The Hebrew words which signify the Horse—The Horse introduced into Palestine from Egypt—Similarity of the war-horse of Scripture and the Arab horse of the present day—Characteristics of the Horse—Courage and endurance of the Horse—Hardness of its unshod hoofs—Love of the Arab for his Horse—Difficulty of purchasing the animal—The Horse prohibited to the Israelites—Solomon's disregard of the edict—The war-chariot, its form and use—Probable construction of the iron chariot—The cavalry Horse—Lack of personal interest in the animal.

Several Hebrew words are used by the various Scriptural writers to signify the Horse, and, like our own terms of horse, mare, pony, charger, &c., are used to express the different qualities of the animal. The chief distinction of the Horse seemed to lie in its use for riding or driving, the larger and heavier animals being naturally required for drawing the weighty springless chariots. The chariot horse was represented by the word Sus, and the cavalry horse by the word Parash, and in several passages both these words occur in bold contrast to each other. See, for example, 1 Kings iv. 26, &c.

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Among the many passages of Scripture in which the Horse is mentioned, there are few which do not treat of it as an adjunct of war, and therefore it is chiefly in that light that we must regard it.

The Horse of the Scriptures was evidently a similar animal to the Arab Horse of the present day, as we find not only from internal evidence, but from the sculptures and paintings which still remain to tell us of the vanished glories of Egypt and Assyria. It is remarkable, by the way, that the first mention of the Horse in the Scriptures alludes to it as an Egyptian animal. During the terrible famine which Joseph had foretold, the Egyptians and the inhabitants of neighbouring countries were unable to find food for themselves or fodder for their cattle, and, accordingly, they sold all their beasts for bread. "And they brought their cattle unto Joseph, and Joseph gave them bread in exchange for horses and the flocks, and for the cattle of herds, and for the asses, and he fed them with bread for all their cattle for that year."

This particular breed of Horses is peculiarly fitted for the purposes of war, and is much less apt for peaceful duties than the heavier and more powerful breeds, which are found in different parts of the world. It is remarkable for the flexible agility of its movements, which enable it to adapt itself to every movement of the rider, whose intentions it seems to divine by a sort of instinct, and who guides it not so much by the bridle as by the pressure of the knees and the voice. Examples of a similar mode of guidance may be seen on the well-known frieze of the Parthenon, where, in the Procession of Horsemen, the riders may be seen directing their steeds by touching the side of the neck with one finger, thus showing their own skill and the well-trained quality of the animals which they ride.

Its endurance is really wonderful, and a horse of the Kochlani breed will go through an amount of work which is almost incredible. Even the trial by which a Horse is tested is so[293]
[294] severe, that any other animal would be either killed on the spot or ruined for life. When a young mare is tried for the first time, her owner rides her for some fifty or sixty miles at full speed, always finishing by swimming her through a river. After this trial she is expected to feed freely; and should she refuse her food, she is rejected as an animal unworthy of the name of Kochlani.

Partly from native qualities, and partly from constant association with mankind, the Arab Horse is a singularly intelligent animal. In Europe we scarcely give the Horse credit for the sensitive intelligence with which it is endowed, and look upon it rather as a machine for draught and carriage than a companion to man. The Arab, however, lives with his horse, and finds in it the docility and intelligence which we are accustomed to associate with the dog rather than the Horse. It will follow him about and come at his call. It will stand for any length of time and await its rider without moving. Should he fall from its back, it will stop and stand patiently by him until he can remount; and there is a well-authenticated instance of an Arab Horse whose master had been wounded in battle, taking him up by his clothes and carrying him away to a place of safety.

Even in the very heat and turmoil of the combat, the true Arab Horse seems to be in his true element, and fully deserves the splendid eulogium in the Book of Job (xxxix. 19-25): "Hast thou given the horse strength? hast thou clothed his neck with thunder?

"Canst thou make him afraid as a grasshopper? the glory of his nostrils is terror.

"He paweth in the valley, and rejoiceth in his strength: he goeth on to meet the armed men.

"He mocketh at fear, and is not affrighted; neither turneth he back from the sword.

"The quiver rattleth against him, the glittering spear and the shield.

"He walketh the ground with fierceness and rage: neither believeth he that it is the sound of the trumpet.

"He saith among the trumpets, Ha, ha; and he smelleth the battle afar off, the thunder of the captains, and the shouting."

In another passage an allusion is made to the courage of the Horse, and its love for the battle. "I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? Every one turned to his course, as the horse rusheth into the battle." (Jer. viii. 6.) Even in the mimic battle of the djereed the Horse seems to exult in the conflict as much as his rider, and wheels or halts almost without the slightest intimation.

The hoofs of the Arab Horses are never shod, their owners thinking that that act is not likely to improve nature, and even among the burning sands and hard rocks the Horse treads with unbroken hoof. In such a climate, indeed, an iron shoe would be worse than useless, as it would only scorch the hoof by day, and in consequence of the rapid change of temperature by day or night, the continual expansion and contraction of the metal would soon work the nails loose, and cause the shoe to fall off.

A tender-footed Horse would be of little value, and so we often find in the Scriptures that the hardness of the hoof is reckoned among one of the best qualities of a Horse. See, for example, Isa. v. 28: "Whose arrows are sharp, and all their bows bent, their horses' hoofs shall be counted like flint, and their wheels like a whirlwind." Again, in Micah iv. 13: "Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people." Allusion is here made to one mode of threshing, in which a number of Horses were turned into the threshing-floor, and driven about at random among the wheat, instead of walking steadily like the oxen.

In Judges v. 22 there is a curious allusion to the hoofs of the Horse. It occurs in the Psalm of Thanksgiving sung by Deborah and Barak after the death of Sisera: "Then were the horse-hoofs broken by the means of the prancings, the prancings of their mighty ones."

Horses possessed of the qualities of courage, endurance, and sureness of foot are naturally invaluable; and even at the present day the Arab warrior esteems above all things a Horse of the purest breed, and, whether he buys or sells one, takes care to have its genealogy made out and hung on the animal's neck.

As to the mare, scarcely any inducement is strong enough to make an Arab part with it, even to a countryman, and the sale of the animal is hindered by a number of impediments which in point of fact are almost prohibitory. Signor Pierotti, whose long residence in Palestine has given him a deep insight into the character of the people, speaks in the most glowing terms of the pure Arab Horse, and of its inestimable value to its owner. Of the difficulties with which the sale of the animal is surrounded, he gives a very amusing account:—

"After this enumeration of the merits of the horse, I will describe the manner in which a sale is conducted, choosing the case of the mare, as that is the more valuable animal. The price varies with the purity of blood of the steed, and the fortunes of its owner. When he is requested to fix a value, his first reply is, 'It is yours, and belongs to you, I am your servant;' because, perhaps, he does not think that the question is asked with any real design of purchasing; when the demand is repeated, he either makes no answer or puts the question by; at the third demand he generally responds rudely with a sardonic smile, which is not a pleasant thing to see, as it is a sign of anger; and[297]
[298] then says that he would sooner sell his family than his mare. This remark is not meant as a mere jest; for it is no uncommon thing for a Bedawy to give his parents as hostages rather than separate himself from his friend.

"If, however, owing to some misfortune, he determines on selling his mare, it is very doubtful whether he or his parents will allow her to leave their country without taking the precaution to render her unfit for breeding.

"There are many methods of arranging the sale, all of which I should like to describe particularly; however, I will confine myself to a general statement. Before the purchaser enters upon the question of the price to be paid, he must ascertain that the parents, friends, and allies of the owners give their consent to the sale, without which some difficulty or other may arise, or perhaps the mare may be stolen from her new master. He must also obtain an unquestionable warranty that she is fit for breeding purposes, and that no other has a prior claim to any part of her body. This last precaution may seem rather strange, but it arises from the following custom. It sometimes happens that, when a Bedawy is greatly in want of money, he raises it most easily by selling a member of his horse; so that very frequently a horse belongs to a number of owners, one of whom has purchased the right fore-leg, another the left, another the hind-leg, or the tail, or an ear, or the like; and the proprietors have each a proportionate interest in the profits of its labour or sale.

"So also the offspring are sold in a similar manner; sometimes only the first-born, sometimes the first three; and then it occasionally happens that two or three members of the foal are, as it were, mortgaged. Consequently, any one who is ignorant of this custom may find that, after he has paid the price of the mare to her supposed owner, a third person arises who demands to be paid the value of his part; and, if the purchaser refuse to comply, he may find himself in a very unpleasant situation, without any possibility of obtaining help from the local government. Whoever sells his mare entirely, without reserving to himself one or two parts, must be on good terms with the confederate chiefs in the neighbourhood, and must have obtained their formal sanction, otherwise they would universally despise him, and perhaps lie in wait to kill him, so that his only hope of escape would be a disgraceful flight, just as if he had committed[299]
[300] some great crime. It is an easier matter to purchase a stallion; but even in this case the above formalities must be observed.

"These remarks only apply to buying horses of the purest blood; those of inferior race are obtained without difficulty, and at fair prices."

For some reason, perhaps the total severance of the Israelites from the people among whom they had lived so long in captivity, the use of the Horse, or, at all events, the breeding of it, was forbidden to the Israelites; see Deut. xvi. 16. After prophesying that the Israelites, when they had settled themselves in the Promised Land, would want a king, the inspired writer next ordains that the new king must be chosen by Divine command, and must belong to one of the twelve tribes. He then proceeds as follows:—"But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the Lord hath said unto you, Ye shall henceforth return no more that way."

The foresight of this prophetical writer was afterwards shown by the fact that many kings of Israel did send to Egypt for Horses, Egypt being the chief source from which these animals were obtained. And, judging from the monuments to which reference has been made, the Horse of Egypt was precisely the same animal as the Arab Horse of the present day, and was probably obtained from nomad breeders.

In spite of the prohibitory edict, both David and Solomon used Horses in battle, and the latter supplied himself largely from Egypt, disregarding as utterly the interdict against plurality of Horses as that against plurality of wives, which immediately follows.

David seems to have been the first king who established a force of chariots, and this he evidently did for the purpose of action on the flat grounds of Palestine, where infantry were at a great disadvantage when attacked by the dreaded chariots; yet he did not controvert the law by multiplying to himself Horses, or even by importing them from Egypt; and when he had an opportunity of adding to his army an enormous force of chariots, he only employed as many as he thought were sufficient for his purpose. After he defeated Hadadezer, and had taken from him a thousand chariots with their Horses together with seven[301]
[302] hundred cavalry, he houghed all the Horses except those which were needed for one hundred chariots.

Solomon, however, was more lax, and systematically broke the ancient law by multiplying Horses exceedingly, and sending to Egypt for them. We learn from 1 Kings iv. 26 of the enormous establishment which he kept up both for chariots and cavalry. Besides those which were given to him as tribute, he purchased both chariots and their Horses from Egypt and Syria.

Chariots were far more valued in battle than horsemen, probably because their weight made their onset irresistible against infantry, who had no better weapons than bows and spears. The slingers themselves could make little impression on the chariots; and even if the driver, or the warrior who fought in the chariot, or his attendant, happened to be killed, the weighty machine, with its two Horses, still went on its destructive way.

Of their use in battle we find very early mention. For example, in Exod. xiv. 6 it is mentioned that Pharaoh made ready his chariot to pursue the Israelites; and in a subsequent part of the same chapter we find that six hundred of the Egyptian chariot force accompanied their master in the pursuit, and that the whole army was delayed because the loss of the chariot wheels made them drive heavily.

Then in the familiar story of Sisera and Jael the vanquished general is mentioned as alighting from his chariot, in which he would be conspicuous, and taking flight on foot; and, after his death, his mother is represented as awaiting his arrival, and saying to the women of the household, "Why is his chariot so long in coming? Why tarry the wheels of his chariot?"

During the war of conquest which Joshua led, the chariot plays a somewhat important part. As long as the war was carried on in the rugged mountainous parts of the land, no mention of the chariot is made; but when the battles had to be fought on level ground, the enemy brought the dreaded chariots to bear upon the Israelites. In spite of these adjuncts, Joshua won the battles, and, unlike David, destroyed the whole of the Horses and burned the chariots.

Many years afterwards, a still more dreadful weapon, the iron chariot, was used against the Israelites by Jabin. This new instrument of war seems to have cowed the people completely; for we find that by means of his nine hundred chariots of iron Jabin "mightily oppressed the children of Israel" for twenty years. It has been well suggested that the possession of the war chariot gave rise to the saying of Benhadad's councillors, that the gods of Israel were gods of the hills, and so their army had been defeated; but that if the battle were fought in the plain, where the chariots and Horses could act, they would be victorious.

So dreaded were these weapons, even by those who were familiar with them and were accustomed to use them, that when the Syrians had besieged Samaria, and had nearly reduced it by starvation, the fancied sound of a host of chariots and Horses that they heard in the night caused them all to flee and evacuate the camp, leaving their booty and all their property in the hands of the Israelites.

Whether the Jews ever employed the terrible scythe chariots is not quite certain, though it is probable that they may have done so; and this conjecture is strengthened by the fact that they were employed against the Jews by Antiochus, who had "footmen an hundred and ten thousand, and horsemen five thousand and three hundred, and elephants two and twenty, and three hundred chariots armed with hooks" (2 Macc. xiii. 2). Some commentators think that by the iron chariots mentioned above were signified ordinary chariots armed with iron scythes projecting from the sides.

By degrees the chariot came to be one of the recognised forces in war, and we find it mentioned throughout the books of the Scriptures, not only in its literal sense, but as a metaphor which every one could understand. In the Psalms, for example, are several allusions to the war-chariot." He maketh wars to cease unto the end of the earth; He breaketh the bow, and cutteth the spear in sunder; He burneth the chariot in the fire" (Ps. xlvi. 9). Again: "At Thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep" (Ps. lxxvi. 6). And: "Some trust in chariots, and some in horses: but we will remember the name of the Lord our God" (Ps. xx. 7). Now, the force of these passages cannot be properly appreciated unless we realize to ourselves the dread in which the war-chariot was held by the foot-soldiers. Even cavalry were much feared; but the chariots were objects of almost superstitious fear, and the rushing sound of their wheels, the noise of the Horses' hoofs, and the shaking of the ground as the "prancing horses and jumping chariots" (Nah. iii. 2) thundered along, are repeatedly mentioned.

See, for example, Ezek. xxvi. 10: "By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots." Also, Jer. xlvii. 3: "At the noise of the stamping of the hoofs of his strong horses, at the rushing of his chariots, and at the rumbling of his wheels, the fathers shall not look back to their children for feebleness of hands." See also Joel ii. 4, 5: "The appearance of them is as the appearance of horses; and as horsemen, so shall they run.

"Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array."

In several passages the chariot and Horse are used in bold imagery as expressions of Divine power: "The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place" (Ps. lxviii. 17). A similar image is employed in Ps. civ. 3: "Who maketh the clouds His chariot: who walketh upon the wings of the wind." In connexion with these passages, we cannot but call to mind that wonderful day when the unseen power of the Almighty was made manifest to the servant of Elisha, whose eyes were suddenly opened, and he saw that the mountain was full of Horses and chariots of fire round about Elisha.

The chariot and horses of fire by which Elijah was taken from earth are also familiar to us, and in connexion with the passage which describes that wonderful event, we may mention one which occurs in the splendid prayer of Habakkuk (iii. 8): "Was the Lord displeased against the rivers? was Thine anger against the rivers? was Thy wrath against the sea, that Thou didst ride upon Thine horses and Thy chariots of salvation?"

By degrees the chariot came to be used for peaceful purposes, and was employed as our carriages of the present day, in carrying persons of wealth. That this was the case in Egypt from very early times is evident from Gen. xli. 43, in which we are told that after Pharaoh had taken Joseph out of prison and raised him to be next in rank to himself, the king caused him to ride in the second chariot which he had, and so to be proclaimed ruler over Egypt. Many years afterwards we find him travelling in his chariot to the land of Goshen, whither he went to meet Jacob and to conduct him to the presence of Pharaoh.

At first the chariot seems to have been too valuable to the Israelites to have been used for any purpose except war, and it is not until a comparatively late time that we find it employed as a carriage, and even then it is only used by the noble and wealthy. Absalom had such chariots, but it is evident that he used them for purposes of state, and as appendages of his regal rank. Chariots or carriages were, however, afterwards employed by the Israelites as freely as by the Egyptians, from whom they were originally procured; and accordingly we find Rehoboam mounting his chariot and fleeing to Jerusalem, Ahab riding in his chariot from Samaria to Jezreel, with Elijah running before him; and in the New Testament we read of the chariot in which sat the chief eunuch of Ethiopia whom Philip baptized (Acts viii. 28).

As to the precise form and character of these chariots, they are made familiar to us by the sculptures and paintings of Egypt and Assyria, from both of which countries the Jews procured the vehicles. Differing very slightly in shape, the principle of the chariot was the same; and it strikes us with some surprise that the Assyrians, the Egyptians, and the Jews, the three wealthiest and most powerful nations of the world, should not have invented a better carriage. They lavished the costliest materials and the most artistic skill in decorating the chariots, but had no idea of making them comfortable for the occupants.

They were nothing but semicircular boxes on wheels, and of very small size. They were hung very low, so that the occupants could step in and out without trouble, though they do not seem to have had the sloping floor of the Greek or Roman chariot. They had no springs, but, in order to render the jolting of the carriage less disagreeable, the floor was made of a sort of network of leathern ropes, very tightly stretched so as to be elastic. The wheels were always two in number, and generally had six spokes.

To the side of the chariot was attached the case which contained the bow and quiver of arrows, and in the case of a rich man these bow-cases were covered with gold and silver, and adorned with figures of lions and other animals. Should the chariot be intended for two persons, two bow-cases were fastened to it, the one crossing the other. The spear had also its tubular case, in which it was kept upright, like the whip of a modern carriage.

Two Horses were generally used with each chariot, though three were sometimes employed. They were harnessed very simply, having no traces, and being attached to the central pole by a breast-band, a very slight saddle, and a loose girth. On their heads were generally fixed ornaments, such as tufts of feathers, and similar decorations, and tassels hung to the harness served to drive away the flies. Round the neck of each Horse passed a strap, to the end of which was attached a bell. This ornament is mentioned in Zech. xiv. 20: "In that day shall there be upon the bells of the horses, Holiness unto the Lord"—i.e. the greeting of peace shall be on the bells of the animals once used in war.

Sometimes the owner drove his own chariot, even when going into battle, but the usual plan was to have a driver, who managed the Horses while the owner or occupant could fight with both his hands at liberty. In case he drove his own Horse, the reins passed round his waist, and the whip was fastened to the wrist by a thong, so that when the charioteer used the bow, his principal weapon, he could do so without danger of losing his whip.

Thus much for the use of the chariot in war; we have now the Horse as the animal ridden by the cavalry.

As was the case with the chariot, the war-horse was not employed by the Jews until a comparatively late period of their history. They had been familiarized with cavalry during their long sojourn in Egypt, and in the course of their war of conquest had often suffered defeat from the horsemen of the enemy. But we do not find any mention of a mounted force as forming part of the Jewish army until the days of David, although after that time the successive kings possessed large forces of cavalry.

Many references to mounted soldiers are made by the prophets, sometimes allegorically, sometimes metaphorically. See, for example, Jer. vi. 23: "They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion." The same prophet has a similar passage in chap. l. 42, couched in almost precisely the same words. And in chap. xlvi. 4, there is a further reference to the cavalry, which is specially valuable as mentioning the weapons used by them. The first call of the prophet is to the infantry: "Order ye the buckler and shield, and draw near to battle" (verse 3); and then follows the command to the cavalry, "Harness the horses; and get up, ye horsemen, and stand forth with your helmets; furbish the spears, and put on the brigandines." The chief arms of the Jewish soldier were therefore the cuirass, the helmet, and the lance, the weapons which in all ages, and in all countries, have been found to be peculiarly suitable to the horse-soldier.

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Being desirous of affording the reader a pictorial representation of the war and state chariots, I have selected Egypt as the typical country of the former, and Assyria of the latter. Both have been executed with the greatest care in details, every one of which, even to the harness of the Horses, the mode of holding the reins, the form of the whip, and the offensive and defensive armour, has been copied from the ancient records of Egypt and Nineveh.

We will first take the war-chariot of Egypt.

This form has been selected as the type of the war-chariot because the earliest account of such a force mentions the war-chariots of Egypt, and because, after the Israelites had adopted chariots as an acknowledged part of their army, the vehicles, as well as the trained Horses, and probably their occupants, were procured from Egypt.

The scene represents a battle between the imperial forces and a revolted province, so that the reader may have the opportunity of seeing the various kinds of weapons and armour which were in use in Egypt at the time of Joseph. In the foreground is the chariot of the general, driven at headlong speed, the Horses at full gallop, and the springless chariot leaping off the ground as the Horses bound along. The royal rank of the general in question is shown by the feather fan which denotes his high birth, and which is fixed in a socket at the back of his chariot, much as a coachman fixes his whip. The rank of the rider is further shown by the feather plumes on the heads of his Horses.

By the side of the chariot are seen the quiver and bow-case, the former being covered with decorations, and having the figure of a recumbent lion along its sides. The simple but effective harness of the Horses is especially worthy of notice, as showing how the ancients knew, better than the moderns, that to cover a Horse with a complicated apparatus of straps and metal only deteriorates from the powers of the animal, and that a Horse is more likely to behave well if he can see freely on all sides, than if all lateral vision be cut off by the use of blinkers.

Just behind the general is the chariot of another officer, one of whose Horses has been struck, and is lying struggling on the ground. The general is hastily giving his orders as he dashes past the fallen animal. On the ground are lying the bodies of some slain enemies, and the Horses are snorting and shaking their heads, significative of their unwillingness to trample on a human being. By the side of the dead man are his shield, bow, and quiver, and it is worthy of notice that the form of these weapons, as depicted upon the ancient Egyptian monuments, is identical with that which is still found among several half-savage tribes of Africa.

In the background is seen the fight raging round the standards. One chief has been killed, and while the infantry are pressing round the body of the rebel leader and his banner on one side, on the other the imperial chariots are thundering along to support the attack, and are driving their enemies before them. In the distance are seen the clouds of dust whirled into the air by the hoofs and wheels, and circling in clouds by the eddies caused by the fierce rush of the vehicles, thus illustrating the passage in Jer. iv. 13: "Behold, he shall come up as clouds, and his chariots shall be as a whirlwind: his horses are swifter than eagles. Woe unto us! for we are spoiled." The reader will see, by reference to the illustration, how wonderfully true and forcible is this statement, the writer evidently having been an eye-witness of the scene which he so powerfully depicts.

The second scene is intentionally chosen as affording a strong contrast to the former. Here, instead of the furious rush, the galloping Horses, the chariots leaping off the ground, the archers bending their bows, and all imbued with the fierce ardour of battle, we have a scene of quiet grandeur, the Assyrian king making a solemn progress in his chariot after a victory, accompanied by his attendants, and surrounded by his troops, in all the placid splendour of Eastern state.

Chief object in the illustration stands the great king in his chariot, wearing the regal crown, or mitre, and sheltered from the sun by the umbrella, which in ancient Nineveh, as in more modern times, was the emblem of royalty. By his side is his charioteer, evidently a man of high rank, holding the reins in a business-like manner; and in front marches the shield-bearer. In one of the sculptures from which this illustration was composed, the shield-bearer was clearly a man of rank, fat, fussy, full of importance, and evidently a portrait of some well-known individual.

The Horses are harnessed with remarkable lightness, but they bear the gorgeous trappings which befit the rank of the rider, their heads being decorated with the curious successive plumes with which the Assyrian princes distinguished their chariot Horses, and the breast-straps being adorned with tassels, repeated in successive rows like the plumes of the head.

The reader will probably notice the peculiar high action of the Horses. This accomplishment seems to have been even more valued among the ancients than by ourselves, and some of the sculptures show the Horses with their knees almost touching their noses. Of course the artist exaggerrated the effect that he wanted to produce; but the very fact of the exaggeration shows the value that was set on a high and showy action in a Horse that was attached to a chariot of state. The old Assyrian sculptors knew the Horse well, and delineated it in a most spirited and graphic style, though they treated it rather conventionally. The variety of attitude is really wonderful, considering that all the figures are profile views, as indeed seemed to have been a law of the historical sculptures.

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Before closing this account of the Horse, it may be as well to remark the singular absence of detail in the Scriptural accounts. Of the other domesticated animals many such details are given, but of the Horse we hear but little, except in connexion with war. There are few exceptions to this rule, and even the oft-quoted passage in Job, which goes deeper into the character of the Horse than any other portion of the Scriptures, only considers the Horse as an auxiliary in battle. We miss the personal interest in the animal which distinguishes the many references to the ox, the sheep, and the goat; and it is remarkable that even in the Book of Proverbs, which is so rich in references to various animals, very little is said of the Horse.

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