159:) 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 on to mention that "The same thing happened when a dog was holding a bone in his mouth: the dog couldn't chew on the bone that way, but no other dog was able to chew on it either."
285:(English: The Gardener's Dog; 1618). In this case, De Vega's title alludes to the parallel European idiom involving a variant story in which a gardener sets his dog to guard his cabbages (or lettuces). After the gardener's death the dog continues to forbid people access to the beds, giving rise to the simile "He's like the gardener's dog that eats no cabbage and won't let others either" or, for short, "playing the gardener's dog" (
229:'s pithy version: "A churlish envious Cur was gotten into a manger, and there lay growling and snarling to keep the Provender. The Dog eat none himself, and yet rather ventur'd the starving his own Carcase than he would suffer any Thing to be the better for't. THE MORAL. Envy pretends to no other Happiness than what it derives from the Misery of other People, and will rather eat nothing itself than not to starve those that would."
237:(1722). "The stronger the passion is, the greater torment he endures; and subjects himself to a continual real pain, by only wishing ill to others." It is with this understanding that the idiom of "a dog in a manger" is most often used currently. However, a recent study has noted that it seems to be falling out of use, in America at least, concluding that "the majority of do not know it or even recall ever having heard it".
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watch and ward, looking fixedly at the seal and the bolt; for they thought it enjoyment enough, not that they were able to enjoy you themselves, but that they were shutting out everyone else from a share in the enjoyment, like the dog in the manger that neither ate the barley herself nor permitted the hungry horse to eat it." (
405:
Such work, bordering on the cartoon, provided a profitable avenue for social commentary. An
American example appeared in the illustration to a children's book of 1880, where a dog dressed as a ruffian stands on the straw, cudgel in hand, warning off a cow and her calf (see above). It ushers in use of
261:
similarly sums up the sexual politics of the idiom: "Thus aged lovers with young beautys live, Keepe off the joys they want the power to give." It was of exactly such a situation involving a eunuch and his slaveboys that
Straton had complained in the Greek anthology. But the idiom was also applied to
245:
One of Lucian's allusions to the fable gives it a metaphorically sexual slant: "You used to say that they acted absurdly in that they loved you to excess, yet did not dare to enjoy you when they might, and instead of giving free rein to their passion when it lay in their power to do so, they kept
370:
In
Britain artistic preference was for the anecdotal and the sentimental among 19th century genre artists, who found the fable ideal for their purposes. The most successful, and typical of many others, was Walter Hunt (1861–1941), whose "Dog in the Manger" (1885) was bought by the
366:
nursery dish of 1835, however, has more in common with Howitt's design. The fable also figured on the popular alphabet plates from
Brownhills Pottery later in the 19th century, although in this case only the ox's head is featured as it gazes at the dog reared up and barking.
214:(1564), although the accompanying illustration shows both an ox and an ass and the dog there, as in Steinhöwel, carries a bone clenched between its teeth. Oxen appear also in the Latin prose version of Arnold Freitag (1579) and in the English poem by
87:
as "The dog in the manger, concerning those who neither themselves use nor allow others to use: Insofar as the dog neither itself eats the barleycorns, nor allows the horse to". It was twice used in the following century by Greek writer
116:. 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'." The saying seems to be similar to his
888:
866:
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Popular artistic allusions to the fable, or the idiom arising from it, were especially common during the 19th century. Where Lope de Vega had adapted the theme to a problem play in the 17th century, the
Belgian composer
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347:(1810). Hollar's design of the ox turning its head to look round at the dog with the barn's brick entrance behind was clearly an influence on later illustrators, including those for the various editions of
328:, where a horse rather than the more common ox figured on the 1899 poster (see left). The title has also been used in various media since then, but without reference to the fable in publicity or on covers.
402:(1857), where a dog dressed as a footman and carrying food to his master bares his teeth at the poor ox begging at the door. In this case the fable was rewritten to fit the scenario.
127:(23.13): "Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the kingdom of heaven in men's faces; you do not enter yourselves, nor will you let others enter."
335:'s print for the 1666 Ogilby edition of Aesop's fables, in which a dog occupies the manger and barks at a single ox being driven into a wooden barn. Shortly afterwards,
218:(1586). Most of these authors follow Steinhöwel in interpreting the fable as an example of envy, but Christoph Murer's emblem of 1622 is titled meanness (
49:
which has been transmitted in several different versions. Interpreted variously over the centuries, the metaphor is now used to speak of one who
331:
Several well-known artists had illustrated fable collections and their designs were recycled for various purposes. Among these may be mentioned
222:) and the accompanying verse explains that such behaviour is miserly, not using what one has for oneself nor for the relief of others in need.
31:
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puppy that sits looking back in the hay that they want to eat. In the Tate version, a different breed is curled up asleep in their manger.
92:: in "Remarks addressed to an illiterate book-fancier" and in his play "Timon the Misanthrope". One other contemporary poetic source is a
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395:
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The French Creole
Dialect of Martinique: Its Historical Background, Vocabulary, Syntax, Proverbs and Literature, with a Glossary
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pictured the dog snarling on a pile of hay in a brick-built barn, while the dog does so in a more open farmyard structure in
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196:(1426), where it is applied to a personification of miserliness, the work was written almost a century before in French by
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The idiom was also put to figurative use during the 19th century. In much the same anecdotal tradition, the print-maker
281:
272:, where it arises during an argument between Catherine Linton and Isabella Linton over Isabella's love for Heathcliff.
1055:
394:
man eyeing askance a huge dinner, while hungry beggars and an importunate dog look on, in a work from 1826. Later on
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there is also the similar-sounding proverb, "The dog doesn't like the banana and he doesn't want the hen to eat it."
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as the dog, obstructing the choice of the
Democratic presidential candidacy and preventing others getting at the
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serving dish from 1831 is also related to the Barlow design, although the action takes place outside the barn. A
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who did not eat the grain, but who nevertheless prevented the horse from being able to eat anything either."
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pictures a dog in the uniform of a U.S. Marine holding off
European nations that wish to participate in the
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Wolfgang Mieder, "The dog in the manger": The rise and decline in popularity of a proverb and a fable.
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prevents others from having something for which one has no use. Although the story was ascribed to
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At roughly the same time, an alternative version of the fable was alluded to in Saying 102 of the
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Such illustrations were influential too on those who created designs for crockery. That on a
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While a horse figures in some allusions by later writers, the ox is the preferred beast in
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Later on the dog's behaviour is reinterpreted as malicious, a reading made clear in
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The short form of the fable as cited by Laura Gibbs is: "There was a dog lying in a
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There were, however, earlier 14th century poetic references to the fable. In
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324:. The idiom was also taken up in the US by the successful writer of farces,
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546:"Gospel of Thomas (Lambdin Translation) – The Nag Hammadi Library"
379:. At least two versions exist of the work. In one two calves peer at a
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73:
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A Spanish story involving sexual jealousy and selfishness appears in
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occasions of heterosexual jealousy between equals, as for example in
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535:, translated by Daryl Hine, Princeton University, 2001, Epigram 236
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The fable does not appear in any of the traditional collections of
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16th–20th century book illustrations of "The Dog in the Manger"
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in the 15th century, there is no ancient source that does so.
717:, 2011, 37.1: 1–44. An abstract of his study is available in
729:
The article was later incorporated as a chapter in Mieder's
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Midwestern
Folklore: Journal of the Hoosier Folklore Society
400:
The Fables of Aesop and Others
Translated into Human Nature
320:
used it as the basis for his one-act comic opera of 1855,
499:. Ebooks.adelaide.edu.au. 2009-05-01. Archived from
155:(c. 1476). There it is titled "Of the envious dog" (
406:the theme in illustrated papers a little later.
668:"76. A Dog in a Manger (Sir Roger L'Estrange)"
454:. Translated by Laura Gibbs. Mythfolklore.net
8:
777:. University of Virginia: PhD dissertation,
188:Though the next reference in English is in
420:. It was followed by the cover cartoon of
210:. It appears as such in a Latin poem by
762:Concise Dictionary of European Proverbs
443:
139:American children's illustration, 1880
32:The Dog in the Manger (disambiguation)
390:(1782–1838) used the title to show a
308:1899 theatre poster for the farce by
7:
1058:. Elections.harpweek.com. 1904-02-06
520:Loeb edition, p. 342, available at
478:. University Press of Mississippi,
233:echoes L'Estrange's observation in
147:and is not attributed to him until
733:, University of Mississippi 2014,
690:Page 219, copy on Internet Archive
179:To eat chaff, yet will he warn off
177:Though it be not the hound's habit
25:
569:. D.lib.rochester.edu. 2002-04-13
497:"The Works of Lucian of Samosata"
194:The Pilgrimage of the Life of Man
731:Behold the Proverbs of a People
865:By: laurakgibbs (2010-08-25).
181:An ox that commeth to the barn
1:
183:Thereof to take up any food.
908:Judie Siddall (2013-06-13).
764:, London, 1998, proverb 1036
452:"163. The Dog in the Manger"
351:'s fable collection and for
1111:Metaphors referring to dogs
398:revisited the scene in his
287:faire le chien du jardinier
27:Metaphor about spitefulness
1127:
912:. Dishynews.blogspot.co.uk
887:laurakgibbs (2010-08-19).
773:Funk, Henry Elwell. 1953.
652:XL emblemata miscella nova
235:Fables of Aesop and Others
118:criticism of the Pharisees
45:derives from an old Greek
29:
198:Guillaume de Deguileville
172:(c. 1390) it is related:
693:. Internet Archive. 1792
473:the Proverbs of a People
471:Wolfgang Mieder (2014),
1096:English-language idioms
805:. Commons.wikimedia.org
719:FOAFTales Newsletter 78
257:edition of the fables,
1016:. Childrenslibrary.org
428:William Jennings Bryan
418:Nicaragua Canal scheme
312:
282:El Perro del Hortelano
186:
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345:A New Work of Animals
322:Le chien du jardinier
307:
248:Timon the Misanthrope
241:Sexual interpretation
174:
138:
43:The Dog in the Manger
1014:"Children's Library"
608:De cane in praesepio
72:The story was first
30:For other uses, see
897:– via Flickr.
149:Heinrich Steinhowel
131:Later use in Europe
76:in the 1st century
826:. Mythfolklore.net
702:dog in the manger.
670:. Mythfolklore.net
637:Choice of Emblemes
503:on August 21, 2010
396:Charles H. Bennett
313:
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847:. Ancestry Images
845:"Ancestry Images"
760:Emanuel Strauss:
750:Chapter 10, p. 59
746:Wuthering Heights
623:Mythologia Ethica
410:'s centrefold in
388:Thomas Lord Busby
333:Wenceslaus Hollar
269:Wuthering Heights
169:Confessio Amantis
125:Gospel of Matthew
98:Straton of Sardis
18:Dog in the manger
16:(Redirected from
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995:. Allposters
993:"Allposters"
987:
976:. Retrieved
973:"Carulcards"
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910:"Dishy News"
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590:. 2016-10-23
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548:. Gnosis.org
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501:the original
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381:Jack Russell
377:Tate Britain
369:
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355:'s of 1818.
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300:Artistic use
286:
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277:Lope de Vega
274:
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264:Emily Brontë
253:In the 1687
252:
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208:emblem books
202:
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190:John Lydgate
187:
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61:Greek origin
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954:. Ruby Lane
952:"Ruby Lane"
933:. Ruby Lane
931:"Ruby Lane"
803:"Wikimedia"
533:Puerilities
522:archive.org
432:White House
408:J. S. Pughe
289:). In the
205:Renaissance
96:epigram by
94:paederastic
85:Diogenianus
1090:Categories
1062:2018-01-23
1041:2018-01-23
1020:2018-01-23
999:2018-01-23
978:2018-01-23
958:2018-01-23
937:2018-01-23
916:2018-01-23
894:2018-01-23
873:2018-01-23
851:2018-01-23
830:2018-01-23
824:"Fable 29"
809:2018-01-23
697:2018-01-23
674:2010-08-28
594:2018-01-23
573:2018-01-23
552:2010-08-28
507:2010-08-28
458:2010-08-28
438:References
426:picturing
291:Martinique
259:Aphra Behn
164:John Gower
111:apocryphal
51:spitefully
1037:. Loc.gov
727:1026-1001
656:Emblem 22
626:pp. 68–69
392:dyspeptic
122:canonical
1106:Proverbs
869:. Flickr
867:"Flickr"
279:'s play
220:Kargheit
200:(1335).
39:metaphor
748:etext.
612:poem 67
120:in the
100:in the
81:lexicon
74:glossed
1101:Fables
1081:online
725:
641:p. 184
482:
434:oats.
294:Creole
153:Esopus
90:Lucian
67:manger
779:p. 90
360:Spode
47:fable
723:ISSN
480:ISBN
413:Puck
343:'s
266:'s
192:'s
166:'s
151:'s
83:of
41:of
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Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
