Bible Animals. J. G. Wood

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СКАЧАТЬ second kind of cart is mentioned by the Prophet Amos (ch. ii. 13), "Behold, I am pressed under you, as a cart is pressed that is full of sheaves," reference being evidently made to heaping up of the sheaves in the cart, and pressing them down, as is done at the present day.

      That oxen were also employed as beasts of burden is shown by the passage in 1 Chron. xii. 40, "Moreover, they that were nigh them, even unto Issachar, and Zebulun, and Napthali, brought bread on asses, and on camels, and on mules, and on oxen."

      Although the cattle were evidently better tended in the olden times than at present, those animals which were used for agriculture seem to have passed rather a rough life, especially in the winter time. It is rather curious that the Jews should have had no idea of preserving the grass by making it into hay, as is done in Europe. Consequently the chief food of the cattle was the straw and chaff which remained on the threshing-floor after the grain had been separated. See Isa. xxx. 23: "In that day shall thy cattle feed in large pastures. The oxen likewise, and the young asses that ear the ground shall eat clean provender, which hath been winnowed with the shovel and with the fan."

      This, indeed, was the only use to which the straw could be put, for it was so crushed and broken by the feet of the oxen and the threshing-sledge that it was rendered useless. Allusion is made to the crushing of the straw in many passages of Scripture. See, for example, Isa. xxv. 10, "Moab shall be trodden down [or threshed] under him, even as straw is trodden down for the dunghill."

      The want of winter forage is the chief reason why cattle are so irregularly disposed over Palestine, many parts of that country being entirely without them, and only those districts containing them in which fresh forage may be found throughout the year.

      Except a few yoke of oxen, which are kept in order to draw carts, and act as beasts of burden, the cattle are turned loose for a considerable portion of the year, and run about in herds from one pasturage to another. Thus they regain many of the characteristics of wild animals, and it is to this habit of theirs that many of the Scriptural allusions can be traced.

      For example, see Ps. xxii. 12, "Many bulls have compassed me, strong bulls of Bashan have beset me round. They gaped on me with their mouths [or, their mouths opened against me] as a ravening and a roaring lion." This passage alludes to the curiosity inherent in cattle, which have a habit of following objects which they do not understand or dislike, and surrounding it with looks of grave wonderment. Even in their domesticated state this habit prevails. When I was a boy, I sometimes amused myself with going into a field where a number of cows and oxen were grazing, and lying down in the middle of it. The cattle would soon become uneasy, toss their heads about, and gradually draw near on every side, until at last they would be pressed together closely in a circle, with their heads just above the object of their astonishment. Their curious, earnest looks have always been present to my mind when reading the above quoted passage.

      The Psalmist does not necessarily mean that the bulls in question were dangerous animals. On the contrary, the bulls of Palestine are gentle in comparison with our own animals, which are too often made savage by confinement and the harsh treatment to which they are subjected by rough and ignorant labourers. In Palestine a pair of bulls may constantly be seen attached to the same yoke, a thing that never would be seen in this country.

      The custom of turning the herds of cattle loose to find pasture for themselves is alluded to in Joel i. 18, "How do the beasts groan! the herds of cattle are perplexed because they have no pasture." We can easily imagine to ourselves the terrible time to which the prophet refers, "when the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness," as it is wont to do when a spark falls upon grass dried up and withered, by reason of the sun's heat and the lack of water. Over such a country, first withered by drought, and then desolated by fire, would the cattle wander, vainly searching on the dusty and blackened surface for the tender young blades which always spring up on a burnt pasture as soon as the first rains fall. Moaning and bellowing with thirst and disappointment, they would vainly seek for food or water in places where the seed lies still under the clods where it was sown (v. 17), where the vines are dried up, and the fig, the pomegranate and the palm (v. 12) are all withered for want of moisture.

      Such scenes are still to be witnessed in several parts of the world. Southern Africa is sometimes sadly conspicuous for them, an exceptional season of drought keeping back the fresh grass after the old pastures have been burned (the ordinary mode of cultivating pasture land). Then the vast herds of cattle, whose milk forms the staff of life to the inhabitants, wander to and fro, gathering in masses round any spot where a spring still yields a little water, and bellowing and moaning with thirst as they press their way towards the spot where their owners are doling out to each a small measure of the priceless fluid.

      The cattle are branded with the mark of their owners, so that in these large herds there might be no difficulty in distinguishing them when they were re-captured for the plough and the cart. On one of the Egyptian monuments there is a very interesting group, which has furnished the idea for the plate which illustrates this article. It occurs in the tombs of the kings at Thebes, and represents a ploughing scene. The simple two-handled plough is being dragged by a pair of cows, who have the yoke fastened across the horns instead of lying on the neck, and a sower is following behind, scattering the grain out of a basket into the newly-made furrows. In front of the cows is a young calf, which has run to meet its mother, and is leaping for joy before her as she steadily plods along her course.

      The action of both animals is admirably represented; the steady and firm gait of the mother contrasting with the light, gambolling step and arched tail of her offspring. Both are branded with the same mark, namely, three equal-armed crosses, one on the haunch, another on the side, and a third on the neck. The driver carries the whip, or koorbash, which has been already mentioned, and which is familiar to travellers in Southern Africa under the title of "sjambok."

      In the olden times of the Israelitish race, herd-keeping was considered as an honourable occupation, in which men of the highest rank might engage without any derogation to their dignity. We find, for instance, that Saul himself, even after he had been appointed king, was acting as herdsman when the people saw the mistake they had made in rejecting him as their monarch, and came to fetch their divinely-appointed leader from his retirement. (See 1 Sam. xi. 5.) Doeg, too, the faithful companion of Saul, was made the chief herdsman of his master's cattle, so that for Saul to confer such an office, and Doeg to accept it, shows that the post was one of much honour. And afterwards, when David was in the zenith of his power, he completed the organization of his kingdom, portioning out not only his army into battalions, and assigning a commanding officer to each battalion, but also appointing a ruler to each tribe, and setting officers over his treasury, over the vineyards, over the olive-trees, over the storehouses, and over the cattle. And these offices were so important that the names of their holders are given at length in 1 Chron. xxvii. those of the various herdsmen being thought as worthy of mention as those of the treasurers, the military commanders, or the headmen of the tribes.

      Before concluding this necessarily short account of the domesticated oxen of Palestine, it will be needful to give a few lines to the animal viewed in a religious aspect. Here we have, in bold contrast to each other, the divine appointment of certain cattle to be slain as sacrifices, and the reprobation of worship paid to those very cattle as living emblems of divinity. This false worship was learned by the Israelites during their long residence in Egypt, and so deeply had the customs of the Egyptian religion sunk into their hearts, that they were not eradicated after the lapse of centuries. It may easily be imagined that such a superstition, surrounded as it was with every external circumstance which could make it more imposing, would take a powerful hold of the Jewish mind.

      Chief among the multitude of idols or symbols was the god Apis, represented by a bull. Many other animals, specially the cat and the ibis, were deeply honoured among the ancient Egyptians, as we learn from their own monuments and from the works of the old historians. All these creatures were symbols as well as idols, symbols СКАЧАТЬ