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A hanged wolf in sheep's clothing. A 19th century illustration of the mediaeval fable attributed to Aesop. False prophets are frequently referred to in the New Testament, sheep were an important part of life in the Galilee of Jesus' era, and the metaphor of the pious as a flock of sheep is a common one in both the Old and New Testaments.
In the 7 th chapter of Matthew’s Gospel Jesus warns of the false prophets that would come in sheep’s clothing but hold the heart of ravenous wolves. The danger of such a tyrant is that their ...
Where observe that He does not say merely ‘to wolves,’ but in the midst of wolves, to show His excellent might therein, that the sheep would overcome the wolves though they were in the midst of them; and though they received many bites from them, yet were they not destroyed, but rather convert them.
In this the wolf dresses itself as a shepherd, but when it tries to imitate his call, it wakes the real shepherd and his dogs. Since the wolf is encumbered by its disguise, it cannot get away and is killed. This is the version followed in La Fontaine's Fables (III.3). [10] The conclusion both poets draw is the same as Nikephoros's.
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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.
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."