ANGRBODA is the Norse Goddess known as the MOTHER OF MONSTERS. She is a frost giantess and the mistress of the trickster God Loki. With him, she is the mother of three legendary monsters--Fenrir, a gigantic wolf; J"ormungandr, also known as the Midgard Serpent or the World Serpent; and Hel, Goddess of the dead. A prophecy had told Odin that the children of Angrboda and Loki would bring trouble to the Gods, so he had the three brought to him. He cast Hel into Niflheim, the realm of cold and darkness, and gave her dominion over the underworld. The serpent J"ormungandr was cast into the sea, where he grew so big that he could encircle the whole world and swallow his own tail. The wolf Fenrir was raised by the Gods until he grew too large to be controlled, at which point they chained him to an island. Angrboda's name means "herald of sorrow" and is also seen as ANGRBOdA, ANGERBODA, or AUGURBODA.
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AKTAIE (pronounced ack-TIE-eh) is one of the Greek Nereides. The Nereides were the 50 daughters of Nereus, God of the sea, and Doris, one of the Okeanides. Nereides were responsible for the sea, fish, and sailors. Each had dominion over some attribute of the sea, such as the way that foam formed upon the waves or the swiftness of a current. Aktaie was responsible for the seashore. Her name, which means "headland," is also seen as AKTAIA or ACTAEA.
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In Aztec and Toltec mythology, Xolotl ("The Animal", Lord of the Evening Star, Lord of the Underworld) was the god of lightning and a psychopomp, which is to say that he was the one who aided the dead on their journey to Mictlan, the afterlife.
Xolotl was also the god of fire and of bad luck. He was the twin of Quetzalcoatl, the pair being sons of the virgin Coatlicue, and was the evil personification of Venus, the evening star. He guarded the sun when it went through the underworld at night. He also brought forth humankind and fire from the underworld.
In art, Xolotl was depicted as a skeleton, a dog-headed man - "xolotl" can also mean "dog" in Nahuatl, the Aztec language - or a monster animal with reversed feet. He was also the patron of the Ulama game. He is identified with Xocotl as being the Aztec god of fire.
The axolotl, a type of salamander native to Mexico, is not directly named after the god. Instead, its name derives from the Nahuatl words for water ("atl") and dog (also "xolotl").Xoloitzcuintle is the official name of the Mexican Hairless Dog (also known as Perro Pelon Mexicano in Spanish), a canine species endemic to Central America dating back to Pre-Colombian times. This is one of many native dogs species in the Americas and it is often confused with the Peruvian Hairless Dog. The name Xoloitcuintle makes reference to Xolotl because, historically, one of this dog's missions was to accompany the dead in their journey into eternity. In spite of this prominent place in the mythology, the meat of the Xoloitcuintle was very much part of the diet of some of the ancient peoples of the region.
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Modern magic (and Pagan religion) has on an going in-house discussion about the nature of the Gods and Spirits, and of spiritual existence itself. Some folks assert that the mythic description of the spirits is essentially correct. There is a paralel world - the Astral Plane, or the Otherworld - in which spirits exist as independent personal beings. Others assert that spiritual phenomena - gods, spirits, 'energies' etc - are purely mental constructs in the individual, connected through cultural linguistic contact pur existing only as 'complexes' in the mind. The Jungians go their further step with old Carl's "collective unconscious", itself pretty similar to the astral plane.
In working with a public pagan group that deals with the spirits on a straight-up mythic basis this discussion comes up often enough that I've developed a little model for how the two positions can be reconciled while doing damage to neither. I systematized that nicely in a post to a list today, so I thought I'd post it here as well.
1: The Cosmos is holographic - the whole is repeated within the parts. Especially, the human microcosm reflects the macrocosm.
2: The Gods exist in the macrocosm.
3: Therefor, their reflections exist in each individual human microcosm. These reflections are what Jung perceived as the 'archetypes'.
4: Thus, when we invoke the Gods, and they draw near to us, their reflection draws near to our conscious awareness. Often it is only these internal daemons of the Gods that we actually perceive in our invocations, and that can be sufficient. The Gods act as and in those reflections just as they do as and through an idol of gold. Sometimes we are able to expand our awareness outside of our microcosmic bubble, and perceive the God more directly... Those are the big events...
So, while I dislike psychological reductionism in magic and religion, preferring a directly mythic approach, my model has a nice organized place for Jung's archetypes. Remember, it's only a model...
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