One image on ThatLooksLikeADick shows a sheep with an overgrown horn that bears a stunning resemblance to male anatomy.
There between the third and fourth version of “sheep in Fog” is the shift that sets Plath floundering and signals her desperation.
I put monkeys on the sheep, and one was a cowboy in chaps and a cowboy hat, and one was a jockey in silks.
They said his mild manners and nice-guy demeanor were "sheep's clothing" for a "predator" who "hunted" victims.
And then there is the slaughtering of sheep, some killed purposefully and others at the hand of an unknown “beast.”
Reid was not with the sheep when Mackenzie arrived where they fed.
I have in mind one old chap who used to herd the sheep on my uncle's farm.
He who looked over that landscape said: "sheep are eating men."
What sheep he did not kill for the use of his men, he ordered to be bayoneted.
The boys had not yet captured a sheep, but were trying to corner one, when they discovered him.
ruminant mammal, Old English sceap, scep, from West Germanic *skæpan (cf. Old Saxon scap, Old Frisian skep, Middle Low German schap, Middle Dutch scaep, Dutch schaap, Old High German scaf, German Schaf), of unknown origin. Not found in Scandinavian (cf. Danish faar "sheep") or Gothic (which uses lamb), and with no known cognates outside Germanic. The more usual Indo-European word for the animal is represented in English by ewe.
The plural form was leveled with the singular in Old English, but Old Northumbrian had a plural scipo. Used since Old English as a type of timidity and figuratively of those under the guidance of God. The meaning "stupid, timid person" is attested from 1540s. The image of the wolf in sheep's clothing was in Old English (from Matt. vii:15); that of separating the sheep from the goats is from Matt. xxv:33. To count sheep in a bid to induce sleep is recorded from 1854 but seems not to have been commonly written about until 1870s. It might simply be a type of a tedious activity, but an account of shepherd life from Australia from 1849 ["Sidney's Emigrant's Journal"] describes the night-shepherd ("hut-keeper") taking a count of the sheep regularly at the end of his shift to protect against being answerable for any animals later lost or killed.
Sheep's eyes "loving looks" is attested from 1520s (cf. West Frisian skiepseach, Dutch schaapsoog, German Schafsauge). A sheep-biter was "a dog that worries sheep" (1540s); "a mutton-monger" (1590s); and "a whore-monger" (1610s, i.e. one who "chases mutton"); hence Shakespeare's sheep-biting "thieving, sneaky."
are of different varieties. Probably the flocks of Abraham and Isaac were of the wild species found still in the mountain regions of Persia and Kurdistan. After the Exodus, and as a result of intercourse with surrounding nations, other species were no doubt introduced into the herds of the people of Israel. They are frequently mentioned in Scripture. The care of a shepherd over his flock is referred to as illustrating God's care over his people (Ps. 23:1, 2; 74:1; 77:20; Isa. 40:11; 53:6; John 10:1-5, 7-16). "The sheep of Palestine are longer in the head than ours, and have tails from 5 inches broad at the narrowest part to 15 inches at the widest, the weight being in proportion, and ranging generally from 10 to 14 lbs., but sometimes extending to 30 lbs. The tails are indeed huge masses of fat" (Geikie's Holy Land, etc.). The tail was no doubt the "rump" so frequently referred to in the Levitical sacrifices (Ex. 29:22; Lev. 3:9; 7:3; 9:19). Sheep-shearing was generally an occasion of great festivity (Gen. 31:19; 38:12, 13; 1 Sam. 25:4-8, 36; 2 Sam. 13:23-28).