Mosesbrunnen
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The Mosesbrunnen ( Moses Fountain) is a fountain on Münsterplatz in the Old City of Bern, Switzerland. It is a Swiss Cultural Property of National Significance and is part of the
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of the
Old City of Bern The Old City (german: Altstadt) is the medieval city center of Bern, Switzerland. Built on a narrow hill bordered on three sides by the river Aare, its compact layout has remained essentially unchanged since its construction during the twelfth ...
.


History

The statue dates from 1544. After storm damage it was rebuilt in 1790-1791. The
Louis XVI style Louis XVI style, also called ''Louis Seize'', is a style of architecture, furniture, decoration and art which developed in France during the 19-year reign of Louis XVI (1774–1793), just before the French Revolution. It saw the final phase of t ...
basin was designed by Niklaus Sprüngli. The statue represents Moses bringing the
Ten Commandments The Ten Commandments (Biblical Hebrew עשרת הדברים \ עֲשֶׂרֶת הַדְּבָרִים, ''aséret ha-dvarím'', lit. The Decalogue, The Ten Words, cf. Mishnaic Hebrew עשרת הדיברות \ עֲשֶׂרֶת הַדִּבְ ...
to the Tribes of Israel. Moses is portrayed with two rays of light projecting from his head, which represent which tells that after meeting with God the skin of Moses' face became radiant. The twin rays of light come from a longstanding tradition that Moses instead grew horn (anatomy), horns. Most commentators have simply said that Jerome mistranslated קָרַ֔ן (''qāran'') as “horned” rather than “radiant.” But Bena Elisha Medjuck, a McGill University Department of Jewish Studies graduate student, offered a more complex explanation in his 1988 thesis “Exodus 34:29-35: Moses’ ‘Horns’ in Early Bible Translation and Interpretation.”[1] Medjuck explains that Jerome was well-acquainted both with the variant meanings of ''qāran'' and with the prevailing translation of his contemporary Jewish scholars – with whom he consulted! Jerome chose the “horned” translation as metaphor faithful to the text: a depiction of Moses’ strength and authority, and a glorification of the Lord! Jerome even explained this in his accompanying commentary! Horns were almost universally viewed by ancient civilizations as symbols of power, not as the negative or demonic symbols they became for Christians thousands of years later. For example, both Alexander the Great and Attila the Hun were described as wearing horns. Mellinkoff reminds us that horned helmets were often worn by priests and kings, with the horns connoting that divine power and authority had been bestowed upon them. The correct interpretation of these two words is that Moses was enlightened, that "the skin of his face shone" (as with a Halo (religious iconography), gloriole), as the Authorized King James Version, KJV has it. accessed April 25, 2008 The Septuagint correctly translates the Hebrew phrase as , "his face was glorified"; but Jerome translated the phrase into Latin as ''cornuta esset facies sua'' "his face was horned". With apparent Biblical authority, and the added convenience of giving Moses a unique and easily identifiable visual Emblem, attribute (something the other Old Testament prophets notably lacked), it remained standard in Western art to depict Moses with small horns until well after the mistranslation was realized in the Renaissance. In this depiction of Moses, the error has been identified but the artist has chosen to place horns of light on Moses head to aid in identification.


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External links

* {{coord, 46.947365, N, 7.450525, E, region:CH-BE_type:landmark_source:dewiki, name=Mosesbrunnen, display=title Fountains in Bern