693:"One day, Li was drunk outside the city and fell asleep in the grass on the side of the road. It happened that Zheng Xia, the Governor (上太守), came out to hunt, and seeing that the grass in the field was long, sent someone to set the grass on fire in order to scare out the animals. The place where Li lay was just downwind. When Heilong saw the fire coming, he dragged Li's clothes in its teeth, but Li didn't move. There was a small stream near where Li was lying, only thirty or fifty steps away from him. Heilong ran into the stream and soaked his body with water, then ran back to where Li was lying, wetting him with the water from the dog's body. In consequence, Li survived the fire, but Heilong was so tired that he died beside his owner. When Li woke up and found his hair wet and Heilong dead beside him, he very surprised by what had happened. He saw the traces of the fire, and then burst into tears. The Governor Zheng Xia heard of the news, felt very sorry for the dog and said: "A dog's repayment of kindness is greater than man's. Man does not know (true) kindness; how can he compare to a dog?" He asked people to prepare coffin clothes for Heilong's burial. Today,
683:. In the novel, a man named Hualong loved to shoot and hunt. His dog, nicknamed 'Tail' (的尾/Dewěi) follows him every time he goes hunting. One day, Hualong went to the riverside and a python wound itself around him, suffocating him. 'Tail' bit the snake to death, but his master lay stiffly on the ground unconsciously. 'Tail' barked restlessly around Hualong for a while, before running back home. Hualong's family was surprised by the dog's behavior, so they followed the dog to the river. Seeing Hualong unconscious on the ground, his family rushed him back home, where he woke up only two days later. 'Tail' did not eat for two days until his master had woken up. Since then, Hualong has cherished dogs as if they were his kin.
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608:"I have heard that it is best not to throw away old and frayed carriage curtains because one can use them to bury horses; that it is best not to throw away old and frayed carriage canopies because one can use them to bury dogs. I am poor and have no carriage canopy. So use my mat when you put the dog into his grave. Be sure not to let his head get stuck in the mud."
969:最近台灣有一則新聞：年輕男子失蹤，其父在網上寫信，拜託政府部門幫忙尋找「小犬」，沒想到警方竟誤會他在尋找小狗，問他「犬兒」的品種、毛髮特徵呢﹗(Recently, there's news in Taiwan that a young man went missing. His father then wrote a letter on the web, asking the government to help find his "Little Dog." Police then misunderstood it as a search for a puppy, and asked about the "Quǎner"'s breed, hair, and characteristics!)
646:) has been used as a term of self-cheapening deference in reference to one's own son, mostly in front of others as a form of respect. Such practice is now considered obsolete, as modern Chinese customs have largely eschewed the practice of self-cheapening deference altogether. The term is now also used to refer to
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There is pictorial evidence from early Han tomb tiles of large dogs with collars in the typical pointing position - the body in a slightly crouching position, neck extended horizontally, and one forepaw being under and raised several inches above ground - standing before a flock of geese in flight
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gives a clue as to how the ceremony took place. It is written with the radical for chariot (車) and a phonetic element which originally meant an animal whose legs had been bound (发). It was the duty of a specially appointed official to supply a dog of one colour and without blemishes for the
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At the banquets of feudal lords a dish of dog's broth and glutinous rice was considered a great delicacy. For summer, dried fish fried in pungent dog's fat was thought to be cooling. When dog's meat was prepared as sacrificial meat it had first to be marinated in vinegar and pepper.
341:. There was hardly a tomb or a building consecrated without the sacrifice of a dog. At one site, Xiaotong, the bones of a total of 825 human victims, 15 horses, 10 oxen, 18 sheep and 35 dogs were unearthed. Dogs were usually buried wrapped in reed mats and sometimes in
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The Shang kings recognised "Dog
Officers" (犬) who were involved in hunting in a specific area beyond the royal domain. One oracle bone records: "If the king joins with Qin, the Dog Officer at Cheng, there will be no regrets and he will have no disasters."
352:(鈴) have sometimes been found attached to the necks of dogs or horses. The fact that alone among domestic animals dogs and horses were buried demonstrates the importance of these two animals to ancient Chinese society. It's reflected in an
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According to Bruno
Schindler, the origin of using dogs as sacrificial animals dates back to a primitive cult in honour of a dog-shaped god of vegetation whose worship later became amalgamated with that of
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take place because dogs in heaven eat the sun. In order to save the sun from demise, ancient people formed the habit of beating drums and gongs at the critical moment to drive away the dogs.
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period, there was a man named Li
Xinchun, and his family had a dog named "Heilong" (黑龙, Black Dragon). Li loved this dog very much, allowing it to go wherever he went and eating with it.
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It is clear from the role of dogs in ceremony and as food, as well from the presence of dog figurines in
Ancient Chinese tombs, that they were held in some esteem.
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Dogs were associated with hunting from very early times. Many words for hunting in the
Chinese language are written with the radical for dog - for example,
363:(寧) rite during which a dog was dismembered to placate the four winds or honour the four directions. This sacrifice was carried over into Zhou times. The
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Nobuo
Shigehara, Qi Guoqin, Hajime Komiya, Yuan Jing, "Morphological study of the ancient dogs from three neolithic sites in China"
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records a custom to dismember a dog to "bring the four winds to a halt." (止風). Other ceremonies involving dogs are mentioned in the
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789:老子注譯及評介 (Beijing: Zhonghua shuju, 1984) at 78. Incidentally the term "straw dogs" became the title of a book of philosophy by
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Tests on neolithic dog bones show similarities between dogs from this era and modern-day
Japanese dogs, especially the
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Later, clay figurines of dogs were buried in tombs. Large quantities of these sculptures have been unearthed from the
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The "Tomb for the
Righteous Dog" (义犬冢) is a tomb made for dogs who died in order to save their owners. During the
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Systematic excavation of Shang tombs around Anyang since 1928 have revealed a large number of animal and human
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417: Heaven and earth are ruthless, and treat the myriad creatures as straw dogs;
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onwards. The tribe claimed descendancy from two large white dogs and worshipped a totem in their honor.
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Towards the late fifth century BC, surrogates began to be used for sacrifice in lieu of real dogs. The
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Shang oracle bones mention questions concerning the whereabouts of lost dogs. They also refer to the
520:(食犬) or edible dog. With the exception of the liver every part of the animal was considered edible.
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628:(犬戎), literally "Dog nomad-tribe", were enemies of the settled civilizations from the time of the
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460:(狗屠) was a specific (and lowly-regarded) profession. They are called "idle and untrustworthy" by
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Because of their importance and numbers, there was at
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royal mausoleum, for example, included two hunting dogs with gold and silver neck rings.
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period, the kingdoms of Han and Yan were thought to produce the best hunting dogs.
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ordering his disciple to perform the respectful burial for his dog and saying:
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character meaning "to burn" or "to roast" showed dog meat on top of a fire (然).
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passed down to modern times: "to serve like a dog or a horse." (犬馬之勞).
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195:. Statements consisting only of original research should be removed.
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In
Chinese: 躍躍毚兔 遇犬獲之. From Song 198, 'Qiaoyan', Legge translation.
875:仲尼之畜狗死，使子貢埋之，曰：「吾聞之也：敝帷不棄，為埋馬也；敝蓋不棄，為埋狗也。丘也貧，無蓋；於其封也，亦予之席，毋使其首陷焉。」
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have been found in some early graves excavated in northern China.
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843:(Philadelphia, PA: University of Pennsylvania Press, 2006) at 57.
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onwards. Most show sickle-shaped tails not unlike the modern
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has the Tomb of the Righteous Dog, which is more than ten
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306:(circa 5000 BC) cultures. Canine remains similar to the
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812:本草綱目, 獸之一（畜類二十八種）：「時珍曰︰狗類甚多，其用有三︰田犬長喙善獵，吠犬短喙善守，食犬體肥供饌。」
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Remains of dogs and pigs have been found in the oldest
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In Chinese: 天地不仁 以萬物為芻狗 聖人不仁 以百姓為芻狗. Chen Guying ed.
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The word for dog was sometimes used in human names.
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952:[Weekly Laugh: Quǎner is not a dog].
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497:Bencao Gangmu (Compendium of Materia Medica)
387:(軷) sacrifice to ward off evil required the
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818:(Chinese source text at zh.wikisource.org)
884:Confucius: a Life of Thought and Politics
774:International Journal of Osteoarchaeology
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703:high." This story was recorded in the
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348:. Small bells with clappers, called
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920:Lee, Ka Leung (14 November 2014).
841:The Royal Hunt in Eurasian History
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776:Vol. 8 Issue 1 (2008) pp. 11-22.
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672:Stories about loyal dogs
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853:Eiland, Murray (2003).
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950:"每周一笑﹕犬兒不是犬"
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922:"詞的尊與卑和貴與賤"
865:(3): 75–79.
620:crafty and
536:(獵: hunt),
489:Old Chinese
457:dog butcher
432:Han dynasty
406:Dao De Jing
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759:2018-01-10
735:References
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411:straw dogs
339:sacrifices
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801:1971 film
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602:Confucius
487:(肰). The
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934:1 August
799:) and a
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554:Shi Jing
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481:dog meat
474:Fan Kuai
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300:Yangshao
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258:Chinese
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