Chief Wellamotkin’s Words of Wisdom

Greetings all my relations,

What a Great Day on Thanksgiving,  to celebrate “The Thanks Giving Way “as taught by Jehovah to our First Parents Adam and Eve..

Every month my family and I recieve the newsletter containing the inspired Words of Wisdom given to us by The Elected Principal Medicine Chief of The Nemenhah People, Chief Wellamotkin after reading August’s newsletter about sharing our own experiences with Wyaykihn our family in Mexico would like to share and show our support and love.

Clip from August Newsletter: Wellamotkin’s Words of Wisdom

We Nemenhah esteem ourselves no greater (or lesser) than any living thing, not even
the heated stones from the first day of creation that warm our Itsipi, or the wooden
limbs with which we build our sacred lodges and fashion the stems of our sacred
pipes; not greater, even, than the blood of our kin from distant faiths and
ethnicities (including the obnoxious fellow from Sunday morning). We are Nemenhah
and we are All Relations. All peoples are welcomed into the Tuhhuhl Nuhmihn (High
Place) that we build upon the hill, in our councils and within our hearts. The
universe is vast and the cosmos is fat with Wyaykihn to receive and to give.

Dear Nemenhah, as we prepare for the coming Autumn and this next Great Council,
please delve deeply into your hearts and experiences for those pieces of excellence,
not criticism, that might be shared, without thought of return, for the sake of
someone else’s well being and personal Emergence. As you graciously seek and receive
Wyaykihn from the heavens and the earth, from our ancestors and the divine powers
that guide us toward enlightenment and Emergence, consider also what Wyaykihn you
might offer each and every day.

We are happy to report our progress to our family on Facebook and the Nemenhah People. Here in Mexico we have been living the Four Pillars of Tuhhuhl Nuhmihn within our family and our ceremonies and medicine wheels, our small group in Mexico is growing in light knowledge and would like to share.. Through Prayer, The Sacred Records of The Nemenhah, Scriptures, Holy Books and guidance from our ancestors upon The Way, we are really growing and are beginning the construction of our sacred place of Emergence, in our garage.. Since we are not capable yet of constructing itsipi tabernacles, sweat lodges lodges for puraification like the Ancient Ammonites and Modern Nemenhah..

We are using fasting and prayer, baptism by immersion and baptism for health baptism for emergence and spiritual growth.. recieving our new names washings and anointings and many other priesthood functions for The High Place..

I recieved this wayakihn from the Spirit

Behold, my dear loved ones. I Cindy “Paniths Palojami” Lopez, the daughter of Arthur Melvin Petee (deceased) and Joell Olsen, also called Nadine on her birth certificate she was born in this sacred place called San Pete Utah where the Archives of The Ancient Ones lay in the dust, crying out to us, those who can hear Their sacred voices.

And to all who read this message, please feel free to use the ancient pattern of receiving a conformation, asking Heavenly Father to know, conformation of the truth by His Spirit and The Holy Ghost confirms it in your hearts and minds, the truth of all things, the record of heaven that is placed in you at your baptism and conformation.

Nonetheless,this is a sacred and special message from The Petee Family in Baja California, Playas de Rosarito, Mexico, November 21 2016 in celebration and joy, on a mission called by the Lord in the pattern of Aaron, washed and anointed called out, by His voice. when the Master speaks his servants (those endowed with the priesthood) they listen and sweetly obey.

We were first contacted by our Ancestors and Heavenly beings November 21st 2012 and have many things recorded in books including our genealogy that goes back to Adam and Eve.

And, The Thanks Giving Lodge we are constructing is a Pattern that was given to us from Enoch, April 28th 2015 and His People in preparation for Their return preceding the Second Coming of The Lord in The Valley of Adam ondi Ahman.

Nevertheless, that’s the first covenant you recieve with the sign and token of the priesthood, and that you understand that the meaning, of The Law of Obedience The First Pillar of The High Place or Tuhhul Nemahn Temple  The Endowment of Following in our First Parents Footsteps.

And, we the Petee’s are being taught the gospel from on high, just like the Jaradites.

The Ancient Ones, are returning to the earth and the Translated Beings, Heavenly Beings Angels, Messangers of the Lord, just men and women made perfect in Christ, The Church of The Firstborn, your ancestors kindred dead. To receive further light and knowledge so that you can emerge out of the Telestial and into the Terrestrial world and onto The Way. to be instructed by them.

Therefore the purpose of our mission is to help restore the pattern of progress and emergence taught by The Savior in Sacred Temples.. through purafication The four P’s Pattern-Priesthood-Purification-Progress

Therefore, the Thanks Giving Lodge is a Pattern that was given to us from Enoch, April 28th 2015 and His People in preparation for Their return preceding the Second Coming of the Lord. We have all been healed and are helping to heal those around us . Using herbs and natural medicine.. Our greatest success is in the Ketogenic Diet. We have used this diet for 2 years.. to reverse diabetes and many other diseases .

Nevertheless we began construction to be able to use this ancient pattern given to us by our ancient ancestors upon The Way.

And this morning while speaking to my grandfathers in celebration of this historic event, they showed me in the vision an ancient dancing around the fire, Cloudpiler and The People of God are restoring it to the earth in these modern times. I could see them on The Way, this morning in prayer and meditation at the holy altar aka The Medicine Wheel of Life..

Some Begin with The Knee Dance

The Dance is to show humility to Elohim Heavenly Father and Elohim Heavenly Mother and the other Gods Jehovah the Firstborn and The Holy Ghost and His People in The New and Everlasting Covenant ..

More to come.. With Love and Peace, bless you all dear family and all our relations.. The Petee’s

Our medicine wheels are connected we can see you on The Way

Have a Happy and Blessed Thanksgiving!

 

 

 

 

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Behold, I greet you all my family and relations, with eternal bonds of love and thanksgiving to belong to such a loving and beautiful family, as this.

Wherefore, I desire for my daughter Lillian Joell Lopez, to understand who she is and where she comes from.

Lilly’s Father is 1/4 Yaqui Indian from Sonora Mexico, her Grandfather Hagoth’s first settlement and along The Great Bay (Baja Mexico) Today..

And,I Paniths Palojami am recording, compiling and writing this Family History record, as commanded by my Grandfathers. It is a priestly duty to keep our histories and pass them on to our progenitors.

Wherefore, the word of the Lord came unto me saying, family history is a sure word of prophecy, and on this day October 15, 2016 I begin:

Yea and,  this is a part of my daughter Lillian Joell Lopez’s Geneology. Lilly’s story begins with her fathers side of the family, just as well as her mothers family history.

But, on her fathers side of history. We begin with the part, when Lehi came to America in 600 BC with the record known as:

The Book of Mormon..
In this record, which was brought to light by the family on her mother’s side known as the Mormons, pioneers named after the ancient first people.. and I won’t write about that now, I will write about it in another record for Lilly.

Nonetheless, the Mormons on her mothers side of the family
would bring to light the record of her fathers history.

We, love our Mormon Heritage and Culture ..
and The Native American
Yaqui Heritage and Culture,
The Nemenhah.

Lilly is the embodiment of both.

According to:

The Book of Alma
the Son of Alma

Chapter 63
Shiblon and later Helaman take possession of the sacred records—Many Nephites travel to the land northward—Hagoth builds ships, which sail forth in the west sea—Moronihah defeats the Lamanites in battle. About 56–52 B.C.

1 And it came to pass in the commencement of the thirty and sixth year of the reign of the judges over the people of Nephi, that Shiblon took possession of those sacred things which had been delivered unto Helaman by Alma.

2 And he was a just man, and he did walk uprightly before God; and he did observe to do good continually, to keep the commandments of the Lord his God; and also did his brother.

3 And it came to pass that Moroni died also. And thus ended the thirty and sixth year of the reign of the judges.

4 And it came to pass that in the thirty and seventh year of the reign of the judges, there was a large company of men, even to the amount of five thousand and four hundred men, with their wives and their children, departed out of the land of Zarahemla into the land which was northward.

5 And it came to pass that Hagoth, he being anexceedingly curious man, therefore he went forth and built him an exceedingly large ship, on the borders of the landBountiful, by the land Desolation, and launched it forth into the west sea, by the narrow neck which led into the land northward.

6 And behold, there were many of the Nephites who did enter therein and did sail forth with much provisions, and also many women and children; and they took their course northward. And thus ended the thirty and seventh year.

7 And in the thirty and eighth year, this man built otherships. And the first ship did also return, and many more people did enter into it; and they also took much provisions, and set out again to the land northward.

8 And it came to pass that they were never heard of more. And we suppose that they were drowned in the depths of the sea. And it came to pass that one other ship also did sail forth; and whither she did go we know not.

9 And it came to pass that in this year there were many people who went forth into the land northward. And thus ended the thirty and eighth year.

10 And it came to pass in the thirty and ninth year of the reign of the judges, Shiblon died also, and Corianton had gone forth to the land northward in a ship, to carry forth provisions unto the people who had gone forth into that land.

11 Therefore it became expedient for Shiblon to confer those sacred things, before his death, upon the son ofHelaman, who was called Helaman, being called after the name of his father.

12 Now behold, all those engravings which were in the possession of Helaman were written and sent forth among the children of men throughout all the land, save it were those parts which had been commanded by Alma shouldnot go forth.

13 Nevertheless, these things were to be kept sacred, andhanded down from one generation to another; therefore, in this year, they had been conferred upon Helaman, before the death of Shiblon.

14 And it came to pass also in this year that there were some dissenters who had gone forth unto the Lamanites; and they were stirred up again to anger against the Nephites.

15 And also in this same year they came down with a numerous army to war against the people of Moronihah, or against the army of Moronihah, in the which they were beaten and driven back again to their own lands, suffering great loss.

16 And thus ended the thirty and ninth year of the reign of the judges over the people of Nephi.

17 And thus ended the account of Alma, and Helaman his son, and also Shiblon, who was his son.

This is The last book of Alma..

56-52BC Hagoth Built Ships
This begins Hagoth’s Record of his people, the Nephites and Lamanites who made the Covenant of no more wars and shedding blood, they laid down their weapons and they were known as Ammonites.

The Book of Hagoth
Hagoth built ships and departed from the Land Southward with his family and twelve Nephite and twelve Ammonite families. They traveled north along the Pacific coastline to the mouth of the Colorado River, up the Colorado River to the area now known as Four Corners where they settled for a time.

They became known as the Nemenhah people. They left the Four Corners area and established two new settlements – one on the plains area and the other further north in the mountains where they remained undefiled by the Gadiantonhem Robbers.

1) Behold, I am Hagoth, and I am waxed old. I write this book so that my generations may be kept and so that the acts of my people may be recorded. I am that same Hagoth, the son of Hagmeni who was the boon companion of Moroni and followed him in war and peace. And it was my father who was a builder of walls and battlements who assisted Moroni in subduing the enemies of the Nephites and in securing our lands and our religion and our freedom.

The same was my father, and he descended from that Zoram who took the eldest of the daughters of Ishmael to wife; and also from Jacob the brother of Nephi, whose father took his journey into the wilderness from Jerusalem when Zedekiah was king; and also from that Simeon who was a Priest of the Temple, who took his journey with Mulek when the Benjamites retreated from ruined Jerusalem, and also from that Mulek himself, who was son of Zedekiah the King.

Wherefore behold, I am descended from Joseph, the same who was sold into Egypt, and from Aaron the brother of Moses, and also from Judah.

2) Behold, I have seen much war and much peace. In the years of my life I have seen much prosperity and much poverty. I have governed my people when the Spirit strove with them and many received the Holy Ghost and prophesied, and I have governed when many people denied the faith.

Wherefore, it seemed meet to my people that I should make an account of all of our doings.

3) In the year that Moroni, that great captain of the Nephites died, behold, my father also died. For, he had received many wounds in the wars. But my father taught me in all manner of building and I became exceedingly accomplished in the building with wood.

4) Now, it was also in that year that many of the Nephites began to see that those families who had not sent men into the wars to protect their liberties were filled with pride. For they were very rich because of their trade in the wars. Many could see the seeds of the downfall of our nation and they desired to go into the Land Northward.

And there were others who saw that much of the country was wasted and yet the
Lamanites persisted.

Therefore, many desired to move, as our father Nephi moved, away from the threat.

5) Wherefore, I built a ship, and it was after the pattern of the ship built by Nephi except that it was much larger. Into this ship went up many of the Nephites and from Bountiful, by the Isthmus, they set sail into the West Sea. These Nephites sailed following the shore northward beyond the land Desolate and they went down out of the ship at the mouth of a great river.

The place where they went down out of the ship was exceedingly barren, however, and the people sent the ship and a few trusty men back to the land Bountiful for provisions.

6) Now, I Hagoth, being exceedingly concerned for our brethren and their families who had made the journey into the north by sea, I went to Shiblon to get the word of the Lord concerning them.

Now Shiblon was also concerned, for many had also taken their journey northward by land. And he went to the Lord and inquired of Him. And the Lord commanded that I should send provisions unto the Nephites in the Land Northward both by the West Sea and by the East Sea.

Yea, I did build a fleet of ships by which many of the Nephites and their families removed into the Land Northward and Shiblon commanded that copies be made of all the writings of our fathers and that they should be carried with those journeying into the Land Northward so that the people should not dwindle in unbelief.

7) Now, the people who sailed to the Land Northward by way of the East Sea found a land of dense forests and much water and they did establish themselves somewhat in that land and a record is kept, I am told, of their doings.

The people who journeyed into the Land Northward by way of the West Sea passed near unto the Land of Desolation and for many days found a land barren and unforgiving.

And when they ran low of provisions, they stayed their journey at the mouth of a great river and sent my ship back for provisions.

And I did send even more ships and more people into the Land Northward by that same route, for it seemed curious to me that so great a river should flow out of a barren country.

And even I, myself, took my family and certain of the Lamanites of the People of Ammon, who had covenanted with Moroni to take up the sword no more against us, even they went with me into the Land Northward.

8) And it came to pass that we kept the land in sight, lest we become lost in the sea and we came to a place where there was land on the right hand and land afar off on the left hand for many days, and we traveled between the shores until they came together at the mouth of the great river of which I had been told and of which I have spoken.

9) Now, the water of the river was muddied as if it had traveled down from out of a mountainous place and where it emptied into the sea, it sullied the clear blue waters there.

But there was an abundance of fish in this place, yea, even great marshal fish which provided much meat, and though the land was barren, some of our people desired to stay there because of the abundance of fish and other creatures of the sea that they
could trade with our brethren in the Land Southward.

Yea, the more part of them desired to stay and build a city, and they did establish themselves at the mouth of the river.

Lilly’s Father is 1/4 Yaqui Indian from Sonora Mexico, her Grandfather Hagoth’s first settlement and along The Great Bay (Baja Mexico) Today..

Geneology

Hagoth Sr.Father Hagoth,Hagotl,Father Hagotl,Ha-ahgotl (m)
Genealogy:
Nephite → Nemenhah of Hagohah → Nemenhah of the Mountains

Father: Hagmeni (the boon companion of Captain Moroni)

Wife: Abinah (the sister of Timan, the clerk of Shiblon) – 2 Pa Natan 5:13

Son: Hagoth/Hagothah/Hag Tlouah (Hagoth lived thirty and eight years and he begot Hag Tlouah, whom many called Hagothah.)

Son: Hagmeni (Hagoth lived thirty and eight years and he begot Hagmeni.)

Grandson: Sahnempet (Hagmeni lived fifty and eight years and he begot Sanhempet.) who married Pahhem/Minempah

Great Grandson: Ougou (the youngest son of Sanhempet and the High Priest of Mentinah when the Savior visited
those people) who married Pa-Samentem (the daughter of Corianton/King Corianton and Isabel) (Sanhempet
lived twenty and three years and begot Ougou.)
Great Great Grandson: Manti (Ougou lived twenty and eight years and begot Manti.) who married Pa-Hanat
Great Great Great Grandson: Shimlei (Manti lived forty and nine years and begot Shimlei) who married Pac Almanah
(the granddaughter of Corianton/Alma and Pa-Sabel)
Etc., etc.: (The Mentinah Archives is the family records of this family line)
Son: Ameliki

Known For: Hagoth was the writer of the Book of Hagoth

(written as in Nemenhah and .. in Jaredite).

Lillian’s Grandfather Hagoth

He was large in stature and exceedingly accomplished in the building with wood being taught by his father who was responsible for the battlements the Nephites used to defend themselves when Captain Moroni lead them to victory over the Lamanites.

Hagoth built ships to help those who wished to migrate north. With Shiblon, he made sure records were on the ships going north. {In 56 BC} Hagoth left to the Land Northward. {In 54 BC} he went up the Akish{Colorado} river with 12 Nephite and 12 Lamanite brethren and their families (60 Lamanites).

He killed the fish in the event where the Lord saved his people by the miracle of the great fish. They settled in the city Akish-hah (Hagohah or the City of Hagoth) and traded with those at the mouth of the Akish River by sending wood down the river. He turned down being established as king and supported the establishment a government where the women chose a council of judges.

When the first council was chosen by the mothers, Hagoth was chosen to preside. In response to the Gadiantonhem threat, the Nemenhah split into two bodies, in the 75th year of the reign of Judges (6th year of the Nemenhah).

The larger group followed Hementah to live on the plains.

The smaller followed Hagoth to live in the mountains {Sanpete Valley, Utah}.

They maintained trade with each other but closed all trade southward to elude the Gadiantonhem attention.

Hagoth was a great man and large in stature.

 

See: “The People of Hagoth” References:

Short History, Hagoth 1, 6, 11, 12-14, 20, 25-26, 31-32, 36-39, 41, 43, Hagmeni 1, 3, 14, 16, Sahnempet 1, 4-5, 37-
38, Ougou 1, 120, 2 Shi-Tugohah 1:6-9, 2:7, 9, 3:1-2, 12, 14, 16, 4:1-6, 11-12, 1 Shi-Muel 1:1, 4, 6-7, 12, 2:1, 3, 8-12, 14, 16, 41,
46-47, 4:3, 6:12, 8:4, 2 Shi-Muel 3:22, Manti 1:3, 4:39, 7:22, 9:10, 12:8, Shimlei 1:1, 5, 2:5-7, 10-11, 1 Pa Natan 1:5, 7:78, 2 Pa
Natan 1:19, 22, 29, 31, 2:30, 3:10, 5:12-14, 16, Heinmet 5:21, Mor-Honayah 1:2, 7:2, 8:12, 11:13, 28-29, 14:49, 15:4, Shi
Honayah 4:12-13, 17, 28, 41, 49, 66, 5:7, 21, 8:1, 9:4, 8, 11:4, 12:(2), 5, 15:6, Henet Peniet 1:25, 2:32, Memish 1:6-7, 11-13, 4:5,
Winet Memniet 5, Minisourit 8:4, 10:4, Shi-Timorah 1, 36, Aku Hawaohtim 7:13-14, Aku Winaym 2:14-15, 3:18, Osaraksit 1:7, 78
13, 2:6, 2 Wahshahshay 2:22-23, Menipahsits 1:2, 6:29, Lamentation 26:4, 36:14, Wallahowah 4:7, 5:2, 18

(see Book of Mormon: Alma 63:5)

Hagoth (City) also called: City of Hagoth/Hagohah (City)/(maybe) Akish-ah(City) There were two Cities of Hagoth. This one was at the mouth of the Akish river {Colorado river} where it emptied into the Great Bay {Baja Bay}.

Yaquis of Sonora Mexico

See: “City of Hagoth”, (maybe) “Akish-ah”
References: Hagoth 8-9, 1 Shi-Muel 2:13, Shi Honayah 9:4, Manti (9:10)
Hagoth’s Descendants which will build Zion in the Latter Days
References: Ougou 125, 127, 184, 187, 2 Shi-Muel 8:5, 14, (9:12), 12:13, Manti 7:22, 28, 30-32, 8:26-27, 11:6, 20, 23, 13:4, 6,
18, Shimlei 4:5, 2 Pa Natan 1:2, 2:35, 39, 43, 3:38-39, 4:30, 33, 47, Heinmet 2:14, 24, 26, Mor-Honayah 4:12-13, 15, 16, 18, 26,
27, 30, 5:30, 6:9-10, 16, 21, Shi Honayah 11:19-20, 25, 30, 13:42, 53, 57, 67, 14:1, 17, 21, 23-24, 33-34, 39-40, 42-43, 45, 54-56,
59, 61-62, 80, 87, Memish 4:4, 10:14, 12:13, 18-22, Momet 3:5, 21, 23-25, 27, Teanicumset 3:26, Minisourit 8:19, 43-44, 9:1-2,
15, 10:9, Lamination 25:6-7, 2 Eapalekthiloom 7:27
Hagoth (Valley)

 

See: “Land of Hagoth”
Reference: Mor-Honayah 11:28,
Hagoth, City of/Hagohah (City) There were two cities called by this name.
See: “City of Hagoth/Hagohah (City)” or Hagoth (City)
Hagoth, the Councils of the People of
See: “The Councils of the People of Hagoth”
Hagoth (Remnant), Descendants of – who will thrash the Nations Together
See: “Descendants of Hagoth (Remnant) who will thrash the Nations Together”
Hagoth, Land of
See: “Land of Hagoth”

Native to Guatemala
Region Central highlands

Cesar Padilla de Ramarra (m) Of Guatemala
Genealogy:
Mayan
Ancestor: Hagoth
Known For: Cesar is one of the translators of the Mentinah Archives and a member of its translating counsel. {He was the feather of that council until his death. He died with all his family and extended family by a mudslide that wiped out his village during the hurricane season of 2005 there in Guatemala. He was one of the record keepers of many ancient libraries in the Americas including the library where the Mentinah Archives were housed. He was a migrant worker. He checked on those libraries year after year as he followed the migrant train. He took rubbings and copies of the Archives to the translators. His wife typed his translations on an old typewriter using one finger. Cesar showed Cloudpiler the Mentinah Library, so he is one of those who have held the plates in his own hands as was alluded to in the Forward of the Archives.}
References: Title page of the Mentinah Archives, Forward

 

Quiché language

K’iche’ language
From Wikipedia, the free encyclopedia
(Redirected from Quiche language)
K’iche’
Quiché
Qatzijob’al
Pronunciation [kʼiˈtʃeʔ]
Native to Guatemala
Region Central highlands
Ethnicity K’iche’
Native speakers
(2.3 million cited 1991–2000[1])[2]
Language family
Mayan
Eastern (Quichean–Mamean)
Greater Quichean
Quichean
Quiché–Achi
K’iche’
Early forms
Classical K’iche’
K’iche’
Official status
Recognised minority
language in
Guatemala[3]
Regulated by Academia de Lenguas Mayas de Guatemala (ALMG)
Language codes
ISO 639-3 quc

Glottolog kich1262[4]
This article contains IPA phonetic symbols. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Unicode characters.
K’iche’ ([kʼiˈtʃeʔ], also Qatzijob’al “our language” to its speakers), or Quiché (/kiːˈtʃeɪ/[5]), is a Maya language of Guatemala, spoken by the K’iche’ people of the central highlands. With over a million speakers (some 7% of Guatemala’s population), K’iche’ is the second-most widely spoken language in the country after Spanish. Most speakers of K’iche’ languages also have at least a working knowledge of Spanish.
The Central dialect is the most commonly used in the media and education. The literacy rate is low, but K’iche’ is increasingly taught in schools and used on radio. The most famous work in the Classical K’iche’ language is the Popol Vuh (Popol Wu’uj in modern spelling).
Contents [hide]
1 Dialects
2 Phonology
2.1 Stress
2.2 Vowels
2.3 Consonants
2.4 Syllabic structure
3 Orthography
4 Morphology
4.1 Nouns
4.2 Pronouns
4.3 Verbs
4.3.1 Voice and derivation
5 Syntax
6 Speech Genres
6.1 Babytalk
7 Notes
8 References
9 External links
Dialects[edit]
Kaufman (1970) divides the K’iche’ complex into the following five dialects, with the representative municipalities given as well (quoted in Par Sapón 2000:17).
East
Joyabaj
Zacualpa
Cubulco
Rabinal
San Miguel Chicaj
West
Nahualá
Santa Clara La Laguna
Santa Lucía Utatlán
Aldea Argueta, Sololá
Cantel
Zunil
San José Chiquilajá, Quetzaltenango
Totonicapán
Momostenango
Central
Santa María Chiquimula
San Antonio Ilotenango
Santa Cruz del Quiché
Chichicastenango
North
Cunén
South
Samayac
Mazatenango
The Nahualá dialect of K’iche’ shows some differences from other K’iche’ lects: Nahualá preserves an ancient Proto-Mayan distinction between five long vowels (aa, ee, ii, oo, uu) and five short vowels (a, e, i, o, u). It is for this conservative linguistic feature that Guatemalan and foreign linguists have actively sought to have the language called “K’ichee’,” rather than K’iche’ or Quiché.
Phonology[edit]
K’iche’ has a rather conservative phonology. It has not developed many of the innovations found in neighboring languages, such as retroflex consonants or tone.
Stress[edit]
Stress is not phonemic. It occurs on the final syllable, and on every other syllable before the final in an iambic pattern.
Unstressed vowels are frequently reduced (to [ɨ] or [ə]) or elided altogether, often producing consonant clusters even at the beginnings of words. For example, sib’alaj “very” may be pronounced [siɓlaχ], and je na la’ “thus” [χenðaʔ].
Vowels[edit]
K’iche’ dialects differ in their vowel systems. Historically, K’iche’ had a ten-vowel system: five short and five long. Some dialects (for instance, Nahualá and Totonicapán) retain the ten-vowel system. Others (for instance, Cantel) have reduced it to a six-vowel system with no length distinctions: short /a/ has become /ə/ in these dialects, and the other short vowels have merged with their long counterparts.[6] Different conventions for spelling the vowels have been proposed, including by the Proyecto Lingüístico Francisco Marroquín, the Summer Institute of Linguistics and the Academia de Lenguas Mayas de Guatemala. The table below shows the two vowel systems, and several of the spelling systems that have been proposed.
Phonemes Spelling
Ten-vowel Six-vowel PLFM SIL ALMG
/a/ /ə/ a ä a
/aː/ /a/ aa a
/e/ /e/ e ë e
/eː/ ee e
/i/ /i/ i ï i
/iː/ ii i
/o/ /o/ o ö o
/oː/ oo o
/u/ /u/ u ü u
/uː/ uu u
Vowels typically undergo syncope in penultimate syllables, allowing for a wide array of complex onsets. Diphthongs are found in recent loanwords.
Consonants[edit]
K’iche’ has both pulmonic stops and affricates, p /p/, t /t/, tz /ts/, ch /tʃ/, k /k/, and q /q/, and glottalized counterparts b’ /ɓ/, t’ /t’/, tz’ /ts’/, ch’ /tʃ’/, k’ /k’/, and q’ /q’/. The glottalized /ɓ/ is a weak implosive, while the other glottalized consonants are ejectives. The pulmonic stops and affricates are typically aspirated.
Bilabial Alveolar Post-
alveolar Retroflex Palatal Velar Uvular Glottal
Nasals m [m] n [n]
Glottalized plosive b’ [ɓ] t’ [tʼ] k’ [kʼ] q’ [qʼ]
Aspirated plosive p [pʰ] t [tʰ] k [kʰ] q [qʰ] ‘ [ʔ]
Glottalized affricate tz’ [tsʼ] ch’ [tʃʼ]
Aspirated affricate tz [tsʰ] ch [tʃʰ]
Fricative s [s] x [ʃ] j [x~χ] h [h]
Approximant w [ʋ] l [l] r [ɻ] y [j]
In West Quiche, the approximants l /l/, r /ɻ/, y /j/, and w /w/ devoice and fricate to [ɬ], [ʂ], [ç], and [ʍ] word-finally and often before voiceless consonants. In some dialects,[which?] intervocalic /l/ alternates between [l] and [ð], a highly unusual sound change. The fricative[ð] is most common between the vowels o and a and between two o’s, and occurs more often than not between two a’s.
Syllabic structure[edit]
Complex onsets are very common in K’iche’, partially due to the active process of penultimate syncope. Complex codas are rare, except when the first member of the complex coda is a phonemic glottal stop, written with an apostrophe. The sonorants /m, n, l, r/ may be syllabic.
Orthography[edit]
Historically, different orthographies have been used to transliterate the K’iche’ languages. The classic orthography of Father Ximénez who wrote down the Popol Vuh is based on the Spanish orthography and has been replaced by a new standardized orthography defined by the ALMG (Academia de Lenguas Mayas de Guatemala). Ethnohistorian and Mayanist Dennis Tedlock uses his own transliteration system which is completely different from any of the established orthographies, but this system will not be given here.
The first line of Popol Wuj in different orthographies:
Ximénez’s classical orthography Are v xe oher tzíh varal Quíche ubí.
ALMG orthography Are’ uxe’ ojer tzij waral K’iche’ ub’i’.
(Ximénez’s Spanish translation) Este es el principio de las Antiguas historias aquí en el Quiché.
(Tedlock’s English translation) “This is the beginning of the ancient word, here in the place called Quiché.”
Morphology[edit]
Like other Mayan languages, K’iche’ uses two sets of agreement markers — known to Mayanists as “Set A” and “Set B” markers — which can appear on both nouns and verbs. “Set A” markers are used on nouns to mark possessor agreement, and on verbs to agree with the transitive subject (ergative case). “Set B” markers are used on verbs to agree with the transitive object or the intransitive subject (absolutive case).
Set A markers
Before a consonant Before a vowel
First person singular nu- or in- w- or inw-
Second person singular a- aw-
Third person singular u- r-
First person plural qa- q-
Second person plural i- iw-
Third person plural ki- k-
Set B markers
First person singular in-
Second person singular at-
Third person singular Ø-
First person plural oj- (uj- in some varieties)
Second person plural ix-
Third person plural e- (eb’- in some varieties)
Nouns[edit]
Nouns are not inflected for case. Their role in the sentence is indicated by word order, and by agreement marking on the grammatical head which they depend on.
Only a few nouns — most of them referring to humans — are inflected for number. On nouns which do show number, the most common plural suffixes are ab’ and ib’ : e.g. ixoq “woman”, ixoq-ib’ “women”; ak’al “child”, ak’al-ab’ “children.”
A few common nouns have irregular plurals: achi “man”, achi-jab’ “men”; ali “girl”, ali-tomab’ “girls.”
Nouns agree with their possessors, using the Set A agreement markers: nu-wuj “my book,” a-wuj “your book,” u-wuj “his book,” etc.
Nouns may be used as predicates. When they are, they agree with their subject using the Set B agreement markers: in achi “I am a man,” at achi “you are a man,” achi “he is a man,” etc.
Pronouns[edit]
K’iche’ distinguishes six pronouns, classified by person and number. Gender and case are not marked on pronouns. Pronouns are often omitted, as subject and object agreement are obligatorily marked on the verb.
Subject and object pronouns
In orthography In IPA
First person singular in /in/
Second person singular at /at/
Third person singular are’ /aɾeʔ/
First person plural uj /uχ/
Second person plural ix /iʃ/
Third person plural iyare’ /ijaɾeʔ/
Verbs[edit]
Verbs are highly morphologically complex, and can take numerous prefixes and suffixes serving both inflectional and derivational purposes.
The table below shows the inflectional template of a K’iche’ verb. Agreement follows an ergative/absolutive pattern. Subjects of transitive verbs are indexed using Set A markers. Intransitive subjects and transitive objects are indexed using Set B markers. Aspect and mood are also indicated, as is movement: the prefix ul- in the movement slot indicates movement towards the speaker, while the prefix e- (or b’e- in some varieties) indicates movement away.
Verb inflection
Aspect/mood Set B (absolutive) Movement Set A (ergative) Stem Status suffix
k- at- b’in -ik katb’inik “You walk.”
x- at- inw- il -o xatinwilo “I saw you.”
ch- Ø- a- k’am -a’ chak’ama’ “Carry it!”
k- Ø- ul- wa’ -oq kulwa’oq “S/he comes and eats.”
The last morpheme on a verb, the so-called “status suffix,” is a portmanteau morph whose form determined by a rather complicated set of rules. Relevant factors include:
whether the verb is transitive or intransitive
whether the verb’s mood is indicative or imperative
whether or not the verb contains a movement marker
whether or not the verb falls at the end of an intonational phrase
Voice and derivation[edit]
The examples above involve verbs with simple stems. Verb stems may also be morphologically complex. Complex stems may involve voice suffixes
Causative: -isa (-kam- “die,” -kam-isa- “kill (someone)”)
Passive: -x (-kuna- “cure (someone),” -kuna-x- “be cured”)
Completive passive: -taj (-kuna- “cure (someone),” -kuna-taj- “be completely cured; recover”)
Antipassive: -n, -on or -un (-mes- “sweep (something) clean,” -mes-on- “sweep up”)
or derivational suffixes, many of which form verb stems from other parts of speech. For instance, the versive suffix -ir or -ar forms verb stems from adjectives: utz “good,” -utz-ir- “get good”; nim “big,” -nim-ar- “get big.” Multiple suffixes can appear within a single stem: -nim-ar- “get big,” -nim-ar-isa- “enlarge (something),” -nim-ar-isa-x- “be enlarged.”
Syntax[edit]
As with all Mayan languages, K’iche’ has an ergative pattern of verb agreement, and often uses verb-object-subject (VOS) word order. Most modern speakers use SOV, SVO, and VSO word orders interchangeably. Language purists have tried to preserve the traditional verb-initial word order, while influence from Spanish (an SVO language) promotes a subject-initial order.

Yaqui language
From Wikipedia, the free encyclopedia
Yaqui
Yoem Noki
Pronunciation [joʔem noki]
Native to Mexico, U.S.
Region Sonora, Arizona
Ethnicity Yaqui people
Native speakers
18,000 (2010 census)[1]
Language family
Uto-Aztecan
Cáhita
Yaqui
Language codes
ISO 639-3 yaq
Glottolog yaqu1251[2]
This article contains IPA phonetic symbols. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Unicode characters.
Yaqui (or Hiaki), locally known as Yoeme or Yoem Noki, is a Native American language of the Uto-Aztecan family. It is spoken by about 20,000 Yaqui people, in the Mexican state of Sonora and across the border inArizona in the United States.

Uto-Aztecan languages
From Wikipedia, the free encyclopedia
(Redirected from Uto-Aztecan)
Uto-Aztecan
Geographic
distribution: Western United States, Mexico
Linguistic classification: One of the world’s primarylanguage families
Proto-language: Proto-Uto-Aztecan
Subdivisions:
Hopi
Tübatulabal
Numic
Serran
Cupan
Tarahumaran
Cahitan
Opatan
Corachol
Tepiman
Aztecan
ISO 639-5: azc
Glottolog: utoa1244[1]
{{{mapalt}}}
Pre-contact distribution of Northern Uto-Aztecan languages (note: this map does not show the total distribution in Mexico).
Uto-Aztecan or Uto-Aztekan /ˈjuːtoʊ.æzˈtɛkən/ is a Native American language family consisting of over 30 languages. Uto-Aztecan languages are found almost entirely in the Western United States and Mexico. The name of the language family was created to show that it includes both the Ute language of Utah and the Aztecan languages of Mexico.
The Uto-Aztecan language family is one of the largest linguistic families in the Americas in terms of number of speakers, number of languages, and geographic extension.[2] The northernmost Uto-Aztecan language is Shoshoni, which is spoken as far north as Salmon, Idaho, while the southernmost is the Pipil language of El Salvador. Ethnologue gives the total number of languages in the family as 61, and the total number of speakers as 1,900,412.[3] The roughly 1.5 million speakers of Nahuatl languages account for almost four-fifths (78.9%) of these.
The internal classification of the family often divides the family into two branches: a northern branch including all the languages of the US and a Southern branch including all the languages of Mexico, although it is still being discussed whether this is best understood as a genetic classification or as a geographical one. Below this level of classification the main branches are well accepted: Numic (including languages such asComanche and Shoshoni) and the Californian languages (formerly known as the Takic group) including Cahuilla and Luiseño, account for most of the Northern languages except for Hopi and Tübatulabal. The Southern languages are divided into the Tepiman (including O’odham and Tepehuán), the Tarahumaran languages including Raramuri and Guarijio language, the Cahitan languages (Yaqui and Mayo language),Corachol (including Cora and Huichol) and Nahuan languages. The homeland of the Uto-Aztecan languages is generally considered to have been in the American Southwest or possibly Northwestern Mexico – although there is some discussion of the possibility that the language family originated in southern Mexico, within the Mesoamerican language area.
Contents [hide]
1 Proto-language and Uto-Aztecan homeland
2 Geographic distribution
2.1 Present-day locations of living Uto-Aztecan languages in Mexico and Mesoamerica
3 Classification of Uto-Aztecan languages
3.1 History of classification
3.2 Present scheme
3.3 Extinct languages
4 Proto–Uto-Aztecan language
4.1 Vowels
4.2 Consonants
5 Notes
6 Bibliography
7 Works on individual languages
8 External links
Proto-language and Uto-Aztecan homeland[edit]
The Proto-Uto-Aztecan language is the hypothetical common ancestor of the Uto-Aztecan languages. Authorities on the history of the language group have usually placed the Proto-Uto-Aztecan homeland in the border region between the United States and Mexico, namely the upland regions of Arizona and New Mexico and the adjacent areas of the Mexican states of Sonora and Chihuahua, roughly corresponding to theSonoran Desert and the western part of the Chihuahuan Desert. The proto-language would have been spoken by Mesolithic foragers in Aridoamerica, about 5,000 years ago.
Based on clues to the ecological niche inhabited by the proto-Uto-Aztecans offered reconstructions of the plant related vocabulary, Fowler placed the center of the proto-Uto-Aztecan dialect continuum in Central Arizona with Northern dialects extending into Nevada and the Mojave desert, and Southern dialects extending south through the Tepiman corridor into Mexico.[4] The homeland of the Numic languages has been placed in Southern California near Death Valley, and the homeland of the proposed Southern Uto-Aztecan group has been placed on the coast of Sonora.[5]
A contrary proposal, that suggests the homeland of Proto-Uto-Aztecan to have been much further to the south, was published in 2001 by Jane H. Hill, based on her reconstruction of maize-related vocabulary in Proto-Uto-Aztecan. By her theory, the assumed speakers of Proto-Uto-Aztecan were maize cultivators in Mesoamerica, who gradually moved north, bringing maize cultivation with them, during the period of roughly 4,500 to 3,000 years ago. The geographic diffusion of speakers corresponded to the breakup of linguistic unity.[6][7] This hypothesis has been criticized on several grounds, and it is not generally accepted by Uto-Aztecanists.[8][9][10][11][12] A survey of agriculture-related vocabulary by Merrill (2012) found that the agricultural vocabulary can only be reconstructed for Southern Uto-Aztecan. This supports a conclusion that the Proto-Uto-Aztecan speech community did not practice agriculture, but only adopted it after entering Mesoamerica from the North.[13]
A recent proposal by David L. Shaul presents evidence suggesting contact between proto-Uto-Aztecan and languages of central California such as Esselen and the Yokutsan languages. This leads Shaul to suggest that proto-Uto-Aztecan was spoken in California’s Central Valley area, and formed part of an ancient Californian linguistic area.[14]
Geographic distribution[edit]
Northern-UA-languages.png
Uto-Aztecan languages are spoken in the North American mountain ranges and adjacent lowlands of the western United States (in the states of Oregon, Idaho, Montana, Utah, California, Nevada, Arizona) and of Mexico (states of Sonora, Chihuahua, Nayarit,Durango, Zacatecas, Jalisco, Michoacán, Guerrero, San Luis Potosí, Hidalgo, Puebla, Veracruz, Morelos, Estado de México, and the Federal District). Classical Nahuatl, the language of the Aztecs, and its modern relatives are part of the Uto-Aztecan family. The Pipil language, an offshoot of Nahuatl, spread to Central America by a wave of migration from Mexico, and formerly had many speakers there. Now it has gone extinct in Guatemala and Honduras, and it is nearly extinct in western El Salvador, all areas dominated by use of Spanish.
Present-day locations of living Uto-Aztecan languages in Mexico and Mesoamerica[edit]
UtoAztecanlanguages.png
Classification of Uto-Aztecan languages[edit]
History of classification[edit]
Uto-Aztecan has been accepted by linguists as a language family since the early 1900s, and six subgroups are accepted as valid by all experts: Numic, Takic, Pimic, Taracahitic, Corachol, and Aztecan. This leaves two ungrouped languages—Tübatulabal and Hopi (sometimes termed “isolates within the family”). As to higher-level groupings, disagreement has persisted since the 19th century. Presently scholars also disagree as to where to draw language boundaries within dialect continua.
The similarities among the Uto-Aztecan languages were noted as early as 1859 by J.C.E. Buschmann, but he failed to recognize the genetic affiliation between the Aztecan branch and the rest. He ascribed the similarities between the two groups to diffusion. Brintonadded the Aztecan languages to the family in 1891 and coined the term Uto-Aztecan. John Wesley Powell, however, rejected the claim in his own classification of North American indigenous languages (also published in 1891). Powell recognized two language families: “Shoshonean” (encompassing Takic, Numic, Hopi, and Tübatulabal) and “Sonoran” (encompassing Pimic, Taracahitan, and Corachol). In the early 1900s Alfred L. Kroeber filled in the picture of the Shoshonean group,[15] while Edward Sapir proved the unity among Aztecan, “Sonoran”, and “Shoshonean”.[16][17][18] Sapir’s applications of the comparative method to unwritten Native American languages are regarded as groundbreaking.[citation needed] Voegelin, Voegelin & Hale (1962) argued for a three way division of Shoshonean, Sonoran and Aztecan, following Powell.[19]
As of about 2011, there is still debate about whether to accept the proposed basic split between “Northern Uto-Aztecan” and “Southern Uto-Aztecan” languages.[2] Northern-Utoaztecan corresponds to Powell’s “Shoshonean”, while the latter is all the rest, i.e., Powell’s “Sonoran” plus Aztecan. Northern Uto-Aztecan was proposed as a genetic grouping by Jeffrey Heath (1978) based on morphological evidence, and Manaster Ramer (1992) adduced phonological evidence in the form of a sound law. Kaufman (1981) accepted the basic division into Northern and Southern branches as valid. Other scholars have rejected the genealogical unity of either both nodes or the Northern node alone.[20][21][22][23] Miller’s argument was statistical, arguing that Northern Uto-Aztecan languages displayed too few cognates to be considered a unit. On the other hands he found the number of cognates among Southern Uto-Aztecan languages to suggest a genetic relation.[22] This position was supported by subsequent lexicostatistic analyses by Cortina-Borja & Valiñas-Coalla (1989) and Cortina-Borja, Stuart-Smith & Valiñas-Coalla (2002). Reviewing the debate, Haugen (2008) considers the evidence in favor of the genetic unity of Northern Uto-Aztecan to be convincing, but remains agnostic on the validity of Southern Uto-Aztecan as a genetic grouping. Hill (2011) also considered the North/South split to be valid based on phonological evidence, confirming both groupings. Merrill (2013) adduced further evidence for the unity of Southern Uto-Aztecan as a valid grouping.
Hill (2011) also rejected the validity of the Takic grouping decomposing it into a Californian areal grouping together with Tubatulabal.
Some classifications have posited a genetic relation between Corachol and Nahuan (e.g. Merrill (2013)). Kaufman recognizes similarities between Corachol and Aztecan, but explains them by diffusion instead of genetic evolution.[24] Most scholars view the breakup of Proto-Uto-Aztecan as a case of the gradual disintegration of a dialect continuum.[25]
Present scheme[edit]
Below is a representation of the internal classification of the language family based on Shaul (2014). The classification reflects the decision to split up the previous Taracahitic and Takic groups, that are no-longer considered to be valid genetic units. Whether the division between Northern and Southern languages is best understood as geographical or phylogenetic is under discussion. The table contains demographic information about number of speakers and their locations based on data from The Ethnologue. The table also contains links to a selected bibliography of grammars, dictionaries on many of the individual languages.(† = extinct)
Genealogical classification of Uto-Aztecan languages
Family Groups Languages Where spoken and approximate number of speakers Works
Uto-Aztecan languages Northern Uto-Aztecan
(possibly an areal grouping) Numic Western Numic Paviotso, Bannock, Northern Paiute 700 speakers in California, Oregon, Idaho and Nevada Nichols (1973)
Mono About 40 speakers in California Lamb (1958)
Central Numic
Shoshoni, Goshiute 1000 fluent speakers and 1000 learners in Wyoming, Utah, Nevada, Idaho McLaughlin (2012)
Comanche 100 speakers in Oklahoma Robinson & Armagost (1990)
Timbisha, Panamint 20 speakers in California and Nevada Dayley (1989)
Southern Numic Colorado River dialect chain: Ute, Southern Paiute, Chemehuevi 920 speakers of all dialects, in Colorado, Nevada, California, Utah, Arizona Givón (2011), Press (1979), Sapir (1992)
Kawaiisu 5 speakers in California Zigmond, Booth & Munro (1991)
Californian language area Serran Serrano, Kitanemuk (†) No native speakers currently, but learners of Serrano in Southern California Hill (1967)
Cupan Cahuilla, Cupeño 35 speakers of Cahuilla, no native speakers of Cupeño Seiler (1977), Hill (2005)
Luiseño-Juaneño 5 speakers in Southern California Kroeber & Grace (1960)
Tongva (Gabrielino-Fernandeño) (†) (extinct since ca. 1900) Sta. Catalina Island, Los Angeles, Southern California, ongoing revival efforts Munro & Gabrielino/Tongva Language Committee (2008)
Hopi Hopi 6,800 speakers in northeastern Arizona Hopi Dictionary Project (1998), Jeanne (1978)
Tübatulabal Tübatulabal 5 speakers in Kern County, California Voegelin (1935), Voegelin (1958)
Southern Uto-Aztecan
(possibly an areal grouping) Tepiman
Pimic O’odham (Pima-Papago) 14,000 speakers in southern Arizona, US and northern Sonora, Mexico Zepeda (1983)
Pima Bajo (O’ob No’ok) 650 speakers in Chihuahua and Sonora, Mexico Estrada-Fernández (1998)
Tepehuan Northern Tepehuan 6,200 speakers in Chihuahua, Mexico Bascom (1982)
Southern Tepehuan 10,600 speakers in Southeastern Durango Willett (1991)
Tepecano (†) Extinct since 1972, spoken in Northern Jalisco Mason (1916)
Tarahumaran Tarahumara (several varieties) 45,500 speakers of all varieties, all spoken in Chihuahua Caballero (2008)
Upriver Guarijio, Downriver Guarijio 2,840 speakers in Chihuahua and Sonora Miller (1996)
Tubar (†) Spoken in Sinaloa and Sonora Lionnet (1978)
Cahita Yaqui 11,800 in Sonora and Arizona Dedrick & Casad (1999)
Mayo 33,000 in Sinaloa and Sonora Freeze (1989)
Opatan Opata (†) Extinct since approx. 1930. Spoken in Sonora. Shaul (2001)
Eudeve (†) Spoken in Sonora, but extinct since 1940 Lionnet (1986)
Corachol Cora 13,600 speakers in northern Nayarit Casad (1984)
Huichol 17,800 speakers in Nayarit and Jalisco Iturrioz Leza, Ramírez de la Cruz & (2001)
Aztecan Pochutec (†) extinct since 1970s, spoken on the coast of Oaxaca Boas (1917)
Core Nahuan Pipil 20-40 speakers in El Salvador Campbell (1985)
Nahuatl 1,500,000 speakers in Central Mexico Launey (1986), Langacker (1979)
In addition to the above languages for which linguistic evidence exists, it is suspected that among dozens of now extinct, undocumented or poorly known languages of northern Mexico, many were Uto-Aztecan.[26]
Extinct languages[edit]
Main article: List of extinct Uto-Aztecan languages
See also: List of extinct languages of North America
A large number of languages known only from brief mentions are thought to have been Uto-Aztecan languages, that became extinct before being documented.[27]
Proto–Uto-Aztecan language[edit]
Vowels[edit]
Proto-Uto-Aztecan is reconstructed as having an unusual vowel inventory: *i *a *u *o *ɨ. Langacker (1970) demonstrated that the fifth vowel should be reconstructed as *ɨ as opposed to *e—there had been a long-running dispute over the proper reconstruction.[28][29][30]
Consonants[edit]
Bilabial Coronal Palatal Velar Labialized
velar Glottal
Stop *p *t *k *kʷ *ʔ
Affricate *ts
Fricative *s *h
Nasal *m *n *ŋ
Rhotic *r
Semivowel *j *w

Mayo language
From Wikipedia, the free encyclopedia
Not to be confused with Yessan-Mayo language or Mayo language (Brazil).
Mayo
Native to Sonora, Sinaloa, and parts inDurango, Mexico
Ethnicity Mayo
Native speakers
40,000 (2010 census)[1]
Language family
Uto-Aztecan
Mayo
Language codes
ISO 639-3 mfy
Glottolog mayo1264[2]
Mayo is an Uto-Aztecan language. It is spoken by about 40,000 people, the Mexican Mayo or Yoreme Indians, who live in the South of the Mexican state of Sonora and in the North of the neighboring state of Sinaloa. Under the “Law of Linguistic Rights,” it is recognized as a “national language” along with 62 other indigenous languages and Spanish which all have the same validity in Mexico.
The Mayo language is partially intelligible with the Yaqui language, and the division between the two languages is more political, from the historic division between the Yaqui and the Mayo peoples, than linguistic.
Programming in both Mayo and Yaqui is carried by the CDI’s radio station XEETCH, broadcasting from Etchojoa, Sonora.
Contents [hide]
1 Morphology
2 See also
3 External links
4 References

K’iche’ language
From Wikipedia, the free encyclopedia
(Redirected from Quiche language)
K’iche’
Quiché
Qatzijob’al
Pronunciation [kʼiˈtʃeʔ]
Native to Guatemala
Region Central highlands
Ethnicity K’iche’
Native speakers
(2.3 million cited 1991–2000[1])[2]
Language family
Mayan
Eastern (Quichean–Mamean)
Greater Quichean
Quichean
Quiché–Achi
K’iche’
Early forms
Classical K’iche’
K’iche’
Official status
Recognised minority
language in
Guatemala[3]
Regulated by Academia de Lenguas Mayas de Guatemala (ALMG)
Language codes
ISO 639-3 quc
Glottolog kich1262[4]
This article contains IPA phonetic symbols. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Unicode characters.
K’iche’ ([kʼiˈtʃeʔ], also Qatzijob’al “our language” to its speakers), or Quiché (/kiːˈtʃeɪ/[5]), is a Maya language of Guatemala, spoken by the K’iche’ people of the central highlands. With over a million speakers (some 7% of Guatemala’s population), K’iche’ is the second-most widely spoken language in the country after Spanish. Most speakers of K’iche’ languages also have at least a working knowledge of Spanish.
The Central dialect is the most commonly used in the media and education. The literacy rate is low, but K’iche’ is increasingly taught in schools and used on radio. The most famous work in the Classical K’iche’ language is the Popol Vuh (Popol Wu’uj in modern spelling).
Contents [hide]
1 Dialects
2 Phonology
2.1 Stress
2.2 Vowels
2.3 Consonants
2.4 Syllabic structure
3 Orthography
4 Morphology
4.1 Nouns
4.2 Pronouns
4.3 Verbs
4.3.1 Voice and derivation
5 Syntax
6 Speech Genres
6.1 Babytalk
7 Notes
8 References
9 External links
Dialects[edit]
Kaufman (1970) divides the K’iche’ complex into the following five dialects, with the representative municipalities given as well (quoted in Par Sapón 2000:17).
East
Joyabaj
Zacualpa
Cubulco
Rabinal
San Miguel Chicaj
West
Nahualá
Santa Clara La Laguna
Santa Lucía Utatlán
Aldea Argueta, Sololá
Cantel
Zunil
San José Chiquilajá, Quetzaltenango
Totonicapán
Momostenango
Central
Santa María Chiquimula
San Antonio Ilotenango
Santa Cruz del Quiché
Chichicastenango
North
Cunén
South
Samayac
Mazatenango
The Nahualá dialect of K’iche’ shows some differences from other K’iche’ lects: Nahualá preserves an ancient Proto-Mayan distinction between five long vowels (aa, ee, ii, oo, uu) and five short vowels (a, e, i, o, u). It is for this conservative linguistic feature that Guatemalan and foreign linguists have actively sought to have the language called “K’ichee’,” rather than K’iche’ or Quiché.
Phonology[edit]
K’iche’ has a rather conservative phonology. It has not developed many of the innovations found in neighboring languages, such as retroflex consonants or tone.
Stress[edit]
Stress is not phonemic. It occurs on the final syllable, and on every other syllable before the final in an iambic pattern.
Unstressed vowels are frequently reduced (to [ɨ] or [ə]) or elided altogether, often producing consonant clusters even at the beginnings of words. For example, sib’alaj “very” may be pronounced [siɓlaχ], and je na la’ “thus” [χenðaʔ].
Vowels[edit]
K’iche’ dialects differ in their vowel systems. Historically, K’iche’ had a ten-vowel system: five short and five long. Some dialects (for instance, Nahualá and Totonicapán) retain the ten-vowel system. Others (for instance, Cantel) have reduced it to a six-vowel system with no length distinctions: short /a/ has become /ə/ in these dialects, and the other short vowels have merged with their long counterparts.[6] Different conventions for spelling the vowels have been proposed, including by the Proyecto Lingüístico Francisco Marroquín, the Summer Institute of Linguistics and the Academia de Lenguas Mayas de Guatemala. The table below shows the two vowel systems, and several of the spelling systems that have been proposed.
Phonemes Spelling
Ten-vowel Six-vowel PLFM SIL ALMG
/a/ /ə/ a ä a
/aː/ /a/ aa a
/e/ /e/ e ë e
/eː/ ee e
/i/ /i/ i ï i
/iː/ ii i
/o/ /o/ o ö o
/oː/ oo o
/u/ /u/ u ü u
/uː/ uu u
Vowels typically undergo syncope in penultimate syllables, allowing for a wide array of complex onsets. Diphthongs are found in recent loanwords.
Consonants[edit]
K’iche’ has both pulmonic stops and affricates, p /p/, t /t/, tz /ts/, ch /tʃ/, k /k/, and q /q/, and glottalized counterparts b’ /ɓ/, t’ /t’/, tz’ /ts’/, ch’ /tʃ’/, k’ /k’/, and q’ /q’/. The glottalized /ɓ/ is a weak implosive, while the other glottalized consonants are ejectives. The pulmonic stops and affricates are typically aspirated.
Bilabial Alveolar Post-
alveolar Retroflex Palatal Velar Uvular Glottal
Nasals m [m] n [n]
Glottalized plosive b’ [ɓ] t’ [tʼ] k’ [kʼ] q’ [qʼ]
Aspirated plosive p [pʰ] t [tʰ] k [kʰ] q [qʰ] ‘ [ʔ]
Glottalized affricate tz’ [tsʼ] ch’ [tʃʼ]
Aspirated affricate tz [tsʰ] ch [tʃʰ]
Fricative s [s] x [ʃ] j [x~χ] h [h]
Approximant w [ʋ] l [l] r [ɻ] y [j]
In West Quiche, the approximants l /l/, r /ɻ/, y /j/, and w /w/ devoice and fricate to [ɬ], [ʂ], [ç], and [ʍ] word-finally and often before voiceless consonants. In some dialects,[which?] intervocalic /l/ alternates between [l] and [ð], a highly unusual sound change. The fricative[ð] is most common between the vowels o and a and between two o’s, and occurs more often than not between two a’s.
Syllabic structure[edit]
Complex onsets are very common in K’iche’, partially due to the active process of penultimate syncope. Complex codas are rare, except when the first member of the complex coda is a phonemic glottal stop, written with an apostrophe. The sonorants /m, n, l, r/ may be syllabic.
Orthography[edit]
Historically, different orthographies have been used to transliterate the K’iche’ languages. The classic orthography of Father Ximénez who wrote down the Popol Vuh is based on the Spanish orthography and has been replaced by a new standardized orthography defined by the ALMG (Academia de Lenguas Mayas de Guatemala). Ethnohistorian and Mayanist Dennis Tedlock uses his own transliteration system which is completely different from any of the established orthographies, but this system will not be given here.
The first line of Popol Wuj in different orthographies:
Ximénez’s classical orthography Are v xe oher tzíh varal Quíche ubí.
ALMG orthography Are’ uxe’ ojer tzij waral K’iche’ ub’i’.
(Ximénez’s Spanish translation) Este es el principio de las Antiguas historias aquí en el Quiché.
(Tedlock’s English translation) “This is the beginning of the ancient word, here in the place called Quiché.”
Morphology[edit]
Like other Mayan languages, K’iche’ uses two sets of agreement markers — known to Mayanists as “Set A” and “Set B” markers — which can appear on both nouns and verbs. “Set A” markers are used on nouns to mark possessor agreement, and on verbs to agree with the transitive subject (ergative case). “Set B” markers are used on verbs to agree with the transitive object or the intransitive subject (absolutive case).
Set A markers
Before a consonant Before a vowel
First person singular nu- or in- w- or inw-
Second person singular a- aw-
Third person singular u- r-
First person plural qa- q-
Second person plural i- iw-
Third person plural ki- k-
Set B markers
First person singular in-
Second person singular at-
Third person singular Ø-
First person plural oj- (uj- in some varieties)
Second person plural ix-
Third person plural e- (eb’- in some varieties)
Nouns[edit]
Nouns are not inflected for case. Their role in the sentence is indicated by word order, and by agreement marking on the grammatical head which they depend on.
Only a few nouns — most of them referring to humans — are inflected for number. On nouns which do show number, the most common plural suffixes are ab’ and ib’ : e.g. ixoq “woman”, ixoq-ib’ “women”; ak’al “child”, ak’al-ab’ “children.”
A few common nouns have irregular plurals: achi “man”, achi-jab’ “men”; ali “girl”, ali-tomab’ “girls.”
Nouns agree with their possessors, using the Set A agreement markers: nu-wuj “my book,” a-wuj “your book,” u-wuj “his book,” etc.
Nouns may be used as predicates. When they are, they agree with their subject using the Set B agreement markers: in achi “I am a man,” at achi “you are a man,” achi “he is a man,” etc.
Pronouns[edit]
K’iche’ distinguishes six pronouns, classified by person and number. Gender and case are not marked on pronouns. Pronouns are often omitted, as subject and object agreement are obligatorily marked on the verb.
Subject and object pronouns
In orthography In IPA
First person singular in /in/
Second person singular at /at/
Third person singular are’ /aɾeʔ/
First person plural uj /uχ/
Second person plural ix /iʃ/
Third person plural iyare’ /ijaɾeʔ/
Verbs[edit]
Verbs are highly morphologically complex, and can take numerous prefixes and suffixes serving both inflectional and derivational purposes.
The table below shows the inflectional template of a K’iche’ verb. Agreement follows an ergative/absolutive pattern. Subjects of transitive verbs are indexed using Set A markers. Intransitive subjects and transitive objects are indexed using Set B markers. Aspect and mood are also indicated, as is movement: the prefix ul- in the movement slot indicates movement towards the speaker, while the prefix e- (or b’e- in some varieties) indicates movement away.
Verb inflection
Aspect/mood Set B (absolutive) Movement Set A (ergative) Stem Status suffix
k- at- b’in -ik katb’inik “You walk.”
x- at- inw- il -o xatinwilo “I saw you.”
ch- Ø- a- k’am -a’ chak’ama’ “Carry it!”
k- Ø- ul- wa’ -oq kulwa’oq “S/he comes and eats.”
The last morpheme on a verb, the so-called “status suffix,” is a portmanteau morph whose form determined by a rather complicated set of rules. Relevant factors include:
whether the verb is transitive or intransitive
whether the verb’s mood is indicative or imperative
whether or not the verb contains a movement marker
whether or not the verb falls at the end of an intonational phrase
Voice and derivation[edit]
The examples above involve verbs with simple stems. Verb stems may also be morphologically complex. Complex stems may involve voice suffixes
Causative: -isa (-kam- “die,” -kam-isa- “kill (someone)”)
Passive: -x (-kuna- “cure (someone),” -kuna-x- “be cured”)
Completive passive: -taj (-kuna- “cure (someone),” -kuna-taj- “be completely cured; recover”)
Antipassive: -n, -on or -un (-mes- “sweep (something) clean,” -mes-on- “sweep up”)
or derivational suffixes, many of which form verb stems from other parts of speech. For instance, the versive suffix -ir or -ar forms verb stems from adjectives: utz “good,” -utz-ir- “get good”; nim “big,” -nim-ar- “get big.” Multiple suffixes can appear within a single stem: -nim-ar- “get big,” -nim-ar-isa- “enlarge (something),” -nim-ar-isa-x- “be enlarged.”
Syntax[edit]
As with all Mayan languages, K’iche’ has an ergative pattern of verb agreement, and often uses verb-object-subject (VOS) word order. Most modern speakers use SOV, SVO, and VSO word orders interchangeably. Language purists have tried to preserve the traditional verb-initial word order, while influence from Spanish (an SVO language) promotes a subject-initial order.

 

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The Way

Behold, I greet you my brothers and sisters, with eternal bonds of love. I Paniths Palojami, have emerged. And on this day October 12thth in The Year of our Lord 2016 from the time of His Death and Ressurection, and Visitation, to Grandfather Ougou. And that Visitation happened in The State now known as Utah.  The Lord visited, The High Place (Temple) in Manti, on this North America Continent in 33 AD.

Wherefore, I am writing this living record, blogging today with a feeling of great joy, like a singing bird is held captive in my heart, it wants to be free, and is prompted by the Holy Ghost.

Whitherwithall, I had been praying and reading the Scriptures, pondering the words I had read in a book from The Nemenhah Sacred Records: The book of Memish Akekt. I found this book, to be full of knowledge about The High Place .. written in the year of our Lord 732 AD ..

Nevertheless, I wondered, what to say today in this living record, called zionspath.com  electronic blogging not writing on paper or metal or leather or stone.. written in pure energy, electricity how interesting that must have looked to

Our ancestors, who were on The Way looking at us in the future and who wrote records to us ..some words from Memish;

28) And we do look upon the creation with eyes that see, for the gifts of the Spirit do quicken our sight and our understanding.

Who, therefore, having this knowledge, may look upon the world and not see it for what it is?

And when we do bow ourselves down and take upon ourselves a purpose which takes in all things created, as we enter into the little tabernacle wherein we do make a sacrifice for all living, it is easy for us to see and understand the first day of creation, for it is our creation also and one in which we do
continually take part.

29) It is this understanding that we call the First Lodge of the High Place and the instruction of it is made in the home.

Yea, the mothers and fathers of Nemenhah do teach their daughters and their sons in all these things in the home and in the field and in the shop.

Nonetheless, what I needed to say today, I dreamed about last night.

And, I talked with them in this dream, I was walking down the road, they cried out to me from the camp circle. They said, Paniths Palojami, and they said that many times over and over, Paniths Palojami, and I knew this to mean a woman who walks upon the way and talks to Heavenly Beings.. so I walked over to Them, and they called me that name, that’s how I got the name , and I sat down in the circle with them.

Behold, my ancestors and I were having a conversation, we were all sitting around the fire, and they were expounding the words of Memish, and expounding parts of the book to me, by high-lighting the words in bright yellow markers, brilliant light was shinning and blinding my real physical eyes of my body because of the fluid in the pens or stylus, I could see with the eyes of my spirit and understanding.

Therefore, I was able to perceive by this brilliant light a deeper meaning that caused an emergence in me, when I woke up, I was different than before I walked on The Way and talked with my ancestors  and Heavenly Beings.
Oh Wayaykin Oh Ougou !!
All my relations!
It’s good for us to here.

Therefore, it is with great honor that I do declare, to the Heavens, Earth, Nemenhah and All my relations, my sincere desire to help bring to light these ancient words and teachings from The Ancient Mayantenhah Archives, and other Sacred Records.

Therefore, I present, the bright yellow highlighted parts of The Book of Memish Akekt: The parts The Ancient’s Highlighted to me in a dream. this ancient truth.. light and knowledge.

Behold, it can and will become part of all of us living in the last days and us part of all of them just men and women made perfect in Christ. All my relations.

And, what we all must do, is seek in prayer, a conformation of this truth from our Heavenly Father, He only will send each of us a conformation, when we ask Him, sincerely from from our hearts , The Spirit of Conformation, The Holy Ghost, will come into us in our hearts and in our minds.

Therefore, and without further aw-do I present:

Mayantenhah Archives Vol VI
The Book of Memish Akekt

Chapter Four

1) Behold, I was about to make an end of my writing and my record, but the Lord does constrain me to write somewhat more than I had planned.

Wherefore, I do take up the stylus to write yet a little more unto my descendents.

2) It has been forty and seven years since the people of Mentinah begged me to move even into that city and
take up the care of the High Place there.

For, it had fallen into disuse and disrepair.
For behold, the people had forgotten the covenant that they had made when they came back into the valley, and this because that conditions had become so strait.

And all their time is now spent in tilling and harvesting and
there is not enough for all even with all of their labors.

Wherefore, there is want all around and we are all
driven into the forests to hunt and to gather what extra we can.

3) Wherefore, what thought can anyone give to the ordinances of the High Place? Yea, the people have given up the living sacrifice in my day because of the great change in the seasons, for they consider every day a day of sacrifice.

4) Wherefore, lest the teachings of the High Place be lost to my posterity, I do take up the stylus and add these words of instruction for the sake of those among the fruit of my loins that might receive again these records and begin to establish Zion in the land.

5) And it is my hope that this place may become a blessed sanctuary again, for it has always been a refuge for the Nemenhah since the days of Ha-ahgotl.

Yea, so that this place may rise up again a sanctuary for the Lord, I do take up the stake and I do again molten to make plates in order that I might leave a record of my
thoughts and the desires of my heart.

6) And behold, there is little left of the metal we have used to make the plates upon which we have always written.

And also the knowledge of such things is greatly diminished, even so much that, the plates that I do make are large and cumbersome.

Yea, and these may be the last plates of metal made to write upon which shall be used by the Nemenhah, for most of the people have taken up writing on leather and on a form of paper made from plant fibers.

Yea, the making of plates of metal and the manner of writing upon them such that little actual metal is used, has been lost to us.

Wherefore, this manner of writing must make way for another and I beg the Lord that our words might still be preserved.

7) I know that the writings that are made on leather and upon paper shall not be preserved for many generations. But I do not despair that the last generations of the Nemenhah shall go unremembered, for the Lord has shown me how, in the times of restoration, there shall always be they whom He does take upon the Way.

And upon the Way shall we speak in our own words the record of our people, and they shall be written. And unto they whom the Lord does give the gift of translation upon the Way, shall He also show our records, be they written upon metal or any other material, and they shall read them.

And behold, this is the great gift of the translator, that they, having read a thing upon the Way, may take it back into the Telestial World and write the thing read upon the Terrestrial.

8) And it has also been revealed unto me that my father Ogah-ohuh shall instruct them and he shall be a teacher and a minister unto them.

Behold, he who first recorded the Ordinances of the High Place, shall always instruct they who are blessed with the restoration of them, and this does comfort my soul.

For behold, these are the ordinances that have for their purpose the emergence of the Man and the Woman from out of this earthly and carnal world into that place and sphere where they may learn directly of the Chosen One, the very Anointed of God.

9) Behold, Ogah-ohuh, the prophet, also wrote of these things, wherefore, I will not repeat here the ordinances of the High Place, nor the relation of the parties. But I will make a commentary upon them, that my understanding of the principles might be preserved.

10) Now, the relation of the High Place, as it has been recorded, speaks of the Everlasting Covenant through which our Heavenly Parents attained to their exalted state.

And this portion of the relation speaks to me of times and times and seasons of times when men and women labored through lives, living and dying repeatedly for the space of many eternities.

And this covenant must be called good, for it achieved the
purpose.

Yea, in and through it the Father organized matter together and called it creation.

And the Mother breathed life into the organization and called it a living soul.

And together they made heaven and earth as we know it.

Not one without the other, but together in unity did they create all that is in this creation.

And we must be happy and content in this covenant, for in the application of all that was before, there was a continuation of the family of Man.

11) And this same system did prevail for each of us who are true sons and true daughters of our Heavenly Parents.

Yea, behold, we did live many lives and die many deaths in the Everlasting Covenant, and great and eternal was the joy and the suffering of that covenant. This is according to that law which did prevail in the Universe whereby we were given to use a portion of the endowment of power possessed by Elohim to create.

And in this way did we pass through the very works of our own hands, descending even into the lowest that we might again ascend even unto the highest.

12) Now behold, it seems to me that many do remember somewhat in fleeting recollections, some of the days of tribulation when they did labor in the Everlasting Covenant.

Yea, many are there that seem to have memories of other lives or of things that never happened to them in this. I believe they do have some recollection of lives lived before the world was.

Yea, they do remember the lives upon lives and deaths
upon deaths through which they passed in the Everlasting Covenant.

13) Then a new thing happened, yea, a new thing in the Universe.

The Father and Mother came upon one Holy Ghost and they did make discovery that the Everlasting Covenant did create so much suffering that others in the Universe were adversely affected. Yea, their covenant of creation caused that others in the Universe, of which they knew not previously, should feel pain and suffer because of it.

14) But this is not all.

They learned also that this same Holy Ghost was endowed with a power that would remedy the suffering.

Wherefore, they made a covenant with the Holy Ghost to alter the plan by which their children might reach exaltation.

15) Now, these are the things which are taught in the High Place and is it useful to men and to women? I believe they are.

Yea, it is useful to know by what power the heavens and the earth are brought together.

Yea, and it is useful to know that the Father is endowed with power to bring matter together and because of this power the elements obey his voice in confidence.

And it is useful to know that the Mother is endowed with power to give life unto the organized matter that it might know itself and believe, and that because of this power the creation is a living thing like unto ourselves.

16) And this is a work of mutual endowment, one not being absent from the other.

Wherefore, we are taught what manner of lives we should live. For we are taught and we believe that the man is not without the woman, neither is the woman without the man in the Lord. But they are born as individuals.

Notwithstanding, they twain are not two but one. For we do also emulate our Heavenly Parents. Yea, the man may build up, but that which is built is no living thing. Yea, and the woman may engender, but that which is engendered is no living thing without the body.

Wherefore, we do see the pattern set by our Heavenly Parents and we are assured of our place in the Universe because we are like unto Them.

17) For, it might not have been so. Or should we have been created like unto some of the creeping things which are both male and female, shall we have felt any confidence in our affinity to God? I think it cannot be.

But we are given assurance of our likeness unto our parents and in this pattern we are also confident that we are like unto our Heavenly Parents also. I do not mean to say that the snail – a thing that is at once male and female – is not of the workmanship of God.

But, I do mean to assert that because of the relation of the High Place we are made aware of our likeness to God and this gives us peace.

18) Now, the first Lodge of the Ceremony of the High Place is appointed and set up in order to place us on the map of creation and to begin the charting of our course through it. I say it is useful to know who we are and out of what we came.

This knowledge gives us balance and a beginning. It is also useful to us to know that our Heavenly Parents are still capable of growth, without this understanding overthrowing our belief in Them.

For if we, Their children, ever hope to attain to Their measure and stature, it will be because of our growth.

And yet, consider this – if we are ever emerging out of one condition into another, and we are like unto our Heavenly Parents, then They, too, are ever emergent because of us. As we grow, so then do They.

19) Now this is the purpose of the First Lodge, and the Temple or Lodge of Adam does teach us principles that are vital to the understandings that continue. Yea, the ordinances progress from understanding to understanding and the First Lodge does place us in time and space and give us our foundation. It is good to have a starting point, even in eternity.

For although God lives ever in the present, there being no past and no future but all things are before Him, yet our minds find it difficult to perceive that light at first.

Therefore, He does provide for us a beginning place, while we learn to perceive the world as it really is.

20) It is also useful to know how our Heavenly Parents do esteem us, Their children. They did include us in Their eternal progression even before the foundation of the world. Their work was not selfish nor self centered.

Yea, and we do understand from the relation of First Man and First Woman that all things move through us, for They are in us and through us and round about us, and we have our being because of the matter which is quickened by the Endowment of Power of the Father and of the Mother. It is good to know our connection with all things living.

21) And we did make a covenant to work with our Heavenly Parents and to labor toward attaining to that which They had obtained through the Everlasting Covenant, which is life. Wherefore, we are all relations and we did work together in the labor which was the work of our fathers and our father’s fathers. But this work did cause great suffering, even beyond that which we can contemplate now, and this is the cause of the New and Everlasting Covenant.

Behold, were it not for the teachings and ordinances of the High Place, could we know of any of this?

22) Now, what was it that moved in the breast of our Mother that caused Her to look upon the deep and wonder?

What caused Her also to leave Her place of security and set out on a journey into the Universe?

It was the need to emerge and to progress.

Behold, this is a seed that She planted in all of us and we find that we are like Her in this respect. Each of us has an inner necessity to reach out and to learn, to grow, and to progress. To know this about ourselves is a good thing.

Behold, through this knowledge of ourselves, we come to know the Mother of All Living.

23) In like manner, what is it that dwells in us that causes us to seek an organized and efficient manner of living? Behold, it is that seed that is planted in us of the Father.

Yea, it is His Endowment of Power which brings order to the Universe.

In this thing that dwells within us all, we find that we are like unto our Father also.

To know this about ourselves is also a good thing. Behold, through this knowledge, we do come to know the Father of All Creation.

24) It is good to know that all things created flow through us. Yea, in this way we are reminded of our stewardship.

For, we do esteem all things as even ourselves. This knowledge makes it the more easy to esteem our fellows as ourselves and to love them even as the Peacemaker taught. Not with a heart filled with lust, but with bowels filled with mercy and justice.

For, if we make injury upon anything living, or in other words, if we make usury of any thing in a manner that is outside our stewardship, then do we not injure and make usury of ourselves?

But if we love our neighbor as ourselves, we do acknowledge the creation for what it really is, all my relations.

25) And it is good to know this first knowledge. Otherwise, once we discover that we are the sons and daughters of Heavenly Parents, would it not be easy for us to believe, in our pride, that the world is ours to make use of it as we see fit.

Yea, it is easy to say in our hearts, behold, the world is the footstool of God,
and, if we are heirs to the throne, why regard we the footstool? It is easy for us, whose knowledge is insufficient and who must beg revelation from God, to make division of things.

But behold, if the throne and the footstool are the same matter, and that matter is the same as the matter of our bodies and our beings, then it is more difficult to make abuse of it with impunity.

Yea, with this knowledge, it is difficult to disregard the needs of our neighbors, for they are in us and we are in them.

26) And behold, it is good for us to understand that we had all arrived at a different station and that we were not equal as yet in our understandings, nor in our emergence. But when we consecrated all things that we had created, even all through which we had progressed, yea, when we took of everything that we each were individually and gave it all up unto the Chosen One, through that wonderful power of the Holy Ghost, did we not take of our different lives and make of them one life eternal?

27) This is the beginning of that faculty whereby the Holy Ghost may bring all things to our remembrance. And it is a wondrous gift. Behold, we may remember all the things which we did offer up unto the Peacemaker in that great circle or council unto which our Father did call us.

Yea, He did call us out of our own work, wherein we did labor to save and exalt ourselves, and we were made aware of a new and better way. In it, we may continue to work to affect our own emergence out of the Telestial World into the Terrestrial, but we may also do a great work that is not in behalf of our own desires.

Yea, our work is eternal, even as our Father’s and our Mother’s work was eternal.

28) And we do look upon the creation with eyes that see, for the gifts of the Spirit do quicken our sight and our understanding.

Who, therefore, having this knowledge, may look upon the world and not see it for what it is?

And when we do bow ourselves down and take upon ourselves a purpose which takes in all things created, as we enter into the little tabernacle wherein we do make a sacrifice for all living, it is easy for us to see and understand the first day of creation, for it is our creation also and one in which we do
continually take part.

29) It is this understanding that we call the First Lodge of the High Place and the instruction of it is made in the home.

Yea, the mothers and fathers of Nemenhah do teach their daughters and their sons in all these things in the home and in the field and in the shop.

Behold, it is not knowledge that is left to one person to teach, but it is taught to all through the application of the stewardships.

And, when a person goes up to the
High Place, the Peli culminate this teaching by repeating the relation of the High Place and also by expounding upon it.

But behold, no one goes up to the High Place to make ordinances that does not already understand these things.

Posted in Let's Share Our Dreams and Visions | Comments Off on The Way

Part 9: The Book of Shi Honayah Akektim; The Son of Mor Honayah (Moroni)

All My Relations,

Love and Peace, be unto you.. Greetings !!!

It is a great privilege to read from The Sacred Records of The Nemenhah…They have a life changing effect on those with a sincere heart and mind…Those of us who use them as a model to strive for Zion.. The People of God…To become one heart and one mind and one People in purpose…and a Nation. Living… the Four Pillars of The High Place. Ougou !!

Vol. 5 : The Book of Shi Honayah Akektim; The Son of Mor Honayah (Moroni)

The Mentinah Archives
Volume Five The Nemenhah Translation Council:

Hemene Ot To Oh Yelo Akekt (Phillip Cloudpiler Landis) of Moroni, UT.

Cesar Padilla de Ramarra of Guatemala,

Tui Xiu of Guatemala,

Menemi Shen of Taiwan,

and Porfiro Munoz de Xiu of Ethiopia

Translations faithfully compared

Chapter Nine

1) The nation which is known as Nemenhah of the Mountains is united with the nation which is known as the Nemenhah of the Plains, as also it is united with the nation which is known as the Nemenhah of the Lakes.

And we do begin to be sundered somewhat in the languages which we speak. Nevertheless, an ingenious method of communication has been devised whereby those of us who do travel much between the three great nations might speak to one another without discord.

2) For, many of our words are similar, but the manner in which we use them has changed and become sundered. The common tongue of the people is not the same as the written language and the way in which we speak has diverged and gone in different directions.

And, because our writing is reserved for the keeping of our records only, it is not useful for us in daily discourse, a manner of speaking with our hands has been devised. This, as a companion to our spoken tongues, allows us to communicate with our
relations without discord.

3) So efficient, in fact, is this method of communication, and so precise, that many of our traders use it exclusively. And it is a very curious thing to speak to one of them after that they have returned from a year’s trading with our neighbors, for they do not give up their custom quickly.

Yea, they do continue to speak with their hands and barely a few words to escape their mouths until they have been home among us for some time.

4) And these are the borders of the Nemenhah of the Mountains: From the place where the ice allows one to cross over the West Sea even extending down the coast even to the gulf of the sea where Hagoth put in and built a settlement before continuing up the River Akish, this is known as the Coasts of the Nemenhah of the Mountains.

And from there going inland to the mouths of the great canyons and continuing northward along the spine of mountains and bending back toward the sea, is also known as the Coasts.

This continuing northward and venturing inland somewhat from place to place is also part of that province.

5) Then where the River Potelim, which flows from out of the mountains down to the sea, and it is a morning’s journey, could one walk upon the waters as the Three do, to cross it at its confluence, continuing eastward through the Spine, there opens up a great basin and plains which extend far into the north and even up against the Great Mountains;

this is the province known as Potalekt and Nespelhem. And the western half of this region is known as Potalekt and the eastern portion is known as Nespelhem.

6) Now, the mountain range known to us as the Spine extends from the extreme north even down almost to the gulf and then continues inland to divide the northern portions of the Land Southward down the middle.

The Coasts governs all the land from the West Sea to the tops of the Spine. Potalekt governs all the land east of the Spine extending from four days’ journey south of the River Potelim and continuing up until the wastes of the north.

This land extending inland until the Winding River, which in the sign language is shown as two hands together giving a winding motion as that of the movement of a snake, does meet the Potelim and then following the basin and plain even into the far north country, is also part of that
province.

7) From the great Salten Sea which lies to the north of Menintah traveling northward and westward until one reaches the confluence of the Winding and the Potelim, and then following the shoulders of the mountains northward, this marks the borders of the province we know as Nespelhem.

Continuing from the Salten Sea eastward over the mountains and out onto the plains and then northward even up into the wastes of the
far north, this is also part of that province.

8) Now, the Coasts, Potalekt and Nespelhem are the three provinces of the Nemenhah of the Mountains, and we speak a language that has sundered somewhat from that which Hagoth spoke. Nevertheless, it is still similar unto that language in many regards.

9) In the southern portion of the Coasts, the Nemenhah speak a language that is not at all far sundered from that which our forefathers spoke in the Land Southward.

In the northern portion of the Coasts and in Potalekt, the spoken language of the people is somewhat more sundered from our original tongue.

10) Now, there are the Nemenhah of the Islands, the same country that was formed when Hagothah traveled there and built up his settlements.

Their borders are recorded in their own records and few are there among the Nemenhah of the Mountains who travel enough in those parts to know the lay of that country.

For it is a nation of islands and only they know the area of it.

11) But the Nemenhah of the Islands do often come to our shores and up our rivers, for they are great navigators of the sea and know the waves each by their own names.

Yea, and they are accomplished in the navigation by use of the stars and the position of the sun, which is a mysterious thing to us, who navigate by the lay of the land.

12) And even more curious is their ability to judge by the size of the swell and the direction of the wave such things as their location upon the sea, as also the weather in diverse places, even far away lands. And this is a curious science to me and one filled with wonder.

13) Now, from four days’ journey east of the Great Mountains which divide the west from the plains, extending down into the south even until one reaches the borders of the People of the Great Gulf, and continuing all the way to the great forests, this is the Nation we know as the Nemenhah of the Plains.

And there is a great river which is known as the Misinsip which divides the plains from the forests. Continuing northward from the Misinsip until it turns to the west, this is the Nation we know as the Nemenhah of the Plains.

And it was once part of the Nemenhah of Corianton but it has since become a nation of its own people.

14) And the Nemenhah of the Plains follow the great herds and make their living in that way. Wherefore, they make their homes from the hides of the cattle and they are easily taken down and moved.

15) Now, from the Misinsip eastward to the mountains and northward even up to the great eastern gulf which gives onto the East Sea is the nation we know as the Nemenhah of the Lakes.

16) These are they who have grown out of the that nation that Corianton forged among the wild people found in the land and their language is sundered from that which is spoken in Nespelhem to the extent that to speak with them requires some expertise in the sign language.

Notwithstanding the sundering of the languages, they do consistently send delegates to our Great Councils and we do also send our delegates unto theirs.

17) In the south regions and along the East Sea, there are other nations and they are made up of the remnants of the Lamanites who were left in the land after the Great War.

And for a time they were numbered among the Nemenhah, but they have left the path of the Nemenhah and have no more all things in common and they live not by the Common Consent but will have kings and rulers to govern them.

These are considered neighbors but they are not Nemenhah. Wherefore, the Nemenhah have concourse with them and do trade with them from time to time, but the Nemenhah do for the most part remain separated from them.

18) Now, the people of the Land Southward do occupy all the face of the land in that region even down past the narrow neck of land and continuing down the coast of the West Sea even down to the southernmost regions.

And they do make war each city upon the other.

Yea, seldom have we had word of any nation which does grow to any size but that their neighbors do seek to bring them into subjection unto themselves.

This is become the way and the economy of the Land Southward.

19) Now this is the lay of the land of the Lands Northward and Southward, and of the peoples thereof. Of other lands and peoples we have heard much, and even some of our own people have traveled in diverse places in the world.

But their borders and their stories must be written in other records and we are satisfied to hear of them in the stories that their pilgrims tell when they come to visit in the lands of the Nemenhah.

to be continued…cj

Posted in Let's Share Our Dreams and Visions | Comments Off on Part 9: The Book of Shi Honayah Akektim; The Son of Mor Honayah (Moroni)

Part 8: The Book of Shi Honayah Akektim; The Son of Mor Honayah (Moroni)

Greetings all My Relations

It is such an honor to meet with you here to study and learn from The Sacred Records of The Nemenhah Ancestors..

We are studying The Mentinah Archives, Vol 5:

The Book of Shi Honayah Akektim; The Son of Mor Honayah (Moroni)

Chapter Eight
1) And we did begin again, even as our father Hagoth began again, except that the land was filled with Nemenhah and we were not a lonely people. And our city did grow and we called it Elak Kowat, in commemoration of the place from which we had come.

2) And Mentinah, which means “Place of Salt” was emptied almost entirely of people. Yea, seldom did many people ever live again in the valley during all the days of my life and my stewardship. But the Nemenhah kept a small settlement there near unto the Archives to guard them and to keep them.

And my brother made an attempt to reestablish Elak Kowat, but he did not succeed in his desire. Yea, he did return ere long to Elak Kowat and we did welcome him in again.

3) But, in my day, the valley of Menintah was an empty and lonesome place. Yea, the meadows and fields returned unto expanses of willows and breaks, and they were filled with wild animals.

4) And the water filled up the cisterns and overflowed. And the tanks were broken and the catchments thrown down. Yea, all the water rushed headlong down the streams and into the lake. And none of it watered the fields. Wherefore, the vineyards and the orchards did dry up.

5) And the houses made of wood did wither and crack, for there was no one there to oil them. And the thatch of the roofs did blow in the wind, for there was no one there to mend them. And the shutters did fly from off the windows, for there was no one there to see to them in the storm.

6) And the streets, which had been well beaten and sealed with fish meal and oil, dried and cracked. Yea, the wind did blow upon the streets and the sun did beat upon them and they became dust and melted away. And the trees that lined them and the gardens that adorned them withered and died.

7) And the High Place stood out on the hill, alone of all, the only thing cared for in any way in the city. And, I am told, it also begins to fade away because of disuse and the lack of attention.

8) Yea, only the sun and the wind frequent the High Place in Mentinah. And it is a lonesome place. Its treelined streets are no more, for the trees have all died. Its beautiful gardens are withered and gone. There are only dusty ruins of foundations on the hill and the lake, being filled up with the floods, has claimed all the houses below.

9) Yea, and because it is the custom of the people to build with wood almost entirely, the sun and the wind have dried them up and they are speedily taken with fire in the season of thunder.

And the lake has swallowed up and consumed all others. Yea, though the tall buildings are still visible above the waters, how can they stand when their foundations and first walls are flooded?

10) For the water that sustained Mentinah was carefully managed. Yea, it flowed down out of the mountains every year and the people did catch this water carefully and use it, wisely directing its flow so that all the land could be watered as a garden.

But, when the people are all gone the system did not function, in but one season it was destroyed and the water found its own way again. And the garden withered and blew away. Yea, Mentinah is become a waste place.

11) And the orchards and vineyards have all dried up and give no more fruit because there is no water brought unto them. And the garden place that was Menintah is returned to a state fit only to be an outpost of the Nemenhah.

12) But the Nemenhah do continue to prosper in the North Country and over toward the West Sea. And also in the plains the Nemenhah do continue to gain and prosper. And in the land of Corianton, away to the North in the Lake Country, the Nemenhah still have all things in common, for they are of one heart and one spirit. Notwithstanding, they do continue to recede into the forests, for there are Gadiantonhem again in the land.

13) But they do continue to send delegates up to Elak Kolatat to the Great Councils when they are deemed necessary, and we do continue in trade and in communion with them from time to time.

14) And we do also receive from time to time emissaries from the Nemenhah of the Islands. Yea, they do also send us ambassadors, for they desire not that we should become a sundered people. They know of our doing and we are kept appraised of theirs, insofar that we do feel as thought there were no great ocean between us. They are our kin and kindred and we do keep our association with them.

15) And we do receive, though less frequently than in times past, envoys from the countries that lie far to the west across the sea, even toward Jerusalem of old. But, it is as I say, their visits are much fewer now than in times past and the news which they bring to us is not at all good.

16) For, it seems that many people do follow strange traditions that do not edify. And yet others seek only to enslave their fellow men. This news does fill us with sorrow for the people of the world. We do pray for all people and hope for them that they may also live as we do, but it does appear to be a difficult thing to do.

But we, the Nemenhah, do it. I may be arrogant in my assumption, for I certainly have not traveled in all the world. But, from the reports that come to us from other lands, the Nemenhah do live a different law and we think a better law than the world chooses to live.

17) And this way that we live is so important to us that we will not suffer ourselves to remain in the company of they who seek to take away our peace. It was for this cause that we left our homes in the Land Southward when our forefathers saw in visions the coming ruin of the Nephites.

And it was also for this reason that I did take my own people out of the place of our home and brought them up into the land of Nespelhem and of Potalekt. For we would not that our children might come into the wickedness of Tucantor.

18) For, what does it profit us to remain in the midst of neighbors who will enslave their own people? Shall we always be strong enough to overcome them? Or might we some day have been enslaved by them also?

But this is the thing that I would not conscience for my children. And I did make my plans to remove myself from out of Menintah. And behold, when I had made my own plans, all the people were of like mind and they did follow me into the mountainous north country.

19) For the Tucantorhah were not so much unlike the Gadiantonhem to us. And we knew that we could not reason with them. But, could we take up the sword and slay them as our forefathers did? I say unto you, Nay. For the Lord our God did not command it as He did with them.

20) Therefore, since we could not teach them, and the Lord had set Himself against slaying them, we did  decide that it was better to leave the land and get ourselves out of Menintah completely.

21) And it is a good thing that we did. For when wickedness is taken up in the hearts of men, it is hardly cleansed out of them when there are many who have taken it up and made it a standard unto themselves.

Yea, when it has taken over the governance of a city, it can hardly be cleansed except that the Lord does make such a cleansing. But what men might do it? Surely not we, who love peace.

22) For it is much better that we go to a place of peace, where our hearts may be at peace, than to remain in a place of conflict. Yea, for fear will have attracted to us they who are filled with fear. And anger will have attracted to us they who are filled with wrath. And could we have escaped the necessity of war had we remained in Menintah?

That I cannot say. I hope that we might have. But the memory of the awful wickedness and the persecution wrought upon our relations, who had for a time been enslaved by the
Tucantorhah, did harrow us up in the remembrance of all that my father did teach us about the Great War between the Nephites and the Lamanites.

23) And there was none among the Nephites who were not harrowed up in the souls with wrath and fear. And they were ruled by wrath, for they went from the shedding of blood to the shedding of blood. And behold, every man and every woman did sleep upon their swords.

And they did lay themselves down upon the ground at night and await the coming of the dawn in anticipation of the next day’s atrocities. And behold, were not the Nephites brothers to the Lamanites even as the Tucantorhah were our brothers?

24) And I do deem that it was better that we did make our departure out of the land, rather than remain and
eventually become overrun in all our settlements and cities with Tucantorhah and the doctrine of
Tucantor.

25) For to stay would have brought war. Yea, to stay would have brought war between brothers. For they would not be taught and they were determined to rule over the people.

Wherefore, there must have been great war ere long if we had stayed in the valley. For, they did covet the product of the valley and the fruits of the labors of all men. And we did deem it better to take it all away into another place.

26) But this is not all. We did also depart out of our homeland because it was clear to us that the people of Mentinah would surely have enslaved us even as they had enslaved their own brethren and neighbors.

And, valuing our freedoms, we did take our journey and came up out of Menintah, leaving the Tucantorhah to support themselves as best they might without the production of their neighbors, and without any trade.

27) And before much time had passed, the Tucantorhah were forced to leave the valley of Menintah as well. They did also depart out of the valley and leave it a wasteland.

28) And thereafter, the city of Mentinah was never again known as a great city of the Nemenhah, but the libraries were maintained and the people still travel there to study in peace. It has become a solitary place, a place of stillness.

Yea, I may say that there is still a good purpose in Mentinah, but it is not the same as
it once had been. It is a memorial and a reminder of what shall become of all the Nemenhah if they sin against those precious things which God does give us because of our determination to serve Him and our neighbor.

29) For there is little conflict there now. The Tucantorhah have all left it and gone into the East and into the South countries. Yea, the struggle is gone out of the land and it is a solitary place.

30) And we live in peace and tranquility in the mountains because that we did choose a better way. We did choose to depart out of the conflict and out of the threat of war. For, we could have remained and fought for our way of life, but none of us desired to engage in the needless work of death that war with the Tucantorhah would have become.

And the cities and settlements of Menintah were so connected that any breach would have eventuated much hardship on all. Wherefore, a breach must surely have come, and war hard on its straps.

31) And the Nemenhah are a peaceable people and we teach the peaceable things of the kingdom. Wherefore, we did choose to take the course of Nephi of old and remove ourselves from out of the conflict.

Yea, even as Nephi did gather his people and remove out of the land into another place, so too did we remove ourselves from the conflict even before it could grow into war.

32) This is the resolution that we chose, and by the Common Consent of the people we did chose it. Yea, with one heart and one voice we did pack up all that we had and we did remove ourselves from out of the land.

And we deemed this the best course to take. For, though each of us was harrowed up in our hearts, yea, our souls were kindled with thoughts of anger and fear because of that which the Tucantorhah had done unto their own relations, yet we did not wish to build our foundation upon war.

We did not wish our lives and our nation to become founded on the shedding of blood and the rendering of evil unto every evil.

33) For we had often heard my father speak, and also we did hear the words of those who also escaped the utter destruction of the Nephites, concerning the awful state of mind which did overcome the participants in that Great War which snuffed out an entire nation.

Yea, there was not one person who did not sleep upon the sword and awful were the end of those days. And even the youths did learn the work of death and to live by the oaths of their mouths.

34) And in leaving our homeland we do chose a path that is better for us. For we are a peaceable people, a people of healing, and there was none of us who wished to become a people of war. Surely, had we stayed and had we made an attempt to bend the Tucantorhah to our law and to our way, we shall have corrupted even the good of it with fear and with anger.

Shall our way have escaped some change in its character because of such proximity to the object of that fear and that anger? Or are we so different from
all other people that we might believe ourselves immune to that which the thoughts of our own minds and the feelings of our own hearts must have surely brought upon us?

35) Yea, of a surety had we taken up the fear and the anger and given place for them in our hearts, shall we not have become defined by that fear and that anger? Is it possible that we, who are built upon a foundation of healing, could have escaped the change in our hearts that must result when a doctrine of fear is taken up? Nay, we would have become that which we most feared. We would have set a standard wholly unlike that which our forefathers gave us and the Nemenhah would have been no more.

Yea, just as surely as the Nephites did destroy themselves as a nation, so shall the Nemenhah of the Mountains have been destroyed, and just as completely.

36) And the Lord did not guide us but to depart out of the land. For He knows the end from the beginning and the result of our staying was plain before Him. Wherefore, we could have been confident in remaining in the Menintah had He commanded it. But behold, I say unto you, He made no such revelation to us, neither singly or as a body. Wherefore, since it was not His will that we stay and rid the land of the Tucantorhah, we deemed it wise to depart out of it.

37) Yea, in order that we might always act and live in accordance with the word and will of God, I did determine to remove my family and all who would follow me out of the land and go up into the north country to dwell with our relations there. And behold, all the people, save the Tucantorhah, did choose to go with me also. And I felt as my father and my grandfather must have felt leading a great body of people. Yea, the people made me their captain and I did lead them out of bondage and out of slavery.

to be continued…cj

Posted in Let's Share Our Dreams and Visions | Comments Off on Part 8: The Book of Shi Honayah Akektim; The Son of Mor Honayah (Moroni)

Part 7 The Book of Shi Honayah Akektim; The Son of Mor Honayah (Moroni) “Grandmother Akektim’s Thanksgiving Song”

Greetings All My Relations..

It is a great day to meet with you here at zionspath to celebrate everyday on

“The Thanksgiving Way” as taught by Jehovah to our First Parents, Adam and Eve..

The Thanksgiving Song of Grandmother Akektim..

verses 11-12 The Book of Shi Honayah Akektim

This we did as a token of our thanksgiving unto the Lord for all that we had received from Him and in all that He had prospered us.

12) And while we were thus employed, my wife’s grandmother, even the most ancient one, was overcome by the Spirit and she did break forth in a song.

And the Holy Ghost whispered to me that this song would also come into the minds of our descendents in a distant time as they also began again to give thanks for all that their ancestors had done for them.

And when Grandmother Akekt finished with her singing, we
did all learn the words of the song, and we did dedicate it to our children, and our children’s children.

And these are the words of the song:

Tay-ahk Nu-unim, Hay-eetay-weet-kaynim Kay Pah-aynin Wee-seet-tsay, Nu-unim Way-eet-tays.

It is with thanksgiving we come into this our place today.

Kay-kohne-em Nu-unim, Tee-teelu-layct Heepay-waykt-ee-ee-yay Teemkt-nee-eenekt.

It was the stewardship of our thankful ancestors.

Kohnah Kee-yay, Nahmah-ahtalah-pusah-kekt Pah-aynin Wee-see-eets Keen-ee-eepekt.

We come to this place with thanksgiving.

Hee-eetay-wee-say Kee-yay Nu-unim, Yay-lee-ay-layin.

It is sacred and of value to us, our work.

Kay-heet-eeyay-sowks Nu-unim Chee-eekeen Ku-chee-stee-tay Way-chay-nep-tay-ayin.

That which echoes in our words and in our songs…

Chu-yayp-ku-chay Way-chee-eetay Cheem-ee-eem Hee-eemtay-chekt-toksayn-ay Keen-yay Yay-lay-yaynay.

Naturally, we have them, for they are in this work also. Ku-us Kee-eechee-eetay Tee-toh-ohkahn-cha-ahweet.

Thus, it is indeed the way of the People. Kohnah Pee-ee-kayps-snahweet Nu-unim Chee-nay-chee-hee-nayseeks…

They are the strength that we take into ourselves. Ku-us Kay-lah Chahm Chee-see-ee-lay-ept Wee-eetays.

As all of you who sleep in the Earth have done this. Chee-nee-eek-chu-kay Neeyee-sayp Tah-lay-pu-usah.

Even they who worship differently do the same. Kay-tu Kah-ah Yohks Kee-ee Helah-wah-teem-sah.

It is a Sacred Talk.———————————————————————————————————————————————————————————————–

A very personal relationship with our Creator..

We seek His Face.. and bring again Zion.

By learning how to live and govern ourselves according to  The Temple Teachings of Ougou.. the Four Pillars of The High Place were taught to everyone.. regardless of race, religion etc.. these teachings were even taught to children when they began to speak..

We are studying the Sacred Records of the Nemenhah..

Vol 5 of Mentintah Archives

The Book of Shi Honayah Akektim; The Son of Mor Honayah (Moroni)

Chapter Seven
1) Now, it has been seven years since the Tucantorhah removed from Mentinah down even unto the city of Hagoth and the valley of Menintah has recovered somewhat from the division that Tucantor caused.

And Elak Kowat has been resettled by my brother and his family.

But behold, it is as if the valley does remember the great hurt done there upon the peace that once dwelt in it. Yea, some say the valley mourns.

2) And Nespelhem has become the capital city of the Nemenhah of the Mountains.

And behold, when I did relocate my people even up into the mountainous places surrounding the great canyon of Wallohitwah, the people of the city did welcome us and beg us to come down unto it to dwell.

But there were too many of us.

Wherefore, we did divide into five hosts and we did choose new places to settle.

3) But I did take my family and go down into Nespelhem and my wife’s people did take us into their own houses for a season.

And they did also assist us in building our own houses and we did take up our
stewardship among them.

4) And when the winter had come, we were once again warm in houses of our own. Yea, we were safe from the wind and the blast of the mountain snows because of the goodness and the charity of the Nemenhah.

And they did even more than this. For, before the winter was over, the people of Nespelhem did entreat me to be their high priest and I did accept the honor.

5) Now, look at us and declare to me how that we are so different from the Tucantorhah. Did they not also leave the contested place and go away into another city? And were they not also welcomed in by the people after a fashion?

And was their peculiar doctrine not also preserved in the land?

Wherefore, are wenot alike, our two peoples?

6) But behold, they did go with war in their hands and wickedness in their hearts. Behold, they were beaten by their adversaries and were made to agree to live in peace by extortion.

We did not go with war in our hands and wickedness in our hearts.

We were taken in by the people with fullness of charity.

We had no need to lift up the sword in defense of our way of living and no need to defend ourselves at all.

We feared not for our survival in the new place and had no need of compromise. Wherefore, I discern that we are different indeed from our brethren the Tucantorhah.

Surely, theirs shall always be a life of war and turmoil, where ours will ever be one of peace and prosperity.

7) And, though our circumstances be on the surface similar, yea, though we both became a migratory people, cast out from our own place and in search of a new place wherein we might dwell and prosper, yet how different are we in principle and in consequence.

8) For we feared not at all that we would not survive as a people.

Yea, we knew the disposition of the people in the land whereunto we removed ourselves.

And before the snows flew and covered the ground, we dwelt in homes of our own and our granaries were filled.

9) And in Nespelhem we found family and clan.

We found our own people and they welcomed us in. This is Nemenhah and the way of the Nemenhah.

Dare I boast of such blessings?

Yet shall I, for I discern that many who do read our history might wish for such things in their own lives.

Yea, I shall make so bold as to suggest that we were blessed indeed.

10) And when we were settled, our high priests and Peli did gather all the people together that lived in the region round about Nespelhem.

Yea, and though the snow lay on the ground, we did all dance a dance together to give thanks for the snows

and to retain in our hearts a communion with our ancestors.

behold, we now lived in a place that depended upon the moisture in the winter to sustain it in the summer.

And we did dance upon the ground, yea, even upon our knees. And we did sing to the sacred directions.

And we did cast ourselves upon the Earth and ask a blessing upon her and upon all living things.

11) This new thing did we to commemorate all that we had learned and all that we had sacrificed in order that we might peacefully retain the ways and customs and blessings of the Nemenhah.

This we did as a token of our thanksgiving unto the Lord for all that we had received from Him and in all that He had prospered us.

12) And while we were thus employed, my wife’s grandmother, even the most ancient one, was overcome by the Spirit and she did break forth in a song.

And the Holy Ghost whispered to me that this song would also come into the minds of our descendents in a distant time as they also began again to give thanks for all that their ancestors had done for them.

And when Grandmother Akekt finished with her singing, we
did all learn the words of the song, and we did dedicate it to our children, and our children’s children.

And these are the words of the song:

Tay-ahk Nu-unim, Hay-eetay-weet-kaynim Kay Pah-aynin Wee-seet-tsay, Nu-unim Way-eet-tays.

It is with thanksgiving we come into this our place today.

Kay-kohne-em Nu-unim, Tee-teelu-layct Heepay-waykt-ee-ee-yay Teemkt-nee-eenekt.

It was the stewardship of our thankful ancestors.

Kohnah Kee-yay, Nahmah-ahtalah-pusah-kekt Pah-aynin Wee-see-eets Keen-ee-eepekt.

We come to this place with thanksgiving.

Hee-eetay-wee-say Kee-yay Nu-unim, Yay-lee-ay-layin.

It is sacred and of value to us, our work.

Kay-heet-eeyay-sowks Nu-unim Chee-eekeen Ku-chee-stee-tay Way-chay-nep-tay-ayin.

That which echoes in our words and in our songs…

Chu-yayp-ku-chay Way-chee-eetay Cheem-ee-eem Hee-eemtay-chekt-toksayn-ay Keen-yay Yay-lay-yaynay.

 

Naturally, we have them, for they are in this work also. Ku-us Kee-eechee-eetay Tee-toh-ohkahn-cha-ahweet.

Thus, it is indeed the way of the People. Kohnah Pee-ee-kayps-snahweet Nu-unim Chee-nay-chee-hee-nayseeks…

They are the strength that we take into ourselves. Ku-us Kay-lah Chahm Chee-see-ee-lay-ept Wee-eetays.

As all of you who sleep in the Earth have done this. Chee-nee-eek-chu-kay Neeyee-sayp Tah-lay-pu-usah.

Even they who worship differently do the same. Kay-tu Kah-ah Yohks Kee-ee Helah-wah-teem-sah.

It is a Sacred Talk.

to be continued…cj

Posted in Let's Share Our Dreams and Visions | Comments Off on Part 7 The Book of Shi Honayah Akektim; The Son of Mor Honayah (Moroni) “Grandmother Akektim’s Thanksgiving Song”

Part 6 The Book of Shi Honayah Akektim; The Son of Mor Honayah (Moroni) Tucantor’s religion

Greetings all My Relations

It is such an honor to meet with you here to study and learn from The Sacred Records of The Nemenhah Ancestors..

Our Ancient Hero and Legend, is Mor Honayah’s (Moroni’s) son

Shi Honayah Akektim he records as follows..

What is Tucantor’s religion?

Now, Tucantor’s religion did not spread quickly from its beginning in Mentinah.

And this is in part because of the removal of the more part of the people out of the valley of Menintah.

And also in part because the people of the Land Northward:

Have ever been concerned with that manner of living:

Whereby the individual may come out of Babylon

And see the face of Christ.

Tucantor did continue to teach the people that they could not do this

But by the power of his priesthood,

And this did deter many from any interest in the system.

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As we begin to apply those principles taught by our Ancient Ancestors

And The Nemenhah of Today.. We can learn the lessons of the past.. and restore the correct principles as taught to us by the past and the present.

To bring again Zion upon To The Americas again.. as prophecied..

We are all so different yet we can come together as One.. True Peace and Prosperity..

Chief Wellamotkin teaches us a story and helps us to begin to understand some of the principles we need to learn to apply..

As we learn the ways and customs of the Modern Nemenhah today..

And The Words of Wellamotkin Today:

Listen To Our Modern Day Chief Speak

Words of Wellamotkin

Good morning minister and practitioners of the Sahaptan Healing Way!

There is so much we can learn from our animal Relations, and I especially like this poem. Orb Weavers rebuild their webs every night, often using the very same anchor threads from the night before. No matter the cost, the strife, the conflict, the resources spent in the process, this eight-legged Relation of ours shows just one of many paths to enlightenment.

Night-Spider’s Advice
“Build a frame
and stick to it, I always say.
Life’s a circle.
Just keep going around.
Do your work, then
sit back and see
what falls in your lap.
Eat your triumphs,
eat your mistakes:
that way your belly will always be full.
Use what you have.
Rest when you need to.
Dawn will come soon enough.
Someone has to remake
the world each night.
It might as well be you.”
Dark Emperor – J. Sidman, 2010

By systematically raising the instruments of ethics, peace, and Wyaykihn, and subjecting those instruments to the ritualistic scrutiny of introspection and study, tearing down pre-conceived notions and bias, and then rebuilding the web that forms the foundation of our beliefs, we do something similar to our little arachnid Brother.

When the day comes in our personal lives that the sturdy, well fashioned and perfect matrix of our spiritual devotion is torn down by hurt, sorrow, anger, stress, logic, fear, and- most especially- depression, we will have the core memory (and ability) to begin building again.

Sometimes even when the world itself seems to be unravelling before our eyes. Slowly, with determination concealed by the night’s lonely shroud, we will scurry invisibly within the shadows until the sun rises upon the rainbow-gilt brilliance of a miraculous work.

If, at times, it feels that one’s destiny is to continuously look into the deepest shadows of pain, loss, and fear, never truly surfacing enough to free oneself from the next plunge, think of this little Elder (and take heart), whose very creation demands the nightly destruction of one of the costliest and most spectacular feats known in the animal kingdom.

So much beauty lost every night! Such sacrifice! Such resilience!

Oh Wyaykihn, Solihtstaynah! May we learn to Look Within and see the good, pure, intelligent, mighty, powerful, spiritual beings that we are!

May we also see what might be improved, strengthened, restored, and then seek the guidance and courage to make changes for the better!

Like our eight-legged cousin, may we learn to build in the shadows and rest in the light, ready to rebuild when darkness falls again!

As we say in Itsipi: All My Relations!

Thank you for being here today…IT IS GOOD FOR US TO BE HERE!

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Now lets continue reading, studying, asking Heavenly Father to send us His Spirit .. The Holy Ghost to confirm these things in us if they are true..It’s up to us to get a conformation.. and Seek His Guidance, to understand the records of our ancient ancestors.

Vol 5; The Book of Shi Honayah Akektim; The Son of Mor Honayah (Moroni)

Chapter Six

1) Now, Tucantor’s religion did not spread quickly from its beginning in Mentinah. And this is in part because of the removal of the more part of the people out of the valley of Menintah, and also in part because the people of the Land Northward have ever been concerned with that manner of living whereby the individual may come out of Babylon and see the face of Christ.

Tucantor did continue to teach the people that they could not do this but by the power of his priesthood and this did deter many from any interest in the system.

2) But the doctrine did find interest in the cities down by the gulf of the sea in the south. In those places where there was still some remnant of the people who were left in the land after the great Nephite war with the Lamanites, many people saw in it a way to bring their neighbor into subjection and the doctrine grew in the south.

3) And before many years had passed, the city of Hagoth was overtaken by the Tucantorhah.

And Tucantor, himself, did remove to the city of Hagoth and he did rule that city as he had Mentinah.

But behold, not all the people could be controlled by this new doctrine and there was strife between those that believed the new thing and those that believed it not.

4) And Tucantor sent armed men out to battle against those that believed not and his enemies prevailed for a season.

They did beat the Tucantorhah in battle and took captive their priests and even their high priest himself. But they did not wish the destruction of the newcomers.

For Hagoth had stood nearly empty for some time and the people who had gone back into that country to inhabit the old cities there desired that their population might grow somewhat.

5) Wherefore, they did make a treaty with the Tucantorhah that they might live together peacefully. And in this treaty they arranged that the Tucantorhah might occupy the sacred places and have the ordering of them for half the year and in the other half of the year the ordering of the sacred places and of the surplus, was left to the original inhabitants.

And upon this peace they did all agree, and the priests were released.

6) But Tucantor was old and did not return to rule over his people. For he was taken roughly from his bed when his opponents overcame his armies and he was carried off into a secret place in the wilderness.

And this was done in order that the Tucantorhah could be held to their covenant. But behold, Tucantor died of a sudden in the secret place and his people did mourn his death.

7) And in the city of Hagoth, and in the settlements round about, they have two religions and two councils and two bodies of priesthood in every place.

And they build up their high places and they have all things in a duality.

And it is a wonder that such a system holds together at all. But they do prosper after their own fashion and who are we to judge them.

Behold, if they have found a way to live peaceably then they have done a good thing.

8) It was in this way that the doctrine of Tucantor was preserved in the land, and his followers also.

For, they could not have prevailed long in Mentinah. It is true, they had the run of the valley. But they could not sustain anything more than a camp there without the help of its neighbors.

Wherefore, Tucantor built up a city and a doctrine and it carried on in his name in the city of Hagoth.

9) And by treaty with their neighbors, and a kind of common consent, the Tucantorhah continued in the land and built up their population.

For, without the help and cooperation of a goodly number of people, the priests could not have lived as they wished and held up the standard which Tucantor had given them.

Without someone to do their work for them and to provide for them, they could not have survived for long without modifying their purpose. This they did achieve by agreement with the people of Hagoth.

10) But they did not enjoy any season of peace. For, the people who had taken to living in the old cities of Hagoth were remnants of that Great War that ravished the whole land in the time of my father.

Yea, they were Lamanites and Gadiantonhem who had not returned unto the Land Southward.

And although they had lost the lust for constant bloodshed, yet were they a jealous and deceitful people. And one settlement made war on another and each city held its own law.

And they had the constant necessity of defending themselves and their provender from their neighbors.

11) And the people were quarrelsome and dangerous. Yea, and they were difficult to control. But, because the Tucantorhah had adopted the need to control their fellow man, this became to them their motivation.

They worked to control the hearts of all the people of that region and this did constrain them from much preaching in other places. And their doctrine remained in but one place.

12) But behold, because they had left the valley of Menintah, some of the Nemenhah did return again and begin to build up the settlements again and to have the keeping and the care of the archives there.

And Mentinah was once again numbered among the Nemenhah because of the removal of the Tucantorhah.

13) And the Nemenhah did rejoice that the place of their father’s choosing was once again held by the pure in heart.

But, I must tell you, Mentinah was never again a principal city of the Nemenhah of the mountains and the records were copied and carried away into the north countries, notwithstanding the libraries did remain ever hidden in their safe places in Menintah.

to be continued cj

Posted in Let's Share Our Dreams and Visions | Comments Off on Part 6 The Book of Shi Honayah Akektim; The Son of Mor Honayah (Moroni) Tucantor’s religion

Part 5 The Book Of Shi Honayah Akektim

Greetings all my relations,

It is such a great honor to meet here with you to study the Sacred Records of The Nemenhah.. We are privileged to learn from our ancestors and also the Nemenhah of today! Bless us to become one people one in purpose.. With The Spirit..

Today we are continuing with our reading of Volume 5 of ;

The Sacred Records of The Nemenhah

Part 5 The Book Of ShiHonayah Akektim

The son of Mor Honayah

Shi Honayah Akektim wrote the peaceable words that Mor Honayah preached as he and others traveled among the Nemenhah.

He also wrote about the rise of the Tucantorhah and about the importance of the Common Consent as the ruling law among the Nemenhah.

Rather than lose their peaceable ways, all of the Nemenhah of Menintah Valley moved to Nespelhem and Potalekt areas.

He told about the arrival of a group of people from the West Sea Islands who are
called the Nemen of Hin.

Who become part of the Nemenhah of the Coast. Timothy’s visit to the Nemenhah of Nespelhem and Potalekt and some of his teachings to them, including the restoration of Zion in the Last Days, were written.

Chapter 5

1) And it did not take much time for the news of the outrage of Mentinah to reach the ears of the families and friends of those whom Tucantor had imprisoned there.

And they were wroth with the people of Mentinah and with the high priest in particular, insomuch that they did gather in the cities and settlements closest unto Mentinah.

2) And a particularly large body of people did gather at Elak Kowat. And the people did call for the Great Council to take up the matter of the immediate relief of the Nemenhah of Mentinah.

And it was the decision of the Council that I should write an epistle one last time unto Tucantor and request that he release the Nemenhah from the city, that they might gather with their own people in other places.

3) And behold, I did write an epistle unto Tucantor, even according to the will of the people, saying:

4) Behold, Tucantor, I write unto you from the city of Elak Kowat for and in behalf of all the Nemenhah of the mountains.

And I do request that you let the Nemenhah come out of the city of Mentinah.

Yea, let them come out from Mentinah and join their families in other places.

5) For, it is clear that you do not esteem them as you ought.

Yea, because that they are of other beliefs and customs than you, they are made slaves in their own city, even the city which they have built up with their own hands.

Therefore, release them that they may take their beliefs into another place.

6) It is not good that you should shut them up and keep them in bondage.

Behold, do you not know that a great multitude has gathered here in the valley of Menintah because of your determination to hold the Nemenhah hostage in their own home?

And do you not fear that this steadfastness in your wickedness shall bring upon your city the wrath of all the people? Come, Tucantor, put aside your pride and let the people come out.

7) Behold, I am commissioned by the people to tell you that if you do not open up the city and allow the Nemenhah to depart from out of it in peace, verily, the people shall descend upon you and take them out by force.

And never before has such a thing been in all the history of this land since the days of Father Hagoth. Do you wish to be known in all the land as one who brings down the peace and sows the seeds of death and destruction?

Yea, the first of your race to do such things, you shall leave an inheritance unto your children that will win them the onus of all the world.

8) Wherefore, cousin and brother, seek reason! Open up the gates of the city and let the people go!

9) And behold, Tucantor answered him, saying:

10) Behold, we know that we are righteous and the Lord has chosen us because we do steadfastly adhere untoHis word and His commandment.

And we do also know that you have stirred the people up against Mentinah because of your wickedness. For you are of the ways and wickedness of the Nehors, teaching to all people that they may decide for the Lord what is right and what is wrong.

Behold, you shall not prosper in this wickedness and must repent.

11) For you do teach that all people may discern the mind and will of God and we know this to be false.

For, He has always called up prophets to serve Him and to be His mouthpiece upon the earth. But you teach that all people may approach His holy throne and impose upon Him in all things.

Behold, you must repent of this evil.

12) And we also know that you do teach the people that they may form councils and act in the name of God.

To act in His holy name requires His authority. Do you not know that He does not give this authority except by the word of His mouth unto His servant the prophet?

Behold, you call up your priests and your prophets by the word of the people.

Wherefore, how can you declare yourself high priest? You are nothing but a puppet of the people.

13) And again, your councils are called up by women. This is an abomination before God.

Do you not read the scriptures?

Do you not recall that Adam is the head of Eve?

Wherefore then, do your women act as the head of the body?

14) But, we do acknowledge that you have greater strength in your wickedness than we have in our righteousness.

Wherefore, we will release the wicked into your hands. Do with them as you will but do not expect good to come of them.

For they are full of sloth and are unprofitable. They are the most idle of the people, wherefore, take them and do with them as you will.

15) But behold, they shall not take out of the city any possession. For we are the chosen of the Lord and have all things in common.

Wherefore, how can they take from the city ought that does not belong to them? Let not anyone think that these idlers may rob from the industrious because that they will not hearken unto the Lord and unto His prophet.

16) And this was the language with which Tucantor did abuse Shi Honayah in his epistle. But behold, Shi Honayah did not allow his wrath to be kindled against Tucantor, but he did rejoice that the people of Mentinah were to be allowed to come out of the city without that the people of Menintah should have to rise up with force of arms to take them out.

17) Behold, it was not the desire of Shi Honayah that all people should agree with him or with the majority. Rather, he only wanted the freedom of the people to move away from that which did enslave them.

Wherefore, he did rejoice that he had obtained the freedom of the people.

18) Now, when the people of Mentinah who were prisoners there were allowed to come out of the city, they were miserable indeed. For Tucantor had ordered that they be flogged and stripped of their clothing before they were allowed to depart.

And they presented a scene of woe and despair as they proceeded through the deriding shouts of the people in their naked and miserable state.

And the wicked people of the city, who had once been their brethren, did cast stones at them as they passed, and many were injured.

19) And the people who had gathered in to succor them took blankets and covered them as they passed out of the gates of the city.

And they gave them wine to drink and food to eat. For behold, many had not eaten in many days and some were dying for want of food or drink.

20) And the angry wrath of the people was kindled against Mentinah because of the miserable state of the refugees. But Shi Honayah did calm them and they brought the sufferers down unto Elak Kowat to nurture and to comfort them.

21) And the priests of Elak Kowat did go straightway even unto the archives in the mountains and they did gather together all the records of the people quickly, lest Tucantor take possession of them too.

And they did leave copies in the archives, but they did also take out all the histories of the people since Hagoth came out of the Land Southward, that they might not be lost to the people because of the wickedness of the high priest and the people of the city of Mentinah.

22) And the mothers of Elak Kowat called upon me to convene a Great Council again to discuss what must be done. And I did call for a Great Council and delegates from out of all the peoples who called themselves Nemenhah came to the Council.

23) And when the delegates from every city were gathered, I did call for a count of the delegates. And these are cities that sent delegates unto the Great Council at Elak Kowat:

24) Phaynith-Im and Phenith of the new settlement of Phenith Ee-it;

Midgan Idi and Da In of Elak Kowat;
Kamiakim and Toniah Lotnah of Potelakt;

Nohonaya and Pa Sineth of the city of Elgiah;

Parah and Nomiah Min, of the city of Pagwit, which is also called Michim-Mic; Monoriah and Mineat of Hagoth;

Pingwit and Kayith of Sevim;

Pa Wayat and Panah Nin of the women’s refuge of Korinah;

Ealekoet Akekt and Kochets Kunnin of Nespelhem;

Peliah and Beleuh of the Pahshi settlement of Porinor;

Tlin Gee-it and Tso-Tsit of the city of Tliningsah and of Haydahats;

Rhen and Kaboret of the city of Witchittim and Kodahah; Megnem and Pa-in-nah Waylit of Corianton and Winebag.

25) And there were many cities of the Nemenhah represented, but these were the delegates that were chosen tohear the matter.

26) And the Great Council of Elak Kowat determined that the city of Mentinah had committed a great evil upon its own people, insofar that the Council recommended to all the Nemenhah that Mentinah be no more considered part of the Nemenhah of the Mountains or of the Plains and the Lakes.

Yea, the Council recommended that there should be no more trade of the surplus of the Nemenhah to the city of Mentinah and its inhabitants.

And they did also recommend that the old city be no longer recommended to the sojourner or the traveling sage, for it had become perilous to anyone who believed not the doctrine of Tucantor.

27) And when word went out from the Council and the Common Consent of the people was sought, behold, the voice of the people did rise up in condemnation of the people of Mentinah.

And the recommendation of the Great Council held, and Mentinah was cut off. And when this was published throughout all the land, many families did come out of Mentinah secretly and did also join with their people in other cities.

28) And Mentinah did at once become an impoverished place. For, without the surplus of the Nemenhah, who was left to support the priests and the teachers?

Yea without the support of the surplus, Tucantor had not great riches at his disposal and all the people were made poor.

And they had not all things in common and they did contend with one another to find trade and to sell their wares and their produce.

For the Nemenhah did no longer find use for their goods and avoided the city altogether.

29) And the Council of Elak Kowat did also meet to discuss the outcome of the Great Council.

For Elak Kowat was only a day’s ride from Mentinah and it was very close to the place where Tucantor had begun the division of the Nemenhah of Mentinah.

And the Council decided to make preparations for all of the inhabitants who wished to follow them to depart out of the valley of Menintah and go even up to Nespelhem.

30) And the people did also give their Common Consent to this plan and great preparations were made ready.

It was determined that, when the snow melted and the ice passed from off of the rivers in the following spring, the people of Elak Kowat would be no more and they would take of all their goods, and their houses, and their animals, and all manner of things with which they did administer their stewardships, even up into the north country.

Yea, and it was the plan of the people to make a new settlement near unto Nespelhem and Potalekt.

31) For behold, the people of Elak Kowat would not live in the same place as a city of people who would do wickedness such as the Tucantorhah had done unto the people of Mentinah.

Nay, they would not have such people as their neighbors. Wherefore, they made great preparations to leave the valley.

32) And it was to the great surprise of the people of Elak Kowat that their council did receive an epistle from Tucantor and from the priests and teachers of Mentinah.

And in this epistle the people of Mentinah did beg the people of Elak Kowat to remain in the valley and continue to be their neighbors and allies.

But the Nemenhah have always avoided the Gadiantonhem and they have always shunned them and worked to shelter their people from them.

And if this was the way of the people concerning the Gadiantonhem, who conspired daily to overthrow all that is good, how then could they do otherwise with the Tucantorhah, who had conspired to take away the liberty of the land and of the people?

33) And in the space of the remainder of the summer, and with the passing of winter the people, having made all manner of preparations, took up their burdens and removed out of the valley of their forefathers, just as Nephi of old took his people out of the place of their first inheritance in the Land Southward because his brethren did conspire to destroy the people.

34) And the whole of the north of the valley of Menintah, as well as half the habitations in the south of the valley were made desolate at once.

And houses were left empty and became the habitation of vermin.

And farms were left unworked and unplanted. And shops were left unattended and warehouses were left barren.

35) And the people of Mentinah were disrupted in all that they did. For, of a necessity they were forced to take up much more work than that to which they were accustomed.

And this was a sore trial for them, for the Tucantorhah had become enamored with the idleness that the new doctrine allowed them.

ButTucantor, seeing the ruin of his city, ordered them to take up once again the plow and the hammer.

36) For, with three quarters of the production necessary to feed the populace of Mentinah and to support them in the manner which they had chosen gone out of the land, it became expedient for Tucantor to press the remaining people into labor.

37) And even the priests, who had tasted of the leisure of their callings, were made to take up all manner of work with their hands.

And the priests were brought low again because of the impending hunger that they knew would fall upon the city because of the lack of production and of trade.

Surely, in but one season Mentinah was reduced to the poorest and hungriest of the cities of the Land Northward.

38) And the people of Mentinah complained bitterly against their high priest. Yea, they were wroth with him because of the disaster he had brought upon them.

And they did hold him responsible for all of their woes. For they had thought to become rich with the surplus of all the cities, and this because of the many things he had promised them. But now they were the poorest and most wretched of people in all the land.

39) For, whereas in the year before the ascension of Tucantor to the seat of high priest, the city of Mentinah might have been called the richest and best supplied city of all the Nemenhah, yet in one year it had been reduced to the poorest.

40) And Tucantor discovered that it was difficult to press his people into service one for another after that they had made prisoners and slaves of their neighbors. Yea, he found his flock troublesome to shepherd when the Nemenhah had gone from out of the land.

41) And the people that had once loved that their neighbors had once provided for them did quickly become idlers.

Wherefore, it was doubly difficult for them to take up a greater portion of work than they had been accustomed to do even before they had sustained Tucantor in his wickedness.

Yea, they were sore pressed to do even enough to survive, let alone to provide any surplus at all.

42) And behold, the greater portion of the valley lay desolate and empty. And the fields went fallow and were not planted.

And the streets were not filled with people plying their trades. And the warehouses were not filled even enough for the people who remained to pass through the winter without want.

43) And thus, a beautiful age of peace and prosperity ended for the valley of Menintah and all its inhabitants.

Yea, the people began to flee in haste and in secret, for they feared that another winter in Mentinah might devour them.

And the city of Mentinah was reduced to scarcely two hundred souls.

to be continued…cj

 

Posted in Let's Share Our Dreams and Visions | Comments Off on Part 5 The Book Of Shi Honayah Akektim

Part 4 The Book of Shi Honayah Akektim ; I Did Also Accept The Call To Be The father of My Nation.

Greetings all my relations, Brothers and Sisters…Nemenhah! I honor you, and celebrate with you… Thank you for all that you do…to help others along The Way… Like our Chief “Wellomotkin” says, Lift the hands that hang low, and strengthen the feeble knees… participating in our Our Five-Fold Mission…

Nemenhah Constitution (Formerly the Numi’Pu TsuPehli Chophunsh, and Nemenhah Band and Native American Traditional Organization, consecutively.

The name has been modified from time to time in order to address Core Principles)

An Indigenous Traditional Organization and Convocation of Medicine Men and Medicine Women and Ministers of the;

Native American Church of Nemenhah (An Independent Branch of the Native American Church with Affiliation and Recognition from the Oklevueha,Lakota Sioux Native American Church of Wounded Knee and Rosebud, as well as Sundance Chiefs and Holy Persons of the Mandan-Hidatsa, Holy Persons of the Tlingit, and of Hawaii and Peru)

We Nemenhah, In Great Council, beginning in 2002 and continuously to the present, by Original Constitution and as amended and revised to present, by the Unanimous Voice of the First General Mothers Council, and subsequently, the Delegates of the Annual Great Councils of the Nemenhah, do make this

Declaration of Good Conscience and Practice, Constitution, and Establishment of the Nemenhah. Being a restoration of a Pre-Colonial and Pre-Conquest Nomadic Indigenous People

who call themselves “Nemenhah”

 And who inhabited parts of Central America, North America, the Pacific Islands, Japan, Korea, China and Tibet anciently.

 And which left evidence defining its periodic occupation of these Traditional Territories

in writings and records, religiously guarded in order

that they might be brought into the light in a day of futurity,

so that the ancient sacred ways of the Nemenhah might be restored,

beginning in this State of Utah, in the United States of America.

And spreading from there as far as the wind may carry the message.

 And for as long as the trees grow…

 And the rivers flow… We Walk In A Sacred Manner, We Talk In A Sacred Manner… And We Make a Beginning of Our Speaking…

Jonathan “Wellamotkin” Landis

Elected Principle/Medicine Chief (EPMC) – Nemenhah ITO
Certified Nemenhah Minister (Order of Lehb) – Traditional Spiritual Leader

It is a great privilege to read from The Sacred Records of The Nemenhah…They have a life changing effect on those with a sincere heart and mind…Those of us who use them as a model to strive for Zion.. The People of God…To become one heart and one mind and one People in purpose…and a Nation. Living… the Four Pillars of The High Place.

Vol. 5 The Book of Shi Honayah Akektim Chapter Four 1) Now, all that Mor Honayah did in the days of his stewardship is written in another book. But I have written somewhat more concerning him because of the great respect and honor which I hold for him in my heart. Behold, I am Shi Honayah Sha Akekt and I am his son. 2) And when my father had gone unto his ancestors, the council of Elak Kowat did bid me return unto the city of my father. For they did desire to raise me unto the seat of high priest. And I did accept the calling with the approbation of all the city. 3) Some would call this a great honor done unto me by the people of the city. For, whereas the city of Mentinah had for many generations held a predominant position among the cities of the mountains and was considered to be the capital city of our nation, because of the Tucantorhah, Mentinah was no longer considered such and the Great Council was moved to Elak Kowat. 4) And because of this transfer of the sentiment of the people, the high priest of Elak Kowat was made to preside over the Great Council. Wherefore, in accepting the calling of high priest of my own city, I did also accept a call to be the father of my nation. Or, in other words, the people did raise a voice of common consent that I should take charge of the High Place, the archives and of the surplus of the nation. 5) This did anger many of the residents of the city of Mentinah. For, they had, the half of them, taken up the doctrine of Tucantor and were not desirous that the importance of their city and of their high priest be lessened. And because the Common Consent of the residue of the inhabitants of the valley of Menintah did desire it, and the other cities did concur, the capital was relocated unto Elak Kowat. And the surplus that the cities sent to the capital no longer flowed into the storehouses at Mentinah, but they did come unto Elak Kowat instead. 6) And the Common Consent of the people is the rule of law among the Nemenhah. There has been a body of laws formed in Mentinah in times past. Indeed, the great prophet and high priest Pa Natan did labor diligently with the community council to form laws consistent with the manner in which we do live. But it was not Pa Natan who made the laws binding unto the people. Rather, it was the by the Common Consent of the people that the laws became enforceable. This is the basis of our community and our way of life. 7) Howbeit, even though the transfer of the capital and of the surplus was done by the Common Consent, nevertheless, the Tucantorhah of Mentinah did stir the citizens of that city up into anger at the rest of the Nemenhah and they did begin to cry out against us. Yea, and they did withhold from the donation all the surplus from the region round about Mentinah. 8) And they did also withdraw their counsel from the Great Council and did not send any delegates from Mentinah. Because of this, there could be no vote and no election upon the points of counsel, for there could be no common consent of the people without that the people have opportunity to vote. 9) Now, this became a great burden unto me, for I did not wish to be the cause for the disintegration of the peace in Menintah. But the division was great in the city of Mentinah and all the people round about were at a loss to discover how it might be resolved. 10) And I did call for a Great Council to convene in Elak Kowat to hear the matter. And because the matter concerned Mentinah so particularly, they did send two delegates to the council. Now, one of the delegates was of the doctrine of Tucantor and one was not, and they did represent their city. And every city and settlement also sent delegates to take part in the council and hear the matter.
11) And the delegates for Mentinah were Hemeacum and Micah, even that same Micah who went unto the cities of the plains and of the lake country in the east to preach the message of Mor Honayah. And Micah did stand before the council first and I did recognize him. And when he had taken up the staff, he did open his mouth to speak unto the great council. And these are the words of his speaking: 12) Behold, I am Micah, of the city of Mentinah, of the valley of Menintah, and I am a descendent of Ougou and of Hagoth. I do stand up before this council to express the grievance of my city, for she has been sorely injured by this people. Yea, even all the Nemenhah of the Mountains have injured the city of Mentinah and all of her citizens. 13) For, has not Mentinah been considered the capital city of the Nemenhah since the day that Hagoth built her? And does not every city and settlement of the Nemenhah owe a debt of gratitude to her? And has not the surplus of all the cities ever flowed down into her storehouses since the Nemenhah came into this country? And has not Mentinah been gracious unto all, bestowing the surplus for the good of all?
14) Howbeit now, after all that Mentinah has done for the building up of the Nemenhah and our way of life, can the people arbitrarily take from her the right of principal city? Has she not been a gathering place in all of our days? Has she not been an ensign to the nations? How can she be thus abused and thus dethroned? 15) It is for this cause that Mentinah has sent its delegates to this great council, to decry this injury and to demand that her right as principal city be returned to her. 6) And Hemeacum did also stand upon his feet and he did request the staff. And I did grant him the staff that he might speak uninterrupted according to our custom. And he did address the council, saying: 17) I also bring you greetings from Mentinah. I am Hemeacum, and I too descend out of Father Hagoth. I too bring cause against this council for injury done to my city. For, the high priest of all the land has always been seated in Mentinah. This is a tradition that has been passed down through many generations. Behold, it is the right of the city and the usurpation of it is not to be admitted. Yea, the high priest of the city of Mentinah, even the high priest of all the lands of the Nemenhah does demand that you return to him the keys and the surplus. For, the management of the surplus is his by right and by authority. Who are you that you think to take away from him what is rightfully his?
18) And after this manner did the delegates for Mentinah address the council. And I did take up the staff and I did stand also to speak before the council, saying: 19) Behold, I am Shi Honayah Sha Akekt. And my father was Mor Honayah, the same who was Captain of the armies of the Nephites and who was also high priest in Mentinah and in Elak Kowat. The people did make him to sit in the seat of high priest and he did fill his stewardship with honor. The same was my tutor and my mentor. 20) Now, let us consider this matter carefully. For, as I see it, there are two principles at stake here. For the one part, we must consider whether Mentinah, or any city for that matter, may have predominance over any other and whether the law comes of the Common Consent of all the Nemenhah or is it to be determined by each city for its own residents. On the other part, we must consider the doctrine of Tucantor and the division it has caused in the valley of Menintah and most especially in Mentinah. To my mind, these are the principles that must be examined. For they shall dictate the very complexion of our society hereafter.
21) Let us take the first matter and examine it fully, perchance we may all come of a unity of mind and spirit concerning it before we discuss the second. Micah and Hemeacum shall speak for the city of Mentinah. Let us recognize the delegates from the other cities of the Nemenhah. 22) And one by one the delegates stood upon their feet in the midst of the council and they did declare themselves. 23) Midgan Idi, of the city of Elak Kowat did stand first and he did introduce himself, saying: 24) Behold, I am Midgan Idi, the son of Idiancom, a Nephite who did stand with Mor Honayah in the last battle of the Great War, and Pa Naest, a descendant of Hementah and I do represent the city of Elak Kowat. 25) And Da In, of Elak Kowat did stand up next, saying: 26) I am Da In and I descend from the Lamanites. I did leave the Great War, for I grew weary of the shedding of blood, and Mor Honayah did adopt me into his band and family. I do also represent Elak Kowat. 27) And the delegates from Potalekt did stand, saying: 28) Behold, I am Kamiakim and this is my companion Toniah Lotnah. We are descendants of Hagoth and we represent the city of Potalekt.
29) And the delegates from every city did stand forth and declare themselves one by one. And the names of the delegates I do record here in the order in which they did stand to be recognized.  And they were: 30) Nohonaya and Pa Sineth of the city of Elgiah; Parah and Nomiah Min, of the city of Pagwit; Monoriah and Mineat of Hagoth; Pingwit and Kayith of Sevim; Pa Wayat and Panah Nin of the women’s refuge of Korinah; Ealekoet Akekt and Kochets Kunnin of Nespelhem; Peliah and Beleuh of the Pahshi settlement of Porinor; Tlin Gee-it and Tso-Tsit of the city of Tliningsah and of Haydahats; Rhen and Kaboret of the city of Witchittim and Kodahah; Megnem and Pa-in-nah Waylit of Corianton and Winebag; Phaynith-Im and Phenith of the new settlement of Phenith Ee-it. 31) And delegates from all the cities were present, but these were the delegates chosen by election to speak in the Great Council and to hear the cause that had been brought forth. And they did choose for themselves who would speak and who would not. Wherefore, the council was convened according to the traditions of our people, yea, even in the manner in which our first fathers did set as an example unto us. 32) And I did call upon Micah to step forward to speak on behalf of his city in the examination of the first consideration and Hemeacum to speak for the second. And Micah arose from his place and strode into the center of the circle and he did address the council, saying: 33) Brothers and sisters, Nemenhah! I honor you and I am grateful that I should have this opportunity to stand up for my city and speak on behalf of her citizens. Behold the high priest of the city of Elak Kowat does do me great honor and I thank him. 34) Behold, has the city of Mentinah not always been the central city in this region? And have the laws that have been adopted by all the cities of the Nemenhah not flowed out of Mentinah since the very beginning of our sojourn here in the Land Northward? I say unto you, Yea. For, do we not have it in the records of our people that Pa Natan did write the laws and the statutes by which we do govern ourselves? Surely, none may question that it has been from out of Mentinah that the call for the Great Council has come in the past.
35) Yea, and is the temple at Mentinah not the first temple to be built in the Land Northward? And was it not in Mentinah where the records of the people were compiled and kept? Indeed, have we not ample record that visitors from far away lands, even from across the East Sea and from across the West Sea, have traveled long just to arrive in Mentinah? Is it possible that any might deny the sacred role that the city of Mentinah has played in the very history of our people? 36) Behold, the surplus of all the cities has been sent unto the high priest of Mentinah for many generations and has the high priest not distributed the surplus wisely? I say unto you, that he has. 37) Wherefore then, shall the privileges of the principal city of the Nemenhah be taken from her? Behold, this is the question that I raise before this council. 38) And when Micah had made an end of speaking, he did sit down again in his place. 39) And Midgan Idi did arise and the council did recognize him. And he did open his mouth to speak, saying: 40) I too am honored that I might speak before this council and also that so great a man as Micah should condescend to give me the stand. And I should like to address the questions raised by Micah.  Wherefore, I do beg his indulgence and also that of this council. 41) For I do not believe that anyone who has come here today can deny any of the things which Micah has said about the city of Mentinah. Of a surety, we must all admit that it was the first of the settlements of our people, after Hagoth took his people up into the mountains. And I think that none shall stand to deny that Mentinah has been a very principal and even capital city of our nation. 42) And it is also quite true and full of proof that Pa Natan’s record of the Laws of Mentinah have been the model for most of the laws by which the Nemenhah do govern themselves. And it is also without equivocation that Pa Natan was the high priest of Mentinah when she recorded the laws. 43) And there is no question that the first of the temples built by the Nemenhah of the Mountains was built in Mentinah, for it was the first of the cities. Wherefore, where else shall the Nemenhah of the Mountains have built their first temple in the new land, but in the first city? 44) Yea, and we must all admit that Mentinah has been a destination for many men and women of great wisdom and knowledge who have come from many parts of the world. For behold, the archives are in the valley of salt and they are preserved there. Yea, and it has always been one of the duties of the high priest of Mentinah to keep the archives and who sits here who will deny this? 45) But behold, I would ask this council, because a thing has ever been, does it signify that it shall or must always be? Is the city of Mentinah the only place among the Nemenhah where the voice of the people may raise up a council of all the people? And what are the privileges that one city may claim over another? Is any piece of land any different than another? Is it the plot of land upon which we are established, or is the field our foundation? I say unto you, Let us very carefully discharge our duty here today, for the Common Consent of the people is the matter that is being contested. 46) I know that Micah does feel for the dignity of his city. Behold, long has Mentinah been the center of our society. But behold, the voice of the people has brought about a change in things. Shall the tradition of our fathers supersede the common consent of the people? I hope that this shall not prove to be so, for it will become the ruination of all that we know. 47) Behold, my city is new. Yea, Elak Kowat has seen scarcely two generations of habitation. Has it become a principal city because of its history? I think not. There has not been enough of it to warrant such an honor. What then? Does it contain men and women who are in any way greater or wiser than they who live in other cities? Again, I think not. We are all relations and none of us are ought different than the citizens of any of the cities of the Nemenhah. 48) What then has elevated Elak Kowat to become the capital of the nation? Behold, I will tell you. It is not because of wealth, neither is it because of greater knowledge or wisdom. Elak Kowat has become the gathering place of the Great Council only because of the Common Consent of the people. Behold, the people decided by vote that Elak Kowat should become the capital and if the people next week shall decide otherwise, then some other city would lay claim to this honor. 49) It is not history or tradition or the law or the temple that decides these things, but the Common Consent of the people. For, it is because of the Common Consent that we may say that we have all things in common. Yea, it is by the Common Consent, is it not, that we have come out of Babylon, not because of the traditions of our fathers. For I would that you might recall that our lineage does not begin with Hagoth. Indeed, the Nephites were our fathers as well. Did they do all things by common consent? Behold, I say unto you, Nay. 50) Micah would have us believe that the good of the nation hangs upon the privileges bestowed by history and tradition unto the city of Mentinah. But I say unto you, The good and the future of our very way of life hangs not upon the good name and reputation of but one city, but rather upon the steadfastness of all the Nemenhah in upholding the standard set by the founders of Mentinah. If we bow to the will of one city and place it higher in stature than all the rest merely because of its history, then we shall have created a tyranny that shall destroy the nation. 51) I do not plead that pre-eminence be given to my own city. Take the honor from Elak Kowat if having it shall create discord in the nation. Yea, give it to another city if having it shall threaten to puff its citizens up in the pride of their hearts! Nay, I do not beg for any such honor to dishonor the people of Elak Kowat. 52) But behold, we ought to examine the reason that the honor was taken from Mentinah and given unto another. Is Mentinah unified? Do they have all things in common within their own city? Can a council be elected that shall not be divided against itself? Behold I say unto you, The city is split down the middle and there is contention on every corner. How then shall the rest of the nation rely upon a factious city to distribute equitably the sacred surplus of all the cities? 53) For behold, does such division exist in any other city but Mentinah? I say unto you, Nay. Examine every delegate in this council today and you will find no such division. But if Mentinah and the high priest of Mentinah is to have control over the general surplus, could that not become the means whereby that same division which does destroy the unity of Mentinah might be spread from city to city? And is this wisdom? 54) Wherefore, the wisdom of the General Councils is plainly manifest in its recommendation to the people that the surplus be transferred out of the center of the dispute. And the Councils did ask for the Common Consent of the people. Did the people consent to retain the surplus in the ancient capital? They did not. Behold, they saw clearly the threat to the public peace. 55) There was no slight intended and no injury made upon the people of Mentinah. But the security of the way of life which all the cities have chosen was of primary concern and the people did decide the best course of action. The people of Mentinah are not forced to accept the Common Consent if they no longer wish to live by this law. Yea, they may leave the union and be a nation unto themselves if this is their desire, for the rest of the cities do not seek to impose that upon Mentinah of which its citizens do not approve. Wherefore, where is the injury?
56) And when Migdan Idi had made and end of speaking, behold, Micah was abashed. For he had supposed that the people had removed the capital to Elak Kowat in order to punish the people of Mentinah because they had allowed the Tucantorhah to remain in their midst. But this was not the case and when he had discovered that he suspected them in error, his eyes were opened to his own pride and to the pride of the city. Wherefore, he forebore from speaking any more in the council. 57) But Hemeacum did stand to be recognized, saying: 58) Behold, my companion has given up the matter, being altogether put down by the words of Migdan Idi. But I am not put down, nor discouraged from the cause. Mentinah has indeed been injured and all her people with her. For there is but one authority on earth whereby the people ought to be governed. Let us be clear on this matter. Men may call councils and they may contrive to govern the kingdom of God as they see fit. But in all that they do, if they have not the mandate of heaven, they do err greatly. 59) It is only upon the principles of the priesthood that the cities ought to be governed. When the people are in accord with those whom God calls into the ministry, they become of one heart and one mind with God, and they have all things in common. This principle is not based in carnal man and it is not founded on the laws of men. It is an eternal principle and any who tries to circumvent it does commit sin. It makes no difference whether such a one is an individual man or set of men, or even the whole nation. When the mandate of heaven is breached, surely the Lord will not hold the malefactor harmless. 60) Migdan Idi asks where the injury is found. Is this not injury unto God, unto the city of Mentinah and unto all the Nemenhah together? Behold, the matter at hand will decide the doctrine by a vote of the people. Shall the people decide in this way the nature of God? I say unto you, All the councils of the nation could not change God in any way. How then, shall they change any other doctrine?

61) The Law of Consecration is a principle given in the High Place.

Therefore, it is not a political matter, but a doctrine of our religion.

Shall the councils decide our doctrine for us?

If so, what might prevent them from forming combinations to take away our ordinances

 And our observances?

Behold, I say unto you,

There is nothing to prevent the disintegration of our culture and our society, yea, it shall bring upon us a separation from God.

This is the injury.

62) Behold, God chose the city of Mentinah as the seat of His church.

Yea, He did cause that our forefathers should depart from the Land Southward and reestablish His church and His kingdom here in this blessed place.

And He has blessed us beyond compare because we have followed Him.

Shall we begin now to change His dictates and His commandments?

63) By the voice of the people the center of the church has been moved to Elak Kowat.

Because of this change, the general surplus, the means through which God does build up His church, has been taken from His chosen high priest.

What shall we change next?

64) This misconception has already changed one sound doctrine of the church and turned it to nonsense. When we give unto the mind and will of the people to dictate the doctrine of the church, we sentence our culture to extinction. 65) And when Hemeacum had said these words, he surrendered the stand and took his seat. And when he had returned to his seat, Tso Tsit did stand up to be recognized, saying: 66) Behold, I am Tso Tsit and I am a descendent of Hagoth. I do give all honor unto this council and I do stand to speak for the Nemenhah
67) This question does concern me greatly. For, if Hemeacum is considered correct in his interpretation of things, then all that we do in the cities is in error. Wherefore, let us look at the manner in which we of the outlying cities have traditionally governed ourselves. 68) Behold, the settlements are formed because some small group of Nemenhah do chose to leave the city of their habitation and strike out into the wilderness to form other communities.

And the new community does meet together and a Community Council

is formed following the pattern given by our ancestors.

69) Yea, we do ask our mothers to nominate the names

of those they wish to sit in the council.

And the people do vote on the names

and they become the Community Council

by the common consent of the people.

And this council does elect a high priest

from among the Peli of the families of the group

to act as the keeper of the records

and to have the care and keeping also of the surplus of the city.

And now that the High Places are built in all the cities,

it has also become part of the stewardship of the high priests

and the Peli to have the keeping and the care of it and of the synagogues.

70) Now, this has been the manner

in which the Lord has called up men

and women to serve the people ever since my city has been.

And behold, we know that this custom has been passed down to us from generation to generation and it has also been confirmed by the records

of our people which we do open and read often. 71) Wherefore, we do believe that the Lord does call the Peli personally.

It is from among the Peli

that the Community Council does call the high priest.

This high priest does call and train priests

and teachers toserve in the churches,

but they are also sustained by the people. 72) Wherefore, as may be plainly seen,

the Lord does call up His servants in our city by a set order.

Now, Hemeacum, would you change all this

which has gone on in our city since its inception?

And if so, upon what grounds and by whose authority

do you seek to dictate the beliefs and customs

of a people who have been organized almost as long as the city of Mentinah?

I say unto you, Neither the people nor the high priest of Mentinah

have authority to dictate anything

that is done in another place and among another people. 73) But I also defy you to establish by the records

that the city of Mentinah has chosen its Community Council or it high priest in any other way.

Behold, we know that you are of the Tucantorhah

and it is out of this doctrine that you derive your interpretation.

It is a system of doctrine that is at variance with the rest of the Nemenhah,

even in your own city.

Shall the Great Council be governed by a small group of Nemenhah in one city,

or shall the common consent be preserved? 74) Let us decide first the manner in which this council shall govern itself.

Shall we change our tradition because of the teaching of Tucantor,

or shall we retain the Common Consent as we have understood it to this date?

Let us vote on this matter before we proceed. 75) And when Tso Tsit had made an end of speaking,

he did take his seat again.

And it did seem that he was correct in his call for a vote of the council,

for how could any Great Council proceed without an agreement

upon the basis and foundation of the council?

Wherefore, I did call for a vote upon the question of common consent.

And the delegates of the council did cast their lots

and the vote fell upon the Common Consent. 76) Behold, every delegate except Hemeacum

did vote in favor of retaining the Common Consent

as it had theretofore been interpreted.

And when they had all cast their lots and I had counted the vote,

I did give the lots to the scribe of the council to count and to record.

And when the scribe had counted the votes also and witnessed the result,

behold, Hemeacum did arise once again to be recognized, saying:
77) Behold, I stand up before this council to protest

the evil that you have thrust upon the Nemenhah.

You have circumvented the word and will of God.

Do you suppose that this voting shall have changed anything in creation?

I say unto you, It has not.

There is nothing that men may do or say that can change the will of God.

This Great Council does only teach the people

that they may place themselves above the commandments

and this is an evil that you will all carry with you

and a sin which you must account for in the dreadful day of judgment.

Yea, behold, I would not be any of you when you must stand before the Lord in that day. 78) Now, let me instruct you, perchance you might wish to repent.

When the Lord has spoken a thing through His chosen prophet,

behold we may demonstrate our faith and loyalty unto Him

by raising up our hands to sustain the words of the prophet of God.

But shall we hear the voice of God through His prophet and elect through the Common Consent which of His commandments we will obey

and which we will cast to the wind? 79) But this is exactly what this council has done.

Behold, the voice of the Lord has been heard already in this matter

and the will of the Lord has already been spoken by His prophet.

If any of you think that you can countermand any of his words,

let him account for it unto God. 80) And when Hemeacum had said these words, he left the council.

Wherefore, I did ask Micah to stand and express his sentiments concerning the matter.

And behold, he did arise from his seat

and walk down even into the center of the council chamber.

And he addressed the council, saying: 81) Behold, I am not of the same religion as my fellow delegate

and I do not agree with him in this matter.

Of course, I do not believe that anything that we might say or do in this council

will change anything in the creation and with regard to the will and word of the Lord,

there is nothing that we can accomplish in the councils to change

or circumvent the commandments of God.

But the doctrine of Tucantor does corrupt even the half of the people of my city

and they do believe it.

I fear that they will not accept anything this council might decide.

82) But I do believe in the rule of the Common Consent.

Behold, I did cast my lot and if this council shall still consider me able to speak

in behalf of at least that portion of the people of the city of Mentinah

who are not of the Tucantorhah,

then I shall be honored to remain in the council and do my duty to my city. 83) And when Micah had said this, he resumed his seat.

Wherefore, I did call for the voice of the council concerning the Common Consent,

and behold, the council did elect to retain the practice of returning the decisions of the council

unto the people for their sustaining vote.

And when the vote was taken and recorded,

I did arise from my seat and I did address the council, saying:

84) The decision of the Great Council is that the Nemenhah shall retain the traditions

and customs of the councils with regard to the Common Consent.

And that is, that matters shall be heard in the councils and when a decision has been reached,

it shall be published to the people.

Verily, the voice of the people shall decide whether a thing becomes the law of the land or not.

85) Therefore, it was decided by the Great Council that one city shall not dictate

to any other what their law might be, but that the Great Council shall give recommendations

unto the cities and the people ought to decide what their laws shall be of themselves.

86) And we did take up the doctrine of Tucantor to discuss it.

And the delegates did discuss the matter for many days.

And it was determined that no effort ought to be made to correct the Tucantorhah by the law,

but that those who felt their doctrine to be incorrect

ought to diligently teach as the Spirit directed and that this ought to be the only action taken.

Finally, when they had made an end of discussing the Tucantorhah,
I did call for a close of the Great Council with the admonition that all the delegates return

unto their own cities and settlements and meet in their own councils

to ascertain the will of the people.

87) And within two months, word returned unto Elak Kowat from all the cities and settlements, and behold, the people did concur with the decision of the Great Council. Furthermore,

the people of not a few cities did send me word by personal epistle of their approbation of the manner in which the council did conduct itself.

88) But Micah did return again unto the people of Mentinah and he did represent accurately all that had transpired at the council and behold, the people were divided in their response.

The one half of them approved of the decisions of the Great Council

and the other half denied the authority of the council to decide in any thing.

89) And the contention over doctrine did become hot in the city of Mentinah,

insofar that many of the people did begin to leave the city.

Some set out to create new settlements and others moved to cities and settlements

wherein their families dwelt.

And that portion of the population Mentinah who did not follow the teaching of Tucantor became the fewer than those who did.