Dost thou bind the knots of the Pleiades,[[55]]

or loose the fetters of Orion?[[56]]

Dost thou bring forth the moon’s watches at their season,

and the Bear and her offspring—dost thou guide them?

Knowest thou the laws of heaven?

dost thou determine its influence upon the earth?

(xxxviii. 28-33.)

‘The laws of heaven!’ Can we refuse to observe the first beginnings of a conception of the cosmos, remembering other passages of the Wisdom Literature in which the great world plan is distinctly referred to? Without denying a pre-Exile, native Hebrew tendency (comp. Job xxxviii. 33 with Jer. xxxi. 35, 36) may we not suppose that the physical theology of Babylonia had a large part in determining the form of this conception? Notice the reference to the influence of the sky upon the earth, and especially the Hebraised Babylonian phrase Mazzaroth (i.e. mazarati,[[57]] plural of mazarta, a watch), the watches or stations of the moon which marked the progress of the month. But it is not so much the intellectual curiosity manifest in these verses which we would dwell upon now as the poetic vigour of the gallery of zoology, and, we must add, the faith which pervades it, reminding us of a Bedouin prayer quoted by Major Palmer, ‘O Thou who providest for the blind hyæna, provide for me!’ Ten (or nine) specimens of animal life are given—the lion and (perhaps) the raven,[[58]] the wild goat and the hind, the wild ass, the wild ox,[[59]] the ostrich, the war horse, the hawk and the eagle. It is to this portion that the student must turn who would fain know the highest attainments of the Hebrew genius in pure poetry, such as Milton would have recognised as poetry. The delighted wonder with which the writer enters into the habits of the animals, and the light and graceful movement of the verse, make the ten descriptions referred to an ever-attractive theme, I will not say for the translator, but for the interpreter. They are ideal, as the Greek sculptures are ideal, and need the pen of that poet-student, faint hints of whose coming have been given us in Herder and Rückert. The finest of them, of course, is that of one of the animals most nearly related in Arabia to man (in Arabia, but not in Judæa), the horse.

Dost thou give might to the horse?

Dost thou clothe his neck with waving mane?