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Table of Contents

The Gazelle identified with the Tsebi, i.e. the Roe or Roebuck of Scripture—Various passages relating to the Tsebi—Its swiftness, its capabilities as a beast of chase, its beauty, and the quality of its flesh—The Tsebiyah rendered in Greek as Tabitha, and translated as Dorcas, or Gazelle—Different varieties of the Gazelle—How the Gazelle defends itself against wild beasts—Chase of the Gazelle—The net, the battue, and the pitfall—Coursing the Gazelle with greyhounds and falcons—Mr. Chasseaud's account of a hunting party—Gentleness of the Gazelle.

We now leave the Ox tribe, and come to the Antelopes, several species of which are mentioned in the Scriptures. Four kinds of antelope are found in or near the Holy Land, and there is little doubt that all of them are mentioned in the sacred volume.

The first that will be described is the well-known Gazelle, which is acknowledged to be the animal that is represented by the word Tsebi, or Tsebiyah. The Jewish Bible accepts the same rendering. This word occurs many times, sometimes as a metaphor, and sometimes representing some animal which was lawful food, and which therefore belonged to the true ruminants. Moreover, its flesh was not only legally capable of being eaten, but was held in such estimation that it was provided for the table of Solomon himself, together with other animals which will be described in their turn.

We will first take the passages where the word is used metaphorically, or as a poetical image. That it was exceedingly swift of foot is evident from several instances in which the animal is mentioned. For example, in 2 Sam. ii. 18, we are told that Asahel, the brother of Joab, was "as light of foot as a wild roe," or, as the passage may also be translated, "one of the roes that is in the field." And in 1 Chron. xii. 8, we find the following description of eleven warriors who attached themselves to David:—"Of the Gadites there separated themselves unto David into the hold to the wilderness men of might, and men of war fit for the battle, that could handle shield and buckler, whose faces were like the faces of lions, and were as swift as the roes upon the mountains."

That it was a beast of chase is as plainly to be gathered from the sacred writings. See, for example, Prov. vi. 4, 5: "Give not sleep to thine eyes, nor slumber to thine eyelids. Deliver thyself as a roe from the hand of the hunter, and as a bird from the hand of the fowler."

The same imagery is employed by the prophet Isaiah, xiii. 13, 14:—

"Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the Lord of hosts, and in the day of His fierce anger. And it shall be as the chased roe, and as a sheep that no man taketh up: they shall every man turn to his own people, and flee every one into his own land."

Having now learned that the Tsebi was very fleet of foot and a beast of chase, we come to another series of passages, which show that it was an animal of acknowledged beauty. In that most remarkable poem, the Song of Solomon, or the "Song of Songs," as it is more rightly named, there are repeated allusions to the Tsebi. In some cases the name of the Roe is used as a sort of adjuration—"I charge thee by the roes;" and in others the lover, whether man or woman, is compared to the Roe. There is one consecutive series of passages in which the word is repeatedly used. See Cant. ii. 7–9: "I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please. The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills. My beloved is like a roe or a young hart." And in the last verse of the poem the same image is repeated—"Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices."

Allusion is made to the beauty of the Roe, or Gazelle, in a well-known name, Tabitha, which is, in fact, a slight corruption of the Hebrew Tsebiyah, and is translated into Greek as Dorcas, or Gazelle. "Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas (i.e. the Gazelle). This woman was full of good works and alms deeds which she did."

As to the flesh of the Gazelle, or Roe, it is mentioned in Deut. xii. 15, xiv. 5, as one of the animals that affords lawful food; and the same permission is reiterated in xv. 22, with the proviso that the blood shall be poured out on the earth like water.

Having now glanced at the various passages of Scripture wherein the Gazelle is mentioned, we will proceed to the animal itself, its appearance, locality, and general habits, in order to see how they agree with the Scriptural allusions to the Tsebi.

As to its flesh, it is even now considered a great dainty, although it is not at all agreeable to European taste, being hard, dry, and without flavour. Still, as has been well remarked, tastes differ as well as localities, and an article of food which is a costly luxury in one land is utterly disdained in another, and will hardly be eaten except by one who is absolutely dying of starvation.

The Gazelle is very common in Palestine in the present day, and, in the ancient times, must have been even more plentiful. There are several varieties of it, which were once thought to be distinct species, but are now acknowledged to be mere varieties, all of which are referable to the single species Gazella Dorcas. There is, for example, the Corinna, or Corine Antelope, which is a rather boldly-spotted female; the Kevella Antelope, in which the horns are slightly flattened; the small variety called the Ariel, or Cora; the grey Kevel, which is a rather large variety; and the Long-horned Gazelle, which owes its name to a rather large development of the horns.