Bible Animals. J. G. Wood
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The Septuagint translates Reêm by the word Monoceros, or the One-horned, which has been transferred to the Vulgate by the term Unicornis, a word having the same signification.
In an age when scientific investigation was utterly neglected, such a translation would readily be accepted without cavil, and there is no doubt that the generality of those who read the passages in question accepted them as referring to the Unicorn of heraldry with which we, as Englishmen, are so familiar. I may perhaps mention briefly that such an animal is a physiological impossibility, and that the Unicorn of the fables was a mere compound of an antelope, a horse, and a narwhal. The tusks or teeth of the narwhal were in former days exhibited as horns of the Unicorn, and so precious were they that one of them was laid up in the cathedral of St. Denis, and two in the treasury of St. Mark's at Venice, all of which were exhibited in the year 1658 as veritable Unicorns' horns.
The physiological difficulty above mentioned seems to have troubled the minds of the old writers, who saw that an ivory horn had no business to grow upon the junction of the two bones of the skull, and yet felt themselves bound to acknowledge that such an animal did really exist. They therefore put themselves to vast trouble in accounting for such a phenomenon, and, in their determination to believe in the animal, invented theories nearly as wonderful as the existence of the Unicorn itself.
One of these theories, arguing that the two horns may be as easily fused together as the hoofs, is stated as follows. "Because the middle is equally distant from both the extremes; and the hoof of this beast may be well said to be cloven and whole, because the horn is of the substance of the hoof, and the hoof of the substance of the horn, and therefore the horn is whole and the hoof cloven; for the cleaving either of the horn or of the hoof cometh from the defect of nature, and therefore God hath given to horses and asses whole hoofs, because there is greatest use of their legs, but unto Unicorns a whole and entire horn, that, as the ease of man is procured by the help of horses, so the health of them is procured by the horn of the Unicorn."
This last sentence refers to the then universal belief, that the horn of the Unicorn was a panacea for all illness and an antidote to all poisons. It was thought to be so sensitive, that if a poisoned cup were but brought near it a thick moisture would exude from its surface, and if fragments were thrown into the cup they would cause the liquid to swell and bubble, and at last to boil over. This supposed virtue forms the basis of an argument used by one of the writers on the subject, and, as the passage affords a good example of theological argument in 1658, it will be given entire.
After enumerating various animals (and, by the way, once actually hitting upon the "fish called Monoceros," i.e. the narwhal), the writer proceeds as follows, in the quaint and nervous English of his time: "Now our discourse of the Unicorn is of none of these beasts, for there is not any virtue attributed to their horns, and therefore the vulgar sort of infidel people, which scarcely believe any herb but such as they see in their own gardens, or any beast but such as is in their own flocks, or any knowledge but such as is bred in their own brains, or any birds which are not hatched in their own nests, have never made question of these; but of the true Unicorn, whereof there were more proofs in the world, because of the nobleness of his horn, they have ever been in doubt. By which distinction it appeareth unto me that there is some secret enemy in the inward degenerate nature of man, which continually blindeth the eyes of God His people, from beholding and believing the greatness of God His works.
"But to the purpose: that there is such a beast, the Scripture itself witnesseth, for David thus speaketh in the 92d Psalm, Et erigetur cornu meus tanquam Monocerotis. That is, 'My horn shall be lifted up like the horn of a Unicorn.' Whereupon all divines that ever wrote have not only collected that there is a Unicorn, but also affirm the similitude to be betwixt the kingdom of David and the horn of the Unicorn, that as the horn of the Unicorn is wholesome to all beasts and creatures, so should be the kingdom of David to the generation of Christ.
"And do we think that David would compare the vertue of his kingdom and the powerful redemption of the world, unto a thing that is not, or is uncertain, or is fantastical? God forbid that ever any man should so do despight to the Holy Ghost. For this cause we read also in Suidas, that good men who worship God and follow His laws are compared to Unicorns, whose greater parts, as their whole bodies, are unprofitable and untameable, yet their horn maketh them excellent; so in good men, although their fleshy parts be good for nothing, and fall down to the earth, yet their grace and piety exalteth their souls to the heavens."
In late years, after the true origin of the Unicorn's horn was discovered, and the belief in its many virtues abandoned, the Reêm, or Monoceros, was almost unhesitatingly identified with the rhinoceros of India, and for a long time this theory was the accepted one. It is now, however, certain that the Reêm was not the rhinoceros, and that it can be almost certainly identified with an animal which, at the time when the passages in question were written, was plentiful in Palestine, although, like the lion, it is now extinct.
We will now take in their order the seven passages in which the animal is mentioned, substituting the word Reêm for Unicorn.
The first of these passages occurs in Numbers xxiii., where the remarkable prophecies of Balaam are recorded. "The Lord his God is with them, and the shout of a king is among them. God brought them out of Egypt, he hath as it were the strength of Reêm:" (ver. 21, 22). From this passage we gain one piece of information, namely, that the Reêm was an exceptionally powerful animal. Indeed, it was evidently the strongest animal that was known to the prophet and his hearers, or it would not have been mentioned as a visible type of Divine power.
Next we come to Deut. xxxiii., wherein another prophecy is revealed, namely, that of Moses, just before his death and mysterious burial. Speaking of Joseph and his tribe, the aged prophet uses these words, "Let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren. His glory is like the firstling of his bullock, and his horns are like the horns of Reêm: with them he shall push the people together to the ends of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Manasseh" (ver. 16, 17).
In this passage we gather more information. In the first place it is to be noticed that the Reêm is mentioned in connexion with the domestic cattle, and that the name is used as one that is familiar to the hearers. Next, as the marginal reading gives the word, Reêm is used in the singular and not in the plural number, so that the passage may be read, "his horns are like the horns of a Unicorn." Thus we come to the important point that the Reêm was not a one-horned, but a two-horned animal.
It may here be remarked that the Reêm horns were the emblem of the two tribes that sprung from Joseph, Ephraim and Manasseh, himself being typified by the Reêm, and his two powerful sons by the horns.
Next, in the Psalms, we find that the powerful, two-horned Reêm was also a dangerous and violent animal. (See Psa. xxii. 19, 21.)
"Be not Thou far from me, O Lord: O my strength, haste Thee to help me.
"Deliver my soul from the sword, my darling from the power (or the hand) of the dog.
"Save me from the lion's mouth: for Thou hast heard me from the horns of Reêm."
In Ps. xcii. there is another allusion to the powerful horns of the Reêm. "For lo, Thine enemies, O Lord, for lo, Thine enemies shall perish; all the workers of iniquity shall be scattered. But my horn shalt Thou exalt like the horn of Reêm."
From these passages we gather the following important points. First, the Reêm was an animal familiar to the people of Palestine, as is evident from the manner in which its name is introduced into the sacred writings; secondly, it was the most powerful animal known to the Israelites; thirdly, it was a two-horned animal; fourthly, it was a savage and dangerous beast; and fifthly, it had some connexion with the domesticated cattle.
This last-mentioned point is brought out more strongly in the remaining passages of Scripture. In Job, for example, a parallel is drawn between the wild and untameable Reêm and the beasts of draught and burden.
In that magnificent series of passages in which the Lord answers Job out of the whirlwind, and which indeed