God's Wolf: The Life of the Most Notorious of All Crusaders, Reynald de Chatillon

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Some gods were based on previously existing Taoist immortals, bodhisattvas, or historical figures. [44] Stoneware figure of a Daoist (Taoist) deity. From China, Ming Dynasty, 16th century CE. The British Museum Cosmic gods [ edit ] Wink, André (2002). Al-Hind: The Making of the Indo-Islamic World. Brill Academic Publishers, p. 65. ISBN 0-391-04173-8. Mín Tiān 旻天—"Compassionate Heaven", for it hears and corresponds with justice to the all-under-Heaven;

In skaldic poetry Geri and Freki are used as common nouns for "wolf" in chapter 58 of Skáldskaparmál (quoted in works by the skalds Þjóðólfr of Hvinir and Egill Skallagrímsson) and Geri is again used as a common noun for "wolf" in chapter 64 of the Prose Edda book Háttatal. [13] Geri is referenced in kennings for "blood" in chapter 58 of Skáldskaparmál ("Geri's ales" in a work by the skald Þórðr Sjáreksson) and in for "carrion" in chapter 60 ("Geri's morsel" in a work by the skald Einarr Skúlason). [14] Freki is also used in a kenning for "carrion" ("Freki's meal") in a work by Þórðr Sjáreksson in chapter 58 of Skáldskaparmál. [15] Archaeological record [ edit ] Mika Rissanen. "The Lupa Romana in the Roman Provinces". Acta Archaeologica Academiae Scientiarum Hungaricae. Akadémiai Kiadó . Retrieved 2016-04-01. It’s hard to separate Francis of Assisi and animals. Stories abound of how this great saint could communicate with animals and felt at one with all creation. Here are a few of the stories that were first recorded by Thomas of Celano during the 13th century. St. Francis Preaches to the Birds Milburn, Olivia (2016). The Spring and Autumn Annals of Master Yan. Sinica Leidensia. BRILL. ISBN 978-9004309661. p. 343, note 17. In another Japanese myth, 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. [39] 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 wolf like creature and a goddess. [40] Turkic [ edit ]Silén, Lars (1983). "Några Reflektioner Angående Bilderna på Balingsta-Stenen i Uppland" (PDF). Fornvännen. Swedish National Heritage Board. 78: 88–91. Archived (PDF) from the original on 2011-07-18 . Retrieved 2010-01-28.

Bernd Heinrich theorizes that Geri and Freki, along with Odin and his ravens Huginn and Muninn, reflect a symbiosis observed in the natural world among ravens, wolves, and humans on the hunt: Besides Shangdi and Taidi, other names include Yudi ("Jade Deity") and Taiyi ("Great Oneness") who, in mythical imagery, holds the ladle of the Big Dipper (Great Chariot), providing the movement of life to the world. [29] As the hub of the skies, the north celestial pole constellations are known, among various names, as Tiānmén 天門 ("Gate of Heaven") [30] and Tiānshū 天樞 ("Pivot of Heaven"). [31] L. David Mech & Luigi Boitani (2001). Wolves: Behaviour, Ecology and Conservation. University of Chicago Press. p.448. ISBN 0-226-51696-2. a b c d e f g h i j k l m n o p q r s t The cult of this deity is historically exercised in northern China. [54] It is important to note that many cults of northern deities were transplanted also in southern big cities like Hong Kong and Macau, and also in Taiwan, with the political changes and migrations of the 19th and 20th centuries.

In his book From Zalmoxis to Genghis Khan, Mircea Eliade attempted to give a mythological foundation to an alleged special relation between Dacians and the wolves: [8]