Precious Stones as Religious Offerings

At Alicante, in Spain, cut upon the pedestal of an ancient statue, supposed to have been that of Isis, was found an inscription giving a list of the offerings dedicated by divine command, by a certain Fabia Fabiana in honor of her granddaughter. Evidently the fond grand-mother had given of her best and choicest jewels which were used to adorn the statue. They consisted of a diadem set with a "unio" (a large round pearl) and six smaller pearls, two emeralds, seven beryls, two rubies, and a hyacinth. In each ear of the statue was inserted an ear-ring bearing a pearl and an emerald; about the neck was hung a necklace consisting of four rows of emeralds and pearls, eighteen of the former and thirty-six of the latter. Two circlets bound around the ankles contained eleven beryls and two emeralds, while two bracelets were set with eight emeralds and eight pearls. The adornment was completed by four rings, two bearing emeralds, while two, placed on the little finger, were set with diamonds. On the sandals were eight beryls. (Montfaucon, "L'antiquite expliquee," vol. ii, Pt. II, 1719.)

A notable instance of an antique votive offering is the necklace of valuable precious stones dedicated to the statue of Vesta. The Byzantine historian Zosimus attributes the tragic end of Stilicho's widow, Serena, to her having despoiled the image of Vesta of this costly ornament, and finds a sort of poetic justice in the manner of her death, since she was strangled by a cord which encircled her neck.

It is not only in the works of the Fathers of the Christian Church that we find precious stones used as similes of religious virtue, in Buddhist writings also we have examples of this. In the "Questions of King Milinda," composed perhaps as early as the third century of our era, occur the following passages: ("The Questions of King Milinda," tr. from the Pali by T. W. Rhys Davids, vol. ii, Oxford, 1894.)

"Just, O King, as the diamond is pure throughout; just so, O King, should the strenuous Bhikshu, earnest in effort, be perfectly pure in his means of livelihood. This, O King, is the first quality of the diamond he ought to have.

And again, O King, as the diamond cannot be alloyed with other substance; just so, O King, should the strenuous Bhikshu, earnest in effort, never mix with wicked men as friends. This, O King, is the second quality of the diamond he ought to have.

And again, O King, just as the diamond is set together with the most costly gems; just so, O King, should the strenuous Bhikshu, earnest in effort, associate with those of the highest excellence, with men who have entered the first or second or third stage of the Noble Path, with the jewel treasures of the Arahats, of the recluses of the threefold wisdom, or of the sixfold insight. This, O King, is the third quality of the diamond he ought to have. For it was said, O King, by the Blessed one, (Buddha) the god over all gods, in the Sutta Nipata:

Let the pure associate with the pure,

Ever in recollection firm;

Dwelling harmoniously wise,