"As its name implies, it is found among rocks, in the crevices and holes of which it finds a retreat. When a natural cavity is not found, the klip-das scratches a hole in the ground under the rocks, and burrows like a common rabbit. In size it is about equal to a hare, though it is much shorter in the legs, and has ears more like those of a rat than a rabbit. Its skin is covered with fur, thick and woolly, as though intended for a colder climate than that in which it is usually found; and, when seen from a distance, it looks nearly black.
"The rock-rabbit is a very watchful creature, and usually feeds on the summit of any piece of rock near its home, always choosing one from which it can obtain a good view of the surrounding country. When it sees an enemy approaching, it sits rigidly on the rock and watches him without moving, so that at a little distance it is almost impossible to distinguish it from the rock on which it sits. When it does move, it darts quickly out of sight, and disappears into its burrow with a sudden leap.
"In consequence of its activity and cunning, the rock-rabbit is seldom killed by white men; and when a hunter does secure one, it is generally by means of a long shot. The natives usually watch near its burrow, or noiselessly stalk it.
"I once killed one of these animals by a very long shot from a rifle, as it was sitting watching us from the top of a large boulder, at a distance of a hundred and fifty yards or thereabouts. The Dutch Boers who were with me were delighted at the sight of it, as they said it was good eating; and so it proved to be, the flesh being somewhat like that of a hare, though in our rough field-cookery we could not do justice to it."
This short narrative excellently illustrates the character of the animal, which is classed among the "four things which be exceeding wise." It is so crafty that no trap or snare ever set has induced a Hyrax to enter it, and so wary that it is with difficulty to be killed even with the aid of fire-arms. "No animal," writes Mr. Tristram, "ever gave us so much trouble to secure.... The only chance of securing one is to be concealed, particularly about sunset or before sunrise, on some overhanging cliff, taking care not to let the shadow be cast below, and then to wait until the little creatures cautiously peep forth from their holes. They are said to be common by those who have not looked for them, but are certainly not abundant in Palestine, and few writers have ever had more than a single glimpse of one. I had the good fortune to see one feeding in the gorge of the Kedron, and then to watch it as it sat at the mouth of its hole, ruminating, metaphorically if not literally, while waiting for sunset."
Should the Hyrax manage to catch a glimpse of the enemy, it utters a shrill cry or squeal, and darts at once to its hole—an action which is followed by all its companions as soon as they hear the warning cry. It is a tolerably prolific animal, rearing four or five young at a birth, and keeping them in a soft bed of hay and fur, in which they are almost hidden. If surprised in its hole and seized, the Hyrax will bite very sharply, its long chisel-edged teeth inflicting severe wounds on the hand that attempts to grasp it. But it is of a tolerably docile disposition, and in a short time learns to know its owner, and to delight in receiving his caresses.
Three species of Hyrax are known to naturalists. One is the Klip-das, or Rock-rabbit, of Southern Africa; the second is the Ashkoko of Abyssinia; and the third is the Syrian Hyrax, or the Coney of the Bible. The two last species have often been confounded together, but the Syrian animal may be known by the oblong pale spot on the middle of its back.
The Talmudical writers were greatly perplexed about the proper reading of the word Shaphan, some of them thinking it to be a jerboa, and others considering it as the rabbit. Lewysohn sums up the arguments after a rather curious fashion. According to him, the strongest argument against the translation of the Biblical word Shaphan as "rabbit" is that the animal came from Spain, and was probably unknown to the earlier Talmudists, though the later writers might have known it.
Then, struck with the resemblance of the Hebrew word שפן (Sh'p'n) and Spain, he proceeds to discuss the probability of the Shaphan deriving its name from Spain, the country of its origin, or of Spain being so called on account of the number of rabbits which inhabited it. He comes at last to the conclusion that the jerboa was probably the animal which was prohibited in the Mosaic law; but that, as the rabbit answered in every respect to the Talmudical conditions, it may, for all practical purposes, be accepted as the representative of the Shaphan of Scripture.