Wolves in folklore, religion and mythology

The wolf is a common motif in the foundational mythologies and cosmologies of peoples throughout Eurasia and North America, 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.
Wolves have sometimes been associated with witchcraft in both northern European and some Native American cultures: in Norse folklore, the völva Hyndla and the gýgr Hyrrokin are both portrayed as using wolves as mounts, while in Navajo culture, wolves have sometimes been interpreted as witches in wolf's clothing. Traditional Tsilhqot'in beliefs have warned that contact with wolves could in some cases possibly cause mental illness and death.

Akkadian

One of the earliest written references to black wolves occurs in the Babylonian epic Gilgamesh, in which the titular character rejects the sexual advances of the goddess Ishtar, reminding her that she had transformed a previous lover, a shepherd, into a wolf, thus turning him into the very animal that his flocks must be protected against.

Caucasian

The names of the nation of Georgia derives from Old Persian designation of the Georgians vrkān meaning "the land of the wolves", that would eventually transform into gorğān, term that will be finding its way into most European languages as "Georgia".
The wolf is a national symbol of Chechnya. According to folklore, the Chechens are "born of a she-wolf", as included in the central line in the national myth, as well as the opening line of the National Anthem of the Chechen Republic of Ichkeria. The "lone wolf" symbolizes strength, independence and freedom. A proverb about the teips is "equal and free like wolves".

Indo-European

In Proto-Indo-European mythology, the wolf was presumably associated with the warrior class, who would "transform into wolves" upon their initiation. This is reflected in Iron Age Europe in the Tierkrieger depictions from the Germanic sphere, among others. The standard comparative overview of this aspect of Indo-European mythology is McCone

Baltic

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. Lithuanian goddess Medeina was described as a single, unwilling to get married, though voluptuous and beautiful huntress. She was depicted as a she-wolf with an escort of wolves.

Dacian

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:

Dacians might have called themselves "wolves" or "ones the same with wolves", suggesting religious significance.
Dacians draw their name from a god or a legendary ancestor who appeared as a wolf.
Dacians had taken their name from a group of fugitive immigrants arrived from other regions or from their own young outlaws, who acted similarly to the wolves circling villages and living from looting. As was the case in other societies, those young members of the community went through an initiation, perhaps up to a year, during which they lived as a "wolf". Comparatively, Hittite laws referred to fugitive outlaws as "wolves".
The existence of a ritual that provides one with the ability to turn into a wolf. Such a transformation may be related either to lycanthropy itself, a widespread phenomenon, but attested especially in the Balkans-Carpathian region, or a ritual imitation of the behavior and appearance of the wolf. Such a ritual was presumably a military initiation, potentially reserved to a secret brotherhood of warriors. To become formidable warriors they would assimilate behavior of the wolf, wearing wolf skins during the ritual. 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. The items could indicate warrior initiation rites, or ceremonies in which young people put on their seasonal wolf masks. 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.
Germanic

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."
Wolves were seen as both being negative and positive to the Norse people. On one hand, they represent the untameable forces of nature, while on the other hand, they can also represent bravery, loyalty, protection, and wisdom.
In the Hervarar saga, king Heidrek is asked by Gestumblindi, "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."
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 Hyndla rides a wolf, and to Baldr's funeral, the gýgr Hyrrokin arrived on a wolf.
Wolf or Wulf is used as a surname, given name, and a name among Germanic-speaking peoples. "Wolf" is also a component in other Germanic names:

Wolfgang
Adolf, derived from the Old High German Athalwolf, a composition of athal, or adal, meaning noble, and wolf; its Anglo-Saxon cognate is Æthelwulf.
Rudolf, deriving from two stems: Rod or Hrōð, meaning "fame", and olf meaning "wolf".
Greek

The Ancient Greeks associated wolves with the sun god Apollo.
Mount Lykaion is a mountain in Arcadia where an altar of Zeus was located. Zeus Lykaios was said to have been born and brought up on it, and was the home of Pelasgus and his son Lycaon, who is said to have founded the ritual of Zeus practiced on its summit. This seems to have involved a human sacrifice, and a feast in which the man who received the portion of a human victim was changed to a wolf, as Lycaon had been after sacrificing a child. The sanctuary of Zeus played host to athletic games held every four years, the Lykaia.
According to Suda the bodyguards of Peisistratos were called wolf-feet, because they always had their feet covered with wolf-skins, to prevent frostbite; alternatively because they had a wolf symbol on their shields.

Indian

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. 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. Bhima, the voracious son of the god Vayu, is described as Vṛkodara, meaning "wolf-stomached".

Iranic

According to Zoroastrian legends, Zoroaster as a child was carried by the devs to the lair of the she-wolf, in expectation that the savage beast would kill it; but she accepted it among her own cubs, and Vahman brought an ewe to the den which suckled it.
According to the Avesta, the sacred text of the Zoroastrians, wolves are a creation from the 'darkness' of the evil spirit Ahriman, and are ranked among the most cruel of animals. and belong to the daevas. The Bundahishn, which is a Middle Persian text on the Zoroastrian creation myth, has a chapter dedicated to the 'nature of wolves' as seen in Zoroastrian mythology and belief.
Wusuns, an Indo-European semi-nomadic steppe people of Iranian origin, had a legend that after their king Nandoumi was killed by Yuezhi, another Indo-European people, Nandoumi's infant son Liejiaomi was left in the wild and He was miraculously saved from hunger being suckled by a she-wolf, and fed meat by ravens.

Roman

In Roman mythology wolves are mainly associated to Mars, god of war and agriculture. The Capitoline Wolf nurses Romulus and Remus, sons of Mars and future founders of Rome. 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.
In Antiquity, the she-wolf was identified as a symbol of Rome by both the Romans themselves and nations under the Roman rule. The Lupa Romana was an iconic scene that represented in the first place the idea of romanitas, being Roman. When it was used in the Roman Provinces, it can be seen as an expression of loyalty to Rome and the emperor.
The treatment given to wolves differed from the treatment meted out to other large predators. The Romans generally seem to have refrained from intentionally harming wolves. For instance, they were not hunted for pleasure, and not displayed in the venationes, either. The special status of the wolf was not based on national ideology, but rather was connected to the religious importance of the wolf to the Romans.
The comedian Plautus used the image of wolves to ponder the cruelty of man as a wolf unto man.
"Lupus" was used as a Latin first name and as a Roman cognomen.