Minerals in Judeo-Christianity

Precious stones are stones notable for their color, brilliance, or rarity. Such stones have always been held in high esteem everywhere, particularly in the East with ornamental uses such as rings, bracelets, chokers, or necklaces. As a symbol of power, the crowns of kings, as well as their clothes, and those of their officials and priests, were adorned with these gems. Although both Judaism and Christianity rejected superstition, multiple precious stones and other minerals with symbolic meanings appear in the Bible.

The analysis of their meaning was the subject of a considerable amount of literature in the 4th century, being symptomatic of the fact that it was not an easy issue to solve, a translation problem that led to an ontological problem:

It should be noted that the ancients did not classify their precious stones by analyzing their composition and crystalline forms, giving them names according to their color, their use, or the country from which they came. The stones to which the Hebrew names were applied could no longer be identified, and the translators adopted the same Hebrew name for different Greek words.

Stones could be of the same or nearly the same colour, but of different composition or crystalline form, and they bear identical names. Another difficulty is due to the fact that the names have changed over time, their sapphire being our lapis lazuli.

Paradoxically, we know more about the stones considered precious in Egypt, Assyria and Babylon than in the Semitic world.

Regarding Christian texts, we have the Etymologies of Saint Isidore, written by Saint Isidore of Seville as an encyclopedia during the 7th century. This work compiles a great deal of knowledge of his time, including descriptions of precious and semi-precious stones. In his book "De Lapidis" (On Stones), Saint Isidore addresses issues related to the physical and symbolic properties of various stones, as well as their uses and meanings at the time. In the Etymologies he carefully deals with the appearance and linguistic origin of minerals, although he also occasionally adds his Christian part:

<< Some people claim that jasper serves as a talisman and guardian for whoever wears it, but believing this is not faith, but superstition. >> Etymologies XVI, 7. Green gems.

King Alfonso X of Castile, known as "the Wise", also wrote about precious stones in his work "Lapidary". This text is a kind of encyclopedia of gems and minerals, where different precious and semi-precious stones are described and classified according to their physical characteristics and supposed medicinal or magical powers. This work contains a lot of non-Hebrew, but rather oriental information: thus, it can openly say things like the ruby ​​brings luck, that jet caused disputes, that turquoise was bad for merchants, or that quartz attracted rain.

In the Jewish world, there are mentions and discussions about precious stones in various contexts. These texts often refer to gems in relation to the ornamentation of the Temple of Jerusalem, in Jewish religious rituals, as well as in Jewish mystical and esoteric literature, such as the Kabbalah. As seen in the article:  Jewish Medieval Magic (II), the use of a mineral could not, in any case, be considered idolatry, and its uses were normally medicinal, and included engravings with divine names.

The breastplate of the High Priest

The most striking feature of the tradition is the stones that appear on the breastplate of the High Priest, each of them representing "The Twelve Tribes of Israel."

The "breastplate of judgment" or "breastplate of discernment" is known as an important piece of priestly attire described in the book of Exodus in the Old Testament. The stones and the tribes they represented are described in Exodus 28:15-30 and 39:8-21, placed on the breastplate in the same order in which the tribes camped around the tabernacle in the desert during the Exodus.

Carnelian (Odema): Represented Reuben.

Topaz: Represented Simeon.

Carbuncle (Nofec): Represented Levi.

Emerald (Bareket): Represented Judah.

Sapphire: Represented Issachar.

Diamond (Yahalom): Represented Zebulun.

Agate: Represented Dan.

Onyx agate (Leshem): Represented Naphtali.

Jacinth (Sapir): Represented Gad.

Jacinth (Yahalom): Represented Asher.

Jacinth (Leshem): Represented Joseph.

Amethyst (Achlamah): Represented Benjamin.

The breastplate was considered to have mystical or divine properties that allowed the high priest to communicate with God and obtain divine guidance in matters important to the community. In Jewish tradition, this breastplate was seen as a symbol of the responsibility and authority of the high priest to represent the people before God.

Texts and minerals with special meanings in the Bible.

Their mentions do not have magical or esoteric powers, but rather, they are associated with spiritual issues, metaphors of glory and prosperity. We cite some examples:

In Ezekiel 28 we see how precious stones are associated with spiritual wealth:

"You were in Eden, in the garden of God, and your garments were adorned with every kind of precious stone: carnelian, topaz, jasper, chrysolite, beryl, onyx, sapphire, carbuncle, emerald and gold; everything was carefully prepared for you on the day you were created."

While in Revelation 21 we see another mention in the new Jerusalem:

"16 The city is laid out squarely, and its length is equal to its width. And he measured the city with the reed, twelve thousand stadia; its length, height and width are equal. 17 And he measured its wall, one hundred and forty-four cubits, according to the measure of a man, which is the measure of an angel. 18 The material of its wall was jasper, but the city was pure gold, like clean glass; 19 And the foundations of the wall of the city were adorned with every precious stone. The first foundation was jasper; the second, sapphire; the third, agate; the fourth, emerald; 20 The fifth, onyx; the sixth, carnelian; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; the twelfth, amethyst. 21 The twelve gates were twelve pearls; each gate was a pearl. And the street of the city was pure gold, transparent as glass."

Later legends outside the Bible modified certain minerals and crystals to form their own backgrounds: for example, It is said that the bloodstone was actually the crystallized blood of Jesus, fallen from the cross.

Reinterpretation of crystals for "Jewish and Christian pious use."

Although stones in a "Christian use" will represent a metaphor for spiritual wealth, they share with the "new age use" the use of them as tokens that represent religious or moral values: the ruby ​​as a symbol of sacrifice and compassion; the sapphire as purity; or malachite as a protector, ironically, from witchcraft.

Therefore, where they diverge is in the existence of energies, where stones are catalysts of good/bad vibrations. In the same way, they connect with the zodiac to help with the deficiencies that these archetypes present.

Although some Christians show reluctance about the use of stones as a spiritual practice, there is no evidence in the Bible that shows that they are prohibited as such. Ultimately, it will depend on each person to use stones in their spiritual search.

Nuria Acquaviva – nuriacquavivaps@gmail.com

Bibliography:

- Cantera Montenegro, Los judíos y las ciencias ocultas en la España medieval. En la España medieval, 2002 (25), pp. 47-83.

- Gauding, M. The Signs and Symbols Bible: The Definitive Guide to Mysterious Markings. Sterling Publishing Company, Inc., 2009

- Lapidario de Alfonso X (ed. modernizada basada en la edición de Sagrario Rodríguez M. Montalvo (1981) de la Biblioteca Virtual Miguel de Cervantes.

Related articles:

> Jewish Medieval magic (II). Amulets, rituals and divination.

> Lapidary of Alfonso X the Wise. Minerals and astrology in the Hispanic Middle Ages.

> Chakras, colors and minerals.