HORIf
340
HORN
Hair of South Afiicaus oraamented with Buffalo-horns. ^Livingstoue.)
Frag, cxiv), and the conical cap observed by Dr. Liv- ingstone among the natives of S. Africa, and not im- probably suggested by the horn of the rhinoceros, so abundant in that country (see Livingstone's T?-avels, p. 3C5, 450, 557 ; comp. Taylor, I. c .). Among the Druses upon Mount Lebanon the married women wear silver horns on their heads. The spiral coils of gold wire pro- jecting on either side from the female head-dress of some of the Dutch provinces are evidently an ornament borrowed from the same original idea. But it is quite uncertain whether such dresses were known among the covenant people, nor do the figurative allusions in Scrip- ture to horns render it in the least degTee necessary to suppose that reference was made to personal ornaments of that description. (See below.)
! Heads of modern Asiatics ornamented with Horns. In the sense of honor, the word Iwrn stands for the abstract {my hom, Job xvi, 15; all the horns of Israel, Lam. ii, 3), and so for the supreme authority (comp. the story of Cippus, Ovid, Met. xv, 505 ; and the horn of the Intlian sachem mentioned in C'larkson's Life of Pemi). Perhaps some such idea may be denoted by the horned conical cap peculiar to the regal apparel on the Ninevite sculptures. It also stands for concrete, whence it comes to mean king, king- dom (Dan. viii, 2, etc. ; Zech. „ , „ „ , . ij 18: compare Tarquin's
Horned Caps.?fgthe Assyr- ^^^^^ ;„ ^^^^^^^ ^p_ Cicero,
Div. i, 22) ; hence, on coins, Alexander and the Seleucidae wear horns (see cut in vol.
Coin of Alexander the Great, represented as honied.
i, p. 140), and the former is called in Arab, two-horned (Kor. xviii, 85 sq.), not without reference to Dan. viii. See Goat.
Out of either or both of these last two metaphors sprang the idea of representing gods with homs. Span- heim has discovered such figures on the Roman dena- rius, and on numerous Egyptian coins of the reigns of Trajan, Hadrian, and the Antonines {Diss, v, 353). The Bacchus 'TavpoKtpoiQ, or cornutus, is mentioned by Eu- ripides (Bacch. 100), and among other pagan absurdities Arnobius enumerates " Dii cornuti" (c. Gent. vi). In like manner river-gods are represented with homs (" taiu-i- formis Aufidus," Hor. Od. iv, 14, 25 ; ravpojiop^ov of-ii-ia KT)<piaov, Eurip. Ion. 12G1). For various opinions on the ground-thought of this metaphor, see Notes and Queries, i, 419, 45G. Manx legends speak of a tan-oo-ushtey, i. e. water-bull (see Cregeen's Manx Diet). (See Bochart, Ilieroz. ii, 288 ; and, for an admirable compendium, with references, Zornius, Bibliotheca Antiqnaria, ii, 106 sq.).
Some of these metaphorical applications of the word horn require more special elucidation.
(1.) Symbolical. — As horns are the chief source of at- tack and defence with the animals to which God has given them, they serve in Scripture as emblems of pow- er, dominion, glory, and fierceness (Dan. viii, 5, 9 ; 1 Sam. xvi, 1,13; 1 Kings i,39; Josh.vi,4,5; lSam.ii,l; Psa. Ixxv, 5, 10; cxxxii, 17; Luke i, 69; Deut. xxxiii, 17; Lam. ii, 3 ; Mic. iv, 13 ; Jer. xlviii, 25 ; Ezek. xxix, 21 ; Amos vi, 13). In 1 Kings xxii, 11, we find a striking display of symbolical action on the part of the false proph- et Zedekiah. He made him homs of iron, and said, " Thus saith Jehovah, With these thou shalt push the Syrians, until thou have consumed them." Hence, to defile the horn in the dust (Job xvi, 2) is to lower and degrade one's self, and, on the contrary, to hft up, to ex- alt the horn (Psa. Ixxv, 4; Ixxix, 17; cxlviii, 14), is poet- ically to raise one's self to eminent honor or prosperity, to bear one's self proudly (comp. also 1 Chron. xxv, 5). Something Uke this is foimd in the classic authors (see Horace, Carm. iii, 21, 18). The expression " horn of sal- vation," which Christ is called (Luke i), is equivalent to a salvation of strength, or a Saviour, who is possessed of the might requisite for the work (see Bri'amings, De cornu salutis, Held. 1743).
Horns were also the symbol of royal dignity and pow- er ; and when they are distinguished bj' number , they signify so many monarchies. Thus horn signifies a monarchy in Jer. xlviii, 25. In Zech. i, 18, etc., the four homs are the four great monarchies, which had each of them subdued the Jews. The ten horns, says Daniel, vii, 24, are ten kings. The ten horns, spoken of in Eev. xiii, 1 as having ten crowns upon them, no doubt signify the same thing, for so we have it interpreted in xvii, 12. The king of Persia is described by Ammianus Marcel- linus as wearing golden rams' homs by way of diadem (69, 1). The effigy of Ptolemy with a ram's horn, as exhibited in ancient sculpture, is mentioned by Span- heim. Dissert, de Xumism. Hence also the kings of Media and Persia are depicted by Daniel (viii, 20) mi- der the figure of a homed ram. See Eam.
When it is said, in Dan. viii, 9, that out of one of the four notable horns came forth a little horn, we are to miderstand that out of one of tlie four kingdoms repre- sented by the four horns arose another kingdom, "which became exceeding great." This is doubtless Antiochus Epiphanes; others refer it to one of the first Cajsars; and others refer it to the Tiurkish empire, and will have Egj'pt, Asia, and Greece to be the three horns torn up or reduced by the Turk. See Little Horn.