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.

And behold, Micah was among those who took their families out of the conflict.

90) For the Tucantorhah were dogmatic in their insistence that all people believe as they did. Tucantor, their high priest, became as a king unto them.

And he did dictate unto them all that they might do.

And the men whom he did set up as the priests and teachers did also have the control over every aspect of the daily life of the people.

And behold, the women ceased to do miracles and to be healers.

91) Now, those who were not of the Tucantorhah were required by the law to give all that they produced unto the high priest.

And Tucantor did divide all between himself and the priests and teachers, returning only a portion again. Behold, this they called consecration and it became a law in the city. Wherefore, all those who did not render all their goods unto the high priest were punished and persecuted.

92) And behold, unto those who believed on his doctrine, Tucantor returned a greater portion than he did unto those who did not. And, because the people were made to render all their goods and whatsoever they did produce unto the high priest, behold, there was never any surplus.

Wherefore, when the practice of Tucantor did create beggars of those that believed not his doctrine, the people ceased to feel responsible for them and they did nothing for them.

Therefore, they were forced to leave the city with scarcely even the clothing on their backs.

93) And I did send an epistle unto Tucantor, who had become high priest in Mentinah just as he had prophesied. And I entreated him on behalf of those of the citizens of Mentinah who differed from him in their beliefs. Yea, I did send him an epistle, saying:

94) Tucantor, high priest of Mentinah, I am Shi Honayah Sha Akekt, high priest of Elak Kowat. I do send you greetings from the Nemenhah. And behold, I do inquire of you after the safety and well being of the Nemenhah of your city. For I have heard report of many that the Nemenhah do suffer greatly for want in Mentinah.

95) Behold, I would entreat you, that if the Nemenhah are no longer welcome in Mentinah, to the effect that they are persecuted and punished for their beliefs, do allow them to bring their belongings even up into Elak Kowat, that we might care for our own in the manner of our tradition.

96) But do cease to persecute our relations in your city. For this is not the way of the Lord, nor of His righteousness. And if you do purport to be His prophet, I would exhort you, for the good of all your people, that you set not this example for them. Behold, the Lord shall not hold you harmless in this evil.

97) And behold, Tucantor was wroth with me because of the epistle and he did answer me, saying:

98) Behold, Shi Honayah im Akekt, I am the high priest of all the land and my people are the Nemenhah. Yea, there are none in the land who may call themselves after this name save they be believers in the doctrine which the Lord has revealed unto me. Do not, therefore, write unto me as if you do speak the mind of the Nemenhah. For you are a non-believer and have no authority. And also you have taken the honor of high priest unto yourself, being not called of God by His own oracle, as was Aaron.

99) As for those in my city who are unbelievers, do not concern yourself with them. Behold, they keep not the statutes and commandments of God and, therefore, they have no place or station in Mentinah. We may treat them as we will, for they are not to be considered citizens. Behold, they shall either conform to the doctrine or they shall leave the city.

100) And whether any of their belongings shall be forfeit, that I alone shall decide. For behold, God has placed the city in my hands to do with as He shall dictate. Do not think to dictate to me what I ought to do and believe not that you have any wisdom that you might teach me concerning the ways of God. Behold, I am his prophet and mouthpiece. Those who go against me also go against God. 101) And behold, this was the manner of his epistle unto me. Wherefore, I did worry for the people of Mentinah, but most of all I did worry for the Nemenhah left in the city. For behold, I knew that they did suffer greatly for lack of the necessities of life, and there were still many little children among them. 102) Wherefore, I did send another epistle unto Tucantor, saying: 103) Tucantor of Mentinah, I am Shi Honayah Sha Akekt, high priest of Elak Kowat and I greet you for all Nemenhah. Listen to the words of my entreaty. For, are we not neighbors and shall we not treat one with another as brothers? Wherefore, take no offense at my offering, for it is given with good intention. 104) Behold, the families of those that remain in Mentinah who are not of your belief do cry out for the safety of their loved ones. I beseech you to allow them to gather their goods and leave the city. Behold, we shall succor them, wherefore, let them take up the bundle and depart out of your midst and persecute them not. 105) And behold, he did send a messenger to answer me and these are the words of the messenger: 106) Do not treat with me as a neighbor and brother, Shi Akekt, for we are neither. 107) Now, he did address me in this manner because of his belief that the women of the Nemenhah were become proud and that they had subjected the men under their yoke to be commanded in all things by them. And this manner of address was intended to insult me, but behold, I took no offense. And the messenger continued, saying: 108) I know what is the desire of your heart. Behold, you do not esteem the persons you would steal from Mentinah nearly so dear as you do esteem their goods and possessions. Wherefore, cease to incite the people to abandon their home, for they are Nemenhah of Mentinah, not of Elak Kowat. Behold, I shall consider any such incitement as hostilities against us and we shall defend ourselves from such hostilities. 109) And from that point Tucantor allowed no one to leave Mentinah, but kept all the people captive. Now, this suited the majority, for the more part of the people were become Tucantorhah and they were content. But those who believed not in the absolute power of the high priest were deprived of their liberty and they were forced into labor for the Tucantorhah.

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UCNM “Kohath Keeper of The Door” The Way” TuHuhl “Temple” Tabernacle “Mountian of The Lord’s House”

Greeting all my relations,

It is a great day to meet with you all here for today’s readings and study…

I pray we are all uplifted… Amen

The Tuhuhl uplifts us…

A reminder:

Those who participate in the ordinances ought to have good and clear intention, for God will not be mocked. There should not be any manner of ill-will between those who participate together in the re-telling or reenactment of this relation.

Only the best of feelings should prevail.

The ordinances of the High Place are specifically designed for the Living.

Because of this verity, they are distinguished from the vicarious ordinances performed for and in behalf of the “Dead” in holy temples.

This distinction does not intend to denigrate the sacrifice for the dead,

but great emphasis is placed upon what Telestial people may do in this life in order to be introduced into the Terrestial World and receive revelation and instruction from Angels, the Spirits of Men and Women made perfect in Christ, and even from the Savior Himself, preparatory to being introduced at the veil to converse with the Father.

The vicarious work for the dead is carried on in another place, by other people of good intention, and the Holy Ghost does attend their sacrifice for the sake of deceased family members

The Lord taught many things to many people by employing stories and parables.

These conveyed to the heart and mind of the hearer a true sense of things even if every detail may not have been related. The following relation speaks of times before times, when men and women worked their way to exaltation

following an ancient and set path.

The players in the relation are our own relations.

Each of us are also included in the story.

Therefore, it is our story as much as it is theirs.

All my relations!

For clarity, we have translated names into their corresponding English meaning.

Some of the names are difficult to translate.

For example, “Elohim” means “Heavenly” and is a plural, feminine denominative.

In Nemenhah, “Pa Elowe” means Mother in Heaven, and “Shi Elowe” means Father in Heaven. “Elohim” means God the Father and God the Mother in Their united sense

and connotes the Sealing Power.

We have, therefore, sought to make the names correspond to something more meaningful to the English speaker.

There are several voices in this relation.

When the ordinances of the High Place are performed by the people, each voice is represented by a separate person.

This avoids confusion.

The voices are:

1. Narrator


2. Elohim Heavenly Father

3. Elohim Heavenly Mother

 4.  Holy Ghost     

5.Holy Ghost Elders

6. Jehovah

7. Lucifer

8. Adam

9. Eve

 10. Peter

11. James

12. John

13. Satan

14. Preacher

15. The Voice of The Mob

This Story Teaches us “The Plan of Salvation.”

The Relation of Heavenly Father and Heavenly Mother
Chapter One 1)

Elohim Heavenly Mother:

Ponder the deep, Elohim. Is it not a great question?

2) Elohim Heavenly Father:

Look out into the deep, Elohim, and tell Me what You see.

3) Elohim Heavenly Mother:

I see space there – space to fill, space to build, space to do a great thing.

Long have I pondered the deep and wondered why it remains so dark and empty.

Should it not be filled with light?

Should it not be filled with wonder and beauty?

Where We are, there is light and truth.

Our own parents provided this for Us and We rose up by line and by precept to become like them. Why do We look out upon the deep and see emptiness?

It is a thing that should not be.

4) Elohim Heavenly Father:

We look upon where We are and see what is real.

Out yonder there is no one to see Us.

Indeed there is no one to see at all.

What need then, has the deep of light, and wonder, and beauty?