Bible Animals. J. G. Wood

Чтение книги онлайн.

СКАЧАТЬ There is a great controversy respecting the identification of the animal, inasmuch as there is nothing in the context which gives the slightest indication of its appearance or habits.

      The passage in question is that which prohibits the Weasel and the mouse as unclean animals (see Lev. xi. 29). Now the word which is here translated Weasel is Choled, or Chol'd; and, I believe, never occurs again in the whole of the Old Testament. Mr. W. Houghton conjectures that the Hebrew word Choled is identical with the Arabic Chuld and the Syriac Chuldo, both words signifying a mole; and therefore infers that the unclean animal in question is not a Weasel, but a kind of mole.

      The Weasel does exist in Palestine, and seems to be as plentiful there as in our own country. Indeed, the whole tribe of Weasels is well represented, and the polecat is seen there as well as the Weasel.

      It has been suggested with much probability, that, as is clearly the case in many instances, several animals have been included in the general term Weasel, and that among them may be reckoned the common ichneumon (Herpestes), which is one of the most plentiful of animals in Palestine, and which may be met daily.

      The Septuagint favours the interpretation of Weasel, and, as there is no evidence on either side, there we may allow the question to rest. As, however, the word only occurs once, and as the animal, whatever it may be, is evidently of no particular importance, we may reserve our space for the animals which have more important bearings upon the Holy Scriptures. The subject will be again mentioned in the account of the Mole of the Old Testament.

THE FERRET.

       Table of Contents

      Translation of the Hebrew word Anakah—The Shrew-mouse of Palestine—Etymology of the word—The Gecko or Fan-foot, its habits and peculiar cry—Repugnance felt by the Arabs of the present day towards the Gecko.

      Why the Hebrew word Anakah should have been translated in our version as Ferret there is little ground for conjecture.

      The name occurs among the various creeping things that were reckoned as unclean, and were prohibited as food (see Lev. xi. 29, 30): "These also shall be unclean unto you among the creeping things that creepeth upon the earth: the weasel, and the mouse, and the tortoise after his kind, and the ferret, and the chameleon, and the lizard, and the snail, and the mole." Now the word in question is translated in the Septuagint as the Mygale, or Shrew-mouse, and it is probable that this animal was accepted by the Jews as the Anakah. But, whether or not it was the Shrew-mouse, it is certain that it is not the animal which we call the Ferret. Mr. Tristram suggests that the etymology of the name, i.e. Anâkah, the Groaner, or Sigher, points to some creature which utters a mournful cry. And as the animal in question is classed among the creeping things, he offers a conjecture that the Gecko, Wall-lizard, or Fan-foot, may be the true interpretation of the word.

      Being one of the lizards, it belongs to the "creeping things," and frequently utters a mournful sound like the word "geck-o." It is exceedingly plentiful, and inhabits the interior of houses, where it can find the flies and other insects on which it lives. On account of the structure of the toes, each of which is flattened into a disk-like form, and furnished on the under surface with a series of plates like those on the back of the sucking-fish, it can walk up a smooth, perpendicular wall with perfect ease, and can even cling to the ceiling like the flies on which it feeds.

      The structure of the feet enables it to move about without the least sound, and at first an observer is apt to be rather startled at the mournful cry, and at the silent rapidity with which it darts from place to place.

      The Arabs of the present day are horribly afraid of the Gecko, thinking that it poisons everything that it touches, and are even more terrified than are ignorant people in England when they see a toad. Both creatures are equally repulsive in aspect, and equally harmless towards the human race.

THE BADGER.

       Table of Contents

      Difficulty in identifying the Tachash of Scripture—References to "Badgers' skins"—The Dugong thought to be the Badger—The Bedouin sandals—Nature of the materials for the Tabernacle—Habits of the Badger—The species found in Palestine—Uses of the Badgers' skins—Looseness of zoological terms.

      Until very lately, there was much difficulty in ascertaining whether the word Tachash has been rightly translated as Badger. It occurs in several parts of the Scriptures, and almost invariably is used in relation to a skin or fur of some sort. We will first examine the passages in which the Badger is mentioned, and then proceed to identify the animal.

      Nearly all the references to the Badger occur in the book of Exodus, and form part of the directions for constructing the Tabernacle and its contents. The first notice of the word occurs in Exodus xxv. 5, where the people of Israel are ordered to bring their offerings for the sanctuary, among which offerings are gold, silver, and brass, blue, purple, and scarlet, fine linen, goats' hair, rams' skins dyed red, badgers' skins, and shittim wood—all these to be used in the construction of the Tabernacle. Then a little farther on, in chapter xxvi. 14, we find one of the special uses to which the badgers' skins were to be put, namely, to make the outer covering or roof of the tabernacle. Another use for the badgers' skins was to form an outer covering for the ark, table of shewbread, and other furniture of the Tabernacle, when the people were on the march.

      In all these cases the badger-skin is used as a covering to defend a building or costly furniture, but there is one example where it is employed for a different purpose. This passage occurs in the book of Ezekiel, chapter xvi. 10. The prophet is speaking of Jerusalem under the image of a woman, and uses these words, "I anointed thee with oil; I clothed thee also with broidered work, and shod thee with badger's skin, and I girded thee about with fine linen, and I covered thee with silk. I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain upon thy neck, and I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head."

      So we have here the fact, that the same material which was used for the covering of the Tabernacle, and of the sacred furniture, could also be used for the manufacture of shoes. This passage is the more valuable because of an inference which may be drawn from it. The reader will see that the badger-skin, whatever it may have been, must have been something of considerable value, and therefore, in all probability, something of much rarity.

      In the present instance, it is classed with the most luxurious robes that were known in those days, and it is worthy of special mention among the bracelet, earrings, necklace, and coronal with which the symbolized city was adorned. If the reader will now refer to the passage in which the children of Israel were commanded to bring their offerings, he will see that in those cases also the badger-skins were ranked with the costliest articles of apparel that could be found, and had evidently been brought from Egypt, the peculiar home of all the arts; together with the vast quantity of gold and jewels which were used for the same sacred purpose.

      Now we find that the badger-skins in question must possess three qualities: they must be costly, they must be capable of forming a defence against the weather, and they must be strong enough to be employed in the manufacture of shoes. If we accept the word Tachash as signifying a Badger, we shall find that these conditions have been fulfilled.

But many commentators have thought that badger-skins could not have been procured in sufficient numbers for the purpose, and have therefore conjectured that some other animal must be signified by the word Tachash.

СКАЧАТЬ