Bible Animals. J. G. WoodЧитать онлайн книгу.
The strength of this mode of fastening is astonishing, and, although the stakes are buried scarcely a foot below the surface, they cannot be torn up by any force which can be applied to them; and, however strong the rope may be, it would be broken before the stakes could be dragged out of the ground.
A smaller rope is now attached to the upper edge of the net, which is raised upon a series of slight poles. It is not stretched quite tightly, but droops between each pair of poles, so that a net which is some thirteen feet in width will only give nine or ten feet of clear height when the upper edge is supported on the poles. These latter are not fixed in the ground, but merely held in their places by the weight of the net resting upon them.
When the nets have been properly set, the beaters make a wide circuit through the country, gradually advancing towards the fatal spot, and driving before them all the wild animals that inhabit the neighbourhood. As soon as any large beast, such, for example, as an antelope, strikes against the net, the supporting pole falls, and the net collapses upon the unfortunate animal, whose struggles—especially if he be one of the horned animals—only entangle him more and more in the toils.
As soon as the hunters see a portion of the net fall, they run to the spot, kill the helpless creature that lies enveloped in the elastic meshes, drag away the body, and set up the net again in readiness for the next comer. Sometimes the line of nets will extend for half a mile or more, and give employment to a large staff of hunters, in killing the entangled animals, and raising afresh those portions of the net which had fallen.
Allusions to this mode of hunting are plentiful in the Old Testament. Take, for example, Job xviii. 7: "The steps of his strength shall be straitened, and his own counsel shall cast him down; for he is cast into a net by his own feet, and he walketh upon a snare." And again in the next chapter, ver. 6, "Know now that God hath overthrown me, and hath compassed me with His net," in which is depicted forcibly the helpless state of one on whom the net has fallen, and who is lying on the ground vainly struggling in the meshes.
See also Ps. lvii. 6, "They have prepared a net for my steps, my soul is bowed down;" and Ps. lxvi. 11, "Thou broughtest us into the net, thou laidest affliction upon our loins." In the prophet Ezekiel are several passages which refer to the hunting net, and make especial mention of the manner in which it falls over its victim. One of these occurs in chap. xii. 13, "My net also will I spread upon him, and he shall be taken in my snare." Again in chap. xix. 8, "Then the nations set against him on every side from the provinces, and spread their net over him" In this passage a forcible allusion is made to the manner in which the wild animal is surrounded by the hunters, who surround and gradually close in upon them, as they drive their victims into the toils. The same combination of the hunters is also referred to by the prophet Micah, vii. 2, "There is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net."
WILD BULL, OR ORYX.
"They lie at the head of all the streets, like a wild bull in a net."—Isaiah li. 21.
Accepting the theory that the Tô is one of the large antelopes that inhabit, or used to inhabit, the Holy Land and its neighbourhood, we may safely conjecture that it may signify the beautiful animal known as the Oryx (Oryx leucoryx), an animal which has a tolerably wide range, and is even now found on the borders of the Holy Land. It is a large and powerful antelope, and is remarkable for its beautiful horns, which sometimes exceed a yard in length, and sweep in a most graceful curve over the back.
Sharp as they are, and evidently formidable weapons, the manner in which they are set on the head renders them apparently unserviceable for combat. When, however, the Oryx is brought to bay, or wishes to fight, it stoops its head until the nose is close to the ground, the points of the horns being thus brought to the front. As the head is swung from side to side, the curved horns sweep through a considerable space, and are so formidable that even the lion is chary of attacking their owner. Indeed, instances are known where the lion has been transfixed and killed by the horns of the Oryx. Sometimes the animal is not content with merely standing to repel the attacks of its adversaries, but suddenly charges forward with astonishing rapidity, and strikes upwards with its horns as it makes the leap.
But these horns, which can be used with such terrible effect in battle, are worse than useless when the animal is hampered in the net. In vain does the Oryx attempt its usual defence: the curved horns get more and more entangled in the elastic meshes, and become a source of weakness rather than strength. We see now how singularly appropriate is the passage, "Thy sons lie at the heads of all the streets, as a wild bull (or Oryx) in a net," and how completely the force of the metaphor is lost without a knowledge of the precise mode of fixing the nets, of driving the animals into them, and of the manner in which they render even the large and powerful animals helpless.
The height of the Oryx at the shoulder is between three and four feet, and its colour is greyish white, mottled profusely with black and brown in bold patches. It is plentiful in Northern Africa, and, like many other antelopes, lives in herds, so that it is peculiarly suited to that mode of hunting which consists in surrounding a number of animals, and driving them into a trap of some kind, whether a fenced enclosure, a pitfall, or a net.
There is, by the way, the term "snare," which is specially used with especial reference to catching the foot as distinguished from the net which enveloped the whole body. For example, in Job xviii. 8, "He is cast into a net, he walketh on a snare," where a bold distinction is drawn between the two and their mode of action. And in ver. 10, "The snare is laid for him in the ground." Though I would not state definitely that such is the case, I believe that the snare which is here mentioned is one which is still used in several parts of the world.
It is simply a hoop, to the inner edge of which are fastened a number of elastic spikes, the points being directed towards the centre. This is merely laid in the path which the animal will take, and is tied by a short cord to a log of wood. As the deer or antelope treads on the snare, the foot passes easily through the elastic spikes, but, when the foot is raised, the spikes run into the joint and hold the hoop upon the limb. Terrified by the check and the sudden pang, the animal tries to run away, but, by the united influence of sharp spikes and the heavy log, it is soon forced to halt, and so becomes an easy prey to its pursuers.
THE REÊM, OR "UNICORN" OF SCRIPTURE.
The Reêm evidently known to the Jews—Various theories concerning the Unicorn—Supposed identity with the Indian Rhinoceros—Passages of Scripture alluding to the strength, violent and intractable temper of the Reêm—The Reêm a two-horned animal—Its evident connection with the Ox tribe—Its presumed identity with the now extinct Urus—Mr. Dawkins' treatise on the Urus—Enormous size and dangerous character of the Urus—Rabbinical legend of the Reêm—Identity of the Urus with the modern varieties of cattle—The Bull hunts of Nineveh.
There are many animals mentioned in the Scriptures which cannot be identified with any certainty, partly because their names occur only once or twice in the sacred writings, and partly because, when they are mentioned, the context affords no clue to their identity by giving any hint as to their appearance or habits. In such cases, although the translators would have done better if they had simply given the Hebrew word without endeavouring to identify it with any known animal, they may be excused for committing errors in their nomenclature. There is one animal, however, for which no such excuse can be found, and this is the Reêm of Scripture, translated as Unicorn in the authorized version.
Now the word Reêm is mentioned seven times in the Old Testament, and is found, not in one, but several books, showing that it was an animal perfectly well known to those for whom the sacred books were written. It is twice mentioned in the Pentateuch, several times in the Psalms, once in the book of Job, once by Isaiah, and reference is once made to it in the historical books. In these various passages, abundant details are given of its aspect and habits, so that there is very little doubt as to the identity