In Egypt, the ancestors of modern
greyhounds were used in hunting and
kept as companions. Many Egyptians considered the birth of a such a hound
second in importance only to the birth of a son. When the pet hound died,
the entire family would go into mourning.
The favorite hounds of the upper class were mummified and buried
with
their owners. The walls of Egyptian tombs often were decorated with
images
of their hounds. An Egyptian tomb painting from 2200 BC portrays dogs
that
looks very much like the modern greyhound (for a picture of this mural,
see
The Complete Book of Greyhounds,, p. 8). Among pharaohs known to
own greyhound-type dogs are Tutankhamen, Amenhotep II, Thutmose III,
Queen Hatshepsut, and Cleopatra VII (of Antony and Cleopatra fame).
The Egyptian god Anubis, either a jackal or a hound-type dog, is
frequently displayed on murals in the tombs of the Pharaohs (right). Some
depictions of it look much like the modern Pharaoh Hound, a close relation
of the greyhound.
The only breed of dog mentioned by
name in the Bible is the greyhound
(Proverbs 30:29-31, King James Version):
The Hebrew phrase translated as "greyhound" literally means "girt in
the loins." This probably was considered by translators the most
appropriate
English term to describe the ancestor of the greyhound. It also didn't hurt
that greyhound coursing was popular with the sixteenth century court of
King James (see below).
There be three things which do well, yea,
Which are comely in going;
A lion, which is strongest among beasts and
Turneth not away from any;
A greyhound;
A he-goat also.
In the Jewish and Christian scriptures, dogs are generally considered ill-
tempered scavengers which are tolerated but not trusted; certainly not
admired and loved. In several passages, it's clear that dogs were thought
of as scavengers: "Any one belonging to Jeroboam who dies in the city the
dogs shall eat. . . " (1 Kings 14:11). A pack of dogs might threaten one's
safety: "Yea, dogs are round about me; a company of evildoers encircle me.
. ." (Psalm 22:16). One might well have to beat them off for protection:
"And the Philistine said to David, 'Am I a dog, that you come to me with
sticks?'" (1 Samuel 17:43). A strange dog might quickly become vicious if
riled: "He who meddles in a quarrel not his own is like one who takes a
passing dog by the ears" (Proverbs 26:17). Jesus refers to their role as
scavengers when he says, "It is not fair to take the children's bread and
throw it to the dogs" (Matthew 15:26).
The Greeks probably bought some of
these hounds from Egyptian
merchants, some time before 1000 BC. The first breed of dog named in
western literature was the ancestor of the greyhound. In The
Odyssey, written by Homer in 800 BC, the hero Odysseus is away from
home for 20 years fighting the Trojans and trying to get home against the
opposition of the god Poseidon. When he finally returns home, he disguises
himself. The only one to recognize him was his hound Argus, who is
described in terms that marks him clearly as a sighthound (read an excerpt). Art
and coins from Greece depict short-haired hounds virtually identical to
modern greyhounds, making it fairly certain that the greyhound breed has
changed very little since 500 BC. A reason for the lack of change in 2,500
years is that, until very recently, the function of the greyhound has
remained
the same: to thrill humans with its agility, speed, and intelligence as it
chased the wild hare.
Around 325 BC, a hound named Peritas reportedly accompanied the
Macedonian monarch Alexander the Great on his military campaigns.
The Romans obtained their greyhounds from either the Greeks or the
Celts. Roman authors like Ovid and Arrian refer to them as Celt Hounds.
Some of their deities were accompanied by hounds.
The Romans used hounds for coursing. In coursing, the speed and agility
of sighthounds are tested against their prey, the hare. Dogs apparently did
not compete against one another, as in modern coursing. Ovid describes
coursing in the early first century AD: the impatient greyhound is held
back
to give the hare a fair start (read an excerpt). The
Roman Flavius Arrianus (Arrian) wrote "On Hunting Hares" in 124 AD. He
tells his readers that the purpose of coursing is not to catch the hare, but
to
enjoy the chase itself: "The true sportsman does not take out his dogs to
destroy the hares, but for the sake of the course and the contest between
the dogs and the hares, and is glad if the hares escape." Concerned about
proper sportsmanship, he adds, "Whoever courses with greyhounds should
neither slip them near the hare, nor more than a brace (2) at a time."
Arrian
also describes coursing among the Celts of Gaul (France):
The Greek gods were often portrayed with greyhounds. A hound often
accompanies Hecate, the goddess
of wealth. The protector of the hunt, the god Pollux, also is depicted with
hounds.
One myth tells of how a human named Actaeon came
upon the goddess Artemis taking a bath in a river. She punishes his
impropriety by turning him into a stag. He is then hunted down by his own
hounds (depicted on a vase, right). Depictions of this scene occur many
times in Greek and Roman art.
In his work, Metamorphosis, the Roman writer Ovid in the late first
century BC retold this story (read an excerpt).
Diana (the Roman version of Artemis) hunted with hounds. She was
considered a patron deity of animals, as depicted in this relief sculpture.
In
a popular
Roman story, Diana gives a greyhound named Lelaps to her good friend
Procris. Procris takes him hunting, and before long Procris spots a hare
and
pursues it. Unfortunately for Lelaps, the gods didn't want the hare to be
caught and turned both Lelaps and the hare into stone. This scene is a
common one in Roman art. Ovid also wrote about Procris and Lelaps (read an excerpt).
The more opulent Celts, who live in luxury, course in the following
manner.
They send out hare finders early in the morning to look over such places as
are likely to afford hares in form; and a messenger brings word if they
have
found any, and what number. They then go out themselves, and having
started the hare, slip the dogs after her, and follow on horseback.
When they conquered Britain, the Romans brought with them European
hares--more suitable for coursing than the local wild hares.
The Arab peoples have kept greyhound-type
dogs for several thousand years. The Saluki, which almost certainly shares
with the greyhound a common ancestor, is still used as a hunting dog by
some Arabs today. Arabian Bedouin for centuries have been devout
Muslims, and so follow ritual restrictions against contact with dogs. But
they don't consider their Salukis to be dogs and so don't believe that
contact with them is unclean. The Quran permits the eating of game killed
by hawks or Salukis (but not by other dogs). The Pashtun tribes in
Afghanistan make the same distinction between Saluki and dog, so this
probably goes back long before the birth of Islam in the seventh century.
Bedouin so admired the physical attributes and speed of the Saluki
that it was the only dog permitted to share their tents and ride atop their
camels. In early Arabic culture, the birth of a Saluki ranked in importance
just behind the birth of a son. The Bedouin use Salukis to hunt gazelle,
hare, bustard (a type of bird), jackal, fox, and wild ass. They consider
Salukis the Gift of Allah to his children. `
"Anubis," "Actaeon," and "Artemis":
On to Middle Ages/Renaissance
History
Image credits:
From Dan Schmidt's Adopt
A Greyhound web site's Gallery of greyhound art pages. Reproduced by
permission.
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