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Hineteiwaiwa, the goddess of childbirth, te whare pora and the arts; Hinemoana, the goddess of the ocean; Ikaroa, the long fish that gave birth to all the stars in the Milky Way. Kohara; Kui, the chthonic demigod. Mahuika, the goddess of fire. Moekahu, a lesser known goddess (or god) of Tūhoe whose form was of a dog , and a sibling of Haere.
God of war, hunting, fishing and agriculture: Tāwhirimātea God of the Weather, and storms [1] Hine-ahu-one First woman: Tāne-mahuta God of forests and birds: Tangaroa God of the sea : Rongo-mā-tāne God of peace, and of cultivated plants: Haumia-tiketike God of wild food plants: Urutengangana God of the light : Ruaumoko God of Earthquakes ...
This broke out into a war, a notable event of which Whakatau assisted Tinirau in burning his enemies. In a South Island variant of that myth, Tinirau and Tutunui met Kae who was in a canoe. Kae borrowed Tutunui, and Tinirau borrowed a nautilus from his friend Tautini in a continued search for Hineteiwaiwa.
A war god in mythology associated with war, combat, or bloodshed. They occur commonly in polytheistic religions. Unlike most gods and goddesses in polytheistic religions, monotheistic deities have traditionally been portrayed in their mythologies as commanding war in order to spread religion.
According to Horatio Gordon Robley, there are two main ideas behind the symbolism of hei-tiki: they are either memorials to ancestors, or represent the goddess of childbirth, Hineteiwaiwa. The rationale behind the first theory is that they were often buried when their kaitiaki (guardian) died and retrieved later to be placed somewhere special ...
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Māui attempting to enter Hine-nui-te-pō. Carving by Tene Waitere in the meeting house Rauru (opened in 1900). [1] Hinenuitepo meeting house at Te Whaiti in 1930. Hine-nui-te-pō ("the great woman of the night") in Māori legends, is a goddess of night and she receives the spirits of humans when they die.
Hei-tiki may signify memorials to ancestors, or represent the goddess of childbirth, Hineteiwaiwa. The rationale behind the first idea is that they were often buried when their kaitiaki (guardian) died and would be later retrieved and placed somewhere special to be brought out in times of tangihanga (mourning and associated activities).