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Title: Native American Pantheon
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Autumn_Heather
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(Date Posted:01/11/2009 06:27 AM)
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Gods of the Native American Pantheon

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Autumn_Heather
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RE:Native American Pantheon
(Date Posted:01/12/2009 21:15 PM)

KOKOPELLI
 
Also known as Koko, Ololowishkya
 
Kokopelli is known as the god of fertility, dating, mating, bringer of new crop corn.  He is the hump-backed flute player who is seen all over the Southwest, and inspiring the fruits of love to blossom.  Kokopelli embodies the true American Southwest, and dates back over 3,000 years ago, when the first petroglyphs were carved.
 
Although his true origins are unknown, this traveling, flute-playing Casanova is a sacred figure to many Southwestern Native Americans. Carvings of this hunch-backed flute-playing figure have been found painted and carved into rock walls and boulders throughout the Southwest.  The figure represents a mischievous trickster or the Minstrel, spirit of music. Kokopelli is distinguished by his dancing pose, a hunchback and flute. Legend also has it that the flute playing also symbolized the transition of winter to spring. Kokopelli’s flute is said to be heard in the spring’s breeze, while bringing warmth. His whimsical nature, charitable deeds, and vital spirit give him a prominent position in Native American mysticism. Rather like the horny old PAN, he is a primitive God of carefree lust, and consequently very popular.
 
Evidence from canyon walls and ancient pottery indicate that he was a popular symbol to many Indian tribes.  To the Hopi, Kokopelli actually represents one who brings the burden of babies and also one who carries sacks of buckskins for the women to make moccasins.
 
In the spring he is part of ceremonies depicting certain mating rituals.  His "hump" was often considered a bag of gifts, a sack carrying the seeds of plants and flowers he would scatter every spring. In Zuni culture, Kokopelli is known to be an important rain priest who brings in the rain.  Known as Ololowishkya, he is shown with a festive hairstyle, displaying an incredibly large phallus and is always seen with flute playing Paiyatamu as part of corn grinding ceremonies. 
 
In the Winnebago version of Kokopelli, his very large penis is detachable.  Forget Cupid’s arrow; if you’re a young maiden taking a quick dip in a nearby stream, you just may find Kokopelli’s penis floating downstream and being fired at you.  And while you may enjoy the experience, the patter of tiny feet are sure to follow.
 
Kokopelli also takes part in corn grinding rituals as he loves a good gyration, and can even cause a quick downpour to cool things off afterwards.  Life is never dull with Koko the clown.
 
My favorite Kokopelli story:

A very long time ago, the men of the village went on a hunt. It was the dead of winter and there was very little food in the village. The women and children were left behind due to the heavy snowfall. The men were only supposed to be away for three sunsets but due to the heavy snow they became lost. Today we call it a 'white-out'. They were gone for over 20 sunsets and when they came back to the village, all the children ran out to greet them. The men were happy to see the children but were perplexed as there were no women to greet them. As they entered the village, they found all of the women dead. The women had sacrificed themselves so that the children could live. They gave the children all of the food.

The village shaman told the men "We must dance the Dance of Thanksgiving, for the bounty we have returned with." The men cried out, "How can we have a Thanksgiving Dance with all of our women gone?" The Shaman simply said, "Trust in the Creator." The men made plans to have a Thanksgiving Dance and that night the Creator came to the Shaman. She told him to do something unthinkable. She told him to bury all of the women together, in a single shallow grave. The next morning all of the women were buried together. That night, the men and the children danced the Thanksgiving Dance with heavy hearts. The Creator caused a great sleep to come over the village and sent a wonderful spirit to the village. The spirit was tall and stately and played a flute. He went to the grave and started to play his flute. He bent over the grave and as he played, tears fell from his eyes. These tears became seeds of corn and he played and played and cried and cried. At the end of 20 sunsets our Creator said to him, "Kokopelli, you shall forever remain hunched over as a tribute to the maidens who will forever be known as the Corn Maidens. Your tears which came from your heart, have become seeds of life, corn. Our people shall never go hungry again for you have given them life." Thanks to Andy Salinas for this story of Kokopelli.
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Autumn_Heather
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RE:Native American Pantheon
(Date Posted:01/12/2009 21:18 PM)


The moon-god

All Inuits have a moon-god, sometimes called Aningan, except in
Alaska where Sedna is unknown, who reigns in a solitary state as an
Uncontested master. He has as his sister, the sun-goddess, who plays
An insignificant part and is not concerned with the affairs of men.
Like Sedna these two were created by humans, and are social outcasts
After having committed the greatest criminal of all, incest, he
Deliberately and she involuntarily. After recognizing her brother,
She cuts off her breasts and throws them in his face saying, "Eat
Them, since you love me so!" Revolving around the tent she slowly
Rises into the air being pursued by her brother. Their torches become
The sun and moon, although it is believed these heavenly bodies
Previously existed and the god and goddess just took possession of
Them.

The man in the moon possesses wider powers than Sedna and uses them
Less ferociously. He directs natural phenomena: tides, storms,
Eclipses, and earthquakes, and at his discretion the disposition of
Wild game and fowl. His abode, similar to Sedna's, has a great pool
For sea-mammals, plus pigeon-hole for filing the souls of terrestrial
Animals. He warns the orphan who takes refuge with him not to forget
To pay him homage in the future when there is a scarcity of food
Because he controls everything. He emphasizes this by enumerating, "I
Mean the whale, the white whale, walrus, caribou, every animal in the
World." Also like Sedna, he watches over human behavior. Impurities
Go up to him, not down like to her, not as dirt but as pungent smoke,
Which hurts his eyes and angers him. His eyes are cleansed by
Miniature seas. The god lets bountiful food be in clean water
Symbolizing clear conscience of men. During bad hunting seasons, the
Alaskan shaman does not go down to Sedna like his brothers in Canada
And Greenland, but up to the moon accompanied by his subordinate
Spirits, the Tunrat, on a perilous journey.

The moon-god appears to have no malevolence toward men like Sedna
Has. The Iglulik say he wards off her anger although his powers
Decrease in areas where her presence is respected. He is admired as a
Great huntsman whose skills and luck are sought after.

In opposition to Sedna, he is a god of fertility. Pregnant Iglulik
Women are strictly forbidden to touch any part of the seal the animal
Of the goddess. The spirit of the moon sometimes takes women to his
Home to make them fertile. A woman dying during childbirth goes
Immediately to the Land of the Moon, not having to go to Adlivun.
Women wanting to become pregnant pray to the moon, but those fearing
Pregnancy must avoid moonbeams.

The moon-god is protector of orphans and the disinherited. He makes
The child-who-could-not-grow up vomit up the impurities that he has
Swallowed and turns him into a prodigious fighter. He will not allow
An orphan to suffer; he abducts him, steals the stepmother's soul,
And gives it to the orphan so he may destroy it. He looks after
Humanity, creatures, and the seas for their well being or
Destruction. But he is never feared by humanity because they eagerly
Look forward going to his pleasant realm of the Land of the Moon.

Sometimes the living are taken to his realm. They are snatched away,
With or without their consent, and taken on a sledge pulled four
Black-headed dogs. There they are shown into the house where the god
And goddess live along side each other in their own separate
Quarters. Intense brilliance and heat come from the sun-goddess'
Quarters. Beyond, in a great village, the souls of the dead engage in
Various sports, and come to welcome the living stranger; others are
Seated on a bench. The spirit of the moon displaying hospitality
Offers the stranger food, but the latter is justifiably afraid that
If he accepts it he will not be able to return to his own kind again.
The stranger goes into a peculiar fear of this ferocious companion of
The spirit of the moon with a curved knife, the ulu, with which she
Will slit open his stomach, and devour his entrails once she has made
Him laugh. So the stranger prefers to take flight and return home
Where he must tell of his adventure or the spirit of the moon will
Withhold his soul and life. But the sojourn in the Land of Day on the
Moon seems so pleasant that those having hopes of reaching it hardly
Fear death. Suicide is a temptation which the spirit of the moon
Encourages. It is believed that the elect above live a life of
Hunting and endless sports, free from cold and hunger as they wait
Reincarnation, which is also a task of the spirit of the moon. During
The times that he is not visible in the sky, he is busy bringing
souls back to earth to begin a new life, sometimes initially in the
guises of animals

 

This webset page was assembled on Thursday May 11, 2006 using one of the m
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Autumn_Heather
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RE:Native American Pantheon
(Date Posted:01/12/2009 21:19 PM)

Logobola
from Native American Mythology
 
 
The naughty brother of Raven.  Was a particularly bickery sibling, always teasing and sniping and playing tricks.

He hid the water when Raven was thirsty, argued annoyingly over who was best a target practise, and even left his brother lost and terrified in a dense misty fog before returning to scoop it all up with his hat.

Area or people:  Northwest, Tsimshian

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