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J. E. Millais: The Return of the Dove to the Ark (1851). According to the biblical story (Genesis 8:11), a dove was released by Noah after the Flood in order to find land; it came back carrying a freshly plucked olive leaf (Hebrew: עלה זית alay zayit), [7] a sign of life after the Flood and of God's bringing Noah, his family and the animals to land.
[47] [48] Animal motifs were also commonly used in stone-carved decoration in Anatolian Seljuk architecture (12th–13th centuries) and images of lions were favoured in this context. [49] Examples include the lion reliefs on the Döner Kümbet tomb (c. 1275) and the lion-head carvings on the Sahabiye Madrasa (c. 1267), both in Kayseri , and two ...
The little dog symbolizes faithfulness, devotion or loyalty, [13] or can be seen as an emblem of lust, signifying the couple's desire to have a child. [15] Unlike the couple, the dog looks out to meet the gaze of the viewer. [16] The dog could also be simply a lap dog, a gift from husband to wife.
The wind horse is a flying horse that is the symbol of the human soul in the shamanistic tradition of East Asia and Central Asia.In Tibetan Buddhism, it was included as the pivotal element in the center of the four animals symbolizing the cardinal directions and a symbol of the idea of well-being or good fortune.
The tiger symbol of Chola Empire was later adopted by the Liberation Tigers of Tamil Eelam and the tiger became a symbol of the unrecognised state of Tamil Eelam and Tamil independence movement. [27] The Bengal tiger is the national animal of India and Bangladesh. [28] The Malaysian tiger is the national animal of Malaysia. [29]
[1] [2] Chinese symbols often have auspicious meanings associated to them, such as good fortune, happiness, and also represent what would be considered as human virtues, such as filial piety, loyalty, and wisdom, [1] and can even convey the desires or wishes of the Chinese people to experience the good things in life. [2]
Meat eating was a status symbol, and animals were often cooked alive; Ryder writes that pigs were skewered alive on hot spits to improve the taste. He writes that there were nevertheless signs of tender feelings for animals in the poetry of Virgil (70–19 BCE), Lucretius (99–55 BCE), and Ovid (43 BCE–17 CE).
The anthropologist Lynne Isbell has argued that, as primates, the serpent as a symbol of death is built into our unconscious minds because of our evolutionary history.. Isbell argues that for millions of years snakes were the only significant predators of primates, and that this explains why fear of snakes is one of the most common phobias worldwide and why the symbol of the serpent is so ...