Bede

The fourth foundation was emerald. The emerald is of such intense greenness that it surpasses all other green things, such as grasses, leaves, and gems, even tinging the surrounding air with its green reflection, which enhances its verdant appearance. It is noteworthy that it thrives in green oil, despite its natural properties. There are many types of emeralds, but the most renowned come from Scythia, followed by those from Bactria, and then Egypt. The emerald signifies souls that are ever flourishing in faith. The more they are tested by the adversities of the world—symbolized by the coldness of Scythia—the more they strive to preserve the imperishable and eternal inheritance kept in heaven by hope, and to spread this hope to others through preaching. They also grow in their contempt for the world through the chalice of the Lord’s passion and the internal richness of charity, which is given by the Holy Spirit. The homeland of this gemstone, a very beautiful land but uninhabitable, fittingly corresponds to these souls. Although it abounds in gold and gems, it is guarded by gryphons, ferocious flying creatures, or rather, winged beasts. They are quadrupeds, with bodies like lions and heads and wings like eagles. The Arimaspians, who are noted for having a single eye in the middle of their foreheads, fight with these gryphons to obtain the gems, driven by a remarkable desire. The Psalmist had entered this land abundant with treasures of virtues when he said: Behold, I fled far away and remained in the wilderness (Psalm 55), meaning he had withdrawn his soul from the allurements of the world. In this land, he encountered opposing beasts, praying: May lying lips be silenced, which speak arrogantly against the righteous in pride and contempt (Psalm 31). He also reveals that he found desirable treasures here, exclaiming with delightful admiration: How great is your goodness, Lord, which you have stored up for those who fear you (Psalm 31), and continues in this vein until the end of the psalm. Against such creatures striving to snatch away the seed of the divine word from us, the saints, who vigilantly guard it with single-minded heavenly desire, are like the Arimaspians with their singular focus, enabling them to seek out and uncover the gem of faith and other virtues. The higher the virtue, the fewer its cultivators and the greater the persecution it endures from unclean spirits, who, like horrific gryphons, are terrestrial in the degradation of their merits but aerial in the pride of their minds. They strive relentlessly not to possess spiritual riches for themselves but to take them away from men. And because such a lofty height of faith has been made known to the world through the Gospel, it is fitting that the emerald, representing this faith, is placed fourth, corresponding to the four books of the Gospel.

The third foundation was chalcedony. Chalcedony shines with a pale light like that of a lamp and glows brightly outdoors but not indoors. This represents those who, supported by heavenly desire, remain hidden from men and perform their fasting, almsgiving, and prayers in secret. However, when commanded to come forward for public duties, whether in teaching or other services of the saints, they immediately reveal the inner brightness they possess. Because it is said to resist carvings but glow when struck by the rays of the sun or the touch of fingers, attracting straw to itself when it becomes heated, this stone aptly represents those who do not allow their strength to be overcome by anyone but rather draw the weaker to themselves into the light and ardor of their own virtue. Of one such individual, it is said: He was a burning and shining lamp (John 5). Burning with love and shining with speech. They always replenish the light of their virtues with the oil of internal charity, so it does not go out. The fact that chalcedony is found among the Nasamones, a region of Ethiopia, indicates that they shine with a fervent love while their reputation remains obscure, as if tainted by a dark complexion.

The twelfth is amethyst. Amethyst is purple with a mixed violet color, and a certain shine like that of a rose, gently emitting small flames. Yet there is something in its purple that is not entirely fiery, but rather like red wine. Therefore, the purple decoration signifies the habit of the heavenly kingdom, while the rosy and violet colors signify the humble modesty of the saints and their precious death. The minds of these saints are principally elevated to the highest things, even when they are seen outwardly suffering in lowly circumstances, always mindful of the Lord’s promise amidst adversities: "Do not be afraid, little flock, for it is your Father's good pleasure to give you the kingdom" (Luke XII). They spread the flame of charity not only towards one another but also towards their persecutors, kneeling and imploring: "Lord, do not hold this sin against them." And while drinking the cup of suffering, they are intoxicated by the constant memory of that wine which gladdens the heart of man (Ps. CIII), which the Lord promised to drink new with his disciples in the kingdom of the Father (Matt. XXVI). Thus, in jasper, the greenness of faith; in sapphire, the height of heavenly hope; in chalcedony, the flame of internal charity is represented. In emerald, the steadfast confession of the same faith amidst adversities. In sardonyx, the humility of the saints among virtues. In sardius, the revered blood of martyrs is expressed. In chrysolite, the spiritual preaching amid miracles. In beryl, the perfect operation of the preachers. In topaz, their burning contemplation is shown. Moreover, in chrysoprase, the work and reward of the blessed martyrs. In hyacinth, the heavenly elevation of the doctors and their humble descent to human matters for the sake of the weak. In amethyst, the constant memory of the heavenly kingdom in the minds of the humble is signified. Each precious stone is assigned to its respective foundation. For although all the perfect ones, with whom the city of our God on his holy mountain is adorned and founded, shine with the light of spiritual grace, to some through the Spirit is given the word of wisdom, to another the word of knowledge, to another the grace of healing, to another kinds of tongues, to another faith in the same Spirit, etc. (I Cor. XII). The designer and builder of which is God, who is the foundation of foundations, and also deigned to become our high priest, so that by the sacrifice of his own blood he might wash and consecrate the walls of the same city, possessing as his own all that the Father has. Hence, the same stones were ordered to be placed on the breastplate of the high priest inscribed with the names of the patriarchs, so that the most beautiful mystery might be revealed, that all the spiritual anointings which each of the saints individually and in part received, were fully and perfectly completed in the mediator between God and men, the man Jesus Christ. I seem to have expounded these things about the precious stones perhaps more copiously than the concise mode of interpretation warranted. For it was necessary to carefully explain their natures and origin, then to investigate the sacrament more diligently, and to follow the order and numbers. As far as the depth of the matter itself is concerned, I seem to have said very little, and that briefly and cursorily. And I humbly beseech the reader, if he sees that I have proceeded on the right path, to give thanks to God. But if he finds that things have turned out differently than I wished, let him ask the Lord for pardon for my error. But so much for this, let us also look at the rest.

The seventh is chrysolite. Chrysolite shines like gold, having burning sparks. Its appearance represents those who, shining with the understanding of supreme and true wisdom, pour out words of exhortation to their neighbors, or even signs of virtues, like sparks of fire. As Arator says: "Love stands firm in their minds, ardor burns in their words," which, since it is carried out by the gift of spiritual grace alone, very fittingly chrysolite is found in the seventh foundation. For the grace of the Holy Spirit is often represented by the number seven, of which it is said above: "And from the seven spirits who are before his throne" (Rev. I). This meaning also agrees with the fact that a kind of this stone is found in a blue and green color. Therefore, among the Hebrews, it is called tharsis, from its similarity to the color of the sea. Green indeed refers to the integrity of faith, which is called the beginning of wisdom, while water metaphorically pertains to the Holy Spirit, as the Lord attests when he says: "He who believes in me, as the Scripture has said, out of his belly shall flow rivers of living water." Now, he said this about the Spirit, whom those who believed in him were to receive (John VII).

The fifth is sardonyx. This draws whiteness from onyx and redness from sardius, and it gets its name from both, being called sardonyx. However, there are many types of it. One kind has the appearance of red earth. Another appears two-colored, as if blood shines through a human nail. Another consists of three colors: black underneath, white in the middle, and vermilion on top. Men are compared to this: red in the suffering of the body, white in the purity of spirit, but despicable in the humility of mind, proclaiming with the apostle: "Though our outer man is decaying, yet our inner man is being renewed day by day" (II Cor. IV). And again: "I am conscious of nothing against myself, yet I am not by this acquitted" (I Cor. IV). Also the Psalmist: "Although man walks in the image of God" (Ps. XXXVIII), that is, in the virtue of the mind, "nevertheless he is vainly disturbed" (Ibid.), that is, by the weakness of the flesh. And since this suffering is indeed involved in the weakness of the body: "For they who kill the body cannot kill the soul" (Luke XII); and humility comes from the frailty of the same body, when it is said: "Wretched man that I am! Who will deliver me from the body of this death?" (Rom. VII). Rightly is sardonyx inserted in the fifth foundation, for it is certain that our body subsists through the five senses.

The eleventh is hyacinth. Hyacinth is found in Ethiopia, having a blue color; the best is neither rare nor dulled by density, but shines with a balanced temperament, drawing out a sweetly purified bloom. However, it does not shine uniformly but changes with the face of the sky. For it is clear and pleasing when the sky is clear, but fades and withers when it is cloudy. It signifies souls always dedicated to heavenly contemplation and approaching angelic conversation as much as is possible for mortals. They are commanded to keep their hearts with all vigilance and discretion, lest by the excessive subtlety of the mind they dare to seek higher things and scrutinize things beyond their strength (Eccl. III). For the glory of the Lord is to conceal a word, that is, to philosophize cautiously about God or Christ as man; or, conversely, they might relapse into the weak beginnings of faith and the elementary principles of the oracles of God due to sluggishness. Rather, walking the royal road, they proceed protected by the arms of righteousness on the right and on the left (II Cor. VI), and, adapting their behavior to the occasion, they change their appearance with the sky, saying to their observers: "For whether we are beside ourselves, it is for God; or whether we are of sound mind, it is for you" (II Cor. V). Like the hyacinth surrounded by clouds, it speaks: "You are not restricted by us, but you are restricted by your own affections" (II Cor. VI). And again: "For I determined not to know anything among you except Jesus Christ and Him crucified" (I Cor. II). And as if seen in serene light, it says: "However, we speak wisdom among those who are mature" (Ibid.).

The ninth is topaz. Topaz, as rare in finding as it is precious in value, is said to have two colors: one of the purest gold and the other shining with ethereal clarity. Its rosy fatness and modest purity, close to the chrysoprase in size or color, surpasses the brilliance of all gems when struck by the sunlight, singularly attracting the eager pleasure of the eyes. If you wish to polish it, you darken it; if you leave it to its natural state, it radiates. It is said to be marvelous even to kings, so that among their riches they recognize they possess nothing similar. The most beautiful quality of its nature is most worthily compared to the splendor of contemplative life. For holy kings, whose hearts are in the hand of God, rightly prefer this to all riches of good works and all the gems of virtues, directing the gaze and sharpness of their pure minds to it, embracing the sweetness of heavenly life all the more ardently, as they are more frequently struck by the splendor of heavenly grace. Therefore, holy men have a golden color from the inner flame of charity, and an ethereal one from the sweetness of heavenly contemplation. Which often grows dim from the turbulence of the present age, like the attrition of a file. For the mind cannot easily at one and the same moment be distressed by earthly labors, troubles, cares, and pains, and be delighted by the joys of that heavenly life in the state of a tranquil mind; rather, it proclaims with a sigh: "My eye is troubled with anger, I have grown old among all my enemies" (Ps. VI). The fact that it is said to be found on the island of Topazion, from which it also takes its name, is to be understood in two ways: both because that region, especially that of Egypt, abounds with flocks of monks, and because whoever dwells near the Sun of Righteousness is undoubtedly colored by the splendor of ethereal light. And beautifully, just as in the eighth order the gem of the perfection of active life is placed, so in the ninth the gem of the sweetness of contemplative life is placed. Either because nine orders of angels are found in Holy Scripture, whose life it imitates, or because it is only one, so to speak, step away from the tenfold number of perfect beatitude. To which the prophet, sighing with utmost desire, said: "Therefore I have loved your commandments above gold and topaz" (Ps. CXVIII), that is, above all the brightness of proven action, and above all the sublimity of contemplative joy that can occur in this world, delighting in the sweetest love of your commandments. The first and greatest of which is: "You shall love the Lord your God with all your heart, with all your soul, with all your strength" (Matt. XXII), which can be fully perfected only in the summit of that heavenly kingdom.