25. Concerning the cab. The cab, from the same language, is a variable measure. Sometimes it is one-fourth of a modius, sometimes one-fifth, {62b} and at other times one-sixth. It nevertheless is a measure, but it is called a cab because the modius is divided into parts; for the Hebrew qava means "he has butchered" or "he has cut up," and when transferred to the Greek it was called qaba for the sake of clearness.
26. Concerning the choinix. But the choinix, also the hyfi, is one measure, though called by two names. But it is variously measured |47 among different people. And in the Hebrew language it is used as a masculine, but in the Greek as a feminine. But the Cyprians say choiniqta, but among them they indicate by it one-eighth of a modius. And the modius among them, being measured without shaking down but pressed down, consists of 17 xestai, so that the choinix is 2 xestai and a little more. But it is called the hyfi from the Hebrew (term) which is pronounced ofen , which is a measure of two handfuls.
27. [Concerning] the handful of meal, like {62c} the handful of meal that the widow told Elijah she had in a jar. But this is simple and known to all, for, from the fact that the one measuring grasps with one hand, a handful of one hand is called a handful.
28. [Concerning] the ardeb. This measure was named by the Egyptians, and it consists of 72 xestai. And this also is so composed with great exactness, for seventy-two men were building the tower and Babylon at the time when the one language was confounded into seventy-two. Hence also they were called meropes because of the divided speech. But the metretes also has the same capacity according to the sacred measure. For there are also other metretai that are measured variously in different places. In Cyprus, when filled from the wine press, it is 104 xestai, the four xestai being reckoned as dregs and the 100 reckoned as pure, because {62d} of the dipping up by means of the xestes of the place. But according to the Alexandrian xestes 88 xestai fill the measure, but according to the sacred measure 82 (such) xestai. Sometimes they reckon the capacity of the metretes as 84, sometimes as 88, and sometimes as 96 xestai; but according to the |48 sacred measure it consists of 72 xestai, and the metretes is for liquids and the ardeb for produce. But that which is called the ardeb is called the artabå in the language of the Egyptians, which is interpreted "well composed" or "well constituted." It is artabå in the Greek for the sake of clearness. And the Hebrew is abundantly used to this measure because of the sojourn of the Israelites in Egypt, whence they acquired the use of the measure. As it is written in Isaiah: "He that soweth 6 ardebs shall make three measures" ----that is, he who, from the great abundance of seed, because of the scantiness of the crop shall gather but a little. For the "three {63a} measures" are a little omer, they are 6 xestai, so that they are one-twelfth of the ardeb, but that which (is composed) of 72; and 6 ardebs are found to be 432 xestai. And, again, to this point is concerning the ardeb.
29. And since there occurs in juxtaposition in Isaiah, "Where ten yoke of oxen cultivate"----for he says they cultivate the vineyard with a plow, by the use of oxen----(the land) "will yield one jar," he thus shows that a measure of land such as this, which is plowed by yokes of oxen such as these, because of the scantiness of the crop will produce one jar, that is, a small measure. And so much for that.
30. "Three measures of fine flour," those which Abraham commanded Sarah to prepare for the angels, from which "three measures" he commanded an ash cake to be made. Every one of these measures held 1 omer. The omer, however, is one-tenth {63b} of the great measure, that is, of the ardeb, which makes 7 1/5 xestai. And, again, in the measure of the omer there are three measures, which are 2 2/5 xestai each. Now the measure has this form, but the measure is also appropriate for the spiritual contemplation of those who are esteemed worthy to understand. For the manna also was given an |49 omer by measure, which according to the priesthood is a tithe, but according to the significance of the name----because it is a tenth of the great measure----it signifies jodh, which is the beginning of the name of Jesus, who in this measure, since the "three measures" are summed up in one, showed them the equality of essence in the holy Trinity. And as to our saying that Abraham commanded Sarah, this also is (a matter) for investigation. For the three men were not going to eat such a measure as this; for when the "three measures" are combined as one in 1 omer, these {63c} three make a modius of 22 xestai, that is, the sacred measure. Not at all, therefore, (was it) because they were about to consume all this, but that nothing might be lacking from the name of the Trinity. For in the measure there is a trinity, but in the bread there is one unity and one taste; for there is also in Deity nothing that is changeable. But what he said, "Make an ash cake," signified that there was always bread, but it was not revealed to all the world. But it was in heaven, God the Word. In the seed of Abraham, however, it was concealed by the Advent that was to be. Now the preparation of the ash cake is in this manner. When the bread has been kneaded and has afterward fermented, it is kneaded again. They bake this bread not in an oven but on a rock. Collecting smooth stones and piling them upon the ground, by means of much brushwood they heat them until they make of the smooth (stones) glowing embers. {63d} Then they remove the ashes from them, cover them with dough, and again spread the ashes over all the dough, spreading it out as one loaf; and hence it is called "hidden," because concealed in the ashes. Moreover, that which was in this symbol was fulfilled. |50 Caleb the son of Jephunneh, after Guzva his first wife died, took to wife Afartha, who also was a widow. And he received from Joshua the (son) of Nun as a portion the city of Kvarta, which is interpreted "doxology," and he built and joined to the first city the second (city of) 'Afartha, which is interpreted "fruitfulness," after the name of his wife, 'Afartha. Besides other sons he begat of her a son whose name was Bethlehem, after he had begotten Lammon, Arad, and others. Since he loved the youth, he built a third city and joined it to these two former cities and called it Bethlehem, which {64a} is interpreted "house of bread." And, indeed, the name was in use; but it was not revealed until there came from heaven, being bom of Mary in Bethlehem, that is, in the house of bread, he that said: "I am the living bread that came down from heaven." For the place had been named of yore; but the bread had not been revealed, for it was "hidden."
31. Three baskets of coarse meal. The Scripture does not use this term, baskets, as a measure, but rather to specify the reed basketswhich the people use customarily. But as to the "coarse meal" that is mentioned, which they were accustomed at the time to put in reed baskets, this coarse meal is a kind of wheat cut in two. But fine flour is the heart of the wheat, in fine grains; for from these processes the origin of milling came about.
32. The nevel of wine. The nevel is a measure that is put into two wine skins, (a measure) which consists of 150 {64b} xestai , which makes 3 liquid seahs, for the seah is 50 xestai. Further, this means a "taking |51 up, that which a man, after filling, would draw up by man power from the pit of the wine press, as much as he was able to lift with his two hands from "the pit of the wine press. But nevel is interpreted "something to be carried," which is a load of wine, which is also called a foreus, as the Cyprians call the great jar which holds 150 xestai, which a young man can carry on his shoulder from one little place to another.
33. [Concerning the kollathon .] Among the Syrians the kollathon is half of a liquid seah, which is 25 xestai.
34. [Concerning the shatifta. ] The shatifta of ointment, as it is written in the Gospel, is a vessel of glass in accordance with the name; but there is in it a libra of oil by weight, and in capacity there is half a xestes But it is called an alabastron because of the great {64c} fragility, which is like salt. For the Scripture says: "And it shall be broken in pieces like an alabastron. " And it is, as I have said, a vessel round in form.
35. [Concerning the kapsakes .] The kapsakes of water has a capacity of 12 xestai, which corresponds to the cab, the grain measure that is called the qvuna. This, however, is the great kapsakes, |52 the one-fourth division of the seah. Some call it the ' espadhjun , that is, the libation cup. But that which was prepared for Elijah was also a kapsakes, with 4 xestai in the measure, but called in the feminine qvurta. And it was equal in capacity to the stamnos, in which stamnos are 4 Italian or Alexandrian xestai. For there were placed in the ark, that is, in the chest, four books: Genesis, Exodus, Leviticus, Numbers. For it was in the thirty-eighth year of the exodus of the Israelites from Egypt that Deuteronomy was commanded to be written {64d} and placed by the side of the ark and not joined to these four, so that it might not obscure the measure which had been required in conformity with the number. For there are four rivers out of Eden, four quarters of the world, four seasons of the year, four watches in the night, four successive times for prayers in a day and (corresponding) periods, four xestai in the stamnos measure for the manna, four spiritual creatures which were composed of four faces, which typify the coming of the Messiah. One had the face of a man, because the Messiah was born a man in Bethlehem, as Matthew teaches. One had the face of a lion, as Mark proclaims him coining up from the Jordan, a lion king, as also somewhere it is written: ''The Lord has come up as a lion from the Jordan." One had the face of an ox, as Luke proclaims----not he alone, but also the other Evangelists----him who, at the appointed time of the ninth hour, like an ox in behalf of the world {65a} was offered up on the cross. One had the face of an eagle, as John proclaims the Word who came from heaven and was made flesh and flew to heaven like an eagle after the resurrection with the Godhead. And these things also I have related concerning the stamnos, because in the stamnos, which has been handed down as a feminine noun, was placed the manna, which was the heavenly bread but symbolized the Perpetual Virgin Mary, who is indeed gold from the "tried gold" by reason of the evidence of her virginity. But it |53 contained the manna which came down from heaven, and because of the little faith of those who saw the manna it received this name. It was called man; but this is translated: "What is this?" For when they saw it upon the face of the earth they said: "What is this?" For they were going to say to the Messiah: "Who is this that speaks blasphemy?" So the stamnos contained the manna, {65b} in which was a measure by reason of the 4 xestai, and Mary (contained) the Word that was proclaimed through the four Evangelists. For she herself was the holy ark to which it pointed, of which the ark that was fashioned in the wilderness was a type. Moreover, that was of wood, in which was the Word inscribed on two tablets of stone and in the other books, the four books together and the fifth book which was at the side, that is, Deuteronomy. But although he that uttered the divine Word was in it, yet the ark was also made as a type of her. But, being priceless, it was carried; and the Word that was in it spoke through him that read, since it did not speak of its own volition. But the holy Mary, the living ark, had the living Word borne within her. While she had within her {65c} another ark which was also alive, there was in the ark that had been placed in her the living Word. And, further, when David the prophet was bringing the ark up to Zion, he danced before it, singing and rejoicing. And it was not a miracle, but rather a sign by way of prophecy. "For these things happened typically, and they were written as an admonition for us unto whom the ends of the times have come," as the apostolic words teach. But here was a miracle. For when the living ark----I speak of Mary----entered the house of Elizabeth, the child John danced in the womb of his mother, leaping for joy before the ark on account of him whom she was bearing, the living Word, the Messiah. But the living Word also was a living ark in his own living body, who, on account of the sacrifice in lieu of our death, submitted to a three days' sleep. When he was awakened by the word of the prophet, he heard the one hundred {65d} thirty-first Psalm: "Arise in thy rest, thou and the ark of thy holy covenant." For they called the Godhead of the only-begotten to arise from the lower parts of the earth with his holy soul, and also at the same time |54 (called) his completely assumed human nature, his body, as they hint and say, "thou and the ark of thy holy covenant," so that they might say his holy body. And these are the things concerning the stamnos, which consisted of the 4 xestai of manna, from which also we know the significance of the ark in which was the law in the four books before Deuteronomy (was written) and the ark and stamnos of Mary which contained in the four Gospels the manna, the heavenly bread, and the ark, in which ark----I mean, in the holy body----the heavenly Word, when he came down, was given to the world. But I mean to those who believed in him, through the four Gospels believed the things that were preached. Up to here is enough concerning the stamnos, {66a} we think, O lover of the good.
36. [Concerning the kotyle .] The kotyle is half a xestes, and it is called a kotyle because the xestes is cut in two. For they call those who sell wine or oil by the xestes kotylistai, because they divide up what they sell into small measures.
37. [Concerning the kyathos .] The kyathos is not one measure but various (measures), for it is defined by the mixed drink in the cup, in one place a simple cup which is one-sixth of a xestes, in another a double cup which is one-third of a xestes. But it is a dipper, by the use of which they dip up from a jar by means of the long handle. It has a form like that of a small inkstand, and one lifts it by the handle in order to draw from the depths of the jar that which he is about to take in the cup as a mixed drink. But in translation from the Hebrew language into the Greek, in some books it is called by this name (kyathos) ; but in a few books it is put down according to the Hebrew term, not being translated. When therefore you find in the preparation for the setting up of the tabernacle {66b} both the medekoth and the masmaroth, know that medekoth means kyathoi and masmaroth means |55 strainers. But many times when this word is employed it is used for ethmoi; for ethmoi and strainers, on account of one and the same use, are alike called masmaroth in the Hebrew.
38. [Concerning the tryblion .] The form of the tryblion is that of the scutella, that is, a dish. But it has a capacity of half a xestes.
39. [Concerning the xestes .] Although the xestes is particularly well known to everybody, yet we speak of it because its standard is variously fixed among many peoples. For there is the Italian, the Alexandrian, the castrensis, the Pontic, and the Nicomedian. The Pontic is four times that of Alexandria; this is the stamnos already mentioned, when used as a wine measure. But it is otherwise adduced by weight, for in oil there are 8 librae. {66c} For an Alexandrian xestes holds a weight of 2 librae in oil, and the Italian xestes holds 22 ounces; the castrensis also similarly holds 24 ounces, more or less, and the Nicomedian 20 ounces.
40. [Concerning the aporryma .] The aporryma is employed as a measure among the Thebans only, for it is half a saïtes. And its form is that of a small jar of the type of the saites. The true saites, however, consists of 22 xestai, so that the aporryma consists of 11 xestai. For there is another saïtes called the Nicaean, a jar of 8 or 10 xestai. And it was called the saïtes from the city of Saïs, where the measure and the form of the saites were invented.
41. [Concerning the shafitha .] (As for) the shafitha, this is a Syriac term which occurs as a measure among the people of Gaza and Ashkelon and the rest of the seacoast called the Shefelah. Hence in Gaza {66d} and Ashkelon they call the jar which is the shafitha the sapation, which is translated "the drawing vessel of the wine press," for with the measure they draw out and carry wine. But among the people of |56 Ashkelon it consists of 22 xestai, among those of Azotus 18 xestai, and among those of Gaza 14 xestai.
42. Concerning the hin. The hin also is mentioned in the divine Scriptures, as are also many of those already discussed. Therefore the Scripture cautions many times and says "by the great measure," "by that of the sanctuary." And the great hin consists of 18 xestai, that is, one-fourth of a metretes. But the sacred hin consists of 9 xestai, one-sixth of which the prophet Ezekiel was ordered to drink daily, to whom the Lord said: "And water thou shalt drink by measure, one-sixth of a hin," that is, 1 1/2 xestai.
43. {67a} Concerning the chus. The chus is taken from the Hebrew term that is pronounced kuza. The complete (chus) consists of 8 xestai but the one called "sacred" consists of 6 xestai. For compared with the metretes the great (chus) is one-ninth; but as compared with the samios, which is employed among the Cyprians, it is one-sixth, for the trichus is half a samios. But the chus, according to the sacred measure, which is the kuzå, is one-twelfth of the metretes, 6 xestai.
44. To this point we have discussed such measures as we have mentioned, but hereafter we speak of weights.
45. Discussion concerning the talent. The talent is that measure used in weighing that exceeds every other. And it is called the talent from the circumstance that equal weights fall into the two scale pans of a balance, and by the weight that is equal in counterpoise that which is in the other scale pan is weighed, that {67b} is, suspended. But the talent is called @@@ among the Hebrews, that is, the @@@, |57 which in librae consists of 125 librae by weight. But according to the lepta of coinage, when cut up into lepta, it is divided into 6,000 lepta. Accountants call this the unit. It is not the only (unit) for reckoning large sums, for there is also the unit involved in the "10,000 denarii." There are, however, 6,000 lepta in 1 talent. The lepta are called assaria, concerning which it is said in the Gospel: "Are not two sparrows sold for one assarion?" Or, again: "Are not five sparrows sold for two assaria?" But they are called assaria when the smallest (weight) is translated from the Hebrew. Sixty assaria, however, are a denarion, and 100 denaria are a silver (coin). And they were 2 denarii that fell from the widow into the treasury; {67c} they have also been called 2 lepta, for assaria are the smallest things that can be. And the argyrus was coined as a coin from the beginning; therefore they also say argyroi. This came originally from the Assyrians, and they say that Abraham brought this coin to Canaan. The 1/125 part of the talent is the libra. The centenarius was invented among the Romans, for it also bears a Roman name. They say centum for 100, and it is a weight of 100 librae.
46. [Concerning the litra .] The litra, however, consists of 12 ounces. As to its name, it also is from the Hebrew, for λίτρα means |58 "It is mine," which is in every case persuasive and reassuring to him that receives and to him that gives.
47. [Concerning the ounce.] And it is named the ounce, on the one hand according to the height in the measure or by the spaced altitude; on the other hand it is measured in scales for weighing by the heaviness of a (known) weight, and by the knob of the scales it is determined according to the swerving, being estimated and weighed according to the lines of distance. {67d} And there are in the ounce 2 staters, because of that which was said by our Savior to Peter: "Cast your hook into the sea and take the first fish that comes up, and when you open its mouth you will find a stater"----called in the Hebrew a zuzå; "taking this, give for me and yourself." For it was a stater containing half an ounce or 2 double zuze, since the Pharisees said to Peter: "Does not your master pay the double zuzå?" For by the census of King Augustus there was to be paid what they called the poll tax, but in the Roman language capitatio, for they call the head a caput. So the Pharisees said: "Does not your master pay the double zuzå?" which is 2 zuze.
48. [Concerning the shekel.] One shekel is that which is transliterated from the Hebrew language shekel, meaning inclination, for they say the shekel pulls down. There are in it two of what are called lepta, which makes 2 zuze; {68a} but 2 double zuze, which is 2 shekels |59 according to the sacred shekel, make 1 stater. The weight of this stater is the sum of 2 double zuze, the complete measure of two poll taxes, as the Lord said: "Give a stater for me and you." For this is what was ordered by Augustus to be paid for every poll. But the shekel is also called a kodrantes, for there are 2 zuze in it. But when it is changed or divided it is divided into many lepta, for the silver (coin) which is called by the Hebrews a mina----that is, a number ----contains 100 denarii; its fourth is 25 denarii when it is changed. So when it is changed, because it is bound up in a bag, it is called a kodrantes, for they call a bag of silver a kodarion. But the shekel, which is one-fourth {68b} of an ounce, one-half of a stater, contains 2 zuze; for one-eighth of an ounce is a zuzå. And the zuzå was also called a holke. By this weight----I mean the shekel----they weighed the hair of Absalom every time he had his hair cut; and it possessed the weight of 125 shekels, which is 31 ounces and 1 shekel, that is, 2 1/2 librae and 5 shekels.
49. Concerning the obolus. The obolus also was coined among the silver (coins). The one, however, made not of silver but of iron is one-eighth of an ounce, for this used to be an arrow. For the life of man before the coming of Christ was hemmed in by wars, so that they had need of arrows against those of the enemy. By means of such things as these they did business, {68c} everyone giving five or ten arrows when purchasing bread or anything else. But this was in weight one-seventh of an ounce; and with our own eyes we have seen this kind, O lover of the good. For on the island of Cyprus many kings and tyrants seized the government in antiquity. And going up for a walk |60 to one of the ancient castles which had revolted once upon a time, we entered where there had been a palace, where there was stored a portion of the tyrant's pay which was given to the soldiers under him from time to time. And there had been placed in a heap these obeloi, which were fashioned by early man for use as money. But they were also employed in the wars. Moreover, these things concerning the oboloi, such as I have expounded and adduced, I was compelled to say because the divine Scripture says: "The whole world of capital belongs to the faithful; {68d} not even an obolus belongs to the unfaithful." But there was also another obolus that was coined of silver, which was a very small coin; it is one-eightieth of an ounce. For it is said in Leviticus: "The double zuzå shall be 20 oboloi." We have already shown that the double zuzå is one-fourth of an ounce.