The Concise Oxford Dictionary of World Religions (202 page)

(Heb., ‘I believe’). A short Jewish creed of unknown authorship. It is based on
Maimonides'
principles of the Jewish faith (
articles of faith
), and dates back at least to the 15th cent. More particularly, it is the title of Elie Wiesel's cantata, for which see the
HOLOCAUST
.

 
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Animals
.

The resemblances between many animals and humans, not least in their dependence on food and air, has given to animals a special status in all religions. Thus it has been widely believed that suprahuman realities, not least divine and diabolic, can take on the form of animals. They can also epitomize, in the form of
totems
, the networks of relationship which constitute a human society. Bearing, as they do, the obvious signs of vitality, animals have been a major part of
sacrifice
, becoming instrumental in expressing the many needs which humans have felt in their relation to God and to each other. Some religions (e.g. Islam) have retained animal sacrifice (
‘Id al-A
), but others have reacted strongly against the efficacy of such acts (e.g. Buddhism and Jainism). However, even in religions where the sacrifice of animals has taken, or does take, place, animals may be given a high and revered status. Judaism and Islam emphasize that they come from the hand of the Creator, and while they are to some extent given to humans for their use and food (e.g. Qur’
n 16. 5–8), this is within limits, and must always be in the context of kindness. Among Hindus, there is a controlling sense that that which alone is truly real (whether conceived of as
Brahman
or as God) underlies and guarantees the subsistence of all appearance: ‘This form is the source and indestructible seed of innumerable incarnations within the cosmos, and from it the appearances of all different living beings are created, heavenly beings, animals, humans, and all other kinds.… Thus you should regard deer, camels, monkeys, donkeys, rats, reptiles, birds and flies as though they are your own children’ (
rimad-Bhagavatam
). This underlying attitude is epitomized in the sacred cow (
go
). Not surprisingly, animals can be the focus of worship and in particular can be the forms of incarnation (
avat
ra
). The principle of
ahi
s
, emphasized and reinforced among Jains and Buddhists, led to a strong preference for vegetarianism (for this issue in general, see
FOOD
). An attempt to mobilize the resources of religion for greater care of the environment and of animals within it was made in the Assisi meetings and declarations in 1986.

 
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