The serpent, or snake, is one of the oldest and most widespread mythological symbols. The word is derived from Latin serpens, a crawling animal or snake. Snakes have been associated with some of the oldest rituals known to humankind and represent dual expression of good and evil.
In ancient Greek religion and mythology, Iris is a daughter of the gods Thaumas and Electra, the personification of the rainbow and messenger of the gods, a servant to the Olympians and especially Queen Hera.
The Lady of the Lake is a name or a title used by several either mermaid or mermaid-like but human enchantresses in the Matter of Britain, the body of medieval literature and mythology associated with the legend of King Arthur. She plays several important roles in many stories, including providing Arthur with the sword Excalibur, eliminating Merlin, raising Lancelot after the death of his father, and helping to take the dying Arthur to Avalon. Different sorceresses known as the Lady of the Lake appear concurrently as separate characters in some versions of the legend since at least the Post-Vulgate Cycle and consequently the seminal Le Morte d'Arthur, with the latter describing them as a hierarchical group, while some texts also give this title to either Morgan or her sister.
The world tree is a motif present in several religions and mythologies, particularly Indo-European, Siberian, and Native American religions. The world tree is represented as a colossal tree which supports the heavens, thereby connecting the heavens, the terrestrial world, and, through its roots, the underworld. It may also be strongly connected to the motif of the tree of life, but it is the source of wisdom of the ages.
*Dyḗus, also *Dyḗus ph₂tḗr, is the reconstructed name of the daylight-sky god in Proto-Indo-European mythology. *Dyēus was conceived as a divine personification of the bright sky of the day and the seat of the gods, the *deywṓs. Associated with the vast diurnal sky and with the fertile rains, *Dyēus was often paired with *Dʰéǵʰōm, the Earth Mother, in a relationship of union and contrast.
Estonian mythology is a complex of myths belonging to the Estonian folk heritage and literary mythology. Information about the pre-Christian and medieval Estonian mythology is scattered in historical chronicles, travellers' accounts and in ecclesiastical registers. Systematic recordings of Estonian folklore started in the 19th century. Pre-Christian Estonian deities may have included a god known as Jumal or Taevataat in Estonian, corresponding to Jumala in Finnish, and Jumo in Mari.
Black Annis is a bogeyman figure in English folklore. She is imagined as a blue-faced hag or witch with iron claws and a taste for human flesh. She is said to haunt the countryside of Leicestershire, living in a cave in the Dane Hills with a great oak tree at the entrance.
Trees are significant in many of the world's mythologies, and have been given deep and sacred meanings throughout the ages. Human beings, observing the growth and death of trees, and the annual death and revival of their foliage, have often seen them as powerful symbols of growth, death and rebirth. Evergreen trees, which largely stay green throughout these cycles, are sometimes considered symbols of the eternal, immortality or fertility. The image of the Tree of life or world tree occurs in many mythologies.
Cantabrian mythology refers to the myths, teachings and legends of the Cantabri, a pre-Roman Celtic people of the north coastal region of Iberia (Spain). Over time, Cantabrian mythology was likely diluted by Celtic mythology and Roman mythology with some original meanings lost. Later, the ascendancy of Christendom absorbed or ended the pagan rites of Cantabrian, Celtic and Roman mythology leading to a syncretism. Some relics of Cantabrian mythology remain.
Miraculous births are a common theme in mythological, religious and legendary narratives and traditions. They often include conceptions by miraculous circumstances and features such as intervention by a deity, supernatural elements, astronomical signs, hardship or, in the case of some mythologies, complex plots related to creation.
A weather god or goddess, also frequently known as a storm god or goddess, is a deity in mythology associated with weather phenomena such as thunder, snow, lightning, rain, wind, storms, tornadoes, and hurricanes. Should they only be in charge of one feature of a storm, they will be called after that attribute, such as a rain god or a lightning/thunder god. This singular attribute might then be emphasized more than the generic, all-encompassing term "storm god", though with thunder/lightning gods, the two terms seem interchangeable. They feature commonly in polytheistic religions, especially in Proto-Indo-European ones.
The Vainakh peoples of the North Caucasus were Islamised comparatively late, during the early modern period, and Amjad Jaimoukha (2005) proposes to reconstruct some of the elements of their pre-Islamic religion and mythology, including traces of ancestor worship and funerary cults. The Nakh peoples, like many other peoples of the North Caucasus such as Circassians, practised tree worship, and believed that trees were the abodes of spirits. Vainakh peoples developed many rituals to serve particular kinds of trees. The pear tree held a special place in the faith of Vainakhs.
Deities depicted with horns or antlers are found in many religions across the world. In religions that venerate animal deities, horned bulls, goats, and rams may be worshiped as deities or serve as the inspiration for a deity's appearance. Many pagan religions include horned gods in their pantheons, such as Pan in Greek mythology and Ikenga in Odinala. Some neopagan religions have constructed these deities as the Horned God, representing the male part of their duotheistic theological system.
Geniscus is a deity who appears in a sermon of Saint Eligius along with Neptune, Orcus, Minerva and Diana. These are all, the Christian homilist says, "demons" who should not be believed in or invoked. The warning implies cult activity for these deities in the northern parts of Merovingian Gaul into the 7th century.
A vegetation deity is a nature deity whose disappearance and reappearance, or life, death and rebirth, embodies the growth cycle of plants. In nature worship, the deity can be a god or goddess with the ability to regenerate itself. A vegetation deity is often a fertility deity. The deity typically undergoes dismemberment, scattering, and reintegration, as narrated in a myth or reenacted by a religious ritual. The cyclical pattern is given theological significance on themes such as immortality, resurrection, and reincarnation. Vegetation myths have structural resemblances to certain creation myths in which parts of a primordial being's body generate aspects of the cosmos, such as the Norse myth of Ymir.
In Slavic mythology, Perun is the highest god of the pantheon and the god of sky, thunder, lightning, storms, rain, law, war, fertility and oak trees. His other attributes were fire, mountains, wind, iris, eagle, firmament, horses and carts, and weapons. The supreme god in the Kievan Rus' during the 9th-10th centuries, Perun was first associated with weapons made of stone and later with those of metal.
Trees hold a particular role in Germanic paganism and Germanic mythology, both as individuals and in groups. The central role of trees in Germanic religion is noted in the earliest written reports about the Germanic peoples, with the Roman historian Tacitus stating that Germanic cult practices took place exclusively in groves rather than temples. Scholars consider that reverence for and rites performed at individual trees are derived from the mythological role of the world tree, Yggdrasil; onomastic and some historical evidence also connects individual deities to both groves and individual trees. After Christianisation, trees continue to play a significant role in the folk beliefs of the Germanic peoples.
