| |
|
|
|
| |
|
|
| |
|
|
| |
|
|
| |
|
ERY early, and very naturally, the religious nature of man led to the use of precious stones in connec-
|
|
| |
|
|
| |
tion with worship—the most valuable and elegant objects being chosen for sacred purposes. Of this mode of thought we have a striking instance in the accounts given, in the · book of Exodus, of the breastplate of the High-priest, and the gems contributed for the tabernacle by the Israelites in the wilderness. Another religious association of such objects is their use to symbolize ideas of the Divine glory, as illustrated in the visions of the prophet Ezekiel and in the description of the New Jerusalem in the book of Revelation. Apart from such legitimate uses, however, gems have become associated with all manner of religious fancies and superstitions, traces of which appear in the Talmud, the Koran, and similar writings ; they have also been dedicated to various heathen deities. Even in modern times, some trace of the same ideas remains in the ecclesiastical jewelry and its supposed symbolism.
In the vision of Ezekiel i, 26, and in a brief allusion to the similar appearance of the God of Israel in Exodus xxiv, the throne of Jehovah, or the pavement beneath his feet, is compared to a sapphire, and the Apostle John, in the Apocalypse, describes the Great White Throne as surrounded by a rainbow like an emerald.
The Rabbinical writings, instead of the simple grandeur of these biblical comparisons, give us many fanciful ideas. The stones of the breastplate are here represented as sacred to twelve mighty angels who guard the gates of
275
|
|
| |
|
|
| |
|
|
|
|
