After premising that both Christian and Jew agree in considering the Old Testament as emanating from God, and reverencing it as such, he proceeds to say that the former, as holding himself absolved from the ceremonial law of the Mosaic dispensation, has not the interest in the exact signification of every letter of the law which necessarily attaches itself to the Jew, who considers himself bound by that law, although some ceremonies, "by their special reference to the Temple in Jerusalem and the actual existence of Israel in the Holy Land, are at present not practicable."

      He then observes that the translators of the authorized Anglican version, whose many excellences he fully admits, could not be considered as free agents, as they were bound by the positive injunctions of their monarch, as well as by the less obvious, but more powerful influence of Christian authorities, to alter the original translation as little as possible, and to keep the ecclesiastical words. Retaining, therefore, the renderings of the Anglican translation whenever it can be done without infringing upon absolute accuracy, the translator has marked with great care various passages where he has felt himself obliged to give a different rendering to the Hebrew. Whenever words, especially such as are evidently the names of animals, cannot be rendered with any amount of probability, they have not been translated at all, and to those about which there are good grounds of doubt a distinctive mark is affixed.

      Now to the word Hedgehog, by which the Hebrew Kippôd is rendered, no such marking is attached in either of the three quoted passages, and it is evident therefore that the rendering is satisfactory to the highest authorities on the Hebrew language. And we have the greater assurance of this accuracy, because, in the mere translation of the name of an animal, no doctrinal point is involved, and so there can be no temptation to the translator to be carried away by preconceived ideas, and to give to the word that rendering which may tend to establish his peculiar doctrinal ideas.

      The Septuagint also translates Kippôd as εχινος (echinus) i.e. the Hedgehog, and this rendering is advocated by the eminent scholar Gesenius, who considers it to be formed from the Hebrew word kaped, i.e. contracted; reference being of course made to the Hedgehog's habit of rolling itself up when alarmed, and presenting only an array of bristles to the enemy. This derivation of the word is certainly more convincing than a suggestion which has been made, that the Hebrew Kippôd may signify the Hedgehog, because it resembles the Arabic name of the same animal, viz. Kunfod.

      As therefore the word Kippôd is translated as Hedgehog in the Septuagint and Jewish Bible, and as Bittern in the authorized version, we very naturally ask ourselves whether either or both of these animals inhabit Palestine and the neighbouring countries. We find that both are plentiful even at the present day, and that more than one species of Hedgehog and Bittern are known in the Holy Land. About the Bittern we shall treat in good time, and will now take up the rendering of Hedgehog.

      There are at least two species of Hedgehog known in Palestine, that of the north being identical with our own well-known animal (Erinaceus Europœus), and the other being a distinct species (Erinaceus Syriacus). The latter animal is the species which has been chosen for illustration. It is smaller than its northern relative, lighter in colour, and, as may be seen from the illustration, is rather different in general aspect.

      Its habits are identical with those of the European Hedgehog. Like that animal it is carnivorous, feeding on worms, snails, frogs, lizards, snakes, and similar creatures, and occasionally devouring the eggs and young of birds that make their nest on the ground.

      Small as is the Hedgehog, it can devour all such animals with perfect ease, its jaws and teeth being much stronger than might be anticipated from the size of their owner.

      One or two objections that have been made to the translation of the Kippôd as Hedgehog must be mentioned, so that the reader may see what is said on both sides in dubious cases. One objection is, that the Kippôd is (in Isaiah xiv. 23) mentioned in connexion with pools of water, and that, as the Hedgehog prefers dry places to wet, whereas the Bittern is essentially a marsh-dweller, the latter rendering of the word is preferable to the former. Again, as the Kippôd is said by Zephaniah to "lodge in the upper lintels," and its "voice to sing in the windows," it must be a bird, and not a quadruped. We will examine these passages separately, and see how they bear upon the subject. As to Zephaniah ii. 13, the Jewish Bible treats the passage as follows:—"And he will stretch out his hand against the north, and destroy Assyria; and will make Nineveh a desolation, and arid like the desert. And droves shall crouch in the midst of her, all the animals of nations: both pelican and hedgehog (Kippôd) shall lodge nightly in the knobs of it, a voice shall sing in the windows; drought shall be in the thresholds, for he shall uncover the cedar-work."

      Now the reader will see that, so far from the notion of marsh-land being connected with the Kippôd, the whole imagery of the prophecy turns upon the opposite characteristics of desolation, aridity, and drought. The same imagery is used in Isaiah xxxiv. 7-12, which the Jewish Bible reads as follows, "For it is the day of the vengeance of the Eternal, and the year of recompenses for the quarrel of Zion. And the brooks thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. It shall not go out night nor day; the smoke of it shall go up for ever; from generation to generation it shall lie waste; none shall pass through it for ever and ever. Pelican and hedgehog (Kippôd) shall possess it; owls also and ravens shall dwell in it; and he shall stretch over it the line of desolation, and the stones of emptiness." And to the end of the chapter the same idea of drought, desolation, and solitude is carried out.

      Thus, even putting the question in the simplest manner, we have two long passages which directly connect the Kippôd with drought, aridity, and desolation, in opposition to one in which the Kippôd and "pools of water" are mentioned in proximity to each other. Now the fact is, that the sites of Nineveh and Babylon fulfil both prophecies, being both dry and marshy—dry away from the river, and marshy among the reed-swamps that now exist on its banks.

      So much for the question of locality.

      As to the second objection, namely, that the Kippôd was to lodge in the upper lintels, and therefore must be a bird, and not a quadruped, it is sufficient to say that the allusion is evidently made to ruins that are thrown down, and not to buildings that are standing upright.

      As to the words, "their voices shall sing in the windows," the reader may see, on reference to the English Bible, that the word "their" is printed in italics, showing that it does not exist in the original, and has been supplied by the translator. Taking the passage as it really stands, "Both the cormorant and the bittern (Kippôd) shall lodge in the upper lintels of it; a voice shall sing in the windows," it is evident that the voice or sound which sings in the windows does not necessarily refer to the cormorant