"people who attack a man of renown when he has fallen from his position of power and glory"". When the fable was retranslated by George Fyler Townsend in 1867, he shortened this to the statement generally connected with it now, ""It is easy to kick a man that is down"". In her collection of the fables, Laura Gibbs compares the moral with the Biblical proverb ""A living dog is better than a dead lion"" (Ecclesiastes 9:4). The dogs and the lion's skin The dogs and the lion's skin is a fable ascribed to Aesop and is numbered 406 in the"
"of keeping dogs and other pets. Jewish law requires Jews to feed dogs (and other animals that they own) before themselves, and make arrangements for feeding them before obtaining them. The Book of Exodus (22:31) includes the exhortation ""And ye shall be holy men unto me: neither shall ye eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs"" which implies that dogs have an accepted role in Hebrew society, and that God does not expect them to observe the dietary restrictions imposed on their human masters. The name of the Biblical"
"the dog. Although dog is portrayed in many European proverbs as the most faithful friend of man, it is represented in some Islamic countries as impure, dirty, vile, cowardly, ungrateful and treacherous, in addition to links to negative human superstitions such as loneliness, indifference and bad luck. Though much proverb scholarship is done by literary scholars, those studying the human mind have used proverbs in a variety of studies. One of the earliest studies in this field is the ""Proverbs Test"" by Gorham, developed in 1956. A similar test is being prepared in German. Proverbs have been used to evaluate"
"set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the LORD."" (KJV). English-language translations of the New Testament usually render the Greek noun (""poimēn"") as ""shepherd"" and the Greek verb (""poimainō"") as ""feed"". The two words occur a total of 29 times in the New Testament, most frequently referring to Jesus. For example, Jesus called himself the ""Good Shepherd"" in John 10:11. The same words in the familiar Christmas story (Luke 2) refer to literal shepherds. In five New Testament passages though, the words relate"
"The Good Shepherd is a common motif from the Catacombs of Rome (Gardner, 10, fig 54) and in sarcophagus reliefs, where Christian and pagan symbolism are often combined, making secure identifications difficult. Good Shepherd The Good Shepherd (, ""poimḗn o kalós"") is an image used in the pericope of , in which Jesus Christ is depicted as the Good Shepherd who lays down his life for his sheep. Similar imagery is used in Psalm 23. The Good Shepherd is also discussed in the other gospels, the Epistle to the Hebrews, the First Epistle of Peter and the Book of Revelation."
"and the Amplified Bible refers to ""pet dogs"". According to the Cambridge Bible for Schools and Colleges, ""the heathen are compared not to the great wild dogs infesting Eastern towns (1 Kings 14:11; 1 Kings 16:4; 2 Kings 9:10), but to the small dogs attached to households"". The children are the children of Israel (Matthew's text refers to the ""lost sheep of the house of Israel"" ) and the little dogs are the Gentiles, a metaphor also found in other Jewish writing. ""'Yes, Lord,' she replied, 'but even the dogs under the table eat the children's crumbs.'"" (28) Impressed with"
"As a dog returns to his vomit, so a fool repeats his folly ""As a dog returns to his vomit, so a fool repeats his folly"" is an aphorism which appears in the Book of Proverbs in the Bible — ( ""Kəḵeleḇ šāḇ ‘al-qê’ōw; kəsîl, šōwneh ḇə’iwwaltōw.""), also partially quoted in the New Testament, 2 Peter 2:22. It means that fools are stubbornly inflexible and this is illustrated with the repulsive simile of the dog that eats its vomit again, even though this may be poisonous. Dogs were considered unclean in Biblical times as they were commonly scavengers of the"
"dog by giving it water and quenching its thirst. One story referred to a man who was blessed by Allah for giving water to a thirsty dog, the other was a prostitute who filled her shoe with water and gave it to a dog, who had its tongue rolling out from thirst. For this deed she was granted the ultimate reward, the eternal Paradise under which rivers flow, to live therein forever."" All of the Kutub al-Sittah record Hadiths prohibiting one from keeping dogs except for farming, herding and hunting, with those not keeping them for such purposes punished with"
"be seen as playful). For the most part Proverbs offers a simplistic view of life with few grey areas: life lived according to the rules brings reward, life in violation of them is certain to bring disaster. In contrast, Job and Ecclesiastes appear to be direct contradictions of the simplicities of Proverbs, each in its own way all but dismissing the assumptions of the ""wise"". Noteworthy also is the fact that the ""mighty acts of God"" (the Exodus, the giving of the Torah at Sinai, the Covenant between God and Israel, etc.) which make up Israel's history are completely or"
"The Dog and the Wolf The Dog and the Wolf is one of Aesop's Fables, numbered 346 in the Perry Index. It has been popular since antiquity as an object lesson of how freedom should not be exchanged for comfort or financial gain. An alternative fable with the same moral concerning different animals is less well known. A famished wolf meets a well-fed dog and compliments him on his sleek appearance. The dog describes his life of ease and invites the wolf to join him. As they go on their way, the wolf asks why the fur about the dog's"
"New Testament Studies. The text discovered by Bovon also described a community that practised vegetarianism and celibacy. Women in the community wore men's clothes and held positions of authority comparable to men, serving as priests and deacons. The community used a form of the eucharist where vegetables and water were consumed in place of bread and wine. Among lesser miraculous accomplishments of the group were the conversion of a talking leopard and a talking goat, as well as the slaying of a dragon. ""Speaking animals as helpers of the apostles are familiar figures in the apostolic Acts"" (Czachesz 2002). New"
"is a proverb in a fragment attributed to the ancient Greek poet Archilochus: (the fox knows many little things, but the hedgehog knows one big thing). In Erasmus' ""Adagia"" from 1500, the expression is recorded as ""Multa novit vulpes, verum echinus unum magnum"". This proverb seems to imply the existence of an ancient fable involving a hedgehog instead of a cat, as do some folktales from the Balkans. An analogous story in book 5 of the ""Panchatantra"" (story 6) illustrates the danger of being too clever. The tale concerns two fish, Satabuddhi (hundred-wit) and Sahasrabuddhi (thousand-wit) and a frog, Ekabuddhi"
"the iconography of Saint Dominic includes a dog, after the hallow's mother dreamt of a dog springing from her womb and becoming pregnant shortly thereafter. As such, the Dominican Order (Ecclesiastical Latin: ""Dominicanus"") means ""dogs of the Lord"" of ""hounds of the Lord"" (Ecclesiastical Latin: ""domini canis""). In Christian folklore, a church grim often takes the form of a black dog to guard Christian churches and their churchyards from sacrilege. Jewish law does not prohibit keeping dogs and other pets. Jewish law requires Jews to feed dogs (and other animals that they own) before themselves, and make arrangements for feeding"
"them as steady and loyal companions. This difference is possibly due to donkeys being an important aspect of many Spaniards' lives at this point in time. In contrast to Grecian works, donkeys were portrayed in Biblical works as symbols of service, suffering, peace and humility. They are also associated with the theme of wisdom in the Old Testament story of Balaam's ass, and are seen in a positive light through the story of Jesus riding into Jerusalem on a donkey. By the 19th century, the donkey was portrayed with more positive attributes by popular authors. William Wordsworth portrayed the donkey"
"such as the woman prophet Hulda, whose name means ""weasel"". In some traditions, Caleb's being a ""dog"" symbolizes his devotion to God. An alternate Hebrew meaning offered for ""Caleb"" is ""faithful, devotion, whole hearted, bold, brave"". This is on the basis of its being actually a compound word, a phenomenon quite common in ancient Hebrew. ""Col"" (כל, Kaf + Lamed) = ""all"" or ""whole""; ""Lev"" (לב, Lamed + Bet) means ""heart"". Therefore, Caleb (or Calev as pronounced in Hebrew) would actually mean ""whole hearted"". This might be due to the Biblical Caleb, a companion of Moses and Joshua, being noted"
"virtues. A dog's gaze is considered to be purifying and to drive off daevas (demons). It is also believed to have a special connection with the afterlife: the Chinwad Bridge to Heaven is said to be guarded by dogs in Zoroastrian scripture, and dogs are traditionally fed in commemoration of the dead. ""Ihtiram-i sag"", ""respect for the dog"", is a common injunction among Iranian Zoroastrian villagers. Detailed prescriptions for the appropriate treatment of dogs are found in the Vendidad (a subdivision of the Zoroastrian holy scripture Avesta), especially in chapters 13, 14 and 15, where harsh punishments are imposed for"
"Man's best friend (phrase) ""Man's best friend"" is a common phrase about domestic dogs, referring to their millennia-long history of close relations, loyalty, and companionship with humans. The first recorded use of a related phrase is by Frederick the Great of Prussia. It was likely popularized by its use in a poem by Ogden Nash and has since become a common colloquialism. Before the evolution of wolf into dog, it is posited that humans and wolves worked together hunting game. Wolves were the superior tracker but humans were the superior killer; thus wolves would lead humans to the prey and"
"Biblical texts, in particular Psalm 91 (90):13: ""super aspidem et basiliscum calcabis conculcabis leonem et draconem"" in the Latin Vulgate, literally ""The asp and the basilisk you will trample under foot/you will tread on the lion and the dragon"", translated in the King James Version as: Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet"". This was interpreted as a reference to Christ defeating and triumphing over Satan. Sometimes two beasts are shown, usually the lion and snake or dragon, and sometimes four, which are normally the lion, dragon, asp"
"The Dog and the Sheep The Dog and the Sheep is one of Aesop’s Fables and is numbered 478 in the Perry Index. Originally its subject was the consequence of bearing false witness. However, longer treatments of the story during the Middle Ages change the focus to deal with perversions of justice by the powerful at the expense of the poor. It has sometimes been alternatively titled The Wolf, the Dog and the Sheep in order to distinguish it from the fable of the dispute between the sheep and the dog that guards them (Perry 356). The fable as originally"
"is primarily used by the sheep on the farm, often to disrupt discussions and disagreements between animals on the nature of Animalism. Later, Napoleon and his pigs secretly revise some commandments to clear themselves of accusations of law-breaking. The changed commandments are as follows, with the changes bolded: Eventually, these are replaced with the maxims, ""All animals are equal, but some animals are more equal than others"", and ""Four legs good, two legs better!"" as the pigs become more human. This is an ironic twist to the original purpose of the Seven Commandments, which were supposed to keep order within"
"lion since it is not guarded by a human. Illustrations in books from the 15th - 20th century. The Dog and the Wolf The Dog and the Wolf is one of Aesop's Fables, numbered 346 in the Perry Index. It has been popular since antiquity as an object lesson of how freedom should not be exchanged for comfort or financial gain. An alternative fable with the same moral concerning different animals is less well known. A famished wolf meets a well-fed dog and compliments him on his sleek appearance. The dog describes his life of ease and invites the wolf"
"in his famous poem ""Epitaph to a Dog"": Dogs in religion Dogs (""Canis lupus familiaris""), which are mankind's first and most common domestic animals, have played a role in many religious traditions. Below entries are arranged in alphabetical order. Dogs had a major religious and symbolic significance to the Aztec peoples of central Mexico. Several ancient burial sites for dogs have been discovered in Mexico. Xolotl, an Aztec god of death, was depicted as a dog-headed monster. The dog is one of the 12 animals honored in Chinese astrology. The second day of the Chinese New Year is considered to"
"follows you until the end. The statement that ""Dog is man's best friend"" was first recorded as being made by Frederick, King of Prussia (1740-1786). Frederick referred to one of his Italian Greyhounds as his best friend. The earliest citation in the U.S. is traced to a poem printed in ""The New-York Literary Journal, Volume 4"", 1821: In 1870 Warrensburg, Missouri, George Graham Vest represented a farmer suing for damages after his dog, Old Drum, had been shot and killed. Vest’s closing speech included this quote, “The one absolutely unselfish friend that a man can have in this selfish world,"
"Good Shepherd The Good Shepherd (, ""poimḗn o kalós"") is an image used in the pericope of , in which Jesus Christ is depicted as the Good Shepherd who lays down his life for his sheep. Similar imagery is used in Psalm 23. The Good Shepherd is also discussed in the other gospels, the Epistle to the Hebrews, the First Epistle of Peter and the Book of Revelation. In the Gospel of John, Jesus states ""I am the good shepherd"" in two verses, and . From (WEB): This passage is one of several sections of John's Gospel which generate division"
"life and was therefore unjust. He argued that non-human animals can reason, sense, and feel just as human beings do. Theophrastus did not prevail, and it was Aristotle's position—that human and non-human animals exist in different moral realms because one is rational and the other not—that persisted largely unchallenged in the West for nearly two thousand years. While the first chapter of Book of Genesis describes how God gave human beings dominion over animals, this is tempered throughout the Torah by injunctions to show kindness and to respect animals. Severing a limb from a live animal and eating it was"
"take the next life into account. There follows sections of a narrative unparalleled in any other known gospel tradition, about Jesus' encounter with ""a Pharisee, a leading priest"" who tries to order Jesus and the disciples out of the Temple as ritually unclean. Jesus responds by contrasting ritual cleanliness, gotten by bathing with water used by dogs and pigs, like a harlot, against the life-giving water that comes down from heaven in baptism. Jesus is called ""Savior"" (), which is rare in the New Testament, but not unparalleled. The author of the fragment also believes that laymen have to change"
"a tormentor. It may one day come to be recognized that the number of the legs, the villosity of the skin, or the termination of the ""os sacrum"" are reasons equally insufficient for abandoning a sensitive being to the same fate. What else is it that should trace the insuperable line? Is it the faculty of reason or perhaps the faculty of discourse? But a full-grown horse or dog, is beyond comparison a more rational, as well as a more conversable animal, than an infant of a day or a week or even a month, old. But suppose the case"
"like a dumb beast"". The Midrash (Genesis Rabbah 33:1) interprets this verse as meaning that God saves man in the merit of the animals. The verse is also seen by Jewish ethicists as endorsing animal welfare and animal rights. Saint Augustine suggests that this verse proves that animals also receive salvation. The fountain of life mentioned in verse 9 (verse 8 in the KJV) has been depicted, for example on a stained glass window at the Catholic church in Bündheim, part of Bad Harzburg, Lower Saxony, Germany. The phrase has been used in the context of preservation of the natural"
"body is lying so that it can look on it. “Sagdid” means “dog sight” in the Middle Persian language of Zoroastrian theological works. There are various spiritual benefits thought to be obtained by the ceremony. It is believed that the original purpose was to make certain that the person was really dead, since the dog’s more acute senses would be able to detect signs of life that a human might miss. A “four-eyed” dog, that is one with two spots on its forehead, is preferred for sagdid. The traditional rites involving dogs have been under attack by reformist Zoroastrians since"
"""Greek Anthology"". At roughly the same time, an alternative version of the fable was alluded to in Saying 102 of the apocryphal Gospel of Thomas. This example involves oxen rather than a horse. ""Jesus said, 'Woe to the Pharisees, for they are like a dog sleeping in the manger of oxen, for neither does he eat nor does he let the oxen eat'."" Assuming that this gospel is not an original document, the saying seems to be an adaptation of criticism of the Pharisees in the canonical Gospel of Matthew (23.13): ""Woe to you, teachers of the law and Pharisees,"
"of playing upon words; saying, for instance, that he would rather fall among crows (""korakes"") than flatterers (""kolakes""), for the one devour the dead, but the other the living. Two declamations have survived, named ""Ajax"" and ""Odysseus"", which are purely rhetorical. Antisthenes' nickname was ""the (Absolute) Dog"" (ἁπλοκύων, Diog. Laert.6.13) In his ""Lives of the Eminent Philosophers,"" Diogenes Laertius lists the following as the favorite themes of Antisthenes: ""He would prove that virtue can be taught; and that nobility belongs to none other than the virtuous. And he held virtue to be sufficient in itself to ensure happiness, since it"
"the Romans offer the same sacrifice to Geneta on behalf of the members of their household. But Socrates says that the Argives sacrifice a bitch to Eilioneia by reason of the ease with which the bitch brings forth its young. But does the import of the prayer, that none of them shall become ""good,"" refer not to the human members of a household, but to the dogs? For dogs should be savage and terrifying.<br> Or, because of the fact that the dead are gracefully called ""the good,"" are they in veiled language asking in their prayer that none of their"
"satirist Hipponax) only show the ""pharmakos"" being stoned, beaten and driven from the community. Scapegoat In the Bible, a scapegoat is an animal which is ritually burdened with the sins of others, then driven away. The concept first appears in Leviticus, in which a goat is designated to be cast into the desert to carry away the sins of the community. Practices with some similarities to the scapegoat ritual also appears in ancient Greece and Ebla. The word 'scapegoat' is an English translation of the Hebrew ""‘ăzāzêl"" (Hebrew: עזאזל) which occurs in Leviticus 16:8. The lexicographer Gesenius and Brown–Driver–Briggs Hebrew"