According to the proverb, which animal always returns to its own vomit?
"developed the idea, imbuing it with a sense of shame and guilt, ""As when a dog goes to his own vomit and becomes abominable, so is a fool who returns in his wickedness to his own sin."" This was due to the contemporary idea of the fool as ungodly. The Second Epistle of Peter refers to the proverb (), ""But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire."" Kipling cites this in his poem ""The Gods of"
"Animal Fables, 1567). There it is accompanied by the proverb “The ill you do comes back to you” and an engraving of the toad towing the rat over a broad river as a falcon swoops down upon them. A similar design reversed appears in Christoph Murer's ""XL emblemata miscella nova"" (1622), with moralising lines that ascribe the tale to Aesop “who can be trusted” under the ironical title “Friends in misfortune” (""Amici in tempore adverso""). Jean de la Fontaine invented his own fanciful details to bulk out his retelling of the fable in 1668. There the frog feigns friendship and"
"death-bed repentance. In the 1546 edition of the ""Emblemata"" by Andrea Alciato the story is modified. There the bird vomits and is told by its parent that it is losing nothing of its own, since all it has eaten was stolen. The fable is used to illustrate the Latin proverb ""male parta, male dilabuntur"" (ill-gotten, ill-spent). A sceptical variation on the theme directed against religious observance later appeared in Gotthold Ephraim Lessing's collection of prose fables (1759). 'The fox, observing that the raven plundered the altars of the gods, and that he supported himself from their sacrifices, said to himself:"
"beast that would usurp their den. The smallest worm will turn being trodden on, And doves will peck in safeguard of their brood."" Even a worm will turn ""Even a worm will turn"" is an expression used to convey the message that even the meekest or most docile of creatures will retaliate or seek revenge if pushed too far. The phrase was first recorded in a 1546 collection of proverbs by John Heywood, in the form ""Treade a worme on the tayle, and it must turne agayne."" It was used in William Shakespeare's play ""Henry VI, Part 3"". In the"
"treacherously returning evil for good: 'Thou hast been to me as a snake that wound itself round a bramble and fell into a river. A wolf saw it and said: Lo the evil is mounted on the evil, and evil that which drives them along.' In later, less reliable versions, the snake rebukes the wolf for the animals that it has snatched, making it a fable of the pot calling the kettle black type. The Snake in the Thorn Bush The Snake in the Thorn Bush is a rare fable of Greek origin with a West Asian analogue. It is"
"Turtles all the way down ""Turtles all the way down"" is an expression of the problem of infinite regress. The saying alludes to the mythological idea of a World Turtle that supports the earth on its back. It suggests that this turtle rests on the back of an even larger turtle, which itself is part of a column of increasingly large turtles that continues indefinitely (i.e., ""turtles all the way down""). The exact origin of the phrase is uncertain. In the form ""rocks all the way down"", the saying appears as early as 1838. References to the saying's mythological antecedents,"
"Even a worm will turn ""Even a worm will turn"" is an expression used to convey the message that even the meekest or most docile of creatures will retaliate or seek revenge if pushed too far. The phrase was first recorded in a 1546 collection of proverbs by John Heywood, in the form ""Treade a worme on the tayle, and it must turne agayne."" It was used in William Shakespeare's play ""Henry VI, Part 3"". In the play, the phrase is uttered by Lord Clifford, killer of Rutland as, ""To whom do lions cast their gentle looks? Not to the"
"the damned: ""... ne cumaþ þa næfre of þæra wyrma seaðe & of þæs dracan ceolan þe is Satan nemned."" - ""[they] never come out of the pit of snakes and of the throat of the dragon which is called Satan."" The whale-monster Leviathan (translated from Hebrew, Job 41:1, ""wreathed animal"") has been equated with this description, although this is hard to confirm in the earliest appearances. However, in ""The Whale"", an Old English poem from the Exeter Book, the mouth of Hell is compared to a whale's mouth: The whale has another trick: when he is hungry, he opens"
"a snack, And his folks are still a-waiting for Bosephus to come back. For the boy became the teacher of this kind and gentle creature Who can play upon the fiddle in a very skillful way. And they'll never, ever sever, and they'll travel on forever, Bosephus and the fiddle and the old black bear. </poem> <poem> I'm bringin' home a baby bumblebee Won't my mommy be so proud of me I'm bringin' home a baby bumblebee—Ow! It stung me! I'm squishin' up my baby bumblebee Won't my mommy be so proud of me I'm squishin' up my baby bumblebee-Yuck!"
"he is to forget Lenore. The bird again replies in the negative, suggesting that he can never be free of his memories. The narrator becomes angry, calling the raven a ""thing of evil"" and a ""prophet"". Finally, he asks the raven whether he will be reunited with Lenore in Heaven. When the raven responds with its typical ""Nevermore"", he is enraged, and, calling it a liar, commands the bird to return to the ""Plutonian shore""—but it does not move. Presumably at the time of the poem's recitation by the narrator, the raven ""still is sitting"" on the bust of Pallas."
"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"
"it was the Pig. ""Lazy little Pig"" originated from this story. The Pig felt hungry in the middle of the race, so it stopped, ate something and then fell asleep. After it awoke, it finished the race in twelfth place, and became the last animal to arrive. The cat eventually drowned, and did not make it in the zodiac. It is said that this is the reason cats always hunt Rats. Another folk story tells that the Rat deceived the Ox into letting it jump on its back, in order for the Ox to hear the Rat sing, before jumping"
"Shakespeare (""Richard II"" 3.2.129–31,) John Milton (""Samson Agonistes"", line 763) and John Dryden (""All for Love"" 4.1.464–66), among the foremost. In one of the fable's alternative versions, the farmer takes the snake home to revive it and is bitten there. Eustache Deschamps told it this way in a moral ballade dating from the end of the 14th century in which the repeated refrain is ""Evil for good is often the return."" William Caxton amplified this version by having the snake threaten the farmer's wife and then strangle the farmer when he tried to intervene. In still another variation, the farmer"
"The Frog and the Fox The Frog and the Fox is one of Aesop’s Fables and is numbered 289 in the Perry Index. It takes the form of a humorous anecdote told against quack doctors. A frog leaves his native swamp and proclaims himself a wonder-working doctor. He is then asked by a sceptical fox how it is that he cannot cure his own lameness and sickly complexion. The fox’s taunt echoes the Greek proverb, ""Physician, heal thyself"", which was current in Aesop’s time (and was later quoted in the Christian scriptures). The fable was recorded in Greek by Babrius,"
"Love Me and Love My Dog,” “That We Should Lie Down With the Lamb,” and “That We Should Rise With the Lark” all feature prominent animal imagery. Popular Fallacies Charles Lamb wrote, as Elia, 16 popular fallacies. I. That a Bully is always a Coward II. That Ill-gotten Gain never Prospers III. That a Man must not Laugh at his own Jest IV. That such a One shows his Breeding.—That it is Easy to Perceive he is no Gentleman V. That the Poor Copy the Vices of the Rich VI. That Enough is as Good as a Feast VII. Of"
"zirun qayno, amma biyxoy kʼetʼu yāłru, xizyo łˤonon zenzi rikʼin raħira reƛ. Bˤeƛo buqełno bičin ažoz kʼodrexāzay, rołikʼno aħyabin kecno, kʼetʼu tataniłxo zewno cʼidox. Bˤeƛā kʼekʼrikʼerxo zewno aħyabi. Že rikʷayxoy, kʼetʼuz rokʼƛʼor rayno, že elo aw ƛin, hudu betʼtʼun kʼoƛin elor. Dicce bˤuƛʼzāq bˤeƛqo regin ixiytʼatow qˤaƛubin, boxin ciqxār. Bocʼezno qayizno, ziruzno rokʼƛʼor rayno baysi bāsu ixiytow ħaywan šebin, nełoq že riqičʼey kʼiriłno roxin. Cʼikʼiy reƛ miƛes ƛexun kʼetʼur. ʕoƛiran ɣˤudeł kʼetʼu bišno, racʼno baɣʷace dawla bocʼesno zirusno."" The Cat's Feat<br> Once upon a time there were a pig, a wolf, a fox and a hare. One day they gathered"
"returning pug is, however, not quite what is expected: it vomits. ""Ottos mops"" is one of Jandl's most famous humorous poems. The author himself labelled it a 'Sprechgedicht': a poem that creates its particular effect best when read aloud. It is frequently used in German schools as an example of concrete poetry, and has inspired several imitations by other poets, and by children. ""ottos mops ""is made up of 14 lines divided into 3 stanzas. At the beginning, a badly behaved pug is sent away by his owner, who is called Otto.<poem style=""margin-left:2em;""> „ottos mops trotzt otto: fort mops fort"
"are my urine!'"" Dutch: Hebrew: Russian: Antillean Creole French, Martinique: Sumerian Wellerism proverbs have been documented across Africa, Europe, western and southern Asia, but in almost no languages of eastern Asia. In a number of languages, especially in Africa, wellerisms are formed with animals as the speaker. In some cases, the choice of the animal may not carry much significance. However, in some cases, such as in the Chumburung language of Ghana, the choice of the specific animal as speaker is a significant part of some proverbs, ""chosen precisely for characteristics that illustrate the proverb... ""Chameleon says quickly quickly is"
"original Greek fable was returned to under the title “The Oxen and the Axle-Trees”. What had intervened was a Latin fable in the ""Hecatomythium"" (1495) of Laurentius Abstemius with this worst wheel variation. Abstemius often concocted such fables to fit current proverbs and the one he had in mind in this case was recorded a century before him in France as ""Toujours crie la pire roue du char"" (It’s always the cart's worst wheel that complains). The proverb persisted into the Renaissance and beyond in various European languages. It also reappeared at the end of a poem by Gilles Corrozet"
"life and of history, will have the courage to dispute this assertion?"" The primatologist and ethologist Frans de Waal disagreed with the proverb, writing that it ""contains two major flaws. First, it fails to do justice to canids, which are among the most gregarious and cooperative animals on the planet (Schleidt and Shalter 2003). But even worse, the saying denies the inherently social nature of our own species."" Bartolomeo Vanzetti, after being convicted of murder, along with Nicolo Sacco, in 1927, said that their pending execution would become an emblem ""of a cursed past in which man was wolf to"
"a vulture (or an eagle) would peck out his liver, which would regenerate overnight. (The liver is the only human internal organ that actually can regenerate itself to a significant extent.) Many ancient peoples of the Near East and Mediterranean areas practiced a type of divination called haruspicy or hepatomancy, where they tried to obtain information by examining the livers of sheep and other animals. In Plato, and in later physiology, the liver was thought to be the seat of the darkest emotions (specifically wrath, jealousy and greed) which drive men to action. The Talmud (tractate ""Berakhot 61b"") refers to"
"this the defeated Hector recalls that even a hare will leap on a dead lion in a line that was later imitated by Andrea Alciato in the poem accompanying his emblem on the futility of wrestling with the dead. The same proverb was later adapted into a fable by Pieter de la Court in his ""Sinryke Fabulen"" (Amsterdam, 1685). His version is prefaced by the Latin equivalent, ""mortuo leone et lepores insultant"", and tells how a selection of animals take their revenge on the dead beast, including wolves, bears, foxes and apes. Finally a hare leaps on the corpse and"
"and its houses will be full of ""howling creatures"" [""ohim""]; there ostriches will live, and there ""goat-demons"" [""sa’ir""] will dance."" Similarly, declares: """"Wildcats"" [""ziim""] shall meet with ""hyenas"" [""iim""], ""goat-demons"" [""sa’ir""] shall call to each other; there too ""Lilith"" [""lilit""] shall repose and find a place to rest."" In the Latin Vulgate translation of the Old Testament, ""sa’ir"" is translated as """"pilosus"""", which also means ""hairy"". Jerome, the translator of the Vulgate, equated these figures with satyrs. The ""se'irim"" are also mentioned once in , probably a recalling of Assyrian demons in shape of goats. Se'irim Se’īrīm (Hebrew: , singular"
"in the woods: A version of the saying in its ""turtle"" form appeared in an 1854 transcript of remarks by preacher Joseph Frederick Berg addressed to Joseph Barker: Many 20th-century attributions claim that William James is the source of the phrase. James referred to the fable of the elephant and tortoise several times, but told the infinite regress story with ""rocks all the way down"" in his 1882 essay, ""Rationality, Activity and Faith"": The linguist John R. Ross also associates James with the phrase: The metaphor is used as an example of the problem of infinite regress in epistemology to"
"inspire Poe's poem. Poe may also have been drawing upon various references to ravens in mythology and folklore. In Norse mythology, Odin possessed two ravens named Huginn and Muninn, representing thought and memory. According to Hebrew folklore, Noah sends a white raven to check conditions while on the ark. It learns that the floodwaters are beginning to dissipate, but it does not immediately return with the news. It is punished by being turned black and being forced to feed on carrion forever. In Ovid's ""Metamorphoses"", a raven also begins as white before Apollo punishes it by turning it black for"
"the one that never deserts him and the one that never proves ungrateful or treacherous is his dog.” In 1958, a statue of Old Drum was erected on the Johnson County Courthouse lawn containing a summation of Vest’s closing speech, “A man’s best friend is his dog.” Much earlier, however, Voltaire had written in his ""Dictionnaire philosophique"" of 1764: Translated, this reads: In 1941, Ogden Nash wrote ""An Introduction to Dogs,"" beginning: 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"
"of a doe (""gua maral"") and a wolf (""boerte chino""). In modern Mongolia, the wolf is still seen as a good luck symbol, especially for males. In Mongolian folk medicine, eating the intestines of a wolf is said to alleviate chronic indigestion, while sprinkling food with powdered wolf rectum is said to cure hemorrhoids. Mongol mythology explains the wolf's occasional habit of surplus killing by pointing to their traditional creation story. It states that when God explained to the wolf what it should and should not eat, he told it that it may eat one sheep out of 1,000. The"
"however, and ride off. When the animal emerges, it reproaches the man for his double-dealing. Most Greek accounts make the animal a fox who appeals to a woodman. In the Latin poem of Phaedrus the hunted animal is a hare (""lepus"") who appeals to a herdsman. Later Latin versions mistake the name and make the animal a wolf (""lupus""). It was therefore told of a wolf in the earliest printed collections of Aesop's fables in the 15th century. A rather different version of the fable is ascribed to Aesop by the 2nd century philosopher Maximus of Tyre in his Dissertations."
"you hypocrites! You shut the kingdom of heaven in men's faces; you do not enter yourselves, nor will you let others enter."" The fable does not appear in any of the traditional collections of Aesop's Fables and is not attributed to him until Steinhöwel's ""Esopus"" (c. 1476). There it is titled ""Of the envious dog"" (""de cane invido"") and illustrates a moral proposition: ""People frequently begrudge something to others that they themselves cannot enjoy. Even though it does them no good, they won't let others have it."" After the cattle that it hinders from eating remonstrate with it, Steinhöwel goes"
"ass, but it ends with exactly the same sentiment as in Phaedrus. La Fontaine’s choice of animals is influenced by a tag drawn from Horace, a frequent source for him. Used of the natural instinct of self defence, the Latin ""Dente lupus, cornu taurus petit"" (the wolf attacks with his teeth, the bull with his horns, Satires II.1.55) had become proverbial. The Neo-Latin poem “""Leo Senex""” by Hieronymus Osius shifted the emphasis to the pain that a formerly powerful human feels now that he cannot protect himself, leaving the cautionary story as no more than a metaphor. William Caxton urges"
"The Swan and the Goose The classical legend that the swan sings at death was incorporated into one of Aesop's Fables, numbered 399 in the Perry Index. The fable also introduces the proverbial antithesis between the swan and the goose that gave rise to such sayings as ‘Every man thinks his own geese are swans’, in reference to blind partiality, and 'All his swans are turned to geese', referring to a reverse of fortune. The fable recorded by Aphthonius of Antioch concerns a swan that its owner mistook for a goose in the dark and was about to kill it"
"is repeated, slightly louder, and he realizes it is coming from his window. When he goes to investigate, a raven flutters into his chamber. Paying no attention to the man, the raven perches on a bust of Pallas above the door. Amused by the raven's comically serious disposition, the man asks that the bird tell him its name. The raven's only answer is ""Nevermore"". The narrator is surprised that the raven can talk, though at this point it has said nothing further. The narrator remarks to himself that his ""friend"" the raven will soon fly out of his life, just"
"or the divine principle they signify. The 12th volume in particular ridicules the egotistical aims of priests through a satire, that is often referred to as ""the Udgitha of the dogs"". The verses 1.12.1 through 1.12.5 describe a convoy of dogs who appear before ""Vaka Dalbhya"" (literally, sage who murmurs and hums), who was busy in a quiet place repeating Veda. The dogs ask, ""Sir, sing and get us food, we are hungry"". The Vedic reciter watches in silence, then the head dog says to other dogs, ""come back tomorrow"". Next day, the dogs come back, each dog holding the"