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Aid by assistants or subordinate spirits such as the Huron spirit Ioskeha, Hah-gweh-di-yu creates the first people, heals disease, defeats demons, and gives the Iroquois many magical and ceremonial rituals. Another of his gifts is tobacco, a central part of the Iroquois religion. In contrast, Hä-qweh-da-ět-gǎh brings dangerous and ...
Reviled by the "New Religion" of Handsome Lake, they were also rejected by the Christian Iroquois as holding pagan beliefs. Gradually, however, the societies came more into the open as hostility lessened. [219] A number of societies are known, of which the False Face Society is the most familiar.
Prior to the adoption of the single-family dwelling, Iroquois lived in large, extended-family homes also known as longhouses which also served as meeting places, town halls, theaters, and sites for religious ceremonies. Gaihwi:io keeps the longhouses for ceremonial purposes, and the movement was therefore termed the "Longhouse Religion".
Iroquois: Adekagagwaa: Summer Gaoh: Wind god Gendenwitha: Maiden, transformed into Morning Star by Dawn. Gohone: Winter Hahgwehdaetgan: God of evil. Twin of Hahgwehdiyu. Hahgwehdiyu: Creator; god of goodness and light. Twin of Hahgwehdaetgan. Onatha: Fertility Klamath: Llao: God of the underworld Skell: Spirit of the sky/above-world Kwakiutl ...
Hahgwehdiyu (also called Ha-Wen-Neyu, Rawenniyo, Hawenniyo or Sapling) [1] is the Iroquois god of goodness and light, as well as a creator god. He and his twin brother Hahgwehdaetgah, the god of evil, were children of Atahensic the Sky Woman (or Tekawerahkwa the Earth Woman in some versions), whom Hahgwehdaetgah killed in childbirth.
Handsome Lake, a leader and prophet, played a major role in reviving traditional religion among the Haudenosaunee (People of the Longhouse), or Six Nations Iroquois Confederacy. He preached a message that combined traditional Haudenosaunee religious beliefs with a revised code meant to revive traditional consciousness to the Haudenosaunee after ...
The narratives of the Great Law exist in the languages of the member nations, so spelling and usages vary. William N. Fenton observed that it came to serve a purpose as a social organization inside and among the nations, a constitution of the Iroquois Confederacy or League, ceremonies to be observed, and a binding history of peoples. [2]
During the Middle Ontario Iroquois stage, rapid cultural change took place near the beginning of the 14th century, [8] and detectable differences between the Glen Meyer and Pickering cultures disappeared. The Middle Ontario Iroquois stage is divided into chronological Uren and Middleport substages, [9] which are sometimes termed as cultures. [10]