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Walker, Brett L. (2005). The Lost Wolves Of Japan. University of Washington Press. ISBN 978-0-295-98492-6.
Yudi ( 玉帝 "Jade Deity") or Yuhuang ( 玉皇 "Jade Emperor" or "Jade King"), is the popular human-like representation of the God of Heaven. [45] Jade traditionally represents purity, so it is a metaphor for the unfathomable source of creation. Yinyanggong ( 陰陽公 "Yinyang Duke" [iii]) or Yinyangsi ( 陰陽司 "Yinyang Controller"), the personification of the union of yin and yang. Assasi, Reza (2013). "Swastika: The Forgotten Constellation Representing the Chariot of Mithras". Anthropological Notebooks (Supplement: Šprajc, Ivan; Pehani, Peter, eds. Ancient Cosmologies and Modern Prophets: Proceedings of the 20th Conference of the European Society for Astronomy in Culture). XIX (2). ISSN 1408-032X. DeBernardi, Jean (2007). "Commodifying Blessings: Celebrating the Double-Yang Festival in Penang, Malaysia and Wudang Mountain, China". In Kitiarsa, Pattana (ed.). Religious Commodifications in Asia: Marketing Gods. Routledge. ISBN 978-1134074457. Earlier, two studies had sequenced the mDNA of the Indian gray wolf and found that it is basal to all other extant Canis lupus haplotypes apart from the older-lineage Himalayan wolf. [4] [5] Later studies compared these sequences against worldwide wolf sequences and confirmed this basal position. [15] [16] [17] One study, based on a fossil record, estimated that the divergence between the coyote and the wolf lineages occurred 1 million years ago and wit
Theasaurus: Wolves
a b The cult of fox deities is characteristic of northeastern China's folk religion, with influences reaching as far south as Hebei and Shandong. Northeast China has clusters of deities which are peculiar to the area, deriving from the Manchu and broader Tungusic substratum of the local population. Animal deities related to shamanic practices are characteristic of the area and reflect wider Chinese cosmology. Besides the aforementioned Fox Gods ( 狐仙 Húxiān), they include: [ citation needed] In the theology of the classic texts and Confucianism, "Heaven is the lord of the hundreds of deities". [11]
The wolf showed its assent by moving its body and nodding its head. Then to the absolute surprise of the gathering crowd, Francis asked the wolf to make a pledge. As Francis extended his hand to receive the pledge, so the wolf extended its front paw and placed it into the saint’s hand. Then Francis commanded the wolf to follow him into town to make a peace pact with the townspeople. The wolf meekly followed St. Francis. In the Rig Veda, Ṛjrāśva 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. [21] Wolves are occasionally mentioned in Hindu mythology. In the Harivamsa, Krishna, to convince the people of Vraja to migrate to Vṛndāvana, creates hundreds of wolves from his hairs, which frighten the inhabitants of Vraja into making the journey. [22] Bhima, the voracious son of the god Vayu, is described as Vṛkodara, meaning "wolf-stomached". [23] Iranic [ edit ]There are a variety of immortals in Chinese thought, and one major type is the xian, which is thought in some religious Taoism movements to be a human given long or infinite life.
Lü, Daji; Gong, Xuezeng (2014). Marxism and Religion. Religious Studies in Contemporary China. Brill. ISBN 978-9047428022. Whether centred in the change-ful precessional north celestial pole or in the fixed north ecliptic pole, the spinning constellations draw the 卍 symbol around the centre. The existence of a ritual that provides one with the ability to turn into a wolf. [13] Such a transformation may be related either to lycanthropy itself, a widespread phenomenon, but attested especially in the Balkans- Carpathian region, [12] or a ritual imitation of the behavior and appearance of the wolf. [13] Such a ritual was presumably a military initiation, potentially reserved to a secret brotherhood of warriors (or Männerbünde). [13] To become formidable warriors they would assimilate behavior of the wolf, wearing wolf skins during the ritual. [10] Traces related to wolves as a cult or as totems were found in this area since the Neolithic period, including the Vinča culture artifacts: wolf statues and fairly rudimentary figurines representing dancers with a wolf mask. [14] [15] The items could indicate warrior initiation rites, or ceremonies in which young people put on their seasonal wolf masks. [15] The element of unity of beliefs about werewolves and lycanthropy exists in the magical-religious experience of mystical solidarity with the wolf by whatever means used to obtain it. But all have one original myth, a primary event. [16] [17] a b c The honorific Tiānhòu ( 天后 "Queen of Heaven") is used for many goddesses, but most frequently Mazu and Doumu. Scholars have also noted Indo-European parallels to the wolves Geri and Freki as companions of a divinity. 19th century scholar Jacob Grimm observed a connection between this aspect of Odin's character and the Greek Apollo, to whom both the wolf and the raven are sacred. [19] Philologist Maurice Bloomfield further connected the pair with the two dogs of Yama in Vedic mythology, and saw them as a Germanic counterpart to a more general and widespread Indo-European " Cerberus"-theme. [20] Speidel finds similar parallels in the Vedic Rudra and the Roman Mars. Elaborating on the connection between wolves and figures of great power, he writes: "This is why Geri and Freki, the wolves at Woden's side, also glowered on the throne of the Anglo-Saxon kings. Wolf-warriors, like Geri and Freki, were not mere animals but mythical beings: as Woden's followers they bodied forth his might, and so did wolf-warriors." [18]In the Hervarar saga, king Heidrek is asked by Gestumblindi ( Odin), "What is that lamp which 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." In Norse mythology, Geri and Freki are two wolves which are said to accompany the god Odin. They are attested in the Poetic Edda, a collection of epic poetry compiled in the 13th century from earlier traditional sources, in the Prose Edda, written in the 13th century by Snorri Sturluson, and in the poetry of skalds. The pair has been compared to similar figures found in Greek, Roman and Vedic mythology, and may also be connected to beliefs surrounding the Germanic "wolf-warrior bands", the Úlfhéðnar. Lincoln views this activity as the reason behind their epithet "ravenous" or "greedy". See Lincoln (1991:99). Spiedel, Michael (2004). Ancient Germanic Warriors: Warrior Styles from Trajan's Column to Icelandic Sagas. Routledge. ISBN 0-415-31199-3
Wǔdì — Military Deity: 關帝 Guāndì — Divus Guan, also called 關公 Guāngōng — Duke Guan, [iii] and popularly 關羽 Guānyǔ [ii] The wolf is a common motif in the foundational mythologies and cosmologies of peoples throughout Eurasia and North America (corresponding to the historical extent of the habitat of the gray wolf), and also plays a role in ancient European cultures. The modern trope of the Big Bad Wolf arises from European folklore. The wolf holds great importance in the cultures and religions of many nomadic peoples, such as those of the Eurasian steppe and North American Plains. Pregadio, Fabrizio (2013). The Encyclopedia of Taoism. Routledge. ISBN 978-1135796341. Two volumes: 1) A-L; 2) L-Z. Kusmina, Elena Efimovna (2007). The Origin of the Indo-Iranians. Brill. ISBN 978-0521299442 . Retrieved February 13, 2015.Adler, Joseph A. (2011). The Heritage of Non-Theistic Belief in China (PDF). (Conference paper) Toward a Reasonable World: The Heritage of Western Humanism, Skepticism, and Freethought. San Diego, CA. The popular image of the wolf is significantly influenced by the Big Bad Wolf stereotype from Aesop's Fables and Grimm's Fairy Tales. Reiter, Florian C. (2007). Purposes, Means and Convictions in Daoism: A Berlin Symposium. Otto Harrassowitz Verlag. p.190. ISBN 978-3-447-05513-0. Ebert, Roger. "Princess Mononoke movie review (1999) | Roger Ebert". www.rogerebert.com/ . Retrieved 2023-09-09.
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