Wollert, Edward. "Wolves in Native American Religion". Wolf Song Alaska . Retrieved March 27, 2017. Tǔdìshén — God of the Local Land, or 土神 Tǔshén — Earth God, or 土地公 Tǔdìgōng — Duke of the Local Land: [iii] the tutelary deity of any locality and their Overlord is 后土 Hòutǔ — Queen of the Earth [ii] Shéxiān — Snake Immortal, also variously called 柳仙 Liǔxiān — Immortal Liu, or 常仙 Chángxiān — Viper Immortal, or also 蟒仙 Mǎngxiān — Python or Boa Immortal Saoqing Niangniang ("Lady who Sweeps Clean") is the goddess who ensures good weather conditions "sweeping away" clouds and storms. The Christian symbolism where the wolf represents the devil, or evil, being after the "sheep" who are the living faithful, is found frequently in western literature.

In the Irish epic tale The Cattle Raid of Cooley, the Morrigan takes on many forms in the presence of Cu Chulainn. She is an eel and a wolf, among other things. Because the Morrigan is seen as a wild, liberated and independent goddess, it only makes sense that the wolf is one of her sacred familiars. 5. Skadi: Norse Goddess of Winter & Wolves The word “Ragnarok” comes from Old Norse Ragnarök, “ Fate of the Gods.” In an apparent play on words, some pieces of Old Norse literature also refer to it as Ragnarøkkr, “Twilight of the Gods.” The event was also occasionally referred to as aldar rök, “fate of mankind,” and a host of other names. [1] Wéndi — Culture Deity, or 文昌帝 Wénchāngdì — Deity who Makes Culture Thrive, or 文昌王 Wénchāngwáng — King who Makes Culture Thrive: in southern provinces, this deity takes the identity of various historical persons, while in the north, he is more frequently identified as being the same as Confucius ( Kǒngfūzǐ 孔夫子)Pregadio, Fabrizio (2013). The Encyclopedia of Taoism. Routledge. ISBN 978-1135796341. Two volumes: 1) A-L; 2) L-Z. Zhao, Dunhua (2012), "The Chinese Path to Polytheism", in Wang, Robin R. (ed.), Chinese Philosophy in an Era of Globalization, SUNY Press, ISBN 978-0791485507 Imagine that you’re a Viking. You live in a world that you know will one day be obliterated. The very gods themselves will perish with it. Nothing of value will be spared – not even the memory of anything that ever had value. How does such a world look to you in the present moment, given that the seeds of that final destruction have already been sown, and the world is careening inexorably toward that final decisive moment? Would this not cast a dark hue of tragedy, senselessness, and futility over the world and everything that occurs within it? Indeed, it’s hard to escape the conclusion that this was how the Vikings saw the world on one level. The additional eight main goddesses of fertility, reproduction, and growth are: [72] :149–150,191,note 18 Bloomfield, Maurice (1908) "Cerberus" in: Hastings, James (Ed.) Encyclopaedia of Religion and Ethics, Vol. 5. Edinburgh: T. & T. Clark.

Mount Lykaion ( Λύκαιον ὄρος) 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. Simek, Rudolf (2007) translated by Angela Hall. Dictionary of Northern Mythology. D.S. Brewer. ISBN 0-85991-513-1According 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. Yet Ragnarok also carried another meaning for them, one which complemented yet altered this tragic view of life. Hierarchic organisation of the spiritual world]. web.sgjh.tn.edu.tw. Archived from the original on 2017-11-07 . Retrieved 2017-11-01. The wolf in the Scandinavian tradition as either representing the warrior or protector, sometimes combined with the Christian symbolism as the wolf representing evil or the devil, came to be a popular attribute in the heavy metal music subculture, used by bands such as Sonata Arctica, Marduk, Watain, Wintersun, and Wolf.

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. [32]Native American Indian Wolf Legends, Meaning and Symbolism from the Myths of Many Tribes". www.native-languages.org . Retrieved 23 April 2018. All these designations reflect a hierarchical, multiperspective experience of divinity. [23] Lists of gods, deities and immortals [ edit ] Main altar and statue of Doumu inside the Temple of Doumu in Butterworth, Penang, Malaysia. A temple dedicated to Pangu in Zhunan, Miaoli. Often we see Odin, the all-father of Norse mythology, shown with two ravens; however, when Odin is not accompanied by his large corvid friends he is flanked by two great wolves named Geri and Freki. The mention of Odin’s wolves comes from the Prose and Poetic Edda. Their characters in the Poetic and Prose Edda demonstrate a warrior quality, in particular a greed for blood and corpses. The names Geri and Freki are translated to be “greedy” and “the ravenous one”. They are destruction that makes way for creation. T.C. Kultur Bakanligi. Nevruz Celebrations in Turkey and Central Asia. Ministry of Culture, Republic of Turkey. Retrieved on 2007-08-11,

Markey, Greg, Father (14 February 2013). "Blessed Sebastián de Aparicio". Fairfield County Catholic . Retrieved 25 February 2013. {{ cite journal}}: CS1 maint: multiple names: authors list ( link) In the Prose Edda book Gylfaginning (chapter 38), the enthroned figure of High explains that Odin gives all of the food on his table to his wolves Geri and Freki and that Odin requires no food, for wine is to him both meat and drink. High then quotes the above-mentioned stanza from the poem Grímnismál in support. [11] In chapter 75 of the Prose Edda book Skáldskaparmál a list of names for wargs and wolves is provided that includes both Geri and Freki. [12] 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.Artemis is the Greek Goddess of the hunt, the forest, archery, chastity, and the moon. She was also a protector of women and children and was known to heal women’s injuries and disease. When depicted, Artemis was nearly always shown with animals of some kind – most often with dogs or deer. This is because her domain was the forest, and therefore all wildlife within the forest was under her guidance. This would have included wolves. Artemis & Wolves 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] Dacians might have called themselves "wolves" or "ones the same with wolves", [9] [8] suggesting religious significance. [10] The gods will decide to go to battle, even though they know what the prophecies have foretold concerning the outcome of this clash. They will arm themselves and meet their enemies on a battlefield called Vigrid (Old Norse Vígríðr, “Plain Where Battle Surges” [3]). “Odin and Fenrir, Freyr and Surt” by Emil Doepler (1905) Chang, Ruth H. (2000). "Understanding Di and Tian: Deity and Heaven from Shang to Tang Dynasties" (PDF). Sino-Platonic Papers. Victor H. Mair (108). ISSN 2157-9679.