HORN (17; Gr. Klpas ; Lat. ornn). [The term is used literally in Scripture to denote--t. The hom of an animal (Gen. xxii. t3 ; Deut. xxxiii. ; Ps. xxii. 22) ; 2. A trumpet, originally probably a simple horn with the tip cut off, but afterwards composed of metal or other materials (Josh, vi. 4, 5 ; comp. Lat. cornu); 3. The ele phant's tusk (Ezek. xxvii. 15) ; 4. A vessel, made probably of a horn, for holding oil (t Sam. xvi.
; Kings i. 39 ; comp. Hor. Sat. ii. 2, 61) ; 5. A vessel for containing the pigment used by women in the East to anoint the eyelashes (Job xlii. i4)]. From its primary use for defence in the case of horned animals it came to acquire several derivative meanings, some of which are connected with the illustration and right understanding of holy writ As horns are hol low and easily polished, they have in ancient and modern times been used for drinking-vessels and for military purposes; and as they are the chief source of strength for attack and defence with the animals to which God has given them, they serve in Scripture as emblems of power, dominion, glory, and fierceness (Dan. viii. 5, 9 ; Sam. xvi. ; Kings i. 39 ; Josh. vi.
4, 5 Sam. ii. ; Ps. lxxv. 5, to ; Jer. xlviii. 25 ; 'Ezek. xxix. 21 ; Amos vi. 13). Hence to defile the horn in the dust (Job. xvi. 15), is to lower and degrade oneself, and, on the contrary, to lift up, to exalt the horn (Ps. lxxv. 4 ; lxxix. 17 ; (=civil 14), is poetically to raise oneself to eminent honour or prosperity, to bear oneself proudly. Somethinglikethisisfoundin classicauthors; comp. Hor., Carm. iii. 21, 18. In the East, at present, horns are used as an ornament for the head, and as a token of eminent rank (Rosenmfiller, Aforg. iv. 85). The women among the Druses on Mount Lebanon wear on their heads silver horns of native make, ` which are the distinguishing badge of wife hood' (Bowring's Report on Syria, p. ; comp. Thomson, Land and Book, i. lox).
By an easy transition, horn came to denote an elevation or hill (Is. v. r) ; in Switzerland moun
tains still bear this name, thus, Schreckhorn, Buch horn. The altar of burnt-offerings (Exod. xxvii. 2) and the altar of incense (Exod. xxx. 2) had each at the four corners four horns of shittim-wood, the first being overlaid with brass, the second with gold (Exod. xxxvii. 25 ; xxxviii. 2 ; Jer. xvii. ; Amos iii. 14). Upon the horns of the altar of burnt-offerings was to be smeared with the finger the blood of the slain bullock (Exod. xxix. 12 ; Lev. iv. 7-18 ; viii. 15 ; ix. 9 ; xvi. ; Ezek. xliii. 2o). By laying hold of these horns of the altar of burnt-offering the criminal found an asylum and safety (t Kings i. so ; 2S). These horns [according to the rendering of the A. V.] served for binding the animal destined for sacrifice (Ps. cxviii. 27) ; but this use Winer (Handworterb.) denies, asserting that they did not, and could not, answer for such a purpose. [See Hengstenberg, in the.] The old painters represented the head of hloses as having two horns proceeding from his temples, one on either side. This practice arose from a mis translation on the part of the Vulgate of the words found in Excul. xxxiv. 29—cornuta esset facies sua, where it is said in the Common Version 'the skin of his face shone.' The Septuagint seems to have given a good rendering-8e34acrrai 111,11s To5 xpdwaros TOO Irpoadnrov, the appearance of his face wore a glory,' or `nimbus,' that is, rays part ing from his head as from a centre, as the Saviour, and, in the Roman Catholic Church, the saints, are often painted—an appearance derived from Moses' interview with God, and designed to convince the Israelites (Rosenmiiller, loc.) In a somewhat similar manner the Deity is said (Habak. iii. 4) to have had horns coming out of his hands,' that is to say, he was made manifest by lightning and thunder (fulmina).—J. R. B.