Bible Animals

Generally, when ordinary people had the opportunity of tasting the flesh of the Sheep, it was on the occasion of some rejoicing,—such, for example, as a marriage feast, or the advent of a guest, for whom a lamb or a kid was slain and cooked on the spot, a young male lamb being almost invariably chosen as less injurious than the ewe to the future prospects of the flock. Roasting over a fire was sometimes adopted, as was baking in an oven sunk in the ground, a remarkable instance of which we shall see when we come to the Jewish sacrifices. Boiling, however, was the principal mode; so much so, indeed, that the Hebrew word which signifies boiling is used to signify any kind of cooking, even when the meat was roasted.

The process of cooking and eating the Sheep was as follows.

The animal having been killed according to the legal form, the skin was stripped off, and the body separated joint from joint, the right shoulder being first removed. This, it will be remembered, was the priest's portion; see Lev. vii. 32: "The right shoulder shall ye give unto the priest for an heave offering of the sacrifices of your peace offerings." The whole of the flesh was then separated from the bones, and chopped small, and even the bones themselves broken up, so that the marrow might not be lost.

A reference to this custom is found in Micah iii. 2, 3, "Who pluck off their skin from off them, and their flesh from off their bones; who also eat the flesh of my people … and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron." The reader will now understand more fully the force of the prophecy, "He keepeth all His bones: not one of them is broken" (Psa. xxxiv. 20).

The mixed mass of bones and flesh was then put into the caldron, which was generally filled with water, but sometimes with milk, as is the custom with the Bedouins of the present day, whose manners are in many respects identical with those of the early Jews. It has been thought by some commentators that the injunction not to "seethe a kid in his mother's milk" (Deut. xiv. 21) referred to this custom. I believe, however, that the expression "in his mother's milk" does not signify that the flesh of the kid might not be boiled in its mother's milk, but that a kid might not be taken which was still in its mother's milk, i.e. unweaned.

Salt and spices were generally added to it; see Ezek. xxiv. 10: "Heap on wood, kindle the fire, consume the flesh, and spice it well." The surface was carefully skimmed, and, when the meat was thoroughly cooked, it and the broth were served up separately. The latter was used as a sort of sauce, into which unleavened bread was dipped. So in Judges vi. 19 we read that when Gideon was visited by the angel, according to the hospitable custom of the land, he "made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it to him."

Valuable, however, as was the Sheep for this purpose, there has always existed a great reluctance to kill the animal, the very sight of the flocks being an intense gratification to a pastoral Oriental. The principal part of the food supplied by the Sheep was, and is still, the milk; which afforded abundant food without thinning the number of the flock. As all know who have tasted it, the milk of the Sheep is peculiarly rich, and in the East is valued much more highly than that of cattle. The milk was seldom drunk in a fresh state, as is usually the case with ourselves, but was suffered to become sour, curdled, and semi-solid.

This custom exists at the present day, the curdled milk being known by the name of "leben." It is worthy of notice that all the Kaffir tribes of Southern Africa, who live almost entirely on milk, also use it curdled, under the name of "amasi," and utterly refuse to drink it in its fresh state, looking upon new milk much as we should look upon unfermented ale. It is curdled by being placed in a vessel together with some of the already curdled milk, and the usual plan is to preserve for this special purpose a vessel which is never wholly emptied, and which is found to curdle the milk with great rapidity.

"Leben" is exceedingly nutritious, and especially adapted for children, who, when accustomed to it, will very much prefer it to the milk in a fresh state. Two separate words are used in the Old Testament to distinguish fresh from curdled milk, the former being called Châlâb, and the latter Chemhah.

For butter (if we may accept the rendering of the word) the milk of the cow or the goat seems to have been preferred, although that of the Sheep also furnishes it. This distinction is drawn even in the earliest days of Jewish history, and in the Song of Moses (Deut. xxxii. 13, 14) we find this passage, "He made him to suck honey out of the rock, and oil out of the flinty rock; butter of kine and milk of sheep, with fat of lambs."

There is, however, a little uncertainty about the word which is translated as butter, and as this word is only used in a very few passages, we will refer briefly to them. The first mention of butter occurs in Gen. xviii. 8, where we are told that Abraham "took butter, and milk, and the calf which he had dressed, and set it before them." In this passage we find the words "chemhah" and "châlâh" are used, the former being translated in the Jewish Bible as "clotted cream." Abraham therefore gave his angelic guests their choice of milk, both fresh and curdled. In the passage from Deut. xxxii. 14, which has already been mentioned, the same words are used, as they are in the well-known passage in the history of Jael and Sisera (Judges v. 25): "He asked water, and she gave him milk (châlâb); she brought forth butter (chemhah) in a lordly dish."

Again, the butter which Shobi, Machir, and Barzillai brought to David, together with honey, was the chemhah (2 Sam. xvii. 29). In the familiar passage, "Butter and honey shall He eat" (Isa. vii. 15), the same word is used; and so it is in Job xx. 17, "He shall not see the rivers, the floods, the brooks of honey and butter."

But in Prov. xxx. 33, "Surely the churning (mitz) of milk (châlâb) bringeth forth butter" (chemhah), we have a proof that the chemhah, whatever it may be, is produced by the churning or pressure of the fresh milk. As to the exact force of the word "mitz" there is a little doubt, some persons translating it as pressure, and others as agitating or shaking, a movement which, when applied to milk, would be rightly translated as churning. This latter interpretation is strengthened by the context, "Surely the churning (mitz) of milk bringeth forth butter, and the wringing (mitz) of the nose bringeth forth blood."

It is most probable that the chemhah may signify both clotted cream and butter, just as many words in our language have two or more significations. Some commentators have thought that the ancient Jews were not acquainted with butter. This theory, however, is scarcely tenable. Butter is used largely at the present day, and is made after the simple fashion of the East, by shaking the cream in a vessel, exactly as it is made among the black tribes of Southern Africa and other parts of the world. And, considering the unchanging character of institutions in the East, we may assume as certain that the ancient inhabitants of Palestine were, like their modern successors, acquainted both with the clotted cream and true butter.

Moreover, two substances, butter and honey, which are mentioned in Samuel, in Job, and in Isaiah, as connected with each other, are still eaten together in the East.

A reference to the milk of Sheep is to be found in the New Testament: "Who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?" (1 Cor. ix. 7).

In this country the milk of the Sheep is scarcely ever used, but in Scotland, especially in the great Sheep-feeding districts, its milk is valued as it deserves, and is specially employed for the manufacture of cheese.

The mention of cheese brings us to another branch of the subject. Gesenius thinks that the chemhah mentioned in Prov. xxx. must be a kind of cheese, on account of the word "mitz," i.e. pressure. Thus the word "cheese" occurs three times in the Authorized Version of the Bible, and in all these passages a different word is used. We will take them in their order. The first mention occurs in 1 Sam. xvii. 17, 18, "And Jesse said unto David his son, Take now for thy brethren an ephah of this parched corn, and these ten loaves, and run to the camp to thy brethren; and carry these ten cheeses unto the captain of their thousand." In this passage the word which is rendered "cheeses" in the Authorized Version is "charitz," a term which is translated in the Jewish Bible as "slices of cheeses," on account of the etymology of the word, which is derived from a root signifying slicing or cutting.

Another word is used in 2 Sam. xvii. 29, where, among the provisions that Barzillai brought to David, is mentioned "cheese of kine." The Hebrew word "shaphôth," which is translated as cheese, derives its origin from a root signifying to scrape.

The third term translated as cheese is to be found in Job x. 10, "Hast thou not poured me out as milk, and curdled me like cheese?" The word "gebînah," which is here translated as "cheese" both in the Authorized Version and the Jewish Bible, is derived from a root signifying to curdle.

Here, then, we have three passages, in each of which a different word is mentioned, and yet these words have been translated in a precisely similar manner, both in our own version and in the Jewish Bible. The subject is so well summed up by the Rev. W. L. Bevan, in Smith's "Dictionary of the Bible," that we may insert here the passage:—

"It is difficult to decide how far these terms correspond with our notion of cheese, for they simply imply various degrees of coagulation. It may be observed that cheese is not at the present day common among the Bedouin Arabs, butter being decidedly preferred. But there is a substance closely corresponding to those mentioned in 1 Sam. xvii., 2 Sam. xvii., consisting of coagulated buttermilk, which is dried until it becomes quite hard, and is then ground. The Arabs eat it with butter. (Burckhardt, 'Notes on the Bedouins,' i. 60.)

"In reference to this subject, it is noticeable that the ancients seem generally to have used either butter or cheese, but not both. Thus the Greeks had in reality but one expression for the two; for βούτερον=βοῦς-τυρός ('cheese of kine'). The Romans used cheese extensively, while all nomad tribes preferred butter. The distinction between cheese proper and coagulated milk seems to be referred to in Pliny xi. 96."

The reader will observe that this opinion exactly coincides with that which was expressed a few lines above, namely, that the Hebrews used one word to express both butter and cheese. The coagulated and dried buttermilk—i.e. the "leben" of the Bedouins, and the "amasi" of the Kaffir tribe—may well be the "shaphôth bâkâr," or "scrapings of the kine," as being necessarily scraped off the stone or metal plate on which it was dried.

We now come to a portion of the Sheep scarcely less important than the flesh and the milk, i.e. the fleece, or wool.

In the ancient times nearly the whole of the clothing was made of wool, especially the most valuable part of it, namely the large mantle, or "haick," in which the whole person could be folded, and which was the usual covering during sleep. The wool, therefore, would be an article of great national value; and so we find that when the king of Moab paid his tribute in kind to the king of Israel, it was carefully specified that the Sheep should not be shorn. "And Mesha king of Moab was a sheep-master, and rendered unto the king of Israel an hundred thousand lambs, and an hundred thousand rams, with the wool."

The wool of the Sheep of Palestine differed extremely in value; some kinds being course and rough, while others were long, fine, and soft.

The wool was dressed in those times much as it is at present, being carded and then spun with the spindle, the distaff being apparently unused, and the wool simply drawn out by the hand. The shape of the spindle was much like that of the well-known flat spinning-tops that come from Japan—namely, a disc through which passes an axle. A smart twirl given by the fingers to the axle makes the disc revolve very rapidly, and its weight causes the rotation to continue for a considerable time. Spinning the wool was exclusively the task of the women, a custom which prevailed in this country up to a very recent time, and which still traditionally survives in the term "spinster," and in the metaphorical use of the word "distaff" as synonymous with a woman's proper work.

Only a few passages occur in the Scriptures in which spinning is mentioned. In Exod. xxxv. 25 we are told that, when the people were preparing the materials for the Tabernacle, "all the women that were wise-hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen." It is true that in Prov. xxxi. 19 there is mention both of the distaff and spindle: "She layeth her hands to the spindle, and her hand holds the distaff;" but the word which is translated as "distaff" is more probably the flat disc which gave to the spindle its whirling movement. Buxtorf's "Hebrew Lexicon" favours this interpretation, translating the word as "verticulum, quasi fusi directorium," the word being derived from a root signifying straight, or to keep something else straight.

The only other reference to spinning is the well-known passage, "Consider the lilies, how they grow; they toil not, neither do they spin: and yet I say unto you, That Solomon in all his glory was not arrayed like one of these."

When spun into threads, the wool was woven in the simple loom which has existed up to our own day, and which is identical in its general principles throughout a very large portion of the world. It consisted of a framework of wood, at one end of which was placed the "beam" to which the warp was attached; and at the other end was the "pin" on which the cloth was rolled as it was finished.

The reader may remember that when Delilah was cajoling Samson to tell her the secret of his strength, he said, "If thou weavest the seven locks of my head with the web." So, as he slept, she interwove his long hair with the fabric which was on her loom, and, to make sure, "fastened it with the pin," i.e. wove it completely into the cloth which was rolled round the pin. So firmly had she done so, that when he awoke he could not disentangle his hair, but left the house with the whole of the loom, the beam and the pin, and the web hanging to his head.

The threads of the warp were separated by slight rods, and the woof was passed between them with a shuttle shaped something like a sword, which answered the double purpose of conducting the thread, and of striking it with the edge so as to make it lie regularly in its place.

The loom may either have been upright or horizontal, but was probably the former, the weaver standing at his work, beginning at the top, and so weaving down. The seamless coat or tunic of our Lord was thus made, being "woven from the top throughout," like the Roman garments of a similar character, called rectæ, signifying that they were woven in an upright loom. According to the Jewish traditions, the sacerdotal garments were thus made in one piece.

Allusion is made to the speed with which the weaver throws his shuttle in Job vii. 6, "My days are swifter than a weaver's shuttle, and are passed without hope." When the fabric was finished, the weaver cut it away from the thrum, an operation which is noticed in the following passage of Isa. xxxviii. 12, "Mine age is departed, and is removed from me like a shepherd's tent: I have cut off like a weaver my life: He will cut me off with pining sickness." The latter sentence is translated in the Jewish Bible "He will cut me off from the thrum," and the same rendering is in the marginal note of the Authorized Version.

The reader may remember a remarkable prohibition in Deut. xxii. 11, "Thou shalt not wear a garment of divers sorts, as woollen and linen together," a prohibition which was sufficiently important to be repeated in Lev. xix. 19. Now the word which is rendered as "divers sorts" in one passage and as "mingled" in the other has been variously interpreted, some persons rendering it as motley, some as spurious or counterfeit, and some as spotted like a leopard. It is probable, however, that our Authorized Version is the correct one, and that we may accept the exposition of Josephus on the subject. He states that such garments, i.e. of linen warp and woollen woof, were intended wholly for sacerdotal use, and were in consequence prohibited to the laity.

Wool when taken from the Sheep was of various colours, according to the animal from which it was shorn; but the most valuable was necessarily the white variety, which might either be used without dyeing, or stained of any favourite hue. Several allusions to the whiteness of such wool are made in the Scriptures. See for example Ps. cxlvii. 16, "He giveth snow like wool, and scattereth the hoarfrost like ashes." Also Isa. i. 18, "Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." In the prophet Daniel the Ancient of Days is described as having "His garments as white as snow, and the hair of His head like the pure wool." And in Rev. i. 14 the same image is repeated, "His head and His hairs were white like wool, as white as snow."

The reader will not fail to observe that in all these passages wool and snow are mentioned as of equal whiteness. The reference is probably made to the newly-carded wool, which is peculiarly white and soft.

Wool was often dyed of various colours; blue, purple, and scarlet being those which were generally employed. The rams' skins which formed part of the covering of the Tabernacle were ordered to be dyed scarlet, partly on account of the significance of the colour, and partly because none but the best and purest fleeces would be chosen for so rare and costly a dye. How the colour was produced we shall learn towards the end of the volume.

As with us, sheep-shearing was always a time of great rejoicing and revelry, which seem often to have been carried beyond the bounds of sobriety. Thus when Nabal had gathered together his three thousand Sheep in Carmel, and held a shearing festival, David sent to ask for some provisions for his band, and was refused in accordance with the disposition of the man, who had inflamed his naturally churlish nature with wine. "He held a feast in his house, like the feast of a king: and Nabal's heart was merry within him, for he was very drunken" (1 Sam. xxv. 36).

The same was probably the case when Laban was shearing his Sheep (Gen. xxxi. 19). Otherwise it would scarcely have been possible for Jacob to have gone away unknown to Laban, taking with him his wives and children, his servants, his camels, and his flocks, the rapid increase of which had excited the jealousy of his uncle, and which were so numerous that, in fear of his brother Esau, he divided them into two bands, and yet was able to select from them a present to his brother, consisting in all of nearly six hundred sheep, camels, oxen, goats, and asses.

Sometimes the shepherds and others who lived in pastoral districts made themselves coats of the skins of the Sheep, with the wool still adhering to it. The custom extends to the present day, and even in many parts of Europe the sheep-skin dress of the shepherds is a familiar sight to the traveller. The skin was sometimes tanned and used as leather, but was considered as inferior to that of the goat. Mr. Tristram conjectures that the leathern "girdle" worn by St. John the Baptist was probably the untanned sheep-skin coat which has been just mentioned. So it is said of the early Christians, that "they wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented," the sheep-skins in question being evidently the rude shepherd's coats.

Next to the wool come the horns.

In our country we have done our best to produce a hornless breed of Sheep, thinking the nutriment which produces the horns can be better expended on the body and fleece, but in the East the horns form an important commodity, and are valued in proportion to their size.

The chief use of the ram's horn was as a vessel in which to carry liquids, especially those which, like oil, were poured out in small quantities. For this purpose a wooden plug was driven tightly into the larger end, so as to close it completely, and frequently covered, in addition, with raw hide, in order to hold it firmly in its place, while the small part of the pointed end was cut off, and the aperture closed with a, small stopper. The old powder-horns which were formerly much used in England, and which even now are employed in Palestine and many other countries, were good examples of this form of vessel.

That the horn was the favourite vessel for carrying oil is seen in many passages of the Scriptures. For example, when Saul was to be superseded by David, Samuel was ordered to fill his horn with oil and go to Jesse's house, 1 Sam. i. 39. The allusion was evidently to a vessel whose ordinary use was the holding of oil. Again, when David named Solomon his son (see 1 Kings i. 39), "Zadok the priest took an horn of oil out of the Tabernacle, and anointed Solomon," the oil being that which was kept in the Tabernacle for sacred purposes, and the ingredients of which were so carefully chosen, for it was to be an "oil of holy ointment, an ointment compounded after the art of the apothecary (or perfumer), which shall be an holy anointing oil" (Ex. xxx. 25).

The horn of the ram had also a national value, as from it were made the sacred trumpets which played so important a part in the history of the Jewish nation. There is no doubt that the primitive trumpets were originally formed either from the horn of an animal, such as the ox, the large-horned antelopes, the sheep, and the goat, and that in process of time they were made of metal, generally copper or silver.

References are frequently made in the Bible to these trumpets, for which there were different names, probably on account of their different forms. These names are, however, very loosely rendered in our version, the same word being sometimes translated the "cornet" and sometimes the "trumpet." Putting aside, however, these points of difference, we have chiefly to remark the fact that trumpets made of rams' horns were ordered by the Mosaic law to be sounded at certain times, and that their notes formed an important part of the ritual.

Each jubilee year, for example, was ushered in by the blasts of the sacred trumpets. "Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land" (Lev. xxv. 9). Then there was the festival known as the Feast of Trumpets. "In the seventh month, on the first day of the month, ye shall have an holy convocation; ye shall do no servile work: it is a day of blowing the trumpets unto you" (Numb. xxix. 1).

Perhaps the most prominent instance of the blowing of the sacred trumpet may be found in the familiar passage in the book of Joshua (ch. vi.) in which is described the fall of Jericho. "Ye shall compass the city, all ye men of war, and go about the city once. This ye shall do six days. And seven priests shall bear before the ark seven trumpets of rams' horns (or jubilee cornets); and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. And it shall come to pass, when they make a long blast with the rams' horns, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him."

Trumpets were also used as signals to the people. "Declare ye in Judah, and publish in Jerusalem, and say, Blow ye the trumpet in the land: cry, gather together and say, Assemble yourselves, and let us go into the defenced cities" (Jer. iv. 5). And on that great and solemn day when the law was given from Mount Sinai the signal to the people was the sound of the trumpet (or cornet, as the word is translated in the margin). "And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled" (Exod. xix. 16).