CHAPTER IX

Of the Picture of _Moses_ with horns.

In many pieces, and some of ancient Bibles, _Moses_ is described with horns. The same description we find in a silver Medal; that is, upon one side _Moses_ horned, and on the reverse the commandment against sculptile Images. Which is conceived to be a coynage of some _Jews_, in derision of Christians, who first began that Pourtract.

The ground of this absurdity, was surely a mistake of the Hebrew Text, in the history of _Moses_ when he descended from the Mount; [SN: Exod. 34.29, 35.] upon the affinity of _Kæren_ and _Karan_, that is, an horn, and to shine, which is one quality of horn: The Vulgar Translation conforming unto the former. _Ignorabat quod cornuta esset facies ejus. Qui videbant faciem Mosis esse cornutam._ But the _Chaldee_ paraphrase, translated by _Paulus Fagius_, hath otherwise expressed it. _Moses nesciebat quod multus esset splendor gloriæ vultus ejus. Et viderunt filii Israel quod multa esset claritas gloriæ faciei Moses._ The expression of the Septuagint is as large, δεδόξασται ἡ ὄψις τοῦ χρώματος τοῦ προσώπου, _Glorificatus est aspectus cutis, seu coloris faciei._

And this passage of the Old Testament, is well explained by another of the New [SN: 2 Cor. 3.]; wherein it is delivered, that they could not stedfastly behold the face of _Moses_, Διὰ τὴν δόξαν τοῦ προσώπου; that is, for the glory of his countenance. And surely the exposition of one Text is best performed by another; men vainly interposing their constructions, where the Scripture decideth the controversie. And therefore some have seemed too active in their expositions, who in the story of _Rahab_ the harlot, have given notice that the word also signifieth an Hostess; for in the Epistle to the _Hebrews_, she is plainly termed πὁρνη, which signifies not an Hostess, but a pecuniary and prostituting Harlot [SN: _What kind of Harlot she was, read_ Camar. De vita Eliæ.]; a term applied unto _Lais_ by the _Greeks_, and distinguished from ἕταιρα, or _amica_, as may appear in the thirteenth of _Athenæus_.

And therefore more allowable is the Translation of _Tremellius, Quod splendida facta esset cutis facici ejus_; or as _Estius_ hath interpreted it, _facies ejus erat radiosa_, his face was radiant, and dispersing beams like many horns and cones about his head; which is also consonant unto the original signification, and yet observed in the pieces of our Saviour, and the Virgin _Mary_, who are commonly drawn with scintillations, or radient Halo's about their head; which after the _French_ expression are usually termed, the Glory.

Now if besides this occasional mistake, any man shall contend a propriety in this picture, and that no injury is done unto Truth by this description, because an horn is the Hieroglyphick of authority, power and dignity, and in this Metaphor is often used in Scripture; the piece I confess in this acception is harmless and agreeable unto _Moses_: and under such emblematical constructions, we find that _Alexander_ the Great, and _Attila_ King of _Hunnes_, in ancient Medals are described with horns. But if from the common mistake, or any solary consideration we persist in this description, we vilify the mystery of the irradiation, and authorize a dangerous piece conformable unto that of _Jupiter Hammon_; which was the Sun, and therefore described with horns; as is delivered by _Macrobius; Hammonem quem Deum solem occidentem Lybies existimant, arietinis cornibus fingunt, quibus id animal valet, sicut radiis sol_. We herein also imitate the Picture of _Pan_, and _Pagan_ emblem of Nature. And if (as _Macrobius_ and very good Authors concede) _Bacchus_, (who is also described with horns) be the same Deity with the Sun; and if (as _Vossius_ well contendeth) [SN: Moses _and_ Bacchus _supposed to be the same person_, De origine Idolatriæ.] _Moses_ and _Bacchus_ were the same person; their descriptions must be relative, or the Tauricornous picture of the one, perhaps the same with the other.