the strongest maternal affections, added to great size, tremendous weapons, and gigantic strength. That the sight of a Bear bereaved of her young was well known to both writers and contemporary readers of the Old Testament, is evident from the fact that it is mentioned by several writers, and always as a familiar illustration of furious anger. See for example 2 Sam. xvii. 8, when Hushai is dissuading Absalom from following the cautious counsel of Ahithophel, "For thou knowest thy father and his men, that they be mighty men of war, and they be chafed in their minds as a bear robbed of her whelps in the field." Solomon also, in the Proverbs (xvii. 12), uses the same image, "Let a bear robbed of her whelps meet a man, rather than a fool in his folly."
When the Bear fights, it delivers rapid strokes with its armed paw, tearing and rending away everything that it strikes. A blow from a bear's paw has been several times known to strip the entire skin, together with the hair, from a man's head, and, when fighting with dogs, to tear its enemies open as if each claw were a chisel. This mode of fighting is clearly alluded to by the prophet Hosea, who seems, from the graphic force of his sentences, to have been an actual spectator of some such combat, "I will meet them as a bear that is bereaved of her whelps, and will rend the caul of their heart" (Hos. xiii. 8).
That the Bear was a well-known animal both in the earlier and later times of the Scripture is also evident from the fact that it was twice used as a symbol exhibited to a seer in a vision. The first of these passages occurs in the book of Daniel (vii. 5), when the prophet is describing the wonderful vision of the four beasts:—"And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it, between the teeth of it, and they said thus unto it, Arise, devour much flesh." The second allusion occurs in the Revelation, the seven-headed and ten-crowned beast having a form like that of a leopard, but feet like those of a Bear.
THE HEDGEHOG, OR BITTERN.
Various readings of the word Kippôd—The Jewish Bible and its object—The Syrian Hedgehog and its appearance—Its fondness for dry spots—The prophecies of Isaiah and Zephaniah, and their bearing on the subject—The Porcupine supposed to be the Kippôd—The Hedgehog and Porcupine called by the same name in Greek and Arabic—Habits of the Porcupine—Its quills, and the manner of their shedding.
In our Authorized Bible, there are one or two passages where the Hebrew word Kippôd is translated as Bittern. For example, there is Isaiah xiv. 22, 23, "I will cut off from Babylon the name, and remnant, and son and nephew, saith the Lord. I will also make it a possession for the bittern, and pools of water, and I will sweep it with the besom of destruction, saith the Lord of hosts."
Then there is another passage of the same prophet (xxxiv. 11), "But the cormorant and the bittern shall possess it (i.e. Idumea), the owl also and the raven shall dwell in it." The last mention of this creature occurs in Zephaniah ii. 14, "And flocks shall lie down in the midst of her (i.e. Nineveh), all the beasts of the nations: both the bittern and the cormorant shall lodge in the upper lintels of it; their voice shall sing in the windows; desolation shall be in the thresholds; for he shall uncover the cedar-work."
Now, in the "Jewish School and Family Bible," a new literal translation by Dr. A. Benisch, under the superintendence of the Chief Rabbi, the word Kippôd is translated, not as Bittern, but Hedgehog. As I shall have to refer to this translation repeatedly in the course of the present work, I will give a few remarks made by the translator in the preface.
SYRIAN HEDGEHOG.
"Pelican and hedgehog shall possess it."—Isa. xxxiv. 11 (Jewish Bible).
After premising that both Christian and Jew agree in considering the Old Testament as emanating from God, and reverencing it as such, he proceeds to say that the former, as holding himself absolved from the ceremonial law of the Mosaic dispensation, has not the interest in the exact signification of every letter of the law which necessarily attaches itself to the Jew, who considers himself bound by that law, although some ceremonies, "by their special reference to the Temple in Jerusalem and the actual existence of Israel in the Holy Land, are at present not practicable."
He then observes that the translators of the authorized Anglican version, whose many excellences he fully admits, could not be considered as free agents, as they were bound by the positive injunctions of their monarch, as well as by the less obvious, but more powerful influence of Christian authorities, to alter the original translation as little as possible, and to keep the ecclesiastical words. Retaining, therefore, the renderings of the Anglican translation whenever it can be done without infringing upon absolute accuracy, the translator has marked with great care various passages where he has felt himself obliged to give a different rendering to the Hebrew. Whenever words, especially such as are evidently the names of animals, cannot be rendered with any amount of probability, they have not been translated at all, and to those about which there are good grounds of doubt a distinctive mark is affixed.
Now to the word Hedgehog, by which the Hebrew Kippôd is rendered, no such marking is attached in either of the three quoted passages, and it is evident therefore that the rendering is satisfactory to the highest authorities on the Hebrew language. And we have the greater assurance of this accuracy, because, in the mere translation of the name of an animal, no doctrinal point is involved, and so there can be no temptation to the translator to be carried away by preconceived ideas, and to give to the word that rendering which may tend to establish his peculiar doctrinal ideas.
The Septuagint also translates Kippôd as εχινος (echinus) i.e. the Hedgehog, and this rendering is advocated by the eminent scholar Gesenius, who considers it to be formed from the Hebrew word kaped, i.e. contracted; reference being of course made to the Hedgehog's habit of rolling itself up when alarmed, and presenting only an array of bristles to the enemy. This derivation of the word is certainly more convincing than a suggestion which has been made, that the Hebrew Kippôd may signify the Hedgehog, because it resembles the Arabic name of the same animal, viz. Kunfod.
As therefore the word Kippôd is translated as Hedgehog in the Septuagint and Jewish Bible, and as Bittern in the authorized version, we very naturally ask ourselves whether either or both of these animals inhabit Palestine and the neighbouring countries. We find that both are plentiful even at the present day, and that more than one species of Hedgehog and Bittern are known in the Holy Land. About the Bittern we shall treat in good time, and will now take up the rendering of Hedgehog.
There are at least two species of Hedgehog known in Palestine, that of the north being identical with our own well-known animal (Erinaceus Europœus), and the other being a distinct species (Erinaceus Syriacus). The latter animal is the species which has been chosen for illustration. It is smaller than its northern relative, lighter in colour, and, as may be seen from the illustration, is rather different in general aspect.
Its habits are identical with those of the European Hedgehog. Like that animal it is carnivorous, feeding on worms, snails, frogs, lizards, snakes, and similar creatures, and occasionally devouring the eggs and young of birds that make their nest on the ground.
Small as is the Hedgehog, it can devour all such animals with perfect ease, its jaws and teeth being much stronger than might be anticipated from the size of their owner.
One or two objections that have been made to the translation of the Kippôd as Hedgehog must be mentioned, so that the reader may see what is said on both sides in dubious cases. One objection is, that the Kippôd is (in Isaiah xiv. 23) mentioned in connexion with pools of water, and that, as the Hedgehog prefers dry places to wet, whereas the Bittern is essentially a marsh-dweller, the latter rendering of the word is preferable to the former. Again, as the Kippôd is said by Zephaniah to "lodge in the upper lintels," and its "voice to sing in the windows," it must be a bird, and not a quadruped. We will examine these passages separately, and see how they bear upon the subject. As to Zephaniah ii. 13, the Jewish