50. Concerning the chalkoi. (As for) the chalkoi, the Egyptians invented them. They are silver (coins) that are coined; for this reason the silver coins are called coppers among the Alexandrians. But the chalkus is one-eighth of an ounce by weight, like the zuzå.
51. Concerning the mina. Mina is for mane. For in the Hebrew the silver (coin) is called the mane. But the Italian mina consists of 40 {69a} staters, that is, of 20 ounces----a libra and two-thirds. But that which is called the barbarian, the Theban, consists of 60 staters, that is, 2 1/2 librae. But they coin other minas, some of 2 librae, some of 4, everyone according to his pleasure. And there have been many types of silver (coins) from time to time. |61
52. [Concerning the nummus . ] A certain nummus was once called after one Numa who was a king of the Romans, and in accordance with his name the coin was coined. But the ancients called half of the silver (denarius) the dichryson. And the silver (denarius) is what the Romans call the miliarision , which is translated "military gift." This dichryson also was the silver (coin) that was later called repudiated. After the king had been killed, {69b} his stamp was still engraved upon the dichryson. When his coin came to be repudiated it was called fraudulent, that is, repudiated. But you find this term in the prophet also, O lover of learning, as he says: "Call them repudiated silver." But the Cyprians and other peoples call the assarion by the Greek name ziretia. And, again, the ancients had silver (coins) that were called lityra, also tyria; but we do not know how heavy these were as to weight.
53. [Concerning the follis .] The follis is also called the purse, because it is a multiple; for it is 2 1/2 silver (coins), which is 250 denarii. Two lepta are a follis according to the copper coinage, but not according to the silver coinage. This also was of silver. And, moreover, even at the present time the Romans make use of this |62 number, {69c} 125 pieces of silver in number being considered among the Romans as heaped up together to make one purse, because the profusion of the quantity of the silver pieces fills the bag. For as the talent contains 125 librae by number, so also in the case of the follis 125 silver (denarii) complete the number. But you also find this, O lover of the good, in the book of Kingdoms, when Naaman the Syrian, turning in the chariot, went to meet with Gehazi and he, as if sent by Elisha personally, said, lying: "My lord sent me, saying: 'There have come to me two needy sons of the prophets. But send them two garments and a talent of silver.' " And he said: "Take two talents of silver and two garments that may be changed," And he put the two talents into two bags and placed them upon two young men.
Now a talent, {69d} we say, consists of 125 librae, that is, the great talent; and this was placed in bags because it was in coins. For the number 125 is called a talent because of its great weight. For when we wish to mention what is excessive in weight we say "exceeding the talent," but when (a matter) of simple number, the number 125 is employed. And, again, it is called the follis because of the interpretation "bag"; and in lepta it lumps up 125 lepta of silver in one coin (name) so as to be called individually a follis, being mentioned by this name "bag." In accordance with another explanation among the Hebrews, the term sala is used; but this coin is entirely of silver, the weight half an ounce. This is what Abraham proposed to give to the sons of |63 Shechem as the price of the field because of the double cave, saying, "four hundred double zuze between us," which were 200 salim. {70a} And the sala is interpreted as follis because of the roundness of form of the coin. The round scales of reptiles are called folides. When this is reckoned in talents the number is carried up to 125 librae, but when in folles they are composed of 125 ( denarii) of silver. It has the name of bag among the Romans, but among the Hebrews and Greeks that of snake scales. But the Alexandrians, having reduced the talent to the smallest (subdivisions), made it consist of 15 silver (coins) in number, for a silver (coin) was 100 denarii. And in a denarius there were 4 lepta. So all these made up 6,000 lepta in a talent. To this point, again, as regards the weights and the silver (coins) and the measures and the numbers which we have adduced, we have also made explanation.
54. The names of the measures locally. The mares is a measure among the people of Pontus consisting of 2 pots; but the pot {70b} among them consists of 10 xestai, so that the kupros consists of 20 Alexandrian xestai. Among the people of Pontus the kupros is a measure of dry produce of 2 modii; but it (the modius) is said by them to consist of 5 choinikes, and the choinix of 2 xestai, among them, so that the kupros would consist of 20 xestai. For there is also a great modius among them of 24 xestai. The litra is translated by the Romans as libra, which among the Romans etymologically means equality, that is to say, equality by measure. And there is in it 12 ounces. But from what language the name of the ounce has come we do not know with |64 certainty; but from what we conjecture the ounce is called by a Greek name, being named because of the many parts in the litra. However, the litra is also said to be perhaps from the Hebrew or Syriac language, as we have said above. For the li is, {70c} being translated, "to me," and the tra is "it is"; so that it will be: "Full weight belongs to him that receives." But the litra makes 288 grams, and every gram consists of 6 carats. But carats are the seeds that are found in the fruit of the carob tree. And this seed weight, if it is complete, equals the weight of 2 fat barley (corns), so that the litra consists of 3,456 barleycorns, 1,728 carats, 288 grams, 12 ounces. But the ounce consists of 24 grams. And again, divided differently, the ounce is put in yet other terms. For the Hebrews, dividing the ounce into other parts, called it by other names. For they called half an ounce a stater from the circumstance that when the scale pans on both sides are equal in inclination, {70d} if half an ounce is put into each side of the balances and the equipoise of the beam is brought about in accordance with the pointer that is in the middle of the balances, it comes to be called a stater. That is, the half of an ounce which was determined by the equality of inclination they called a stater, that which was called by them the double zuzå. And the stater with them is the half-ounce, 2 shekels as they are called in the Hebrew, as we have said above, while according to the etymology of the language they are interpreted through sekel as a "taking up" or a "weighing down," as we say "it weighs down" or "it inclines." And, again, the shekel, which is half a stater, one-fourth of an ounce, has 2 lepta |65 in it. And the lepton is a weight which is one-eighth of an ounce, and by some it is also called the obelus. But some divide the ounce into 7 obeloi, while some change {71a} the name obelus. Since it is numbered among the weights they call it the obolus, because the ancients, consuming their lives in war, did their business by means of arrows, for the arrow was called the obelus. And a man would give 2 obeloi and get bread or anything else pertaining to food. Therefore in the temple in Jerusalem there sat the money-changers who were called trapezitai, whose tables the Lord overturned, which (tables) were for the coinage, which gets its name from this circumstance, that at royal courts by this means men think that the world is controlled. But it was called silver (coinage) because at the time it was made of silver with the image of the king on it. There was a large one, (used) as a symbol and a weight, that was called a silver (talent), as I have already said, of 100 denaria. But every denarion was {71b} 60 assaria. The silver (coin), however, that is current is that which is called the mina, according to the Hebrew; therefore it was called the mina according to those things previously determined by me above. But since it was impossible, if the large silver (mina) was carried about, to buy bread or anything else of small value, it was necessary to give the large silver (minas) to the money-changers and to change (them) for small coins, that is to say, to change (the money), that is, to make exchange. Hence those called trapezitai are also called money-changers. Therefore also the Lord, overturning their tables there, scattered their silver (minas). For this reason also there came about the name of the obolus, because by means of such little arrows as these the business of the wars of mankind was carried on.
55. Concerning the xestes. But the name of the xestes is from the great measures divided into small parts. Because some have sought |66 to learn {71c} whence this measure is derived and have not found out, we have assented with some of the ancients as to whence this derived (term) is taken. Contrariwise it is Greek, from the circumstance that by means of it large measures are reduced to smallness. The Romans, taking over its name, inasmuch as they had a measure of 6 xestai, which (number) is pronounced by them in the Roman language sex, say therefore not xestes but sextan, that is, "six times," a multiple of the xestes. They also call the little xestes the sexton for it is the sixth part of what is called among them the congiarium.
56. But the congiarium is a liquid measure among the Romans also. For likewise the name is even pronounced in the Roman fashion. For this measure you have the further evidence of the Chronicle of Eusebius and the other chroniclers, (relating) that as each of the kings in (his) time (bestowed) gifts upon the Roman populace, they accordingly bestowed good cheer. {71d} It is to be interpreted "coiled up" or "put together," for the Roman conge means "assemble" or "put together."
57. No one of those who have met with these weights and measures which have been mentioned by us for the second time can find fault, as though the writing were without purpose instead of to teach accuracy; for although we spoke of them heretofore somewhat briefly, we have now set down for the sake of accuracy those things also that had been abbreviated. Hereafter we shall tell about land measures and the measurements upon the land, for they also are in the divine Scripture. |67
58. Concerning the field. The field is a land measure. Now roughly and generically the entire earth is called a field. For if we say, "The field offers pasturage," it means that the whole world together is green with vegetation. But again, the field is also a measure of land. And you find in the divine Scripture, O lover of the good, about the field of Abiezer. And it consists of 5 or 6 seahs, so that it is either a {72a} fifth or a sixth of a jugon. But this is an Egyptian measure, for the Egyptians measure all their land in fields.
59. Concerning the jugum. And there are 6 fields in a jugon of land of the second class, but 5 (in land) of the first class. But among the Romans jugum means "pair" or "yoke," because it is the plowing of a yoke of oxen for a whole day; for the same reason also (we find) the decad in the agriculture of the Palestinians and Arabians. But among the Cyprians they are called zyga, and among other peoples syntelesmata. There is in the field, according to the measure of the measuring rod of 6 2/3 cubits, called among surveyors the akaina, 20 by 20 (rods). For the field consists of 5 plethra of land of the first class, but of 6 plethra of the second class. [The measure of the field is not like ours, for it extends 20 (rods) by 20 according to the reckoning of 5 cubits (to the rod).] But the plethron is 20 by 20 cubits, called the sataean among the Palestinians and Arabians. For 30 sataeans constitute a jugon of land {72b} of the first class. Therefore, just as the quantity of 30 modii like that in the Gospel is called a kor, so also here the 30 sataeans are called a koraean. But a koraean of land of the second class has 60 sataeans in [the measure. And, again, in measurements upon the land the sataean has 6 cabs in] it. But these 30 sataeans are 13 jugera ----like the one-fifth of the measure among the Palestinians ----that is, 13 yokes. For the Romans say junge for "yoke up," since a yoke of oxen will plow 2 1/3 sataeans in a day. You inquire as to the measure of the land, is it thus? You inquire as to the measure of the seed, as it thus? For, the structure of the modius being enlarged, the overflow, that is, the overfulness of the modius, constituted a part of the modius. Therefore when the modius is small it consists of 5 cabs, but when it is spacious it consists of 6. Therefore also the sataean consists of 6 cabs in the measurement of land, and of 6 cabs (consists) the measure of seed. {72c} And we have told the things concerning the sataean, the plethron, the yoke, the jugon, the koraean, the field, and the jugera.
60. Concerning the cubit. And this also is in the divine Scriptures |69 in many places. For it is said that the specifications of the ark of Noah were given by means of cubits. For it was said: "Thou shalt make it 300 cubits long, 30 cubits high, and 50 cubits wide, and within a cubit thou shalt gather it together above." The cubit then is a measure, but it is taken from the measure of the forearm. For the part from the elbow to the wrist and the palm of the hand is called the cubit, the middle finger of the cubit measure being also extended at the same time and there being added below (it) the span, that is, of the hand, taken all together. This cubit has 24 fingers in the measure, if the cubit is {72d} a linear measure. If, however, it be τετράγωνος , which is measured along two sides, it is of 48 fingers. When employed in measuring a round piece of timber, when doubled four times it is called a solid cubit and is of 192 fingers. But in this usage the finger contains 8 lepta. The measure of a piece of timber, however, is taken from the circumference of the timber. For example, if you wind a cord about the piece of timber and it is found that there are in it 72 fingers, or as many as there may be, then you multiply the 72 fingers by 72 again, which makes 5,184 fingers. You divide these again by 12, and there are 432 fingers. You take the length of such a piece of timber, whether its length be 10 or 12, or whatever it may be. If it be 10 cubits, you multiply the 432 lepta by these 10, and there are 4,320 lepta. Then you divide these by 192, and they make 20 solid cubits, which are 3,840 {73a} lepta, that is to say, fingers. And there yet remain 480 lepta, of which the 1/192 part makes 2 cubits, which is 384 lepta, and there remain 96 lepta. Then, since it does not have |70 another measure of 192, so that it might be reckoned a solid cubit, we now divide the fingers which remain into lepta. Then since a finger contains 8 lepta, one-eighth of these 96 lepta that remain makes the number 12, which is 12 fingers, making half a cubit. So there are, in a piece of timber that is 72 fingers in circumference and 10 cubits long, 22 solid cubits and 12 fingers, that is, 22 1/2 (solid) cubits. But the simple cubit of linear measurement contains 3 spans, 6 hands, or 4 palms. And there are 8 fingers in the span and 4 fingers in the hand. {73b} But when it is closed it is called the fist. It is, however, often also called the gronthos, inasmuch as athletes use this form when engaging in a fight. Therefore the apostle says: "Thus I fight, not as if I beat the air." For what is called the palm is employed as a measure by women in making fabrics for clothing. For they stretch out the fingers from the tip of the nail of the middle finger to the "breast" of the palm of the hand, that is, to the great joint, and there are six fingers in it. This is the account of the cubit, the span, the hand, the finger, and the palm. And to this point is concerning measurements on the earth by means of which land is measured which are employed in the Scriptures. But I have also told about the measurement of round timbers, although it is not employed in the divine Scripture. |71
CONCERNING NAMES OF PLACES, IN PART
61. Ararat is a place in Armenia in which there is a mountain called Lubar. On it the ark of Noah came to rest, and it is situated in the middle of Qardu and in the salt lands of Armenia.
62. [Concerning Atat.] Atat, in Transjordania, {73c} where they made lamentation for Jacob when he died. It is four miles from Jericho, about two miles from the Jordan. And it is now called Beth-hagla, which is interpreted the place of a circuit, because there, making lamentation, they completed a circuit. And there is a fountain of sweet water in the place. At this fountain stands to this day a great thorn bush, which is interpreted atat. On account of this thorn bush the place also is likewise called the "thorn bush" of the salt lands.
63. [Concerning Abarim.] Abarim, the mountain on which Moses died. It is said, however, to be Mount Nebo, and it is in the territory of Moab, opposite Jericho, overlooking the Jordan, on the summit of Pisgah. And it is visible on the ascent from Libias to Heshbon, |72 which is Heshbu, called by the same names, over against Mount Peor, which also is thus called to this day. So also again the place is still called Pisgah, which is interpreted "hewn stone." It is also often called a hill. {73d} Therefore it was said to Moses: "Go up on Mount Nebo to the hill of hewn stone," and he died.
64. [Concerning Azekah.] Azekah is a city of the Canaanites to which Joshua the (son) of Nun pursued the five kings. Moreover, it belonged to the tribe of Dan. But it is now called in Syriac Hwarta, for the reading Azekah is Hebrew; and it is translated into Greek as "white." It is situated midway between Eleutheropolis and Elia, nine miles from Eleutheropolis, where Goliath died.
65. [Concerning @@] @@, but also called Ailun, is a valley over which the moon stood still when Joshua prayed, near the village which is still called @@, eastward of Bethel, three miles distant. Geba and Ramah, the city of Saul, however, are situated near it.
66. [Concerning Anathoth.] Anathoth, a city in the portion of Benjamin, set apart for the priests, in the neighborhood of Elia, about three miles away. Jeremiah the prophet was from here. But {74a} what was formerly a city is now a village.
67. Hafra, in the portion of Benjamin, still exists. It is a large village of Ephraim five miles east of the city of Bethel, but it was formerly a city. And it is situated near the wilderness of Bethel, as |73 you go down by way of the Akrabattine to the Aulon (valley). Thither the Lord Jesus Christ turned aside when they came to anoint him king. And, going to the wilderness, to the city of Ephraim, he hid himself there, where there is a great miracle to this day. For vipers or other noxious reptiles are not found. But if you compel a viper to go upon the soil of the village, it loses all its strength and is unable to do harm and finally dies; but it makes haste to depart from these borders. The people of the place say that the Lord Jesus Christ gave this sign to the village {74b} at the time when he was abiding there, sealing up the place so that a reptile would not come there, or, if it disobeyed in any respect, it would do no harm. But if and when it disobeyed, seeking to remain in the place, it would perish immediately upon entering and be found dead.
68. [Concerning 'Aviazar.] 'Aviazar, the stone of my help, the place upon which the ark rested when it returned from the foreign tribes. And it is situated between Elia and Azotus, near Lower Beth-Shemesh, which is fourteen miles distant east and north of Eleutheropolis, in a valley.
69. Concerning the threshing floor of 'Aran. This is Jerusalem, that is, only the inclosure of the temple wall, specifically where the altar was built.
70. [Concerning Abel-meholah.] Abel-meholah, a city of one of the princes of Sodom, whence Elisha was. It is now a village in the Aulon (valley), from Bajshan ten miles distant toward the south, that {74c} which is now called Beth-meholah. |74
71. Concerning Rekem. Rekem, which is in Kingdoms, but called Rekem in Isaiah. It was, however, a great and famous city that was reckoned to be in Arabia-Palestine, which is also called Edom in the Scripture. But in the Greek language it is called the Rock. You also have this name in Isaiah, who says: "And the Rock shall be desolate," but in (some) codices: "The Rock shall be desolate." For it is not in regard to a rock that the divine Scripture says, "it is desolate," as many mistakenly think, but in regard to that which we have indicated. And it is situated in Mount Seir; often it also is called Seir, for it had these names from Esau, because he built it. For he was named Esau because of ruddiness of countenance, {74d} Seir because of hairiness, Edom because of gluttony and worldliness, because he sold his birthright in exchange for food. But the inhabitant of the (region) round about is called, along with it, Edom.
72. [Concerning In-Jawn.] In-Jawn, "near Salim," where John |75 was baptizing in the Gospel of John. And the place, moreover, is to be seen to this day, eight miles south of Bajshan, near Salim and the Jordan.