The Shaphau of Scripture, and the correct meaning of the word—Identification of the Shaphan with the Syrian Hyrax—Description of the animal—Its feet, teeth, and apparent rumination—Passages in which the Coney is mentioned—Habits of the animal—Its activity and wariness—The South African Hyrax, and its mode of life—Difficulty of procuring it—Similarity in appearance and habits of the Syrian species—Three species of Hyrax known to naturalists—The Talmudical writers on the Shaphan—The jerboa and the rabbit—A curious speculation and a judicious compromise.
AMONG the many animals mentioned in the Bible, there is one which evidently of some importance in the Jewish code, inasmuch as it is twice named in the Mosaic law.
That it was also familiar to the Jews is evident from other references which are made to its habits. This animal is the Shaphan of the Hebrew language, a word which has very wrongly been translated in the Authorized Version as Coney, i. e. Rabbit, the creature in question not being a rabbit, nor even a rodent.
No rabbit has ever been discovered in Palestine, and naturalists have agreed that the true Coney or Rabbit has never inhabited the Holy Land. There is no doubt that the Shaphan of the Hebrew Scripture, and the Coney of the Vulgate, was the SYRIAN HYRAX (Hyrax Syriacus). This little animal is rather larger than an ordinary rabbit, is not unlike it in appearance, and has many of its habits. It is clothed with brown fur, it is very active, it inhabits holes and clefts in rocks, and it has in the front of its mouth long chisel-shaped teeth, very much like those of the rabbit. Consequently, it was classed by naturalists among the rodents for many years, under the name of Rock Rabbit. Yet, as I have already mentioned, it is not even a rodent, but belongs to the pachydermatous group of animals, and occupies an intermediate place between the rhinoceros and the hippopotamus.
If it be examined carefully, the rodent-like teeth will be seen to resemble exactly the long curved tusks of the hippopotamus, with their sharp and chisel-edged tips; the little feet, on a close inspection, are seen to be furnished with a set of tiny hoofs just like those of the rhinoceros; and there are many other points in its structure which, to the eye of a naturalist, point out its true place in nature.
In common with the rodents, and other animals which have similarly-shaped teeth, the Hyrax, when at rest, is continually working its jaws from side to side, a movement which it instinctively performs, in order that the chiseled edges of the upper and lower teeth may be preserved sharp by continually rubbing against each other, and that they may not be suffered to grow too long, and so to deprive the animal of the means whereby it gains its food. But for this peculiar movement, which looks very like the action of ruminating, the teeth would grow far beyond the mouth, as they rapidly deposit dental material in their bases in order to supply the waste caused at their tips by the continual friction of the edges against each other.
It may seem strange that an animal which is classed with the elephant, the rhinoceros, and the hippopotamus, all bare-skinned animals, should be clothed with a furry coat. The reader may perhaps remember that the Hyrax does not afford a solitary instance of this structure, and that, although the elephants of our day have only a few bristly hairs thinly scattered over the body, those of former days were clad in a thick and treble coat of fur and hair.
THERE are four passages of Scripture in which the CONEY is mentioned—two in which it is prohibited as food, and two in which allusion is made to its manner of life. In order to understand the subject better, we will take them in their order.
The first mention of the Coney occurs in Lev. 11:55And the coney, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. (Leviticus 11:5), among the list of clean and unclean animals “The coney, because he cheweth the cud, but divideth not the hoof; he is unclean unto you." The second is of a like nature, and is to be found in Deut. 14:77Nevertheless these ye shall not eat of them that chew the cud, or of them that divide the cloven hoof; as the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof; therefore they are unclean unto you. (Deuteronomy 14:7): "These ye shall not eat of them that chew the cud, or of them that divide the cloven hoof; as the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof; therefore they are unclean unto you.”
The remaining passages, which describe the habits of the Coney, are as follow. The first alludes to the rock-loving habits of the animal: “The high hills are a refuge for the wild goats, and the rocks for the colas." (Psa. 104:1818The high hills are a refuge for the wild goats; and the rocks for the conies. (Psalm 104:18).) The second makes a similar mention of the localities which the, animal frequents, and in addition speaks of its wariness, including it among the "four things which are little upon the earth, but they are exceedingly vise." The four are the ants, the locusts, the spiders, and the Conies, which "are but a feeble folk, yet make they their houses in the rocks.”
We will take these passages in their order.
It has already been mentioned that the Hyrax, a true pachyderm, does not merely chew the cud, but that the peculiar and constant movement of its jaws strongly resembles the act of rumination. The Jews, ignorant as they were of scientific zoology, would naturally set down the Hyrax as a ruminant, and would have been likely to eat it, as its flesh is very good. It must be remembered that two conditions were needful to render an animal fit to be eaten by a Jew, the one that it must be a ruminant, and the second that it should have a divided hoof. Granting, therefore, the presence of the former qualification, Moses points out the absence of the latter, thereby prohibiting the, animal as effectually as if he had entered into a question of comparative anatomy, and proved that the Hyrax was incapable of rumination.
We now come to the habits of the animal.
As we may gather from the passages of Scripture which have already been mentioned, the Hyrax inhabits rocky places, and lives in the clefts that are always found in such localities. It is an exceedingly active creature, leaping from rock to rock with wonderful rapidity, its little sharp hoofs giving it a firm hold of the hand and irregular surface of the stony ground. Even in captivity it retains much of its activity, and files about its cape with a rapidity that seems more suitable to a squirrel than to an animal allied to the rhinoceros, and hippopotamus.
There are several species—perhaps only varieties—of the Hyrax, all of them identical in habits, and almost precisely similar in appearance. The best known of these animals is that which inhabits Southern Africa (Hyrax Capensis), and which is familiar to the colonists by its name of Klip-das, or Rock-rabbit. In situations which suit it, the Hyrax is very plentiful, and is much hunted by the natives, who esteem its flesh very highly.
Small and insignificant as it appears to be, even Europeans think that to kill the Hyrax is a tolerable test of sportsmanship, the wariness of the animal being so great that much hunter's era ft is required to approach it.
The following account of the Hyrax has been furnished to me by Major A. W. Drayson, R.A.:— "In the Cape Colony and over a great portion of Southern Africa, this little creature is found. It is never, as far as my experience goes, seen in great numbers, as we find rabbits in England, though the caution of the animal is such as to enable it to remain safe in districts from which other animals are soon exterminated.
“As its name implies, it is found among rocks, in the crevices and holes of which it finds a retreat. When a natural cavity is not found, the klip-das scratches a hole in the ground under the rocks, and burrows like a common rabbit. In size it is about equal to a hare, though it is much shorter in the legs, and has ears more like those of a rat than a rabbit. Its skin is covered with fur, thick and woolly, as though intended for a colder climate than that in which it is usually found; and, when seen from a distance, it looks nearly black.
“The rock-rabbit is a very watchful creature, and usually feeds on the summit of any piece of rock near its home, always choosing one from which it can obtain a good view of the surrounding country. When it sees an enemy approaching, it sits rigidly on the rock and watches him without moving, so that at a little distance it is almost impossible to distinguish it from the rock on which it sits. When it does move, it darts quickly out of sight, and disappears into its burrow with a sudden leap.
“In consequence of its activity and cunning, the rock-rabbit is seldom killed by white men; and when a hunter does secure one, it is generally by means of a long shot. The natives usually watch near its burrow, or noiselessly stalk it.
“I once killed one of these animals by a very long shot from a rifle, as it was sitting watching us from the top of a largo boulder, at a distance of a hundred and fifty yards or thereabouts. The Dutch Boers who were with me were delighted at the sight of it, as they said it was good eating; and so it proved to be; the flesh being somewhat like that of a hare, though in our rough field-cookery we could not do justice to This short narrative excellently illustrates the character of the animal, which is classed among the "four things which be exceeding wise." It is so crafty that no trap or snare ever set has induced a Hyrax to enter it, and so wary that it is with difficulty to be killed oven with the aid of fire-arms. “No animal," writes Mr. Tristram, “ever gave us so much trouble to secure ... The only chance of securing one is to be concealed, particularly about sunset or before sunrise, on some overhanging cliff, taking care not to let the shadow be cast below, and then to wait until the little creatures cautiously peep forth from their holes. They are said to be common by those who have not looked for them, but are certainly not abundant in Palestine, and few writers have ever had more than a single glimpse of one. I had the good fortune to see one feeding in the gorge of the Kedron, and then to watch it as it sat at the mouth of its hole, ruminating, metaphorically if not literally, while waiting for sunset.”
Should the Hyrax manage to catch a glimpse of the enemy, it utters a shrill cry or squeal, and darts at once to its hole—an action which is followed by all its companions as soon as they hear the warning cry. It is a tolerably prolific animal, rearing four or five young at a birth, and keeping them in a soft bed of hay and fur, in which they are almost hidden. If surprised in its hole and seized, the Hyrax will bite very sharply, its long chisel-edged teeth inflicting severe wounds on the hand that attempts to grasp it. But it is of a tolerably docile disposition, and in a short time learns to know its owner, and to delight in receiving his caresses.
Three species of Hyrax are known to naturalists. One is the Klip-das, or Rock-rabbit, of Southern Africa; the second is the Ashkoko of Abyssinia; and the third is the Syrian Hyrax, or the Coney of the Bible. The two last species have often been confounded together, but the Syrian animal may be known by the oblong pale spot on the middle of its back.
The Talmudical writers were greatly perplexed about the proper reading of the word Shaphan, some of them thinking it to be a jerboa, and others considering it as the rabbit. Lewysohn sums up the arguments after a rather curious fashion. According to him, the strongest argument against the translation of the Biblical word Shaphan as “rabbit" is that the animal same from Spain, and was probably unknown to the earlier Talmudists, though the later writers might have known it.
Then, struck with the resemblance of the Hebrew word (Sh'p'n) and Spain, he proceeds to discuss the probability of the Shaphan deriving its name from Spain, the country of its origin, or of Spain being so called on account of the number of rabbits which inhabited it. He comes at last to the conclusion that the jerboa was probably the animal which was prohibited in the Mosaic law; but that, as the rabbit answered in every respect to the Talmudical conditions, it may, for all practical purposes, be accepted as the representative of the Shaphan of Scripture.