Bible Animals. John George Wood

Чтение книги онлайн.

СКАЧАТЬ affirm the similitude to be betwixt the kingdom of David and the horn of the Unicorn, that as the horn of the Unicorn is wholesome to all beasts and creatures, so should be the kingdom of David to the generation of Christ.

      "And do we think that David would compare the vertue of his kingdom and the powerful redemption of the world, unto a thing that is not, or is uncertain, or is fantastical? God forbid that ever any man should so do despight to the Holy Ghost. For this cause we read also in Suidas, that good men who worship God and follow His laws are compared to Unicorns, whose greater parts, as their whole bodies, are unprofitable and untameable, yet their horn maketh them excellent; so in good men, although their fleshy parts be good for nothing, and fall down to the earth, yet their grace and piety exalteth their souls to the heavens."

      In late years, after the true origin of the Unicorn's horn was discovered, and the belief in its many virtues abandoned, the Reêm, or Monoceros, was almost unhesitatingly identified with the rhinoceros of India, and for a long time this theory was the accepted one. It is now, however, certain that the Reêm was not the rhinoceros, and that it can be almost certainly identified with an animal which, at the time when the passages in question were written, was plentiful in Palestine, although, like the lion, it is now extinct.

      We will now take in their order the seven passages in which the animal is mentioned, substituting the word Reêm for Unicorn.

      The first of these passages occurs in Numbers xxiii., where the remarkable prophecies of Balaam are recorded. "The Lord his God is with them, and the shout of a king is among them. God brought them out of Egypt, he hath as it were the strength of Reêm:" (ver. 21, 22). From this passage we gain one piece of information, namely, that the Reêm was an exceptionally powerful animal. Indeed, it was evidently the strongest animal that was known to the prophet and his hearers, or it would not have been mentioned as a visible type of Divine power.

      Next we come to Deut. xxxiii., wherein another prophecy is revealed, namely, that of Moses, just before his death and mysterious burial. Speaking of Joseph and his tribe, the aged prophet uses these words, "Let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren. His glory is like the firstling of his bullock, and his horns are like the horns of Reêm: with them he shall push the people together to the ends of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Manasseh" (ver. 16, 17).

      In this passage we gather more information. In the first place it is to be noticed that the Reêm is mentioned in connexion with the domestic cattle, and that the name is used as one that is familiar to the hearers. Next, as the marginal reading gives the word, Reêm is used in the singular and not in the plural number, so that the passage may be read, "his horns are like the horns of a Unicorn." Thus we come to the important point that the Reêm was not a one-horned, but a two-horned animal.

      It may here be remarked that the Reêm horns were the emblem of the two tribes that sprung from Joseph, Ephraim and Manasseh, himself being typified by the Reêm, and his two powerful sons by the horns.

      Next, in the Psalms, we find that the powerful, two-horned Reêm was also a dangerous and violent animal. (See Psa. xxii. 19, 21.)

      "Be not Thou far from me, O Lord: O my strength, haste Thee to help me.

      "Deliver my soul from the sword, my darling from the power (or the hand) of the dog.

      "Save me from the lion's mouth: for Thou hast heard me from the horns of Reêm."

      In Ps. xcii. there is another allusion to the powerful horns of the Reêm. "For lo, Thine enemies, O Lord, for lo, Thine enemies shall perish; all the workers of iniquity shall be scattered. But my horn shalt Thou exalt like the horn of Reêm."

      From these passages we gather the following important points. First, the Reêm was an animal familiar to the people of Palestine, as is evident from the manner in which its name is introduced into the sacred writings; secondly, it was the most powerful animal known to the Israelites; thirdly, it was a two-horned animal; fourthly, it was a savage and dangerous beast; and fifthly, it had some connexion with the domesticated cattle.

      This last-mentioned point is brought out more strongly in the remaining passages of Scripture. In Job, for example, a parallel is drawn between the wild and untameable Reêm and the beasts of draught and burden.

      In that magnificent series of passages in which the Lord answers Job out of the whirlwind, and which indeed are a worthy sequel to Elihu's impassioned discourse on the text that "God is greater than man," the wild animals are mentioned in evident contrast to the tame. First come the wild goats of the rock; then the wild ass, who "scorneth the multitude of the city, neither regardeth the crying of the driver;" and then the Reêm, which is clearly contrasted with the tamed ox.

      "Will Reêm be willing to serve thee, or abide by thy crib? Canst thou bind Reêm with his band in the furrow? or will he harrow the valleys after thee? Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him? Wilt thou believe him that he will bring home thy seed, and gather it in thy barn?" See chap. xxxix. 9-12.

      Now in these passages, the principal duties of the domesticated cattle are described—the ploughing the furrow, the drawing of the harrow, and the carrying home of the ripened corn, for all which purposes the tameless spirit of Reêm renders him useless, in spite of his vast strength. The prophet Isaiah has a passage in which the Reêm is evidently classed with the ox tribe. See chap. xxxiv. 6, 7.

      "The sword of the Lord is filled with blood; it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And Reêm shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness."

      The last passage in which reference is made to this animal is in Ps. xxix. 5, 6.

      "The voice of the Lord breaketh the cedars; yea, the Lord breaketh the cedars of Lebanon. He maketh them also to skip like a calf; Lebanon and Sirion like a young Reêm."

      On turning to the Jewish Bible we find that the word Reêm is translated as buffalo, and there is no doubt that this rendering is nearly the correct one, and at the present day naturalists are nearly all agreed that the Reêm of the Old Testament must have been the now extinct Urus. A smaller animal, the Bonassus or Bison, also existed in Palestine, and even to the present day continues to maintain itself in one or two spots, though it will probably be as soon completely erased from the surface of the earth as its gigantic congener.

      That the Reêm was one of the two animals is certain, and that it was the larger is nearly as certain. The reason for deciding upon the Urus is, that its horns were of great size and strength, and therefore agree with the description of the Reêm; whereas those of the Bonassus, although powerful, are short, and not conspicuous enough to deserve the notice which is taken of them by the sacred writers.

      Of the extinct variety we know but little. We do know, however, that it was a huge and most formidable animal, as is evident from the skulls and other bones which have been discovered.

      Hitherto there has been considerable difficulty in treating of the ancient Urus, on account of the great confusion which existed in the various synonyms that were given to the animal. The tangled skein has, however, been carefully unravelled by Mr. W. Boyd Dawkins, M.A., F.R.S., who has published an exceedingly valuable paper on the subject in the Quarterly Journal of the Geological Society, March 21, 1866.

      After describing the general character of the Urus, he proceeds to remark: "The synonyms of the Bos Urus are in a state of very great confusion, arising from the fact that the two words denoting two distinct species, the Urox and the Aurochs, СКАЧАТЬ