Carnelian or for thee no conjugal felicity, the August born without this stone, tis said must live unloved alone. She, loving once and always, wears if wise, Carnelian, and her home is Paradise. September, Natal Stone, Chrysalite, Guardian Angel, Turquoise, His Talismai Gem, Jacinth, Special Apostle, Lebius Thaddeus, His Gem, Chrysal Praise, Zodiacal Sign, Libra, Flower, Morning Glory. A maid born when September leaves are rustling in the autumn breeze, a Chrysalite on brow should bind 12 cured diseases of the mind. If Chrysalite upon her brow is laid, follies and dark delusions flee afraid. October, Natal Stone, Barrel, Guardian Angel, Barrel, His Talismai Gem, Agate, Special Apostle, Simon Zalotes, His Gem, Jacinth, Zodiacal Sign, Scorpio, Flower, Hopps. October's child is born for woe, and life's vicissitudes must know, and lay a barrel on her breast, and hope will lull those woes to rest. When fair October to her brings the barrel, no longer need she fear, misfortunes peril. November, Natal Stone, Topaz, Guardian Angel, at Neckiel, His Talismai Gem, Amethyst, Special Apostle, Matthias, His Gem, Amethyst, Zodiacal Sign, Sagittarius, Flower, Chrysanthemum. Who first comes to this world below, with dear November's fog and snow, should prize the Topaz's amber hue, emblem of friends and lovers true. Firm friendship is November's, and she bears true love beneath the Topaz that she wears. December, Natal Stone, Ruby, Guardian Angel, Humiel, His Talismai Gem, Barrel, Special Apostle, Paul, His Gem, Sapphire, Zodiacal Sign, Capricornus, Flower, Holly. If cold December give you birth, the month of snow and ice and mirth, place on your hand a ruby true, success will bless more error you do. December gives her fortune, love and fame, if amulet of rubies bear her name. Hindu list of gems of the months, April, Diamond, May, Emerald, June, Pearl, July, Sapphire, August, Ruby, September, Zircon, October, Coral, November, Cat's Eye, December, Topaz, January, Serpent Stone, February, Chandra, Kanta, March, the Gold Sivalinga. When the Zodiacal signs were engraved on stones to give them special virtues and render them of greater efficacy for those born under a given sign, the Hebrew characters designating the sign, or at least the initial character, were often cut upon the gem. As the letters in which the earliest of our sacred writings were written, a peculiar sanctity was often ascribed to these Hebrew characters, which were perhaps the more highly valued that they were unknown to the owners of the gems, and hence possess a certain air of mystery for them. The subjoined list of the signs with the Hebrew equivalents may be of interest on this account. Hebrew names of the signs of the Zodiac, Libra, Masneid, Scorpio, Acrab, Sagittarius, Kessit, Capricornus, Gedai, Aquarius, Deli, Pisces, Dagim, Aries, Talay, Taurus, Shor, Gemini, Teomim, Cancer, Sartan, Leo, Aria, Virgo, Betula. Gems of weekdays, Sunday, Topaz, or Diamond. The Baron is born on Sunday's sweet day, his Blythe and his Bonnie is happy and gay. Sunday's talismai gem, the Pearl. Monday, Pearl, Crystal. The Baron that is born on Monon's sweet race is lovely in feature and fair in face. Monday's talismai gem, the Emerald. Tuesday, Ruby, Emerald. If Twisco assists at birth keeps a pace, the Baron will be born with a soul full of grace. Tuesday's talismai gem, the Topaz. Wednesday, Amethyst, Loadstone. But if Woden be there, many tears will he sow, and the Baron will be born but for sadness and woe. Wednesday's talismai gem, the Turquoise. Thursday, Sapphire, Carnelian. Job's presence at birth means a long sway to Moe, for if birth on Thursday, thou hast far, far to go. Thursday's talismai gem, the Sapphire. Friday, Emerald, Cat's Eye. If Venus shall bless thee, thou shall bless many living, for Frigga's Baron truly is loving and giving. Friday's talismai gem, the Ruby. Saturday, Turquoise, Diamond. Cedar day's Baron in sweat shall be striving, for Saturn has doomed it to work for a living. Saturday's talismai gem, the Amethyst. No gems have afforded more interest to the Oriental peoples than those that are known as phenomenal gems, that is, such as exhibit a phenomenal quality, either as a moving line, as in the Crystal Barrel, Cat's Eye, or the Quartz Cat's Eye, or as a star, a class represented by the star Sapphire and the star Ruby, all these being considered to bring good fortune to the wearer. A splendid star Sapphire is in the hilt of the sword, presented as an Easter gift, to King Constantine of Greece, then Prince Constantine, by the Greeks of America, on Easter day, 1913. This ornate and beautiful sword was made by Tiffany and Company. Then there is the Alexandrite, Cat's Eye, which, in addition to its Cato Yant effect, changes from green to red, showing its natural color by day, and glowing with a ready hue by artificial light. The Cat's Eye effect here is caused by a twinning of the crystal, that is, when the gem is cut with a dome, across the twinning line, this shows itself as a smooth band of white light, with a translucent or transparent space at one side, the line varying in sharpness and in breath, as the illumination becomes more intense. If the light is very bright, the line is no wider than the thinnest possible silver or platinum wire. The quartz Cat's Eye, less distinct than the crystal barrel Cat's Eye, is also found in the east, and possesses the property that when cut straight across, an apparent striation in the stone produces the Cat's Eye effect, but the material is not so rich or brilliant, nor is the gem as beautiful as the true Cat's Eye. The Alexandrite variety of crystal barrel is colored by chromium, and is diocroitic, appearing green when viewed in one direction and red in another. In artificial light, however, the green color is lost, and the red alone becomes apparent. The moonstone with its moon-like, silvery white light, changes on the surface as the light varies. This is due to a Cat o' Yancy produced by a reflection, caused by certain cleavage planes, present in feldspar of the variety to which the moonstone belongs. Phenomenal gems for the days of the week, Sunday Sunstone, Monday Moonstone, Tuesday Star Sapphire, Wednesday Star Ruby, Thursday Cat's Eye, Friday Alexandrite, Saturday Labradorite. Fashioned in some parts of the orient, dictates the use of special colors for raiment and jewels to be worn on the different days of the week, in Siam, deep red silks and rubies are appropriate for Sunday wear. White fabrics and moonstones are prescribed for Monday. Light red garments and coral ornaments are favored for Tuesday. Striped stubs and jewels, set with a Cat's Eye, are considered the proper wear for Wednesday. Green materials and emeralds are decreed for Thursday. Silver-blue robes and ornaments, set with diamonds, are chosen for Friday, and on Saturday, those who obey the dictates of fashion, are clad in dark-blue garments and wear sapphires of a similar hue. Our age is not satisfied with the marvelous progress of science, which has rendered possible the realization of many of the old magician's dreams. In spite of this, there seems to be a growing tendency to revive many of the old beliefs, which appeared to have been definitely discarded. Therefore, we need not be surprised that the nineteenth century offers us a work on the magic art, written precisely in the spirit that animated Anagrippa, or Aporta, in the fifteenth and sixteenth centuries. This work gives elaborate directions as to the manner in which the magus should proceed to perform his magic rites. Each day has its special and peculiar ritual. Sunday is the day for the works of light, and on this day a purple robe should be worn, and a tiara and bracelets of gold. The ring placed on the finger of the operator should be of gold, and set with a chrysalite or a ruby. A white robe with silver stripes is to be worn on Monday, the day of the works of divination and mystery, and the high priest of the mysteries wears over his robe a triple necklace of pearls, crystals, and selenites. The tiara should be covered with yellow silk, and bear in silver characters the Hebrew monogram for Gabriel, as given by Cornelius Agrippa in his occult philosophy. Tuesday is assigned to the works of wrath, and on this day the robe must be red, the color of fire and blood, with a belt and bracelets of steel. The tiara should be a circlet of iron, and a sword or a stylus is to be used in place of a wand. The ring is set with an amethyst. The day for the works of science is Wednesday, when a green robe is worn, and a necklace of hollow glass beads, filled with quick silver, the ring is adorned with an agate. On Thursday, appointed for the works of religion or politics, a scarlet robe is worn, upon the forehead of the operator, is bound a plate of tin. Engraved with the symbol of the planet Jupiter and various mystic characters, the ring bears either an emerald or a sapphire. Friday, the day of Venus, is naturally dedicated to the works of love, and the celebrant wears a sky blue robe. His ring shows a turquoise, and his tiara is set with lapis lazuli and barrel. The works of mourning belong to Saturday, when a black or brown robe is worn, embroidered in orange colored silk, with mystic characters. From the neck of the operator hangs a leaden metal, bearing the symbol of the planet Saturn, and on his finger is a ring set with an onyx, upon which a double-faced Janus has been engraved while Saturn was in the ascendant. Gems of the hours, hours of the day, seven chrysalite, eight amethyst, nine kunzite, ten sapphire, eleven garnet, twelve diamond, one jacinth, two emerald, three barrel, four topaz, five ruby, six opal. Hours of the night, seven sardonyx, eight calcedoni, nine jade, ten jasper, eleven lodestone, twelve onyx, one morion, two hematite, three malachite, four lapis lazuli, five turquoise, six tourmaline. Wedding anniversaries, one paper, two calico, three linen, four silk, five wood, six candy, seven floral, eight leather, nine straw, ten tin, twelve agate, thirteen moonstone, fourteen moss agate, fifteen rock crystal glass, sixteen topaz, seventeen amethyst, eighteen garnet, nineteen hyacinth, twenty china, twenty three sapphire, twenty five silver, twenty six star sapphire, blue, thirty pearl, thirty five coral, thirty nine cat's eye, forty ruby, forty five alexandrite, fifty gold, fifty two star ruby, fifty five emerald, sixty diamond yellow, sixty five star sapphire gray, sixty seven star sapphire purple, seventy five diamond. End of chapter nine part two.