The History of The Wolf by Forest Ostrander (top books of all time .TXT) 📕

According to the Roman tradition, a wolf was responsible for the childhood survival of the future founders of Rome, Romulus and Remus. The twin babies were ordered to be killed by their great uncle Amulius. The servant ordered to kill them, however, relented and placed the two on the banks of the Tiber river. The river, which was in flood, rose and gently carried the cradle and the twins downstream, where under the protection of the river deity Tiberinus, they would be adopted by a she-wolf known as Lupa in Latin, an animal sacred to Mars. As a consequence, the Italian Wolf is the national animal of the modern Italian Republic.

The comedian Plautus used the image of wolves to ponder the cruelty of man as a wolf unto man.

Germanic:

Norse mythology prominently includes three malevolent wolves, in particular: the giant Fenrisulfr or Fenrir, eldest child of Loki and Angrboda who was feared and hated by the Æsir, and Fenrisulfr's children, Sköll and Hati. Fenrir is bound by the gods, but is ultimately destined to grow too large for his bonds and devour Odin during the course of Ragnarök. At that time, he will have grown so large that his upper jaw touches the sky while his lower touches the earth when he gapes. He will be slain by Odin's son, Viðarr, who will either stab him in the heart or rip his jaws asunder according to different accounts. Fenrir's two offspring will according to legend, devour the sun and moon at Ragnarök. On the other hand, however, the wolves Geri and Freki were the Norse god Odin's faithful pets who were reputed to be "of good omen."

In the Hervarar saga, king Heidrek is asked by Gestumblindi (Odin),

What is that lampwhich lights up men,but flame engulfs it,and wargs grasp after it always.

Heidrek knows the answer is the Sun, explaining

She lights up every land and shines over all men, and Skoll and Hatti are called wargs. Those are wolves, one going before the sun, the other after the moon.

But wolves also served as mounts for more or less dangerous humanoid creatures. For instance, Gunnr's horse was a kenning for "wolf" on the Rök Runestone, in the Lay of Hyndla, the völva (witch) Hyndla rides a wolf, and to Baldr's funeral, the giantess Hyrrokin arrived on a wolf.

Baltic and Slavic:

 According to legend, the establishment of the Lithuanian capital Vilnius began when the grand duke Gediminas dreamt of an iron wolf howling near the hill.

The Slavic languages share a term for "werewolf" derived from a Common Slavic vlko-dlak "wolf-skin".

The wolf as a mythological creature is greatly linked to Balkan and Serbian mythology and cults. It has an important part in Serbian mythology. In the Slavic, old Serbian religion and mythology, the wolf was used as a totem. In the Serbian epic poetry, the wolf is a symbol of fearlessness. Vuk Karadžić, 19th-century Serbian philologist and ethnographer, explained the traditional, apotropaic use of the name Vuk (wolf): a woman who had lost several babies in succession, would name her newborn son Vuk, because it was believed that the witches, who "ate" the babies, were afraid to attack the wolves.

Indic:

 In the Rig Veda, Rijrsava is blinded by his father as punishment for having given 101 of his family's sheep to a she-wolf, who in turn prays to the Ashvins to restore his sight. Wolves are occasionally mentioned in Hindu mythology. In the Harivamsa, Krishna, to convince the people of Vraja to migrate to Vrindavan, creates hundreds of wolves from his hairs, which frighten the inhabitants of Vraja into making the journey. Bhima, the voracious son of the god Vayu, is described as Vrikodara, meaning "wolf-stomached".

Altic-Turkic and Mongolian:

 In the mythology of the Turkic and Mongolian peoples, the wolf is a revered animal. The shamanic Turkic peoples even believed they were descendants of wolves. The legend of Asena is an old Turkic myth that tells of how the Turkic people were created. In Northern China a small Turkic village was raided by Chinese soldiers, but one small baby was left behind. An old she-wolf with a sky-blue mane named Asena found the baby and nursed him, then the she-wolf gave birth to half-wolf, half-human cubs, from whom the Turkic people were born. Also in Turkic mythology it is believed that a gray wolf showed the Turks the way out of their legendary homeland Ergenekon, which allowed them to spread and conquer their neighbours. In modern Turkey this myth inspired extreme-right nationalist groups known as "Grey Wolves". As with most ancient peoples' beliefs, the wolf was thought to possess spiritual powers, and that parts of its body retained specific powers that could be used by people for various needs.

In the Secret History of the Mongols, the Mongol peoples are said to have descended from the mating of a doe (Gua maral) and a wolf ('Boerte chino'). In Modern Mongolia, the wolf is still seen as a good luck symbol, especially for males. In Mongolian folk medicine, eating the intestines of a wolf is said to alleviate chronic indigestion, while sprinkling food with powdered wolf rectum is said to cure hemorrhoids. Mongol mythology explains the wolf's occasional habit of surplus killing by pointing to their traditional creation story. It states that when God explained to the wolf what it should and should not eat, he told it that it may eat one sheep out of 1,000. The wolf however misunderstood and thought God said kill 1,000 sheep and eat one.

Japanese:

 In Japan, grain farmers once worshiped wolves at shrines and left food offerings near their dens, beseeching them to protect their crops from wild boars and deer. Talismans and charms adorned with images of wolves were thought to protect against fire, disease, and other calamities and brought fertility to agrarian communities and to couples hoping to have children. The Ainu people believed that they were born from the union of a wolflike creature and a goddess.

Finno-Ugric-Finnic:

 Unlike fox and bear, the wolf has always been feared and hated in Finland, and wolf has been the symbol of destruction and desolation, to the extent that the very name of wolf in Finnish language, susi, means also "a useless thing" and the by-name hukka means perdition and annihilation. While bear has been the sacred animal of Finns, wolves have always been hunted and killed mercilessly. The wolf has been represented as implacable and malicious predator, killing more than it manages to eat.

Arctic and North America-Arctic:

 Wolves were generally revered by tribes that survived by hunting, but were thought little of by those that survived through agriculture. Some tribes, such as the Nunamiut of northern and northwestern Alaska and the Naskapi of Labrador respected the wolf's hunting skill and tried to emulate the wolf in order to hunt successfully. Others see the wolf as a guide. The Tanaina of Alaska believed that wolves were once men, and viewed them as brothers.

Plains:

 In the Cardinal directions of the Plains Indians, the wolf represented the west, while for the Pawnee, it represented the southeast. According to the Pawnee creation myth, the wolf was the first creature to experience death. The Wolf Star, enraged at not having been invited to attend a council on how the Earth should be made, sent a wolf to steal the whirlwind bag of The Storm that Comes out of the West, which contained the first humans. Upon being freed from the bag, the humans killed the wolf, thus bringing death into the world. The Pawnee, being both an agricultural and hunting people, associated the wolf with both corn and the bison; the "birth" and "death" of the Wolf Star (Sirius) was to them a reflection of the wolf's coming and going down the path of the Milky Way known as Wolf Road.

Wolves were not always portrayed positively in Native American cultures. The Netsilik Inuit and Takanaluk-arnaluk believed that the sea-woman Nuliayuk's home was guarded by wolves. The Naskapi's believed that the caribou afterlife is guarded by giant wolves that kill careless hunters who venture too near. The Navajo people feared witches in wolves' clothing called "yee naaldlooshii", literally "with it, he goes on all fours". Wolf in Navajo is mąʼiitsoh- lit. "large coyote". Wolves were feared by the Tsilhqot'in, who believed that contact with wolves would result in nervous illness or death.

Caucasian:

 In Chechen (and generally also Ingush) lore, wolves are almost always portrayed in a positive light, either as an equivalent for the nation, or as the loving "Wolf Mother". The Chechen people are symbolically said to be variously related to wolves (not in a serious way, but in an either symbolic or joking manner), probably in relation to the "Wolf Mother" legend. Hence, characteristics of the wolf are also frequently compared to the Chechen people in a poetic sense, including the most famous line that members of the Chechen nation are "free and equal like wolves". Given this reverence for the wolf, it is easily the most common symbol used by Chechen nationalists.

Wolf clans are often equated to Chechen teips. The wolf for Chechens is not only the national animal, but also the national embodiment, and the wolf is frequently used to show pride. It is notable that the equation of "wolves = Chechens" also in some ways relates to the Chechen character, as it reflects the way Chechens see themselves (and to a degree, how others see them): intelligent, organized in clans, loyal, and brave.

The point of Chechens being "related" to wolves even goes to the point of the national founding myth- Turpalo-Noxchuo, the "founder" of the Chechen nation in legend, was raised by the Wolf Mother. It is also said that Chechens are descended from Turpalo-Noxchuo and the Wolf Mother like "sparks off steel".

Abrahamic traditions

Christianity:

The Bible contains 13 references to wolves, usually as metaphors for greed and destructiveness. In the New Testament, Jesus is quoted to have used wolves as illustrations to the dangers His followers would have face should they follow him (Matthew 10:16, Acts 10:29, Matthew 7:15)

The Book of Genesis was interpreted in Medieval Europe as stating that nature exists solely to support man (Genesis 1:29), who must cultivate it (Genesis 2:15), and that animals are made for his own purposes (Genesis 2:18-20). By this perspective, nature was only acceptable if controlled by man. The wolf is repeatedly mentioned in the scriptures as an enemy of flocks: a metaphor for evil men with a lust for power and dishonest gain, as well as a metaphor for Satan preying on innocent God-fearing Christians, contrasted with the shepherd Jesus who keeps his flock safe. The Roman Catholic Church often used the negative imagery of wolves to create a sense of real devils prowling the real world. Quoting from Leviticus and Deuteronomy, the Malleus Maleficarum states that wolves are either agents of God sent to punish sinners, or agents of the Devil sent with God's blessing to harass true believers to test their faith.

However, legends surrounding Saint Francis of Assisi show him befriending a wolf. According to the Fioretti, the city of Gubbio was besieged by the Wolf of Gubbio, which devoured both livestock and men. Francis of Assisi, who was living in Gubbio at the time took pity on the townsfolk, and went up into the hills to find the wolf. Soon fear of the animal had caused all his companions to flee, but the saint pressed on and when he found the wolf he made the sign of the cross and commanded the wolf to come to him and hurt no one. Miraculously the wolf closed his jaws and lay down at the feet of St. Francis. “Brother Wolf, you do much harm in these parts and you have done great evil…” said Francis. “All these people accuse you and curse you… But brother wolf, I would like to make peace between you and the people.” Then Francis led the wolf into the town, and surrounded by startled citizens he made a pact between them and the