Bible Animals

THE CONEY, OR HYRAX

The Shaphan of Scripture, and the correct meaning of the word—Identification of the Shaphan with the Syrian Hyrax—Description of the animal—Its feet, teeth, and apparent rumination—Passages in which the Coney is mentioned—Habits of the animal—Its activity and wariness—The South African Hyrax, and its mode of life—Difficulty of procuring it—Similarity in appearance and habits of the Syrian species—Three species of Hyrax known to naturalists—The Talmudical writers on the Shaphan—The jerboa and the rabbit—A curious speculation and a judicious compromise.

Among the many animals mentioned in the Bible, there is one which is evidently of some importance in the Jewish code, inasmuch as it is twice named in the Mosaic law.

That it was also familiar to the Jews is evident from other references which are made to its habits. This animal is the Shaphan of the Hebrew language, a word which has very wrongly been translated in the Authorized Version as Coney, i.e. Rabbit, the creature in question not being a rabbit, nor even a rodent. No rabbit has ever been discovered in Palestine, and naturalists have agreed that the true Coney or Rabbit has never inhabited the Holy Land. There is no doubt that the Shaphan of the Hebrew Scripture, and the Coney of the Vulgate, was the Syrian Hyrax (Hyrax Syriacus). This little animal is rather larger than an ordinary rabbit, is not unlike it in appearance, and has many of its habits. It is clothed with brown fur, it is very active, it inhabits holes and clefts in rocks, and it has in the front of its mouth long chisel-shaped teeth, very much like those of the rabbit. Consequently, it was classed by naturalists among the rodents for many years, under the name of Rock Rabbit. Yet, as I have already mentioned, it is not even a rodent, but belongs to the pachydermatous group of animals, and occupies an intermediate place between the rhinoceros and the hippopotamus.

THE HYRAX.

"The Conies are but a feeble folk, yet make they their houses in the rocks."—Prov. xxx. 26.

If it be examined carefully, the rodent-like teeth will be seen to resemble exactly the long curved tusks of the hippopotamus, with their sharp and chisel-edged tips; the little feet, on a close inspection, are seen to be furnished with a set of tiny hoofs just like those of the rhinoceros; and there are many other points in its structure which, to the eye of a naturalist, point out its true place in nature.

In common with the rodents, and other animals which have similarly-shaped teeth, the Hyrax, when at rest, is continually working its jaws from side to side, a movement which it instinctively performs, in order that the chiselled edges of the upper and lower teeth may be preserved sharp by continually rubbing against each other, and that they may not be suffered to grow too long, and so to deprive the animal of the means whereby it gains its food. But for this peculiar movement, which looks very like the action of ruminating, the teeth would grow far beyond the mouth, as they rapidly deposit dental material in their bases in order to supply the waste caused at their tips by the continual friction of the edges against each other.

It may seem strange that an animal which is classed with the elephant, the rhinoceros, and the hippopotamus, all bare-skinned animals, should be clothed with a furry coat. The reader may perhaps remember that the Hyrax does not afford a solitary instance of this structure, and that, although the elephants of our day have only a few bristly hairs thinly scattered over the body, those of former days were clad in a thick and treble coat of fur and hair.

There are four passages of Scripture in which the Coney is mentioned—two in which it is prohibited as food, and two in which allusion is made to its manner of life. In order to understand the subject better, we will take them in their order.

The first mention of the Coney occurs in Leviticus xi. 5, among the list of clean and unclean animals: "The coney, because he cheweth the cud, but divideth not the hoof; he is unclean unto you." The second is of a like nature, and is to be found in Deut. xiv. 7: "These ye shall not eat of them that chew the cud, or of them that divide the cloven hoof; as the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof; therefore they are unclean unto you."

The remaining passages, which describe the habits of the Coney, are as follow. The first alludes to the rock-loving habits of the animal: "The high hills are a refuge for the wild goats, and the rocks for the conies." (Ps. civ. 18.) The second makes a similar mention of the localities which the animal frequents, and in addition speaks of its wariness, including it among the "four things which are little upon the earth, but they are exceedingly wise." The four are the ants, the locusts, the spiders, and the Conies, which "are but a feeble folk, yet make they their houses in the rocks."

We will take these passages in their order.

It has already been mentioned that the Hyrax, a true pachyderm, does not merely chew the cud, but that the peculiar and constant movement of its jaws strongly resembles the act of rumination. The Jews, ignorant as they were of scientific zoology, would naturally set down the Hyrax as a ruminant, and would have been likely to eat it, as its flesh is very good. It must be remembered that two conditions were needful to render an animal fit to be eaten by a Jew, the one that it must be a ruminant, and the second that it should have a divided hoof. Granting, therefore, the presence of the former qualification, Moses points out the absence of the latter, thereby prohibiting the animal as effectually as if he had entered into a question of comparative anatomy, and proved that the Hyrax was incapable of rumination.

We now come to the habits of the animal.

As we may gather from the passages of Scripture which have already been mentioned, the Hyrax inhabits rocky places, and lives in the clefts that are always found in such localities. It is an exceedingly active creature, leaping from rock to rock with wonderful rapidity, its little sharp hoofs giving it a firm hold of the hard and irregular surface of the stony ground. Even in captivity it retains much of its activity, and flies about its cage with a rapidity that seems more suitable to a squirrel than to an animal allied to the rhinoceros and hippopotamus.

There are several species—perhaps only varieties—of the Hyrax, all of them identical in habits, and almost precisely similar in appearance. The best known of these animals is that which inhabits Southern Africa (Hyrax Capensis), and which is familiar to the colonists by its name of Klip-das, or Rock-rabbit. In situations which suit it, the Hyrax is very plentiful, and is much hunted by the natives, who esteem its flesh very highly. Small and insignificant as it appears to be, even Europeans think that to kill the Hyrax is a tolerable test of sportsmanship, the wariness of the animal being so great that much hunter's craft is required to approach it.

The following account of the Hyrax has been furnished to me by Lt.-Col. A. W. Drayson, R.A.:—"In the Cape Colony, and over a great portion of Southern Africa, this little creature is found. It is never, as far as my experience goes, seen in great numbers, as we find rabbits in England, though the caution of the animal is such as to enable it to remain safe in districts from which other animals are soon exterminated.

"As its name implies, it is found among rocks, in the crevices and holes of which it finds a retreat. When a natural cavity is not found, the klip-das scratches a hole in the ground under the rocks, and burrows like a common rabbit. In size it is about equal to a hare, though it is much shorter in the legs, and has ears more like those of a rat than a rabbit. Its skin is covered with fur, thick and woolly, as though intended for a colder climate than that in which it is usually found; and, when seen from a distance, it looks nearly black.

"The rock-rabbit is a very watchful creature, and usually feeds on the summit of any piece of rock near its home, always choosing one from which it can obtain a good view of the surrounding country. When it sees an enemy approaching, it sits rigidly on the rock and watches him without moving, so that at a little distance it is almost impossible to distinguish it from the rock on which it sits. When it does move, it darts quickly out of sight, and disappears into its burrow with a sudden leap.

"In consequence of its activity and cunning, the rock-rabbit is seldom killed by white men; and when a hunter does secure one, it is generally by means of a long shot. The natives usually watch near its burrow, or noiselessly stalk it.

"I once killed one of these animals by a very long shot from a rifle, as it was sitting watching us from the top of a large boulder, at a distance of a hundred and fifty yards or thereabouts. The Dutch Boers who were with me were delighted at the sight of it, as they said it was good eating; and so it proved to be, the flesh being somewhat like that of a hare, though in our rough field-cookery we could not do justice to it."

This short narrative excellently illustrates the character of the animal, which is classed among the "four things which be exceeding wise." It is so crafty that no trap or snare ever set has induced a Hyrax to enter it, and so wary that it is with difficulty to be killed even with the aid of fire-arms. "No animal," writes Mr. Tristram, "ever gave us so much trouble to secure.... The only chance of securing one is to be concealed, particularly about sunset or before sunrise, on some overhanging cliff, taking care not to let the shadow be cast below, and then to wait until the little creatures cautiously peep forth from their holes. They are said to be common by those who have not looked for them, but are certainly not abundant in Palestine, and few writers have ever had more than a single glimpse of one. I had the good fortune to see one feeding in the gorge of the Kedron, and then to watch it as it sat at the mouth of its hole, ruminating, metaphorically if not literally, while waiting for sunset."

Should the Hyrax manage to catch a glimpse of the enemy, it utters a shrill cry or squeal, and darts at once to its hole—an action which is followed by all its companions as soon as they hear the warning cry. It is a tolerably prolific animal, rearing four or five young at a birth, and keeping them in a soft bed of hay and fur, in which they are almost hidden. If surprised in its hole and seized, the Hyrax will bite very sharply, its long chisel-edged teeth inflicting severe wounds on the hand that attempts to grasp it. But it is of a tolerably docile disposition, and in a short time learns to know its owner, and to delight in receiving his caresses.

Three species of Hyrax are known to naturalists. One is the Klip-das, or Rock-rabbit, of Southern Africa; the second is the Ashkoko of Abyssinia; and the third is the Syrian Hyrax, or the Coney of the Bible. The two last species have often been confounded together, but the Syrian animal may be known by the oblong pale spot on the middle of its back.

The Talmudical writers were greatly perplexed about the proper reading of the word Shaphan, some of them thinking it to be a jerboa, and others considering it as the rabbit. Lewysohn sums up the arguments after a rather curious fashion. According to him, the strongest argument against the translation of the Biblical word Shaphan as "rabbit" is that the animal came from Spain, and was probably unknown to the earlier Talmudists, though the later writers might have known it.

Then, struck with the resemblance of the Hebrew word שפן (Sh'p'n) and Spain, he proceeds to discuss the probability of the Shaphan deriving its name from Spain, the country of its origin, or of Spain being so called on account of the number of rabbits which inhabited it. He comes at last to the conclusion that the jerboa was probably the animal which was prohibited in the Mosaic law; but that, as the rabbit answered in every respect to the Talmudical conditions, it may, for all practical purposes, be accepted as the representative of the Shaphan of Scripture.

BEHEMOTH

Literal translation of the word Behemoth—Various theories respecting the identity of the animal—The Hippopotamus known to the ancient Hebrews—Geographical range of the animal—"He eateth grass like the ox"—Ravages of the Hippopotamus among the crops—Structure of the mouth and teeth—The "sword or scythe" of the Hippopotamus—Some strange theories—Haunts of the Hippopotamus—The Egyptian hunter—A valuable painting—Strength of the Hippopotamus—Rising of the Nile—Modern hunters—Wariness of the Hippopotamus—The pitfall and the drop-trap.

In the concluding part of that wonderful poem which is so familiar to us as the Book of Job, the Lord is represented as reproving the murmurs of Job, by showing that he could not even understand the mysteries of the universe, much less the purposes of the Creator. By presuming to bring a charge of injustice against his Maker, he in fact inferred that the accuser was more competent to govern the world than was the Creator, and thus laid himself open to the unanswerable irony of the splendid passages contained in chapters xl. xli., which show that man cannot even rule the animals, his fellow-creatures, much less control the destinies of the human race.

The passages with which we are at present concerned are to be found at the end of the fortieth chapter, and contain a most powerful description of some animal which is called by the name of Behemoth. Now this word only occurs once in the whole of the Scriptures, i.e. in Job xl. 15: "Behold now behemoth, which I made with thee," &c. Some commentators, in consequence of the plural termination of the word, which may be literally translated as "beasts," have thought that it was a collective term for all the largest beasts of the world, such as the elephant, the hippopotamus, the wild cattle, and their like. Others have thought that the elephant was signified by the word Behemoth; and some later writers, acquainted with palæontology, have put forward a conjecture that the Behemoth must have been some extinct pachydermatous animal, like the dinotherium, in which might be combined many of the qualities of the elephant and hippopotamus.

It is now, however, agreed by all Biblical scholars and naturalists, that the hippopotamus, and no other animal, is the creature which was signified by the word Behemoth, and this interpretation is followed in the Jewish Bible.

We will now take the whole of the passage, and afterwards examine it by degrees, comparing the Authorized Version with the Jewish Bible, and noting at the same time one or two variations in the rendering of certain phrases. The passage is given as follows in the Jewish Bible, and may be compared with our Authorized Version:—

"Behold now the river-horse, which I have made with thee: he eateth grass like an ox.

"Lo now, his strength is in his loins, and his vigour is in the muscles of his body.

"He moveth his tail like a cedar: the sinews of his thighs are wrapped together.

"His bones are pipes of copper; his bones are like bars of iron.

"He is the chief of the ways of God: he that made him can alone reach his sword.

"That the mountains should bring forth food for him, and all the beasts of the field play there.

"He lieth under wild lotuses, in the covert of the reed, and fens.

"Wild lotuses cover him with their shadow; willows of the brook compass him about.

"Behold, should a river overflow, he hasteth not: he feels secure should Jordan burst forth up to his mouth.

"He taketh it in with his eyes: his nose pierceth through snares."

We will now take this description in detail, and see how far it applies to the now familiar habits of the hippopotamus. A little allowance must of course be made for poetical imagery, but we shall find that in all important details the account of the Behemoth agrees perfectly with the appearance and habits of the hippopotamus.

In the first place, it is evident that we may dismiss from our minds the idea that the Behemoth was an extinct pachyderm. The whole tenor of the passage shows that it must have been an animal then existing, and whose habits were familiar to Job and his friends. Now the date of the Book of Job could not have been earlier than about 1500 B.C., and in, consequence, the ideas of a palæozoic animal must be discarded.

We may also dismiss the elephant, inasmuch as it was most unlikely that Job should have known anything about the animal, and it is certain that he could not have attained the familiarity with its appearance and habits which is inferred by the context. Moreover, it cannot be said of the elephant that "he eateth grass as an ox." The elephant feeds chiefly on the leaves of trees, and when he does eat grass, he cannot do so "like an ox," but plucks it with his proboscis, and then puts the green tufts into his mouth. So characteristic a gesture as this would never have passed unnoticed in a description so full of detail.

That the hippopotamus was known to the ancient Hebrews is certain. After their sojourn in Egypt they had necessarily become familiarized with it; and if, as most commentators believe, the date of the Book of Job be subsequent to the liberation of the Israelites, there is no difficulty in assuming that Job and his companions were well acquainted with the animal. Even if the book be of an earlier date, it is still possible that the hippopotamus may, in those days, have lived in rivers where it is now as much extinct as it is in England. Mr. Tristram remarks on this point: "No hippopotamus is found in Asia, but there is no reason for asserting that it may not have had an eastern range as far as Palestine, and wallowed in the Jordan; for its bones are found in the débris of the rivers of Algeria, flowing into the Mediterranean, when tradition is quite silent as to its former existence.

"Several extinct species of hippopotamus have been found in the later tertiary deposits, both of England and other countries of Europe, embedded in gravel which contains shells of many existing species of the locality, showing that the temperature has not much changed, and that some of the fossil species were natives of cold and temperate climes."

There is no doubt that the hippopotamus and the urus were the two largest animals known to the Jews, and it is probably on that account that the former received the name of Behemoth.

Assuming, therefore, that the Behemoth is identical with the hippopotamus, we will proceed with the description.

The words "whom I made with thee" have been variously translated. Some Hebraists render them as, "whom I made near thee," i.e. near or in the country in which Job lived. Others read the words, "like as thee," i.e. that the Behemoth was the fellow-creature of Job. Others again understand them as signifying that the man and the animal were contemporaneous, and the passage should be read, "whom I made at the same time with thee." Whichever interpretation we adopt, it is evident that a parallel of some kind is drawn between the man and the beast.

"He eateth grass like the ox." The word which is here rendered "grass" is translated in Numb. xi. 5 as "leeks." It means, something that is green, and is probably used to signify green herbage of any description. Now it is perfectly true of the hippopotamus that it eats grass like an ox, or like cattle, as the passage may be translated. In order to supply its huge massive body with nourishment, it consumes vast quantities of food, as indeed may be inferred from the structure of its mouth and jaws. The mouth is enormously broad and shovel-shaped, so as to take in a large quantity of food at once; and the gape is so wide, that when the animal opens its jaws to their full extent it seems to split its head into two nearly equal portions. This great mobility of jaw is assisted by the peculiar form of the gape, which takes a sudden turn upwards, and reaches almost to the eyes.

Just as the mouth is formed to contain a vast quantity of food, so the jaws and teeth are made to procure it. From the front of the lower jaw the incisor teeth project horizontally, no longer performing the ordinary duties of teeth, but being modified into tusks, which are in all probability used as levers for prising up the vegetables on which the animal lives. But the most singular portion of the jaw is the mode in which the canine teeth are modified so as to resemble the incisor teeth of rodents, and to perform a similar office.

These teeth are very long, curved, and chisel-edged at their tips, their shape being preserved by continual attrition, just as has been mentioned of the hyrax. The material of the teeth is peculiarly hard, so much so, indeed, that it is in great request for artificial teeth, the "verniers" of philosophical instruments, and similar purposes. Consequently, with these teeth the hippopotamus can cut through the stems of thick and strong herbage as with shears, and the strength of its jaws is so great that an angered hippopotamus has been known to bite a man completely in two, and to crush a canoe to fragments with a single movement of its enormous jaws.

Keeping this description in our minds, we shall see how true is the statement in verse 19. This passage is not adequately rendered in the Authorized Version: the word which is translated as "sword" also signifies a scythe, and evidently having that meaning in the text. The passage is best translated thus: "His Maker hath furnished him with his scythe."

The havoc which such an animal can make among growing crops may be easily imagined. It is fond of leaving the river, and forcing its way into cultivated grounds, where it eats vast quantities of green food, and destroys as much as it eats, by the trampling of its heavy feet. Owing to the width of the animal, the feet are placed very far apart, and the consequence is that the hippopotamus makes a double path, the feet of each side trampling down the herbage, and causing the track to look like a double rut, with an elevated ridge between them.

Some little difficulty has been made respecting the passage in verse 20, "Surely the mountains bring him forth food." Commentators ignorant of the habits of the hippopotamus, and not acquainted with the character of the country where it lives, have thought that the animal only lived in the rivers, and merely found its food along its banks, or at most upon the marshes at the river-side. The hippopotamus, say they, is not a dweller on the mountains, but an inhabitant of the river, and therefore this passage cannot rightly be applied to the animal.

Now, in the first place, the word harim, which is translated as "mountains" in the Authorized Version, is rendered as "hills" by many Hebraists. Moreover, as we know from many passages of Scripture, the word "mountain" is applied to any elevated spot, without reference to its height. Such places are very common along the banks of the Nile, and are employed for the culture of vegetables, which would not grow properly upon the flat and marshy lands around them. These spots are very attractive to the hippopotamus, who likes a change of diet, and thus finds food upon the mountains. In many parts of Egypt the river runs through a mountainous country, so that the hills are within a very short distance of the water, and are easily reached by the hippopotamus.

The Talmudical writers exaggerated, after their custom, the dimensions, voracity, and other attributes of the Behemoth. They said that the animal devoured daily the herbage of a thousand hills, but that, in order to prevent the devastation of the world which such voracity would occasion, the herbage was miraculously renewed every night. Only two of the Behemoth were ever created, and, lest they should increase in numbers, and destroy every green thing on the face of the earth, they were made incapable of propagating their kind. There are other legends of the Behemoth too puerile to be narrated.

We will now proceed to the next verse. After mentioning that the Behemoth can eat grass like an ox, and finds its food upon the hills, the sacred writer proceeds to show that in its moments of repose it is an inhabitant of the rivers and marshy ground: "He lieth under the shady trees, in the covert of the reed, and fens.

"The shady trees cover him with their shadow; the willows of the brook compass him about."

Here I may remind the reader that the compound Hebrew word which is rendered in the Authorized Version as "shady trees" is translated by some persons as "wild lotuses"—a rendering which is followed by the editor of the Jewish Bible. Apparently, however, the Authorized Version gives a more correct meaning of the term. Judging from a well-known Egyptian painting, which represents a hunter in the act of harpooning the hippopotamus, the tall papyrus reeds are the plants that are signified by this word, which occurs in no other place in the Scriptures.

THE HIPPOPOTAMUS, OR BEHEMOTH OF SCRIPTURE.

"Behold now behemoth, which I made with thee."—Job xl. 15.

Nothing can be more accurate than this description of the habits of the animal. I have now before me a number of sketches by Mr. T. Baines, representing various incidents in the life of the hippopotamus; and in one or two of them, the little islands that stud the river, as well as the banks themselves, are thickly clothed with reeds mixed with papyrus, the whole being exactly similar to those which are represented in the conventional style of Egyptian art. These spots are the favourite haunts of the hippopotamus, which loves to lie under their shadow, its whole body remaining concealed in the water, and only the eyes, ears, and nostrils appearing above the surface.

As reference will be made to this painting when we come to the Leviathan, it will be as well to describe it in detail. In order that the reader should fully understand it, I have had it translated, so to speak, from the conventional outline of Egyptian art into perspective, exactly as has been done with the Assyrian and Egyptian chariots.

In the foreground is seen the hunter, standing on a boat that closely resembles the raft-boat which is still in use in several parts of Africa. It is made of the very light wood called ambatch, by cutting down the requisite number of trees, laying them side by side so that their bases form the stern and their points the bow of the extemporized boat. They are then firmly lashed together, the pointed ends turned upwards, and the simple vessel is complete. It is, in fact, nothing more than a raft of triangular shape, but the wood is so buoyant that it answers every purpose.

In his hand the hunter grasps the harpoon which he is about to launch at the hippopotamus. This is evidently the same weapon which is still employed for that purpose. It consists of a long shaft, into the end of which a barbed iron point is loosely inserted. To the iron point is attached one end of a rope, and to the other end, which is held in the left hand of the harpooner, a float of ambatch wood is fastened.

When the weapon is thrown, the furious struggles of the wounded animal disengage the shaft of the harpoon, which is regained by the hunter; and as it dashes through the water, throwing up spray as it goes, the ambatch float keeps the end of the rope at the surface, so that it can be seen as soon as the animal becomes quieter. Sometimes it dives to the bottom, and remains there as long as its breath can hold out; and when it comes up to breathe, it only pushes the nostrils out of the water under the shadow of the reeds, so that but for the float it might manage to escape.

THE EGYPTIAN HUNTER.

"He lieth under the shady trees, in the covert of the reed, and fens."—Job xl. 21.

(The attitude of the Hippopotamus is copied from the painting.)

In the meantime, guided by the float, the hunter follows the course of the animal, and, as soon as it comes within reach of his weapon, drives another spear into it, and so proceeds until the animal dies from loss of blood. The modern hunters never throw a second harpoon unless the one already fixed gives way, mainly employing a spear to inflict the last wounds. But if we may judge from this painting, the Egyptian hunter attached a new rope with every cast of his weapon, and, when the hippopotamus became weak from its wounds, gathered up the ropes and came to close quarters.

In the bow of the boat is the hunter's assistant, armed with a rope made lasso-wise into a noose, which he is throwing over the head of the hippopotamus, whose attitude and expression show evidently, in spite of the rudeness of the drawing, the impotent anger of the weakened animal.

Behind the hippopotamus are the tall and dense reeds and papyrus under the shelter of which the animal loves to lie, and on the surface of the water float the beautiful white flowers of the lotus.

In the Egyptian painting, the artist, in spite of the conventionalities to which he was bound, has depicted the whole scene with skill and spirit. The head and open mouth of the hippopotamus are remarkably fine, and show that the artist who drew the animal must have seen it when half mad with pain, and half dead from loss of blood.

The enormous strength of the hippopotamus is shown in verses 16, 18, the last of which passages requires a little explanation. Two different words are used here to express the bones of the animal. The first is derived from a word signifying strength, and means the "strong bones," i.e. those of the legs. These are hollow, and are therefore aptly compared to tubes or pipes of copper. The second term is thought by some Hebraists to refer to the rib-bones, which are solid, and therefore are not likened to tubes, but to bars of iron.

The 23d verse has been translated rather variously. The Authorized Version can be seen by reference to a Bible, and another translation, that of the Jewish Bible, is given on page 319. A third, and perhaps the best rendering of this passage is given by the Rev. W. Drake, in Smith's "Dictionary of the Bible:" "Lo, the river swelleth proudly against him, yet he is not alarmed; he is securely confident though a Jordan burst forth against his mouth."