Bible Animals

Wild and unsettled as was the early life of David, this was ever the reigning thought in his mind, and there is scarcely a psalm that he wrote in which we do not find some allusion to the visible presence of God among men. No matter what might be the troubles through which he had to pass, even though he trod the valley of the shadow of death, the thought of his God was soothing as water to the hunted stag, and in that thought he ever found repose. Through all his many trials and adversities, through his deep remorse for his sins, through his wounded paternal affections, through his success and prosperity, that one thought is the ruling power. He begins his career with it when he opposed Goliath: "Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord of hosts, the God of the armies of Israel." He closes his career with the same thought, and, in the "last words" that are recorded, he charged his son to keep the commandments of the Lord, that he might do wisely all that he did.

We now come to another point in the Deer's character; namely, the watchful care of the mother over her young. She always retires to some secret place when she instinctively knows that the birth is at hand, and she hides it from all eyes until it is able to take care of itself. By some strange instinct, the little one, almost as soon as it is born, is able to comprehend the signals of its mother, and there is an instance, well known to naturalists, where, a newly-born Deer, hardly an hour old, crouched low to the earth in obedience to a light tap on its shoulder from its mother's hoof. She, with the intense watchfulness of her kind, had seen a possible danger, and so warned her young one to hide itself.

There is scarcely any animal so watchful as the female Deer, as all hunters know by practical experience. It is comparatively easy to deceive the stag who leads the herd, but to evade the eyes and ears of the hinds is a very different business, and taxes all the resources of a practised hunter. If they take such care of the herd in general, it may be imagined that their watchfulness would be multiplied tenfold when the object of their anxiety is their own young.

THE RED DEER.

"Canst thou mark when the hinds do calve?"—Job xxxix. 1.

It is in allusion to this well-known characteristic that a passage in the Book of Job refers: "Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve?" (xxxix. 1.) A similar image is used in Psa. xxix. 9. After enumerating the wonders that are done by the voice of the Lord, the thunders and rain torrents, the devastating tempests, the forked lightning, and the earthquake "that shaketh the wilderness of Kadesh," the Psalmist proceeds: "The voice of the Lord maketh the hinds to calve, and discovereth the forests,"—this being as mysterious to the writer as the more conspicuous wonders which he had previously mentioned.

So familiar to the Hebrews was the watchful care which the female Deer exercised over her young, that it forms the subject of a powerful image in one of Jeremiah's mournful prophecies: "Yea, the hind also calved in the field, and forsook it, because there was no grass." (xiv. 5.) To those who understand the habits of the animal, this is a most telling and picturesque image. In the first place, the Hind, a wild animal that could find food where less active creatures would starve, was reduced to such straits that she was obliged to remain in the fields at the time when her young was born, instead of retiring to some sheltered spot, according to her custom. And when it was born, instead of nurturing it carefully, according to the natural maternal instinct, she was forced from sheer hunger to abandon it in order to find a sufficiency of food for herself.

That the Deer could be tamed, and its naturally affectionate disposition cultivated, is evident from a passage in the Proverbs (v. 18, 19): "Let thy fountain be blessed: and rejoice with the wife of thy youth. Let her be as the loving hind and pleasant roe."

We might naturally expect that the Rabbinical writers would have much to say on the subject of the Hart and Hind. Among much that is irrelevant to the object of the present work there are a few passages that deserve mention. Alluding to the annual shedding of the Deer's horns, there is a proverb respecting one who ventures his money too freely in trade, that "he has hung it on the stag's horns," meaning thereby that he will never see it again. It is remarkable that in Western Africa there is a proverb of a similar character, the imprudent merchant being told to look for his money in the place where Deer shed their horns.

They firmly believed that goats and Deer associate freely with each other, and that a mixed progeny was the result, but some of them modify this statement by saying that this only holds good with the smaller kinds of Deer, i.e. the gazelles and other antelopes. This absurd notion has evidently taken its rise from the line of long bristly hair that decorates the throat of the adult male, and which these unscientific writers took to be derived from the beard of the goat.

On account of its watchfulness it was said always to sleep with one eye open, "which is well known to be the case with the hare." The ancient Jews used to catch it with nets, and then domesticate it, feeding it principally with a plant which has a very long and straight root, which was used by Joshua as a wand of office when he pointed out to the Israelites the portion of ground on which each tribe had to encamp. What the plant might have been they cannot precisely ascertain, and the looseness of their natural history may be imagined from the fact that some consider the plant in question to be the ivy and others the sugar-cane.

Some of the Deer, says these old writers, join the herds of cattle, and even accompany them to their stalls for the night. The reason of this gentleness of disposition seems to be found in the position of the gall-bladder, which is said to be, not in the liver, but near the tail. It is remarkable, by the way, that Aristotle places it actually in the tail: "The Achaian harts have their gall in their tails;" while Pliny thinks that the gall is placed in the ears.

The curious superstitions respecting the enmity between the Deer and the serpent are of very old date, and have travelled all over the world. They probably took their rise from the esoteric teachings which were hidden under the symbolism of animal life, and were transmitted from country to country and from age to age, after the manner of superstitions generally. According to one form of the superstition, the Deer can draw serpents out of their holes by breathing into them, and then devour them; while, according to another form, there is such an enmity between the Deer and the serpent, that if even a portion of the Deer's horns be burned, all snakes that come within its influence are driven away.

Topsell, in referring to this subject, although he feels himself bound to believe the tradition, accounts for it in his own quaint fashion. "A Hart by his nose draweth a Serpent out of her hole, and therefore the grammarians derived Elaphas, or Hart, from elaunein tous opheis, that is, of driving away serpents.

"I cannot consent to the opinion of Ælianus, that affirmeth the Serpents to follow the breath of a Hart like some philter, or amorous cup: for, seeing that all authors hold a hostility in natures betwixt them, it is not probable that the Serpent loveth the breath of a beast unto whose whole body he is an enemy with a perpetual antipathy. And if any reply that the warm breath of an Hart is acceptable to the cold Serpent, and that therefore she followeth it as a dog creepeth to the fire, or as other beasts to the beams of the sun, I will not greatly gainsay it, seeing by that means it is most clear that the breath doth not by any secret force or vertue extract and draw her out of the den, but rather the concomitant quality of heat, which is not from the secret fire in the bones of the Hart's throat (as Pliny hath taught), but rather from her ordinary expiration, inspiration, and respiration. For it cannot be, that seeing all the parts of a Serpent are opposite to a Hart, that there should be any love to that which killeth her.

"For my opinion, I think that the manner of the Hart's drawing the Serpent out of her den is not, as Ælianus and Pliny affirmeth, by sending into the cave a warm breath, which burneth and scorcheth the beast out of her den, but rather, when the Hart hath found the Serpent's nest, she draweth the air by secret and violent attraction out from the Serpent, who, to save her life, followeth the air out of her den. As where a vessel is broached or wrecked, the wine followeth the flying air; and as a cupping-glass draweth blood out of a scarified place of the body, so the Serpent is drawn unwillingly to follow her destroyer, and not willingly, as Ælianus affirmeth. The Serpent being thus drawn forth, addeth greater force to her poyson, whereupon the proverbial admonition did arise, 'Beware thou meet not with a Serpent drawn out of her hole by the breath of a Hart, for at that time, by reason of her wrath, her poyson is more vehement.' After the self-same manner do the Sea-rams draw the Sea-calves hid in the subterranean rocks, for by smelling they prevent the air that should come into them for refrigeration."

In consequence of this antipathy, travellers were accustomed to wear dresses made of deer-skin, because no serpent would dare to bite any one who wore such armour. The timidity of the Deer was attributed by these strange old authors to the great size of its heart, in which they thought was a bone shaped like a cross.

At the beginning of this article, I mentioned that in one passage the word which is translated as "Hart" is rendered differently in some versions. This passage occurs in Lam. i. 6: "And from the daughter of Zion all her beauty is departed: her princes are become like harts that find no pasture, and they are gone without strength before the pursuer." In some editions of the Hebrew Bible, the word Ayilim, i.e. "rams," is used instead of Ayzalim, or "Harts," and this reading is followed both by the Septuagint and the Vulgate. In two editions of the Hebrew Bible, however, the word is Ayzalim; and, as the Jewish Bible retains that reading, we cannot do wrong in accepting it as the correct one.

THE CAMEL

CHAPTER I

The two species of Camel, and the mode of distinguishing them—Value of the Camel in the East—Camels mentioned as elements of wealth—Uses of the Camel—The Jews forbidden to eat its flesh—The milk of the Camel—Thirst-enduring capability—The internal reservoir—The hump, and its use to the animal—The Camel as a beast of draught and burden—How the Camel is laden—Knowledge of its own powers—Camels for riding—Difficulty of sitting a Camel—A rough-paced steed—Method of guiding the Camel—The mesh'ab, or Camel-stick of office—The women's saddle—Rachel's stratagem—Ornaments of the Camel—The swift dromedary, Heirie, or Deloul—Its ungainly aspect—Speed and endurance of the Deloul—The Camel-posts of Bornu—Camel-drivers and their conduct—The driver's song—Young Camels and their appearance—The deserted Camel.

Before treating of the Scriptural references to the Camel, it will be as well to clear the ground by noticing that two distinct species of Camel are known to zoologists; namely, the common Camel (Camelus dromedarius), which has one hump, and the Bactrian Camel (Camelus Bactrianus), which has two of these curious projections. There is a popular but erroneous idea that the dromedary and the Camel are two distinct animals, the latter being distinguished by its huge hump, whereas the fact is, that the dromedary is simply a lighter and more valuable breed of the one-humped Camel of Arabia, the two-humped Bactrian Camel being altogether a different animal, inhabiting Central Asia, Thibet, and China.

The Camel is still one of the most valued animals that inhabit Palestine, and in former times it played a part in Jewish history scarcely inferior to that of the ox or sheep. We shall, therefore, devote some space to it.

In some parts of the land it even exceeded in value the sheep, and was infinitely more useful than the goat. At the very beginning of Jewish history we read of this animal, and it is mentioned in the New Testament nearly two thousand years after we meet with it in the Book of Genesis. The earliest mention of the Camel occurs in Gen. xii. 16, where is related the journey of Abram: "He had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels."

Belonging, as he did, to the nomad race which lives almost wholly on the produce of their herds, Abram needed Camels, not only for their milk, and, for all we know, for their flesh, but for their extreme use as beasts of burden, without which he could never have travelled over that wild and pathless land. The whole of Abram's outer life was exactly that of a Bedouin sheikh of the present day, in whom we find reproduced the habits, the tone of thought, and the very verbiage of the ancient Scriptures.

Many years afterwards, when the son of his old age was desirous of marrying a wife of his own kindred, we find that he sent his trusted servants with ten of his Camels to Mesopotamia, and it was by the offering of water to these Camels, that Rebekah was selected as Isaac's wife (see Gen. xxiv. 10, 19). In after days, when Jacob was about to leave Laban, these animals are mentioned as an important part of his wealth: "And the man increased exceedingly, and had much cattle, and maid-servants, and men-servants, and camels, and asses" (Gen. xxx. 43). Then, in Exod. ix. 3, one of the severest plagues with which Egypt was afflicted was the disease which fell upon the Camels in common with the other cattle.

It is thought worthy of mention in the sacred narrative that Job had three thousand, and afterwards six thousand Camels (Job i. 3, and xlii. 12); that the Midianites and Amalekites possessed "camels without number, as the sand by the seaside for multitude" (Judg. vii. 12); and that the Reubenites, when making war against the Hagarites, took from them fifty thousand camels—exactly the very object of such wars in the same land at the present time.

They were valuable enough to be sent as presents from one potentate to another. For example, when Jacob went to meet Esau, he gave as his present two hundred and twenty sheep, the same number of goats, fifty oxen, thirty asses, and sixty camels, i.e. thirty mothers, each with her calf. They were important enough to be guarded by men of position. In 1 Chron. xxvii. 30, we find that the charge of David's Camels was confided to one of his officers, Obil the Ishmaelite, who, from his origin, might be supposed to be skilful in the management of these animals. Bochart however, conjectures that the word Obil ought to be read as Abal, i.e. the camel-keeper, and that the passage would therefore read as follows: "Over the camels was an Ishmaelitish camel-keeper."

We will now proceed to the uses of the Camel, and first take it in the light of food.

By the Mosaic law, the Camel was a forbidden animal, because it did not divide the hoof, although it chewed the cud. Yet, although the Jews might not eat its flesh, they probably used the milk for food, as they do at the present day. No distinct Scriptural reference is made to the milk of the Camel; but, as the Jews of the present day are quite as fastidious as their ancestors in keeping the Mosaic law, we are justified in concluding that, although they would not eat the flesh of the animal, they drank its milk. At the present time, the milk is used, like that of the sheep, goat, and cow, both in a fresh and curdled state, the latter being generally preferred to the former. A kind of cheese is made from it, but is not much to the taste of the European traveller, on account of the quantity of salt which is put in it. Butter is churned in a very simple manner, the fresh milk being poured into a skin bag, and the bag beaten with a stick until the butter makes its appearance.

That it was really used in the patriarchal times is evident by the passage which has already been mentioned, where Jacob is related to have brought as a present to his brother Esau thirty milch Camels, together with their young. So decided a stress would certainly not have been laid upon the fact that the animals were milch Camels unless the milk were intended for use.

Perhaps the use of the Camel's milk might be justified by saying that the prohibition extended only to eating and not to drinking, and that therefore the milk might be used though the flesh was prohibited.

There was another mode in which the Camel might be used by travellers to sustain life.

The reader is probably aware that, even in the burning climate in which it dwells, the Camel is able to go for a long time without drinking,—not that it requires less liquid nourishment than other animals, but that it is able, by means of its internal construction, to imbibe at one draught a quantity of water which will last for a considerable time. It is furnished with a series of cells, into which the water runs as fast as it is drunk, and in which it can be kept for some time without losing its life-preserving qualities. As much as twenty gallons have been imbibed by a Camel at one draught, and this amount will serve it for several days, as it has the power of consuming by degrees the water which it has drunk in a few minutes.

This curious power of the Camel has often proved to be the salvation of its owner. It has often happened that, when travellers have been passing over the desert, their supply of water has been exhausted, partly by the travellers and partly by the burning heat which causes it to evaporate through the pores of the goat-skin bottle in which it was carried. Then the next well, where they had intended to refill their skins and refresh themselves, has proved dry, and the whole party seemed doomed to die of thirst.

Under these circumstances, only one chance of escape is left them. They kill a Camel, and from its stomach they procure water enough to sustain life for a little longer, and perhaps to enable them to reach a well or fountain in which water still remains. The water which is thus obtained is unaltered, except by a greenish hue, the result of mixing with the remains of herbage in the cells. It is, of course, very disagreeable, but those who are dying from thirst cannot afford to be fastidious, and to them the water is a most delicious draught.

It is rather curious that, if any of the water which is taken out of a dead Camel can be kept for a few days, both the green hue and the unpleasant flavour disappear, and the water becomes fresh, clear, and limpid. So wonderfully well do the internal cells preserve the water, that after a Camel has been dead for ten days—and in that hot climate ten days after death are equal to a month in England—the water within it has been quite pure and drinkable.

Many persons believe in the popular though erroneous idea that the Camel does not require as much water as ordinary animals. He will see, however, from the foregoing account that it needs quite as much water as the horse or the ox, but that it possesses the capability of taking in at one time as much as either of these animals would drink in several days. So far from being independent of water, there is no animal that requires it more, or displays a stronger desire for it. A thirsty Camel possesses the power of scenting water at a very great distance, and, when it does so, its instincts conquer its education, and it goes off at full speed towards the spot, wholly ignoring its rider or driver. Many a desert spring has been discovered, and many a life saved, by this wonderful instinct, the animal having scented the distant water when its rider had lost all hope, and was resigning himself to that terrible end, the death by thirst. The sacred Zemzem fountain at Mecca was discovered by two thirsty Camels.

Except by the Jews, the flesh of the Camel is eaten throughout Palestine and the neighbouring countries, and is looked upon as a great luxury. The Arab, for example, can scarcely have a greater treat than a Camel-feast, and looks forward to it in a state of wonderful excitement. He is so impatient, that scarcely is the animal dead before it is skinned, cut up, and the various parts prepared for cooking.

To European palates the flesh of the Camel is rather unpleasant, being tough, stringy, and without much flavour. The fatty hump is universally considered as the best part of the animal, and is always offered to the chief among the guests, just as the North American Indian offers the hump of the bison to the most important man in the assembly. The heart and the tongue, however, are always eatable, and, however old a Camel may be, these parts can be cooked and eaten without fear.

The hump, or "bunch" as it is called in the Bible, has no connexion with the spine, and is a supplementary growth, which varies in size, not only in the species, but in the individual. It is analogous to the hump upon the shoulders of the American bison and the Indian zebra, and in the best-bred Camels it is the smallest though the finest and most elastic.

This hump, by the way, affords one of the points by which the value of the Camel is decided. When it is well fed and properly cared for, the hump projects boldly, and is firm and elastic to the touch. But if the Camel be ill, or if it be badly fed or overworked, the hump becomes soft and flaccid, and in bad cases hangs down on one side like a thick flap of skin. Consequently, the dealers in Camels always try to produce their animals in the market with their humps well developed; and, if they find that this important part does not look satisfactory, they use various means to give it the required fulness, inflating it with air being the most common. In fact, there is as much deception among Camel-dealers in Palestine as with dog or pigeon fanciers in England.

Here perhaps I may remark that the hump has given rise to some strange but prevalent views respecting the Camel. Many persons think that the dromedary has one hump and the Camel two—in fact, that they are two totally distinct animals. Now the fact is that the Camel of Palestine is of one species only, the dromedary being a lighter and swifter breed, and differing from the ordinary Camel just as a hunter or racer differs from a cart-horse. The two-humped Camel is a different species altogether, which will be briefly described at the end of the present article.

The Camel is also used as a beast of draught, and, as we find, not only from the Scriptures, but from ancient monuments, was employed to draw chariots and drag the plough. Thus in Isa. xxi. 7: "And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels." It is evident that in this passage some chariots were drawn by Camels and some by asses. It is, however, remarkable that in Kennard's "Eastern Experiences," these two very useful animals are mentioned as being yoked together: "We passed through a fertile country, watching the fellaheen at their agricultural labours, and not a little amused at sometimes remarking a very tall camel and a very small donkey yoked together in double harness, dragging a plough through the rich brown soil." Camels drawing chariots are still to be seen in the Assyrian sculptures. In Palestine—at all events at the present time—the Camel is seldom if ever used as a beast of draught, being exclusively employed for bearing burdens and carrying riders.

Taking it first as a beast of burden, we find several references in different parts of the Scriptures. For example, see 2 Kings viii. 9: "So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels' burden." Again, in 1 Chron. xii. 40: "Moreover they that were nigh them, even unto Issachar and Zebulun and Naphtali, brought bread on asses, and on camels, and on mules, and on oxen." Another allusion to the same custom is made in Isaiah: "They will carry their riches upon the shoulders of young asses, and their treasures upon the bunches (or humps) of camels."

CAMEL.