Hrabanus Maurus on Rhinoceros
Hrabanus Maurus on Rhinoceros
Rinocerota græce vocatus, latine interpretatur, in nare cornu. Idem et monoceros, id est, unicornis, eo quod unum cornu in media fronte habeat pedum quatuor, ita acutum et validum, ut quidquid impetierit, aut ventilet aut perforet. Nam et cum elephante semper certamen habet, et in ventre #220C# vulneratum prosternit. Tantæ autem fortitudinis esse dicitur, ut nulla venantium virtute capiatur : sed, sicut ut hi asserunt, qui describendis naturis animalium laboriosa investigatione sudaverunt, virgo ei puella proponitur, quo venienti illa sinum aperit, in quo ille, omni ferocitate postposita, caput deponit, sique soporatus, ab eis, a quibus capi quæritur, repente velut inermis invenitur. Buxei quoque coloris esse describitur. Qui etiam cum elephantis quando certamen aggreditur, eo cornu, quod in nare singulariter gestat, ventrem adversantium ferire perhibetut, ut cum ea, quæ molliora sunt vulnerat, impugnantes se facile sternat. Potest ergo per hunc rinocerotem vel monocerotem scilicet unicornem ille populus intellegi, qui dum de accepta lege non opera, #220D# sed solam inter cunctos homines elationem sumpsit, quasi inter cæteras bestias cornu singulare gestavit. Unde passionem suam Dominus, Propheta canente, pronuntians ait: Libera me de ore leonis, et a cornibus unicornium humilitatem meam (Psal. XXI). Tot quippe in illa gente unicornes vel certe rinocerotes exstiterunt, quot contra prædicamenta veritatis de legis operibus singulari et fatua elatione confisi sunt. Beato igitur Job sanctæ Ecclesiæ typum tenenti dicitur: Nunquid volet rhinoceros servire tibi Nunquid volet rhinoceros servire tibi (Job. XXXIX). Ac si apertius dicatur: Nunquid illum populum, quem superbire in nece fidelium stulta sua elatione consideras, sub jure tuæ prædicationis inclinas? subaudis, ut ego, qui et contra me illum singu- #221A# lari cornu extolli conspicio, et tamen mihi, cum voluero, protinus subdo. Rhinocerotem ergo Paulo Apostolo per similitudinem comparare possumus, qui prius persecutor et blasphemus exstitit, sicut de eo scriptum est: Saulus adhuc spirans minarum et cædis in discipulos Domini, accessit ad principem sacerdotum, et petiit ab eo epistolas in Damascum ad sinagogas: ut si quos invenisset hujus viæ viros ac mulieres, vinctos perduceret in Jerusalem (Act. IX). Qui divinæ legis eruditione præditus dum aliorum ingluviem redarguit, cornu elephantis in ventrem ferit. In ventrem quippe elephantos percusserat, cum dicebat: Multi ambulant, quos sæpe dicebam vobis, nunc autem et flens dico, inimicos crucis Christi, quorum finis interitus, quorum deus venter est, et gloria in confusione ipsorum (Phil. III). Et rursum : Hujusmodi, inquit, #221B# Christo Domino non serviunt, sed suo ventri (Ibid.). Cornu suo igitur rhinoceros iste non jam homines sed bestias percutit, quando illo Paulus doctrinæ suæ fortitudine nequaquam perimendos humiles petiti, sed superbos ventris cultores occidit. Quæ ergo in Paulo scripta cognovimus, superest, ut facta et in aliis credamus. Multa quippe ad humilitatis gratiam ex illius populi elatione conversi sunt, quorum sævitiam Dominus dum sub jugo inspirati timoris edomuit, nimirum rhinocerotis sibi fortitudinem subegit. Rhinoceros Christus Dominus potest intellegi propter invictam fortitudinem, ut in Deuteronomio : Cujus fortitudo similis est rhinocerotis (Deut. XXXIII). Rhinoceros, ut supra diximus, fortes quoque sive potestates sæculi hujus in Job: Nunquid #221C# volet rhinocerus servire tibi? (Job. XXXIX) Monoceros, hoc est, unicornis, Christus est, ut in psalmo: Et dilectus sicut filius unicornium (Psal. XXVIII), id est, singularis potentiæ, et unum sanctorum regnum. Unicornis superbi vel unum habentes testamentum, ut in psalmo: Et a cornibus unicornium humilitatem meam (Psal. XXI).
Paraphrase and commentary
Hrabanus’ usual source, Isidore of Seville, provided much more concise account about the rhinoceros, which corresponds to the first section of Hrabanus’ text giving the etymological explanation of the name and mentioning their proneness for fighting elephants and the difficulty in catching the beast. For the second section which reflects more clearly Hrabanus’ plan of presenting exegetical information about people, animals, things or ideas mentioned in the Bible. For this purpose he turned to and borrowed large sections from Gregory the Great’s Moralia in Job (PL 76, 589D) where the latter offered allegorical and mystical interpretation on a particular section of the Book of Job (39:9), namely the verse:
9Will the unicorn be willing to serve thee, or abide by thy crib? 10Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee? 11Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him? 12Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn?ii
As many (if not even most) other authors before him Hrabanus Maurus also combined the account of the rhinoceros with that of the unicorn. Thus, we find on first place an etymological explanation of the word and the general description of a quadruped beast with a horn on its forehead:
The Greek word for rhinoceros ‘rhinocerota’ literally means in Latin ‘with a horn on the nose’. It is also called ‘monoceros’ meaning ‘unicorn’ one-horned, as it is quadruped beast with one horn on the top of its forehead; a horn that is so sharp and sturdy that it [enables] the rhinoceros to attacks its enemy by either tossing it or piercing it through. It also has constant fights with the elephant which this beast (rhinoceros/unicorn) throws on the ground after wounding it in the belly.
The description follows that of Isidore of Seville in Etymologies, Book 12, 2:12-13 almost verbatim. In contrast, Pliny the Elder’s account adds more details in the phisical description of the beast, saying that it is not only quadruped but has the body of a horse, the head of a stag, the feet of an elephant, the tail of a boar (Natural History, Book 8, 31). The idea that the unicorn (or here rather rhinoceros) fights often with elephants is also widely used. The beast is characterized as the most fearsome of all animals, one that is impossible to be captured unless using a trick:
It is said that it posses such strength that it cannot be captured by any hunting valour. But as those who laboured over the tiresome investigation in describing the nature of animals have stated, if a virgin girl is placed in front of the beast and if she offers to the beast her lap, it places its head there denouncing all ferocity and if it falls asleep, then those who seek to capture it will suddenly find it defenceless.iii
The account then continues with further information on the fighting tactics of the unicorn/rhinoceros, which when attacking elephants aims at their belly, where the body of the elephant is most soft and thus can be wounded easily.
It is described as being of box colour. When it enters into a battle with the elephant, it strikes with its single horn, located on it nose, the belly of its enemy, so that after it wounds these parts which are softer, it throws it on the ground easier by attack.
What follows is the mystical interpretation of rhinoceros given by Gregory the Great and repeated faithfully by Hrabanus:
So by ‘rhinoceros’ or ‘monoceros’ (that is ‘unicorn’) are meant such people, who took from the accepted Law not the deeds but mere pride among all men, just as in between other animals the unicorn carries a singular horn.
Further the reader is provided with series of examples from the Bible where one encounters ‘rhinoceros’ or ‘unicorn’ as in:
Ps. 22:21: Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.
Symbolized by unicorns or rhinoceros are therefore people who against the preaching of the truth, with singular and foolish pride were assured in the works of the Law.
Another example, this time carrying out a positive connotation, is given in the person of the Apostle Paul who is compared with the rhinoceros. For just as the beast pierces the belly of the elephant so did Paul equipped with the knowledge of the divine Law refute the gluttony of people, as for example in: Phil. 3:18-19:
For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame,
who mind earthly things.
Another comparison is drawn between the rhinoceros and Christ for the latter has invincible strength as it is said in the Bible he hath as it were the strength of an unicorn (Numbers 24:8). The monoceros, or unicorn, symbolizes Christ also in Ps. 28/29:6 where the Lord is compared to a young unicorn, which according to Hrabanus referres to His singular power and the one heavenly kingdom.
Footnotes:
i The Latin text follows the edition in the Patrologia Latina Cursus Completus LXIII, 220B-221C.
ii The Biblical quotations follow King James version of the Holy Bible.
iii An example of illustration of this trick can be seen in MS London, BL Harley 3244, f. 38 (bestiary from the 13th c., England.)
