Chapter 1.
The two species Camel, and the mode of distinguishing them—Value of the Camel in the East— Camels mentioned as elements of wealth—Uses of the Camel—The Jews forbidden to eat its flesh—The milk of the Camel—Thirst-enduring capability—The internal reservoir—The hump, and its use to the animal—The Camel as a beast of draft and burden—How the Camel is laden—Knowledge of its own powers—Camels for riding—Difficulty of sitting a Camel—A rough-paced steed—Method of guiding the Camel—The mesh'ab, or Camel-stick of office—The women's saddle—Rachel's stratagem—Ornaments of the Camel—The swift dromedary, Heirie, or Deloul—Its ungainly aspect—Speed and endurance of the Deloul—The Camel-posts of Bornu—Camel-drivers and their conduct—The driver's song—Young Camels and their appearance—The deserted Camel.
BEFORE treating of the Scriptural references to the Camel, it will be as well to clear the ground by noticing that two distinct species of Camel are known to zoologists; namely, the common Camel (Camelus dromedarius), which has one hump, and the Bactrian Camel (Camelus Bactrianus), which has two of these curious projections. There is a popular but erroneous idea that the dromedary and the Camel are two distinct animals, the latter being distinguished by its huge hump, whereas the fact, is, that the dromedary is simply a lighter and more valuable breed of the one-humped Camel of Arabia, the two-humped Bactrian Camel being altogether a different animal, inhabiting Central Asia, Thibet, and China.
THE Camel is still one of the most valued animals that inhabit Palestine, and in former times it played a part in Jewish history scarcely inferior to that of the ox or sheep. We shall, there-fore, devote some space to it.
In some parts of the land it oven exceeded in value the sheep, and was infinitely more useful than the goat. At the very beginning of Jewish history we read of this animal, and it is mentioned in the New Testament nearly two thousand years after we meet with it in the Book of Genesis. The earliest mention of the Camel occurs in Gen. 12:1616And he entreated Abram well for her sake: and he had sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels. (Genesis 12:16), where is related the journey of Abram: “He had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.”
Belonging, as he did, to the nomad race which lives almost wholly on the produce of their herds, Abram needed Camels, not only for their milk, and, for all we know, for their flesh, but for their extreme use as beasts of burden, without which he could never have traveled over that wild and pathless land. The whole of Abram's outer life was exactly that of a Bedouin sheikh of the present day, in whom we find reproduced the habits, the tone of thought, and the very verbiage of the ancient Script tires.
Many years afterward, when the son of his old age was desirous of marrying a wife of his own kindred, we find that he sent his trusted servants with ten of his Camels to Mesopotamia, and it was by the offering of water to these Camels, that Rebekah was selected as Isaac's wife (see Gen. 24:10,1910And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor. (Genesis 24:10)
19And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking. (Genesis 24:19)). In after days, when Jacob was about to leave Laban, these animals are mentioned as an important part of his wealth: "And the man increased exceedingly, and had much cattle, and maid-servants, and men-servants, and camels, and asses" (Gen. 30:4343And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses. (Genesis 30:43)). Then, in Ex. 9:33Behold, the hand of the Lord is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall be a very grievous murrain. (Exodus 9:3), one of the severest plagues with which Egypt was afflicted was the disease which fell 'Ton the Camels in common with the other cattle.
It is thought worthy of mention in the sacred narrative that Job had three thousand, and afterward six thousand Camels (Job 1:33His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east. (Job 1:3), and 42:12); that the Midianites and Amalekites possessed "camels without number, as the sand by the seaside for multitude" (Judg. 7:1212And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers for multitude; and their camels were without number, as the sand by the sea side for multitude. (Judges 7:12)); and that the Reubenites, when making war against the Hagarites, took from them fifty thousand camels—exactly the very object of such wars in the same land at the present time.
They were valuable enough to be sent as presents from one potentate to another. For example, when Jacob went to meet Esau, he gave as his present two hundred and twenty sheep, the same number of goats, fifty oxen, thirty asses, and sixty camels, i.e. thirty mothers, each with her calf. They were important enough to be guarded by men of position. In 1 Chron. 27:3030Over the camels also was Obil the Ishmaelite: and over the asses was Jehdeiah the Meronothite: (1 Chronicles 27:30), we find that he charge of David's Camels was confided to one his officers, Obil the Ishmaelite, who, from his origin, might be supposed to be skilful in the management of these animals. Bochart, however, conjectures that the word Obil ought to be read as Abal, i.e. the camel-keeper, and that the passage would therefore read as follows: "Over the camels was an Ishmaelite camel-keeper.”
WE will now proceed to the uses of the Camel, and first take it in the light of food.
By the Mosaic law, the Camel was a forbidden animal, be-cause it did not divide the hoof, although it chewed the cud. Yet, although the Jews might not eat its flesh, they probably used the milk for food, as they do at the present day. No distinct Scriptural reference is made to the milk of the Camel; but, as the Jews of the present day are quite as fastidious as their ancestors in keeping the Mosaic law, we are justified in concluding that, although they would not eat the flesh of the animal, they drank its milk. At the present time, the milk is used, like that of the sheep, goat, and cow, both in a fresh and curdled state, the latter being generally preferred to the former. A kind of cheese is made from it, but is not much to the taste of the European traveler, on account of the quantity of salt which is put in it. Butter is churned in a very simple manner, the fresh milk being poured into a skin bag, and the bag beaten with a stick until the butter makes its appearance.
That it was really used in the patriarchal times le evident by the passage which has already been mentioned, where Jacob is related to have brought as a present to his brother Esau thirty milch Camels, together with their young. So decided a stress would certainly not have been laid upon the fact that the animals were milch Camels unless the milk were intended for use.
Perhaps the use of the Camel's milk might be justified by saying that the prohibition extended only to eating and not to drinking, and that therefore the milk might be used though the flesh was prohibited.
There was another mode in which the Camel might be used by travelers to sustain life.
The reader is probably aware that, even in the burning climate in which it dwells, the Camel is able to go for a long time without drinking,—not that it requires less liquid nourishment than other animals, but that it is able, by means of its internal construction, to imbibe at one draft a quantity of water which will last for a considerable time. It is furnished with a series of Gens, into which the water runs as fast as it is drunk, and in which it can be kept for some time without losing its life-preserving qualities. As much as twenty gallons have been imbibed by a Camel at one draft, and this amount will serve it for several days, as it has the power of consuming by degrees the water which it has drunk in a few minutes.
This curious power of the Camel has often proved to be the salvation of its owner. It has often happened that, when travelers have been passing over the desert, their supply of water has been exhausted, partly by the travelers and partly by the Burning heat which causes it to evaporate through the pores of the goat-skin bottle in which it was carried. Then the next well, where they had intended to refill their skins and refresh themselves, has proved dry, and the whole party seemed doomed to die of thirst.
Under these circumstances, only one chance of escape is left them. They kill a Camel, and from its stomach they procure water enough to sustain life for a little longer, and perhaps to enable them' to reach a well or fountain in which water still remains. The water which is thus obtained is unaltered, except by a greenish hue, the result of mixing with the remains of herbage in the cells. It is, of course, very disagreeable, but those who are dying from thirst cannot afford to be fastidious, and to them the water is a most delicious draft.
It is rather curious that, if any of the water which is taken out of a dead Camel can be kept for a few days, both the green hue and the unpleasant flavor disappear, and the water becomes fresh, clear, and limpid. So wonderfully well do the internal cells preserve the water, that after a Camel has been dead for ten days—and in that hot climate ten days after death are equal to a month in England—the water within it has been quite pare and drinkable.
Many persons believe in the popular though erroneous idea that the Camel does not require as much water as ordinary animals. He will sea, however, from the foregoing account that it needs quite as much water as the horse or the ox, but that it possesses the capability of taking in at one time as much as either of these animals would drink in several clays. So fax from being independent of water, there is no animal that requires it more, or displays a stronger desire for it. A thirsty Camel possesses the power of scenting water at a very great distance, and, when it does so, its instincts conquer its education, and it goes off at full speed towards the spot, wholly ignoring its rider or driver. Many a desert spring has been discovered, and many life saved, by this wonderful instinct, the animal, having scented the distant water when its rider had lost all hope, and was resigning himself to that terrible end, the death by thirst. The sacred Zemzem fountain at Mecca was discovered by two thirsty Camels.
Except by the Jews, the flesh of the Camel is eaten throughout Palestine and the neighboring countries, and is looked upon as a great luxury. The Arab, for example, can scarcely have a greater treat than a Camel-feast, and looks forward to it in a state of wonderful excitement. He is so impatient, that scarcely is the animal dead before it is skinned, cut up, and the various parts prepared for cooking.
To European palates the flesh of the Camel is rather unpleasant, being tough, stringy, and without much flavor. The fatty hump is universally considered as the best part of the animal, and is always offered to the chief among the guests, just as the North American Indian offers the hump of the bison to the most important man in the assembly. The heart and the tongue, however, are always eatable, and, however old a Camel may be, these parts can be cooked and eaten without fear.
The hump, or “bunch" as it is called in the Bible, has no connection with the spine, and is a supplementary growth, which varies in size, not only in the species, but in the individual. It is analogous to the hump upon the shoulders of the American bison and the Indian zebra, and in the best-bred Camels it is the smallest though the finest and most elastic.
This hump, by the way, affords one of the points by which the value of the Camel is decided. When it is well fed and properly cared for, the hump projects boldly, and is firm and elastic to the touch. But if the Camel be ill, or if it be badly fed or overworked, the hump becomes soft and flaccid, and in bad cases hangs down on one side like a thick flap of skin. Consequently, the dealers in Camels always try to produce their animals in the market with their humps well developed; and, if they find that this important part does not look satisfactory, they use various means to give it the required fullness, inflating it with air being the most common. In fact, there is as much deception among Camel-dealers in Palestine as with dog or pigeon fanciers in England.
Here perhaps I may remark that the hump has given rise to some strange but prevalent views respecting the Camel. Many persons think that the dromedary has one hump and the Camel two—in fact, that they are two totally distinct animals. Now the fact is that the Camel of Palestine is of one species only, the dromedary being a lighter and swifter breed, and differing from the ordinary Camel just as a hunter or racer differs from a cart-horse. The two-humped Camel is a different species altogether, which will be briefly described at the end of the present article.
THE Camel is also used as a beast of draft, and, as we find, not only from the Scriptures, but from ancient monuments, was employed to draw chariots and drag the plow. Thus in Isa. 21:77And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels; and he hearkened diligently with much heed: (Isaiah 21:7): “And he saw a chariot with a couple of horsemen, chariot of, assess, and a chariot of camels." It is evident that in this passage some chariots were drawn by Camels and some by asses. It is, however, remarkable that in Kennard's" Eastern Experiences, these two very useful animals are mentioned as being yoked together: "We passed through a fertile country, watching the fellaheen at their agricultural labors, and not little amused at sometimes remarking a very tau camel and a very small donkey yoked together in double harness, dragging a plow through the rich brown soil." Camels drawing chariots are still to be seen in the Assyrian sculptures. In Palestine—at all events at the present time—the Camel is seldom if ever used as a beast of draft, being exclusively employed for hearing burdens and carrying riders.
Taking it first as a beast of burden, we find several references in different parts of the Scriptures For example, see 2 Kings 9: "So Hazael went to meet him, and took a present with him, 'even of every good thing of Damascus, forty camels' burden."
Again, in 1 Chron. 12:4040Moreover they that were nigh them, even unto Issachar and Zebulun and Naphtali, brought bread on asses, and on camels, and on mules, and on oxen, and meat, meal, cakes of figs, and bunches of raisins, and wine, and oil, and oxen, and sheep abundantly: for there was joy in Israel. (1 Chronicles 12:40): “Moreover they that were nigh them, even unto Issachar and Zebulun and Naphtali, brought bread on asses, and on camels, and on males, and on oxen."Another allusion to the same custom is made in Isaiah:" They will carry their riches upon the shoulders of young asses and their treasures upon the hunches (or humps) of camels.”
The Camel can carry a considerable load, though not so much as is generally fancied. A sort of a pack-saddle of a, very simple description is used, in order to keep the burden upon sc strangely-shaped an animal. A narrow bag about eight feet long is made, and rather loosely stuffed with straw or similar material. It is then doubled, and the ends firmly sewn together, so as to form a great ring, which is placed over the hump, and forms a tolerably flat surface. A wooden framework is tied on the pack-saddle, and is kept in its place by a girth and a crupper. The packages which the Camel is to carry are fastened together by cords, and slung over the saddle. 'hey are only connected by those semi-knots called "hitches," so that, when the Camel is to be unloaded, all that is needed is to pull the lower end of the cope, and the packages fall on either side of the animal. So quickly is the operation of loading performed, that a couple of experienced men can load a Camel in very little more than a minute.
As is the case with the horse in England, the Camels that are used as beasts of burden are of a heavier, slower, and altogether inferior breed to those which are employed to carry riders, and all their accoutrements are of a ruder and meaner order, devoid of the fantastic ornaments with which Oriental riders are fond of decorating their favorite animals.
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In the large illustration are represented two of the ordinary Camels of burden, as they appear when laden with boughs for the Feast of Tabernacles. The branches are those of the Hebrew pine, and, as may be seen, the animals are so heavily laden with them that their forms are quite hidden under their leafy burdens. The weight which a Camel will carry varies much, according to the strength of the individual, which has given rise to the Oriental proverb, "As the camel, so the load." But an animal of ordinary strength is supposed to be able to carry from five to six hundred pounds for a short journey, and half as much for a long one,—a quantity which, as the reader will see, is not so very great when the bulk of the animal is taken into consideration. It is remarkable that the Camel knows its own powers, and instinctively refuses to move if its correct load be exceeded. But, when it is properly loaded, it will carry its burden for hours together at exactly the same pace, and without seeming more fatigued than it was when it started.
The riding Camels are always of a better breed than those which are used for burden, and may be divided into two classes; namely, those which are meant for ordinary purposes, and those which are specially bred for speed and endurance. There is as much difference Between the ordinary riding Camel and the swift Camel as there is between the road hack and the racehorse. We will first begin with the description of the common riding Camel and its accoutrements.
The saddle which is intended for a rider is very different from the pack-saddle on which burdens are carried, and has a long upright projection in front, to which the rider can hold if he wishes it.
The art of riding the Camel is nearly as difficult of accomplishment as that of riding the horse, and the preliminary operation of mounting is not the least difficult portion of it. Of course, to mount a Camel while the animal is standing is impossible, and accordingly it is taught to kneel until the rider is seated. Kneeling is a natural position with the Camel, which is furnished with largo callosities or warts on the legs and breast, which act as cushions on which it may rest its great weight without abrading the skin. These callosities are not formed, as some have imagined, by the constant kneeling to which the Camel is subjected, but are born with it, though of course less developed than they are after they have been hardened by frequent pressure against the hot sand.
When the Camel kneels, it first drops on its knees, and then on the joints of the hind legs. Next it drops on its breast, and then again on the bent hind legs. In rising it reverses the process, so that a novice is first pitched forward, then backward, then forward, and then backward again, to the very great disarrangement of his garments, and the probable Loss of his seat altogether. Then when the animal kneels he is in danger of being thrown over its head by the first movement, and jerked over its tail by the second but after a time he learns to keep his seat mechanically.
As to the movement of the animal, it is at first almost as unpleasant as can be conceived, and has been described by several travelers, some of whose accounts will be here given. First comes Albert Smith, who declares that anyone who wants to practice Camel-riding in. England can do so by taking a music-stool, screwing it up as high as possible, putting it into a cart without springs, sitting on the top of it cross-legged, and having the cart driven at full speed transversely over a newly plowed field.
There is, however, as great a difference in the gait of Camels as of horses, some animals having a quiet, regular, easy movement, while others are rough and high-stepping, harassing their riders grievously in the saddle. Even the smooth-going Camel is, however, very trying at first, ore account of its long swinging strides, which are taken with the legs of each side alternately, causing the body of the rider to swing backwards and forwards as if he were rowing in a boat.
Those who suffer from sea-sickness are generally attacked with the same malady when they make-their first attempts at Camel-riding, while even those who are proof against this particular form of discomfort soon begin to find that their backs are aching, and that the pain becomes steadily worse. Change of attitude is but little use, and the wretched traveler derives but scant comfort from the advice of his guide, who tells him to allow his body to swing freely, and that in a short time he will become used to it. Some days, however, are generally consumed before he succeeds in training his spine to the continual unaccustomed movement, and he finds that, when he wakes on the morning that succeeds his first essay, his back is so stiff that he can scarcely move without streaming with pain, and that the prospect of mounting the Camel afresh is anything but a pleasant one.
“I tried to sit erect without moving," writes Mr. Kennard, when describing his experience of Camel-riding. “This proved a relief for a few minutes, but, finding the effort too great to continue long in this position, I attempted to recline with my head resting upon my hand. This last maneuver I found would not do, for the motion of the camel's hired legs was so utterly at variance with the motion of his fore-legs that I was jerked upwards, and forwards, and sideways, and finally ended in nearly rolling off altogether.
“Without going into the details of all that I suffered for the next two or three days—how that on several occasions I slid from the camel's back to the ground, in despair of ever accustoming my half-dislocated joints to the ceaseless jerking and swaying to and fro, and how that I often determined to trudge on foot over the hot desert sand all the way to Jerusalem rather than endure it longer—I shall merely say that the day did at last arrive when I descended from my camel, after many hours' riding, in as happy and comfortable a state of mind as if I had been lolling in the easiest of arm-chairs.”
A very similar description of the transition from acute and constant suffering to perfect ease is given by Albert Smith, who states that more than once he has dozed on the back of his Carnet in spite of the swaying backwards and forwards to which his body was subjected.
If such be the discomfort of riding a smooth-going and good tempered Camel, it may be imagined that to ride a hard-going and cross-grained animal must be a very severe trial to an inexperienced rider. A very amusing account of a ride on such a Camel, and of a fall from its back, is given by Mr. Hamilton in his "Sinai, the Hedjaz, and Soudan:"—
“A dromedary I had obtained at Suk Abu Sin for my own riding did not answer my expectations, or rather the saddle was badly put on—not an easy thing to do well, by the way—and one of my servants, who saw how out of patience I was at the many times I had had to dismount to have it arranged, persuaded me to try the one he was riding, the Sheik's present. I had my large saddle transferred to his beast, and, nothing doubting, mounted it.
“He had not only no nose-string, but was besides a vicious brute, rising with a violent jerk before I was well in the saddle, and anxious to gain the caravan, which was a little way ahead, he set off at his roughest gallop. Carpets, kufieh, tarbush, all went off in the jolting; at every step I was thrown a foot into the air, glad to come down again, bump, bump, on the saddle, by dint of holding on to the front pommel with the left hand, while the right was engaged with the bridle, which in the violence of the exercise it was impossible to change to its proper hand. I had almost reached the caravan, and had no doubt my humpbacked Pegasus would relax his exertions, when a camel-driver, one of the sons of iniquity, seeing me come up at full speed, and evidently quite run away with, took it into his head to come to my assistance.
“I saw what he was at, and called out to him to get out of the way, but instead of this he stuck himself straight before me, stretching himself out like a St Andrew's cross, with one hand armed with a huge club, and making most diabolical grimaces. Of course the camel was frightened, it was enough to frighten a much more reasonable being; so, wheeling quickly round, it upset my unstable equilibrium. Down I carne head foremost to the ground, and when 1 looked up, my forehead streaming with blood, the first thing I saw was my Arab with the camel, which he seemed mightily pleased with himself for having so cleverly captured, while the servant who had suggested the unlucky experiment carne ambling along on my easy-paced dromedary, and consoled me by saying that he knew it was a runaway beast, which there was no riding without a nose-string.
“I now began to study the way of keeping one's seat in such an emergency. An Arab, when he gallops his dromedary with one of these saddles, holds hard on with the right hand to the back part of the seat, not to the pommel, and grasps the bridle tightly in the other. The movement of the camel in galloping throws one violently forward, and without holding on, excepting un the naked back, when the rider sits behind the hump, it is impossible to retain one's seat. I afterward thought myself lucky in not having studied this point sooner, as, from the greater resistance I should have offered, my tumble, since it was fated |iI| should have one, would probably have been much more severe. It is true I might also have escaped it, but in the chapter of probabilities 1 always think a mishap the most probable.”
It may be imagined that a fall from a Camel's back is not a trifle, and, even if the unskillful rider be fortunate enough to fall on soft sand instead of hard rock, he receives a tolerably severe shock, and runs no little risk of breaking a limb. For the average height of a Camel's back is rather more than six feet, while some animals measure seven feet from the ground to the top of the hump. Add to this a, foot or two caused by the saddle and its cushions, and a height is gained equal to that of the ceiling of many rooms-say, eighteen inches above the top of an ordinary door.
This height, however, is of material advantage to the traveler. In the first place it lifts him above the waves of heated air that are continually rolling over the sand on which the Burning rays of the sun are poured throughout the day; and in the second place it brings him within reach of the slightest breeze that passes above the stratum of hot air, and which comes to the traveler like the breath of life. Moreover, his elevated position enables him to see for a very great distance, which is all invaluable advantage in a land where every stranger may be a robber, and is probably a murderer besides.
The best mode of avoiding a fall is to follow the Arab mode of riding,—namely, to pass one leg over the upright pommel, which, as has been mentioned, is a mere wooden peg or stake, and hitching the other leg over the dangling foot. Perhaps the safest, though not the most comfortable, mode of sitting is by crossing the legs in front, and merely grasping the pommel with the hands.
Yet, fatiguing as is the seat on the Camel's back to the beginner, it is less so than that on the horse's saddle, inasmuch as in the latter case one position is preserved, while in the former an infinite variety of seat is attainable when the rider has fairly mastered the art of riding.
The Camel is not held by the bit and bridle like the horse, but by a rope tied like a halter round the muzzle, and having a knot on the left or "near" side. This is held in the left hand, and is used chiefly for the purpose of stopping the animal. The Camel is guided partly by the voice of its rider, and partly by a driving-stick, with which the neck is lightly touched on the opposite side to that which its rider wishes it to take. A pressure of the heel on the shoulder-bone tells it to quicken its pace, and a little tap on the head followed by a touch on the short ears are the signals for full speed.
There are three different kinds of stick with which the Camel is driven; one of them, a mere almond branch with the bark, and an oblique head, is the scepter or emblem of sovereignty of the Prince of Mecca. Mr. Hamilton suggests that this stick, called the "mesh'ab," is the original of the jackal-headed stick with which so many of the Egyptian deities are represented; and that Aaron's rod that "brought forth buds, and bloomed blossoms, and yielded almonds," was the mesh'ab, the almond-branch scepter, the emblem of his almost regal rank and authority.
The women mostly ride in a different manner from the men. Sometimes they are hardy enough to sit the animal in the same way as their husbands, but as a rule they are carried by the animal rather than ride it, sitting in great basket-like appendages which are slung on either side of the Camel. These constitute the “furniture" which is mentioned in Gen. 31:3434Now Rachel had taken the images, and put them in the camel's furniture, and sat upon them. And Laban searched all the tent, but found them not. (Genesis 31:34). When Jacob left the house of Laban, to lead an independent life, Rachel stole her father's images, or "teraphim," and carried them away with her, true to her affectionate though deceptive nature, which impelled her to incur the guilt of robbery for the sake of enriching her husband with the cherished teraphim of her father. From the most careful researches we learn that these teraphim were used for divining the future, and that they were made in the human form. That they were of considerable size is evident from the fact that, when Saul was hunting after David, his wife Michal contrived to convey him out of the house, and for a time to conceal her fraud by putting an image (or teraph) into the bed as a representative of her husband. Had not, therefore, the camel-furniture been of considerable dimensions, images of such a size could not be hidden, but they could well be stowed away in the great panniers, as long as their mistress sat upon them, after the custom of Oriental travelers, and declined to rise on the ready plea of indisposition.
This sort of carriage is still used for the women and children. "The wife and child carne by in the string of camels, the former reclining in an immense circular box, stuffed and padded, covered with red cotton, and dressed with yellow worsted ornaments. This family nest was mounted on a large camel. It seemed a most commodious and well-arranged traveling carriage, and very superior as a mode of camel-riding to that which our Sitteen rejoiced in (i.e. riding upon a saddle). The Arab wife could change her position at pleasure, and the child had room to walk about and could not fall out, the sides of the box just reaching to its shoulders. Various jugs and skins and articles of domestic use hung suspended about it, and trappings of fringe and finery ornamented it.”
This last sentence brings us to another point which is several times mentioned in the Bible; namely, the ornaments with which the proprietors of Camels are fond of bedizening their favorite animals.
Their leathern collars are covered with cowrie shells sewn on them in various fantastic patterns. Crescent-shaped ornaments are made of shells sewn on red cloth, and hung so abundantly upon the harness of the animal that they jingle at every step which it takes. Sheiks and other men of rank often have these ornaments made of silver, so that the cost of the entire trappings is very great. Allusion is made to these costly ornaments in Judg. 8 When Gideon warred against Succoth, he captured the two chiefs or kings of Midian, Zebah and Zalmunna, and, after putting them to death, he “took away the ornaments that were on their camels' necks,"—or, as the marginal translation has it, their "ornaments like the moon," i.e. crescent-shaped; this form having been retained unchanged for three thousand years. (Judg. 8:2121Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as the man is, so is his strength. And Gideon arose, and slew Zebah and Zalmunna, and took away the ornaments that were on their camels' necks. (Judges 8:21).) The value of such ornaments is evident from the fact that they are mentioned so conspicuously in Holy Writ; and, as if to show that the Camel trappings were of very considerable value, a further reference is made to them in the following passage. After the battle, Gideon made a request to his soldiers " that ye would give me every man the earrings of his prey. (For they had golden earrings, because they were Ishmaelites.)
“And they answered, We will willingly give them. And they spread a garment, and did cast therein every man the earrings of his prey. And the weight of the golden earrings that he requested was a thousand and seven hundred shekels of gold; beside ornaments, and collars, and purple raiment that was on the kings of Midian, and beside the chains that were about their camels' necks." Here we see that the ornaments to the Camels were sufficiently costly to be classed with the golden jewelry and the royal apparel that were worn by the kings of Midian.
WE now come to the Swift Camel, sometimes called the Heirie, the Maharik, or the Deloul, the last of these terms being that by which it will be mentioned in these pages.
The limbs of the Deloul are long and wiry, having not an ounce of superfluous fat upon them, the shoulders are very broad, and the hump, though firm and hard, is very small.
A thoroughbred Deloul, in good traveling condition, is not at all a pleasing animal to an ordinary eye, being a lank, gaunt, and ungainly-looking creature, the very conformation which insures its swiftness and endurance being that which detracts from its beauty. An Arab of the desert, however, thinks a good Deloul one of the finest sights in the world. As the talk of the pastoral tribes is of sheep and oxen, so is the talk of the nomads about Camels. It is a subject which is forever on their lips, and a true Bedouin may be seen to contemplate the beauties of one of these favorite animals for hours at a time,—if his own, with the rapture of a possessor, or, if another's, with the determination of stealing it when he can find an opportunity.
Instead of plodding along at the Tate of three miles an hour, which is the average speed of the common Camel, the Deloul can cover, if lightly loaded, vine or ten miles an hour, and go on at the same pace for a wonderful time, its long legs swinging, and its body swaying, as if it were but an animated machine. Delouls have been reported to have journeyed for nearly fifty hours without a single stop for rest, during which time the animals must have traversed nearly five hundred miles. Such examples must, however, be exceptional, implying, as they do, an amount of endurance on the part of the rider equal to that of the animal; and oven a journey of half that distance is scarcely possible to ordinary men on Delouls.
For the movements of the Deloul are very rough, and the rider is obliged to prepare himself for a long journey by belting himself tightly with two leathern bands, one just under the arms, and the other round the pit of the stomach. Without these precautions, the rider would be likely to suffer serious injuries, and, oven with them, the exercise is so severe, that an Arab makes it a matter of special boast that he can ride a Deloul for a whole day.
A courier belonging to the Sherif of Mecca told Mr. Hamilton that he often went on the same dromedary from Mecca to Medina in forty-eight hours, the distance being two hundred and forty miles. And a thoroughbred Deloul will travel for seven or eight weeks with only four or five days of rest.
Even at the present time, these Camels are used for the conveyance of special messages, and in the remarkable Bornu kingdom a regular service of these animals is established, two couriers always traveling in company, so that if one rider or Camel should fail or be captured by the Arabs, who are always on the alert for so valuable a prey, the other may post on and carry the message to its destination.
In this passage a distinction is drawn Between the ordinary Camel and the swift dromedary, the former being the word "gamed," and the latter the word "beker," which is again used in Jer. 2:2323How canst thou say, I am not polluted, I have not gone after Baalim? see thy way in the valley, know what thou hast done: thou art a swift dromedary traversing her ways; (Jeremiah 2:23): "See thy way in the valley, know What thou hast done: thou art a swift dromedary.”
There is a passage in the Book of Esther which looks as if it referred to the ordinary Camel and the swift dromedary, but there is considerable uncertainty about the proper rendering. It runs as follows: “And he wrote in king Ahasuerus' name, and sealed it with the king's ring, and sent letters and posts on horseback, and riders on mules, camels, and young dromedaries.”
The Jewish Bible, however, translates this passage as follows: “And sent letters by the runners on the horses, and riders on the racers, mules, and young mares." Now, the word rekesh, which is translated as "racer," is rendered by Buxtorf as "a swift horse or mule," and the word beni-rammachim, which is translated as "young mares," literally signifies “those born of mares.”
The Camel-drivers behave towards their animals with the curious inconsistency which forms so large a part of the Oriental character.
Prizing them above nearly all earthly things, proud of them, and loving them after their own fashion, the drivers will talk to them, cheer them, and sing interminable songs for their benefit. Towards the afternoon the singing generally begins, and it goes on without cessation in a sort of monotonous hum, as Dr. Bonar calls it. The same traveler calls attention to a passage in Caussinus' "Polyhistor Symbolicus," in which the learned and didactic author symbolizes the maxim that more can be done by kindness than by blows. “The Camel is greatly taken with music and melody. So much so, indeed, that if it halts through weariness, the driver does not urge it with stripes and blows, but soothes it by his songs.”
Several travelers have mentioned these songs. See, for example, Miss Rogers' account of some Bedouins:
" Their songs were already subdued to harmonize with their monotonous swinging pace, and chimed softly and plaintively with the tinkling of camel-bells, thus—
"’Dear unto me as the sight of mine eyes,
Art thou, O my Camel!
Precious to me as the health of my life,
Art thou, O my Camel!
Sweet to my ears is the sound
Of thy tinkling bells, O my Camel!
And sweet to thy listening ears
Is the sound of my evening song.'
And so on, ad libitum." Sometimes a female Camel gives birth to a colt on the journey. In such a case, a brief pause is made, and then the train proceeds on its journey the owner of the Camel carrying the young one in his arms until the evening hall He then gives it to its mother, and on the following day it is able to follow her without further assistance. The young Camels are almost pretty, their hair being paler than that of the adult animal, and their limbo more slender.
Although the young Camel is better-looking than its parents, it is not one whit more playful. Unlike almost all other animals, the Camel seems to have no idea of play, and even the young Carne' of a month or two old follows its mother with the same steady, regular pace which she herself maintains.
In spite of all the kindness with which a driver treats his Camels, he can at times be exceedingly cruel to them, persisting in over-loading and over-driving them, and then, if a Camel fall exhausted, removing its load, and distributing it among the other Camels. As soon as this is done, he gives the signal to proceed, and goes on his way, abandoning the wretched animal to its fate—i.e. to thirst and the vultures. He will not even have the humanity to kill it, but simply leaves it on the ground, muttering that it is “his fate!”
Chapter 2
The Camel and its master—Occasional fury of the animal—A boy killed by a Camel—Another instance of an infuriated Camel—Theory respecting the Arab and his Camel—Apparent stupidity of the Camel—Its hatred of a load, and mode of expressing its disapprobation—Riding a Camel through the streets—A narrow escape—Ceremony of weaning a young Camel—The Camel's favorite food— Structure of the foot and adaptation to locality—Difficulty in provisioning—Camel's hair and skin—Sal-ammoniac and Desert fuel—The Camel and the needle's eye—Straining at a gnat and swallowing a Camel.
WE now come to the general characteristics of the Camel.
The Camels know their master well, some of them being much more affectionate than others. But they are liable to fits of strange fury, in which case even their own masters are' not safe from them. They are also of a revengeful nature, and have an unpleasant faculty of treasuring up an injury until they can find a time of repaying it. Signor Pierotti gives a curious example of this trait of character. As he was going to the Jordan, he found a dead Camel lying on the roadside, the head nearly separated from the' body. On inquiry he found that the animal had a master who ill-treated it, and had several times tried to bite him. One evening, after the Camels had been unloaded, the drivers lay down to sleep as usual.
The Camel made its way to its master, and stamped on him as he slept. The man uttered one startled cry, but had no time for another. The infuriated Camel followed up its attack by grasping his throat in its powerful jaws, and shaking him to death. The whole scene passed so rapidly, that before the other drivers could come to the man's assistance he was hanging dead from the jaws of the Camel, who was shaking him as a dog shakes a rat, and would not release its victim until its head had been nearly severed from its body by sword-cuts.
A similar anecdote is told by Mr. Palgrave, in his "Central and Eastern Arabia:"—
“One passion alone he possesses, namely, revenge, of which he gives many a hideous example; while, in carrying it out, he shows an unexpected degree of forethought malice, united meanwhile with all the cold stupidity of his usual character. One instance of this I well remember—it occurred hard by a small town in the plain of Baalbec, where I was at the time residing.
“A lad of about fourteen had conducted a large camel, laden with wood, from that very village to another at half an hour's distance or so. As the animal loitered or turned out of the way, its conductor struck it repeatedly, and harder than it seems to have thought he had a right to do. But, not finding the occasion favorable for taking immediate quits, it bided its time,' nor was that time long in coming.
“A few days later, the same lad had to re-conduct the beast, but unladen, to his own village. When they were about half way on the road, and at some distance from any habitation, the camel suddenly stopped, looked deliberately round in every direction to assure itself that no one was in sight, and, finding the road clear of passers-by, made a step forward, seized the unlucky boy's head in its monstrous mouth, and, lifting him up in the air, flung him down again on the earth, with the upper part of his head completely torn off, and his brains scattered on the ground. Having thus satisfied its revenge, the brute quietly resumed its pace towards the village, as though nothing were the master, till some men, who had observed the whole, though unfortunately at too great a distance to be able to afford timely help, carne up and killed it.
Indeed, so marked is this unamiable propensity, that some philosophers have ascribed the revengeful character of the Arabs to the great share which the flesh and milk of the camel have in their sustenance, and which are supposed to communicate, to those who partake of them over-largely, the moral or immoral qualities of the animal to which they belonged. I do not feel myself capable of pronouncing an opinion on so intricate a question, but thus much I can say, that the camel and its Bedouin master do afford so many and such divers points of resemblance, that I do not think our Arab of Shomer fax in the wrong, when I once on a time heard him say, God created the Bedouin for the camel, and the camel for the Bedouin.'”
The reader will observe that Mr. Palgrave in this anecdote makes reference to the stupidity of the Camel. There is no doubt that the Camel is by no means an intellectual animal; but it is very possible that its stupidity may in a great measure be owing to the fact that no one has tried to cultivate its intellectual powers. The preceding anecdotes show clearly that the Camel must possess a strong memory, and be capable of exercising considerable ingenuity.
Still it is not a clever animal. If its master should fall off its back, it never dreams of stopping, as a well-trained horse would do, but proceeds at the same plodding pace, leaving his master to catch it if he can. Should it turn out of the way to crop some green thorn-bush, it will go on in the same direction, never thinking of turning back into the right road unless directed by its rider. Should the Camel stray, "it is a thousand to one that he will never find his way back to his accustomed homo or pasture, and the first man who picks him up will have no particular shyness to get over;... and the losing of his old master and of his former cameline companions gives him no regret, and occasions no endeavor to find them again.”
He has the strongest objection to being laden at all, no matter how light may be the burden, and expresses his disapprobation by growling and groaning, and attempting to bite. So habitual is this conduct that if a kneeling Camel be only approached, and a stone as large as a walnut laid on its back, it begins to remonstrate in its usual manner, groaning as if it were crushed to the earth with its load.
The Camel never makes way for any one, its instinct leading it to plod onward in its direct course. What may have been its habits in a state of nature no one can tell, for such a phenomenon as a wild Camel has never been known in the memory of man. There are wild oxen, wild goats, wild sheep, wild horses, and wild asses, but there is no spot on the Pace of the earth where the Camel is found except as the servant of man. Through innate stupidity, according to Mr. Palgrave, it goes straight forwards in the direction to which its head happens to be pointed, and is too foolish even to think of stopping unless it hears the signal for halt.
As it passes through the narrow streets of an Oriental City, laden with goods that project on either side, and nearly fill up the thoroughfare, it causes singular inconvenience, forcing everyone who is in front of it to press himself closely to the wall, and to make way for the enormous beast as it plods along. The driver or rider generally gives notice by continually calling to the pedestrians to get out of the way, but a laden Camel rarely passes through a long street without having knocked down a man or two, or driven before it a few riders on asses who cannot pass between the Camel and the wall.
One source of danger to its rider is to be found in the low archways which span so many of the streets. They are just high enough to permit a laden Camel to pass under them, but are so low that they leave no room for a rider. The natives, who are accustomed to this style of architecture, are always ready for an archway, and, when the rider sees an archway which will not allow him to retain his seat, he slips to the ground, and remounts on the other side of the obstacle.
Mr. Kennard had a very narrow escape with one of these archways. "I had passed beneath one or two in perfect safety, without being obliged to do more than just bend my head forward, and was in the act of conversing with one of my companions behind, and was therefore in a happy state of ignorance as to what was immediately before me, when the shouting and running together of the people in the street on either side made me tern my head quickly, bid only just in time to feel my breath thrown back on my Pace against the keystone of a gateway, beneath which my camel, with too much way on him to be stopped immediately, had already commenced to pass.
“With a sort of feeling that it was all over with me, I threw myself back as far as I could, and was carried through in an almost breathless state, my shirt-studs actually scraping along against the stonework. On emerging again into the opera street, I could hardly realize my escape, for if there had been a single projecting stone to stop my progress, the camel would have struggled to get free, and my chest must have been crushed in.”
It will be seen from these instances that the charge of stupidity is not an undeserved one. Still the animal has enough intellect to receive all the education which it needs for the service of man, and which it receives at a very early age. The ordinary Camel of burden is merely taught to follow its conductor, to obey the various words and gestures of command, and to endure a load. The Deloul, however, is more carefully trained. It is allowed to follow its mother for a whole year in perfect liberty. Towards the expiration of that time the young animal is gradually stinted in its supply of milk, and forced to browse for its nourishment. On the anniversary of its birth, the young Deloul is turned with its head towards Canopus, and its ears solemnly boxed, its master saying at the same time, “Henceforth drinkest thou no drop of milk." For this reason the newly-weaned Camel is called Lathim, or the “ear-boxed." It is there prevented from sucking by a simple though cruel experiment. A wooden peg is sharpened at both ends, and one end thrust into the young animal's nose. When it tries to suck, it pricks its mother with the projecting end, and at the same time forces the other end more deeply into the wound, so that the mother drives away her offspring, and the young soon ceases to make the attempt.
The food of the Camel is very simple, being, in fact, anything that it can get. As it proceeds on its journey, it manages to browse as it goes along, bending its long neck to the ground, and cropping the scanty herbage without a pause. Camel have been known to travel for twenty successive days, passing over some eight hundred miles of ground, without receiving any food except that which they gathered for themselves by the way. The favorite food of the Camel is a shrub called the ghada, growing to six feet or so in height, and forming a feathery tuft of innumerable little green twigs, very slender and flexible. It is so fond of this shrub that a Camel can scarcely ever pass a bush without turning aside to crop it; and even though it be beaten severely for its misconduct, it will repeat the process at the next shrub that comes in sight.
It also feeds abundantly on the thorn-hushes which grow so plentifully in that part of the world; and though the thorns are an inch or two in length, very strong, and as sharp as needles, the hard, horny palate of the animal enables it to devour theta with perfect ease.
There are several species of these thorn-shrubs, which are scattered profusely over the ground, and are, in fact, the commonest growth of the place. After they die, being under the fierce sun of that climate, they dry up so completely, that if a light be set to them they blaze up in a moment, with a sharp cracking sound and a mar of flame, and in a moment or two are nothing but a heap of light ashes. No wonder was it that when Moses saw the thorn-bush burning without being consumed he was struck with awe at the miracle. There withered bushes are the common fuel of the desert, giving out a fierce but brief heat, and Chen suddenly sinking into ashes. “For as the crackling of thorns under a pot, so is the laughter of the fool" (Eccl. 7:66For as the crackling of thorns under a pot, so is the laughter of the fool: this also is vanity. (Ecclesiastes 7:6)).
The dried and withered twigs of these bushes are also eaten by the Camel, which seems to have a power of extracting nutriment from every sort of vegetable substance. It has been fed on charcoal, and, as has been happily remarked, could thrive on the shavings of a carpenter's workshop.
Still, when food is plentiful, it is fed as regularly as can be managed, and generally after a rather peculiar manner. “Our guide," writes Mr. Hamilton, in the work which has already been mentioned, “is an elderly man, the least uncouth of our camel-drivers. He has three camels in the caravan, and it was amusing to see his preparations for their evening's entertainment. The table-cloth, a circular piece of leather, was duly spread on the ground; on this he poured the quantity of dourrah destined for their meal, and calling his camels, they carne and took each its place at the feast. It is quaint to see how each in his turn eats, so gravely and so quietly, stretching his long neck into the middle of the heap, then raising his head to masticate each mouthful; all so slowly and with such gusto, that we could swear it was a party of epicures sitting in judgment on one of Vachette's chefs d'auvre.”
The foregoing passages will show the reader how wonderfully adapted is the constitution of the Camel for the country in which it lives, and how indispensable it is to the inhabitants. It has been called "the ship of the desert," for without the Camel the desert would be as impassable as the sea without chips. No water being found for several days' journey together, the animal is able to carry within itself a supply of water which will last it for several days, and, as no green thing grows far from the presence of water, the Camel is able to feed upon the brief-lived thorn-shrubs which have sprung up and died, and which, from their hard and sharp prickles, are safe from every animal except the hard-mouthed Camel.
But these advantages would be useless without another—i.e. the foot. The mixed stones and sand of the desert would ruin the feet of almost any animal, and it is necessary that the Carne! should be furnished with a foot that cannot be split by heat like the hoof of a horse, that is broad enough to prevent the creature from sinking into the sand, and is tough enough to withstand the action of the rough and burning soil.
Such a foot does the Camel possess. It consists of two long toes resting upon a hard elastic cushion with a tough and horny role. This cushion is so soft that the tread of the huge animal is as noiseless as that of a cat, and, owing to the division of the toes, it spreads as the weight comes upon it, and thus gives a firm footing on loose ground. The foot of the moose-deer has a similar property, in order to enable the animal to walk upon the snow.
In consequence of this structure, the Camel sinks less deeply into the ground than any other animal; but yet it does sink in it, and dislikes a deep and loose sand, groaning at every step, and being wearied by the exertion of dragging its hard foot out of the holes into which they sink. It is popularly thought that hills are impracticable to the Camel; but it is able to climb even rocky ground from which a horse would recoil. Mr. Marsh, an American traveler, was much surprised by seeing a caravan of fifty camels pass over a long ascent in Arabia Petræa. The rock was as smooth as polished marble, and the angle was on an average fifteen degrees; but the whole caravan passed over it without an accident.
The soil that a Camel most hates is a wet and muddy ground, on which it is nearly sure to slip. If the reader will look at a Camel from behind, he will see that the hinder legs are close together until the ankle-joint, when they separate so widely that the feet are set on the ground at a considerable distance from each other. On dry ground this structure increases the stability of the animal by increasing its base; but on wet ground the effect is singularly unpleasant. The soft, padded feet have no hold, and slip sideways at every step, often with such violence as to dislocate a joint and cause the death of the animal. When such ground has to be traversed, the driver generally passes a bandage round the hind legs just below the ankle-joint, so as to prevent them from diverging too far.
It must be remarked, however, that the country in which the animal lives is essentially a dry one, and that moist and muddy ground is so exceptional that the generality of Camels never see it in their lives. Camels do not object to mud an inch or two deep, provided that there is firm ground below; and they have been seen to walk with confident safety over pavements covered with mud and half-frozen snow.
The animals can ford rivers well enough, provided that the bed be stony or gravelly; but they are bad swimmers, their round bodies and long necks being scarcely balanced by their legs, so that they are apt to roll over on their sides, and in such a case they are sure to be drowned. When swimming is a necessity, the head is generally tied to the stern of a boat, or guided by the driver swimming in front, while another often clings to the tail, so as to depress the rump and elevate the head. It is rather curious that the Camels of the Sahara cannot be safely entrusted to the water. They will swim the river readily enough; but they are apt to be seized with illness afterward, and to die in a few hours.
WE now come to some other uses of the Camel.
Its hair is of the greatest importance, as it is used for many Purposes. In this country, all that we know practically of the Camel's hair is that it is employed in making brushes for painters; but in its own land the hair plays a really important part. At the proper season it is removed from the animal, usually by being pulled away in tufts, but sometimes by being shorn like the wool of sheep, and it is then spun by the women into strong thread.
From this thread are made sundry fabrics where strength is required and coarseness is not an objection. The “black tents” of the Bedouin Arabs, similar to those in which Abraham lived, are made of Camel's hair, and so are the rugs, carpets, and cordage used by the nomad tribes. Even mantles for rainy or cold weather are made of Camel's hair, and it was in a dress of this coarse and rough material that John the Baptist was clad. The best part of the Camel's hair is that which grows in tufts on the back and about the hump, the fiber being much longer than that which covers the body. There is also a little very fine under-wool which is carefully gathered, and, when a sufficient quantity is procured, it is spun and woven into garments. Shawls of this material are even now as valuable as those which are made from the Cachmire goat.
The skin of the Camel is made into a sort of leather. It is simply tanned by being pegged out in the sun and rubbed with salt.
Sandals and leggings are made of this leather, and in some places water-bottles are manufactured from it, the leather being thicker and less porous than that of the goat, and therefore wasting less of the water by evaporation. The bones are utilized, being made into various articles of commerce.
So universally valuable is the Carne' that even its dung is important to its owners. Owing to the substances on which the animal feeds, it consists of little but macerated fragments of aromatic shrubs. It is much used as poultices in case of bruises or rheumatic pains, and is even applied with some success to simple fractures. It is largely employed for fuel, and the desert couriers use nothing else, their Camels being furnished with a net, so that none of this useful substance shall be lost. For this purpose it is carefully collected, mixed with bits of straw and made into little rolls, which are dried in the sun, and tan then be laid by for any time until they are needed.
Mixed with clay and straw, it is most valuable as a kind of mortar or cement with which the walls of huts are rendered weather-proof, and the same material is used in the better-class houses to make a sort of terrace on the fiat roof. This must be waterproof in order to withstand the wet of the rainy season, and no material answers the purpose so well as that which has been mentioned. So strangely hard and firm is this composition, that stoves are made of it. These stoves are made like jars, and have the faculty of resisting the power of the enclosed fire Even after it is burned it has its uses, the ashes being employed in the manufacture of sal-ammoniac.
THERE are two passages in the New Testament which mention the Camel in an allegorical sense. The first of these is the proverbial saying of our Lord, “A rich man shall hardly enter into the kingdom of heaven. Again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God" (Matt. 19:23, 2423Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. 24And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. (Matthew 19:23‑24)).
Now, this well-known but scarcely understood passage requires some little dissection. If the reader will refer to the context, he will see that this saying was spoken in allusion to the young and wealthy man who desired to be one of the disciples, but clung too tightly to his wealth to accept the only conditions on which he could be received. His possessions were a snare to him, as was proved by his refusal to part with them at Christ's command. On his retiring, the expression was used, "that a rich man shall hardly (or, with difficulty) enter the kingdom of heaven," followed by the simile of the Camel and the needle's eye.
Now, if we are to take this passage literally, we can but draw one conclusion from it, that a rich man can no more enter heaven than a camel pass through the eye of a needle, i.e. that it is impossible for him to do so. Whereas, in the previous sentence, Christ says not that it is impossible, but difficult (δυσκόλως) for him to do so. It is difficult for a man to use his money for the service of God, the only purpose for which it was given him, and the difficulty increases in proportion to its amount. But wealth in itself is no more a bar to heaven than intellect, health, strength, or any other gift, and, if it be rightly used, is one of the most powerful tools that can be used 'u the service of God. Our Lord did not condemn all wealthy men alike. He knew many; but there was only one whom He advised to sell his possessions and give them to the poor as the condition of being admitted among the disciples.
We will now turn to the metaphor of the Camel and the needle's eye. Of course it can be taken merely as a very bold metaphor, but it may also be understood in a simples sense, the sense in which it was probably understood by those who heard it. In Oriental cities, there are in the large gates small and very low apertures called metaphorically “needle’s-eyes," just as we talk of certain windows as" bull's-eyes."These entrances are too narrow for a Camel to pass through them in the ordinary manner, or even if loaded. When a laden Camel has to pass through one of these entrances, it kneels down, its load is removed, and then it shuffles through on its knees. “Yesterday," writes Lady Duff-Gordon from Cairo, "I saw a camel go through the eye of a needle, i.e. the low-arched door of an enclosure. He must kneel, and bow his head to creep through; and thus the rich man must humble himself.”
There is another passage in which the Camel is used by our Lord in a metaphorical sense. This is the well-known sentence: "Ye blind guides, which strain at a gnat, and swallow a camel." (Matt. 23:2424Ye blind guides, which strain at a gnat, and swallow a camel. (Matthew 23:24)). It is remarkable that an accidental misprint has robbed this passage of its true force. The real translation is: “which strain out the gnat, and swallow the camel." The Greek word is διυλίζω, which signifies to filter thoroughly: and the allusion is made to the pharisaical custom of filtering liquids before drinking them, lest by chance a gnat or some such insect which was forbidden as food might be accidentally swallowed.