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 St. 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
some time 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 fulfilment
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 determined the succession of natal stones
for the months. The first stone was assigned to St. 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 talismanic 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.[427]
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
to-day 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 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.[428]
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 encompassed 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 what 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 St. Jerome, three hundred years later, in
his letter to Fabiola,[429] and undoubtedly laid the foundation for the
later custom of wearing one of these stones as a natal or birth-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 a mine of mystical suggestions, the twelve foundation
stones (Rev. xxi, 19) 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 textual errors or to a transcription from
memory.
That the foundation stones were inscribed with the names of the
apostles is expressly stated (Rev. xxi, 14), but it was not until the
eighth or ninth century that the commentators on Revelation busied
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
except Epiphanius—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 attractive 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 xxi, 19, is Andreas, bishop of Cæsarea.
This author was at one time assigned by critics to the fifth century
A.D.,[430] but more recent investigation has shown that he probably
belonged to the last half of the tenth century. His exposition reads as
follows:[431]
The 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 lazur), 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 chalcedony 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
chalcedony. Andrew, then, can be likened to the carbuncle, since he
was splendidly 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 sardonyx, 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 sardius 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 chrysolite, gleaming with the splendor of gold, may symbolize
Bartholomew, since he was illustrious for his divine preaching and his
store of virtues.
The beryl, imitating the colors of the sea and of the air, and not
unlike the jacinth, seems to suggest 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 ruddy 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 new-born children drink of the
milk of the faith.
The chrysoprase, more brightly tinged with a golden hue than gold
itself, symbolizes St. Thaddæus; the gold (_chrysos_) symbolizing the
kingdom of Christ, and the _prassius_, Christ’s death, both of which
he preached to Abgar, King of Edessa.
The jacinth, which is of a celestial hue, signifies Simon Zelotes,
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 Chalcedony, zeal for truth; the transparent green
Emerald, kindness and goodness; the nail-colored Sardonyx, the strength
of spiritual life; the red Sardius, readiness to shed His blood for the
Church; the yellow Chrysolite, the excellence of His divine nature;
the sea-green Beryl, moderation and the control of the passions;
the glass-green Topaz (chrysolite?), uprightness; the harsh-colored
Chrysoprase, sternness towards sinners; the violet or purple Jacinth,
royal dignity, and, lastly, the purple Amethyst, with a touch of red,
perfection.[432]
Andreas of Cæsarea freely recognizes his indebtedness to the much more
ancient source, St. 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 talismanic virtues of these stones and giving his opinion as to the
order in which the names of the tribes were inscribed upon them.[433]
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:
Judah Aries
Issachar Taurus
Zebulun Gemini
Reuben Cancer
Simeon Leo
Gad Virgo
Ephraim Libra
Manasseh Scorpio
Benjamin Sagittarius
Dan Capricorn
Naphtali Aquarius
Asher Pisces
For Rabanus Maurus the nine gems of the king of Tyre named in Ezekiel
xxxviii, 13, are types of the nine orders of angels, just as the twelve
foundation stones of Revelation signify the twelve apostles.[434]
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
Month Jews Romans Seville Arabians
January Garnet Garnet Hyacinth Garnet
February Amethyst Amethyst Amethyst Amethyst
March Jasper Bloodstone Jasper Bloodstone
April Sapphire Sapphire Sapphire Sapphire
May Chalcedony Agate Agate Emerald
Carnelian
Agate
June Emerald Emerald Emerald Agate
Chalcedony
Pearl
July Onyx Onyx Onyx Carnelian
August Carnelian Carnelian Carnelian Sardonyx
September Chrysolite Sardonyx Chrysolite Chrysolite
October Aquamarine Aquamarine Aquamarine Aquamarine
November Topaz Topaz Topaz Topaz
December Ruby Ruby Ruby Ruby
———————————-Table split————————————
15th to 20th
Poles Russians Italians Century
January Garnet Garnet Jacinth Garnet
Hyacinth Garnet
February Amethyst Amethyst Amethyst Amethyst
Hyacinth
Pearl
March Bloodstone Jasper Jasper Jasper
Bloodstone
April Diamond Sapphire Sapphire Diamond
Sapphire
May Emerald Emerald Agate Emerald
Agate
June Agate Agate Emerald Cat’s-eye
Chalcedony Chalcedony Turquoise
Agate
July Ruby Ruby Onyx Turquoise
Sardonyx Onyx
August Sardonyx Alexandrite Carnelian Sardonyx
Carnelian
Moonstone
Topaz
September Sardonyx Chrysolite Chrysolite Chrysolite
October Aquamarine Beryl Beryl Beryl
Opal
November Topaz Topaz Topaz Topaz
Pearl
December Turquoise Turquoise Ruby Ruby
Chrysoprase 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, chalcedony 1, carnelian 1.
June Emerald 4, agate 4, chalcedony 3, turquoise 1, pearl 1,
cat’s-eye 1.
July Onyx 5, sardonyx 1, carnelian 1, ruby 1, turquoise 1.
August Carnelian 5, sardonyx 3, moonstone 1, topaz 1, alexandrite 1.
September Chrysolite 6, sardonyx 2.
October Beryl, 8, aquamarine 5, opal 1.
November Topaz 8, pearl 1.
December Ruby 6, turquoise 2, chrysoprase 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
chrysoprase, the first choices are practically identical with the
foundation stones, bearing in mind that the eleventh stone is that for
January, the twelfth that for February, the first that for March and so
on.
Of the assignment of the natal stones to the different months of the
year or to the zodiacal signs, Poujet 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, wished to wear rings set with the
stone appropriate to the month of their birth, the stone being
engraved with the appropriate zodiacal sign.[435] However correct
Poujet 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.
[Illustration: FACSIMILE OF THE BETROTHAL RING OF THE VIRGIN IN THE
CATHEDRAL OF PERUGIA.
The original ring, which is of chalcedony, is shown on St. Agatha’s
Day, July 29, to cure ailments of mothers. This cord and facsimile of
ring acquired by the author at Perugia, May 6, 1902.]
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 large as crownpieces, upon
which talismanic designs had been engraved. Two hundred years later
this girdle is stated to have been in the possession of a M. d’Ennery,
whose collection of antique medals was regarded as the finest in Paris
at the time.[436] 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
birth-stones has received the approval of the National Association of
Jewellers 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 birth-stones possess a certain indefinable,
but none the less 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 the only true incentive to acquire birth-stones 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
birth-stones 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 these stones, differing slightly from one another, but all are
based essentially either upon the list of foundation stones given in
Revelation (xxi, 19) or upon that of the gems adorning the breastplate
of Aaron and enumerated in Exodus (xxxix, 10-13). 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. Foundation Stones.
Authorized Version. Later Correction. Authorized Version.
I Sardius Carnelian Jasper
II Topaz Chrysolite Sapphire
(peridot)
III Carbuncle Emerald Chalcedony
IV Emerald Ruby Emerald
V Sapphire Lapis-lazuli Sardonyx
VI Diamond Onyx Sardius
VII Ligure Sapphire Chrysolite
VIII Agate Agate Beryl
IX Amethyst Amethyst Topaz
X Beryl Topaz Chrysoprasus
XI Onyx Beryl Jacinth
XII Jasper Jasper Amethyst
While the arrangement differs in Revelation, the stones are nearly
identical. For chalcedonius, we should probably read _carchedonius_,
a name of the ruby; sardonyx is the onyx of Exodus; the jacinth
(sapphire) is probably the “ligure”; the sapphire was the lapis-lazuli,
and sardius is equivalent to carnelian. There thus remains only the
chrysoprase, 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 month the year was
reckoned to begin.
The list suggested and adopted in Kansas City reads as follows:
Month. Birth-stone. Alternate Stone.
January Garnet
February Amethyst
March Bloodstone Aquamarine
April Diamond
May Emerald
June Pearl Moonstone
July Ruby
August Sardonyx Peridot
September Sapphire
October Opal Tourmaline
November Topaz
December Turquoise 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 for a July birth-stone, 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 eighteenth century through Marie Leczinska, the queen of
Louis XV. Another undesirable change takes the chrysolite (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 birth-stone for
September. For October neither the tourmaline nor the opal is as
appropriate as the beryl, while for June we should prefer the asteria
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 birth-stones for any given month, the
choice between a birth-stone or an astral or zodiacal stone or the
combination of these affording all the variety that is necessary or
should be desired.