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Only a Dog
Examination of the enduring bonds.

You didn’t know how much you cared. Hell, she was only a dog. Nothing special. A Heinzey-57 varieties. Just a mutt.

But she …

Six months after your dog died, you still can’t talk about her. You turn your face away, embarrassed and perhaps ashamed of your tears.

Only a dog.

On one particularly bleak morning, Anne told me, “I wake up and Zippy’s gone and I wish I was dead too.”

“Only a dog”: that stupid, heartless diminutive comes straight from the Old Testament, the New Testament and the Koran.

Why did the ancient Semites seek to disrupt the profound, ancient connection between man and dogs?

In legends of other native peoples, the dog is a benign and helpful creature; sometimes he’s God’s companion, sometimes the guardian spirit of the underworld. Maria Leach’s wonderful God Had a Dog lists 70 native gods who had or used a dog.

Early nomadic Semitic peoples needed dogs for hunting, watchdogs, war and to defend their all-important flocks. The Midrash counts Abraham’s sheep-guarding dogs as part of his wealth.

But Semitic writers never once praise the dog’s virtues. The dog’s fidelity and courage go unremarked. He is absent from the 23rd Psalm, and at Christ’s nativity, when those terrifying angels brighten the night sky, the shepherd’s dogs don’t bark.

I tuned into an Evangelical radio broadcast whose preacher instructed children, “Sure, you like old Spot and you must be kind to him, but remember, children, you have a soul and old Spot doesn’t.”

This doctrine troubles some devout Christians who hope to see their dog in an afterlife and, scripture to the contrary, presume they will. Some trust that since theirs is a loving God, He will slip their pets past Saint Peter. More consistent Christians assume they will be so busy worshipping God in the afterlife that they won’t miss their dogs—that their love for Spot is merely an earthly love, no more important than their affection for their Chevy Impala.

Early Semites worshiped gods of fertility and gods of war: Dagon and Hadad, and Baal, “the rider on the clouds.” Often cruel, these gods required propitiation, but you could do business with them.

These capricious, somewhat manipulable gods might make the barren wife fertile, bring rain, or cause an enemy’s spear to miss its mark, but they never shared with human worshippers their god-attributes, neither their power nor their all knowingness nor their ability to live forever.

Aspiring to a god’s powers was a bad idea; see Icarus.

Belly full, protected by the watchful dog lying beside him, man began to dream of the impossible. We can trace the painfully slow, irresistible progress of this dream through the years of the Old Testament’s creation.

Although they hedged their bets with Dagon, Baal and the occasional golden calf, some Semites began to dream of a single god. One can read the Pentateuch as the history of how Jews became monotheists. They swapped out a host of familiar, approachable gods for one remote, powerful, all knowing, loving but extremely cranky Deity.

Why did God love a species that often denied Him, defied Him and sometimes ranked Him second after that golden calf?

God loved weak, sinful, forgetful, rebellious man because, “And God said: Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, over the fowl of the air, and over the cattle, and over all the earth …” (Genesis 1:26).

 “After our likeness”—that brilliant link made monotheism possible. Just as there is one man, so there is one God. The worshipper is commanded to become “like” God (imitatio Dei). And surely, if we are “like” God, can’t we share some of his attributes, even His immortality?

Emphatically, God did not make dog in His own image. Monotheism asserted an extreme human singularity that has engaged philosophers ever since: “Man, the featherless biped.” “Man, the rational animal.” “Homo faber.” “Man the animal that makes promises.” Our determination to distance ourselves from other animals—indeed, from nature itself—has powered eco-catastrophes that endanger all life on Earth.

When God made man in his own image and gave him dominion over all other creatures, he simultaneously banished the dog from his special place at man’s side.

The betrayal of dog by man—the “Lost Dog” story— is one of our oldest, most poignant tales. When Odysseus returns home after years of wandering, no creature recognizes him except his dying dog. “Infested with ticks, half dead from neglect, here lay the hound, old Argos. But the moment he sensed Odysseus standing by, he thumped his tail, muzzling low, and his ears dropped, though he had no strength to drag himself an inch toward his master.”

Gelert was the favored hound of the 13th-century Welsh prince, Llewellyn ab Joweth . One day, Prince Llewellyn noticed that Gelert had left the hunt. When the prince got home, the bloody Gelert greeted his master exuberantly, but the prince’s infant son wasn’t in his crib, and blood splattered the walls. The enraged prince promptly slew Gelert. Moments later, he discovered his unharmed son, next to the corpse of the wolf Gelert had killed protecting the child.

There are at least 30 recorded versions of the Gelert story, the earliest before the Christian Era.

“Lost Dog” is paradigmatic; retold so many times in modern literature, it seems to be the only dog story we need to tell. White Fang, Lassie Come Home, The Incredible Journey, The Plague Dogs, my own Nop’s Trials: all stories of sundering and loss.

In Raymond Carver’s short story, “Jerry and Molly and Sam,” an overwhelmed husband abandons the family dog beside the road: “He saw his whole life a ruin from here on. If he lived another fifty years—hardly likely—he felt he’d never get over it, abandoning the dog … A man who would get rid of a little dog wasn’t worth a damn. That kind of man would do anything, would stop at nothing.”

We rewrite and reread this predictable, profoundly satisfying story, although in each recounting, we humans are cruel betrayers and dogs are our moral superiors.

The story satisfies because it is true. Yes, we betrayed the dog.

Our old partner, the animal who ensured our survival, who slipped into our genetic code like the missing piece of a jigsaw puzzle, became “only” a dog, no more privileged than hogs or sheep. We needed to spurn him because the dog threatened the same dreams his watchfulness made possible.

Freed by dog to dream of God, freed to yearn for God’s attributes, to escape the tragedy of human mortality, man gave up his dog for the greatest vision man has ever had.

Yet the dog remains eager—pathetically eager—to renew that 100,000-year-old genetic partnership from which he has been forever banished: Lost Dog.

Man didn’t abandon his dog cheaply. He didn’t sell him for a mere 30 pieces of silver. Man asked the greatest reward any creature ever asked of his god: immortality.

We lost our dog to live forever.

Excerpted from Mr. & Mrs. Dog: Our Travels, Trials, Adventures, and Epiphanies, forthcoming from University Press of Virginia (March 2013). Used with permission.

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This article first appeared in The Bark,
Issue 73: Spring 2013
Donald McCaig is a novelist, essayist, poet and sheep farmer who gained recognition with his classic man-and-dog tale, Nop's Trials, which was followed by numerous other bestsellers, including Eminent Dogs, Dangerous Men and, most recently, Rhett Butler's People.

Photograph by Francesco Ridolfi

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Submitted by Bobby Caldwell | June 23 2013 |

Said and written so very well Mr.Donald McCaig... thank you for this wonderful article/blog/excerpt...

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