these, and to prevent the possibility of this species of idolatry being established, that the dog was afterwards regarded with utter abhorrence among the Jews.[1] This feeling prevailed during the continuance of the Israelites in Palestine. Even in the New Testament the Apostle warns those to whom he wrote to "beware of dogs and evil-workers;" [2] and it is said in The Revelations that "without are dogs and sorcerers," ⁊c.[3] Dogs were, however, employed even by the Jews. Job says, "Now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock."[4] Dogs were employed either to guide the sheep or to protect them from wild beasts; and some prowled about the streets at night, contending with each other for the offal that was thrown away.
To a certain degree this dislike of the dog continues to the present day; for, with few exceptions, the dog is seldom the chosen companion of the Jew, or even the inmate of his house. Nor was it originally confined to Palestine. Wherever a knowledge of the Jewish religion spread, or any of its traditions were believed, there arose an abhorrence of the dog. The Mohammedans have always regarded him as an unclean animal, that should never be cherished in any human habitation—belonging to no particular owner, but protecting the street[5] and the district rather than the house of a master.
The Hindoos regard him likewise as unclean, and submit to various purifications if they accidentally come in contact with him, believing that every dog was animated by a wicked and malignant spirit condemned to do penance in that form for crimes committed in a previous state of existence. If by chance a dog passed between a teacher and his pupil during the period of instruction, it was supposed that the best lesson would be completely poisoned, and it was deemed prudent to suspend the tuition for at least a day and a night. Even in Egypt dogs are now as much avoided as they were venerated. In every Mohammedan and Hindoo country the most scurrilous epithet bestowed on a European or a Christian is—"a dog!"[6]
This accounts for the singular fact that in the whole of the Jewish history there is not a single allusion to hunting with dogs. Mention is made of nets and snares, but the dog seems to have been never used in the pursuit of game.
In the early periods of the history of other countries this seems to have been the case even where the dog was esteemed and valued, and had become the companion, the friend, and the defender of man and his home. So late as the second century of the Christian era, the fair hunting of the present day needed the eloquent defence of Arrian, who says that "there is as much difference between a fair trial of speed in a good run, and en-
- ↑ No dog was suffered to come within the precincts of the Temple at Jerusalem, Εξω κυνες was a prevalent expression among the Jews. Bryant’s Mythology vol. ii. p. 42.
- ↑ Phil. iii. 2.
- ↑ Rey. xxii. 15.
- ↑ Job. xxx. 1. See also Isaiah lvi, 10, 11.
- ↑ Psalm lix. 6.
- ↑ Carpenter’s Scripture Natural History, p. 109. It is a remarkable fact that from this faithful animal, the companion of man, and the guardian of his person and property, should originate so many terms of reproach as "dog," "cur," "hound," "puppy," "dog-cheap," "a dog’s trick," "dog-sick," "dog-weary," "to lead the life of a dog," "to use like a dog." All this probably originated in the East, where the dog was held in abhorrence as the common scavenger of the streets.
