I believe the Native Americans belief in the Great Spirit is very similar to our belief in the Gospel of Jesus Christ. Especially the Cherokee of the Iroquois Language group, who have an oral history of sacred ceremonies and traditions that seem to be similar to Christian teachings and a lot of similarities with The Church of Jesus Christ of Latter-day Saints.
Maybe these wonderful descendants of Joseph of Egypt have remembered some of the ancient ceremonies that were once part of the teachings found in the Book of Mormon. We know the Nephites and some righteous Lamanites practiced the Law of Moses and we also know the Lamanites are descendants of the Jews as D&C 29:26-27 says, “And again, I command thee that thou shalt not covet thine own property, but impart it freely to the printing of the Book of Mormon, which contains the truth and the word of God—Which is my word to the Gentile, that soon it may go to the Jew, of whom the Lamanites are a remnant, that they may believe the gospel, and look not for a Messiah to come who has already come.” D&C 29:26-27
We also read about the connection between Jew and Lamanite in the Book of Mormon and other scriptures saying, “Which is my word to the Gentile, that soon it may go to the Jew, of whom the Lamanites are a remnant, that they may believe the gospel, and look not for a Messiah to come who has already come.” D&C 19:27 “And then shall the remnant of our seed know concerning us, how that we came out from Jerusalem, and that they are descendants of the Jews.” 2 Nephi 30:4
Early church leaders and Prophets also made this connection of Jew and Lamanite. “The Church did move to the Rocky Mountains into the midst of the Indians or Lamanites -or more properly speaking the Jews-and here expect to live until we move to the spirit land or the Lord moves us somewhere else.” Oliver B. Huntington, “Prophecy,” Young Woman’s Journal 2, no. 7 (April 1891): 314-15
Elder Matthew Cowley and the Prophet Joseph Smith spoke of this wonderful connection of Jew and Lamanite.
“I would say to the Lamanites, if I could speak to them understandingly, that you are also a branch of the house of Israel, and chiefly of the house of Joseph, and your forefathers have fallen through the same examples of unbelief and sins, as have the Jews, and you, as their posterity, have wandered in sin and darkness for many generations; and you, like the Jews, have been driven and trampled under the foot of the Gentiles, [See chart below] and put to death through your wars with each other, and with the white man, until you are almost destroyed. But there is still a redemption and salvation for a remnant of you in the latter days. It is time for you to cease shedding each other’s blood or making war upon your fellow-man. Cease to destroy one another, learn to cultivate the earth, and raise your food therefrom; call upon the Great Spirit to protect you and deliver you from bondage and darkness, and the Great Spirit will hear you and deliver you, and a remnant of you will again become a delightsome people as your forefathers were when they kept the commandments of God.” Wilford Woodruff History of His Life and Labors AS RECORDED IN HIS DAILY JOURNALS PREPARED FOR PUBLICATION BY MATTHIAS F. COWLEY Salt Lake City, Utah 1909
“The Book of Mormon is a record of the forefathers of our western tribes of Indians; having been found through the ministration of an holy angel, and translated into our own language by the gift and power of God, after having been hid up in the earth for the last fourteen hundred years, containing the word of God which was delivered unto them. By it we learn that our western tribes of Indians are descendants from that Joseph who was sold into Egypt, and that the land of America is a promised land unto them, and unto it all the tribes of Israel will come, with as many of the Gentiles as shall comply with the requisitions of the new covenant. TEACHINGS OF THE PROPHET JOSEPH SMITH Page 17:
With all of these connections between the Jews and Lamanites, we can see how the similarities between the Cherokee’s (Native Americans of North America) religion and our Temple ceremonies could be similar. What a wonderful people these Lamanites were and are.
Cherokee and the Number 7
“The Great King commanded the people to rest every seventh day. The people were not to work on this day. It was a day of devotion for speaking about the Father God, his son and the spirit. It is believed that the number seven has become a holy number to the Cherokee, coming from the commandment of resting on the seventh day.
There are many evidences of the sacred number seven among the Cherokee: there are only seven clans: The Bird Clan, the Paint Clan, the Deer Clan, the Wolf Clan, the Blue Clan, the Long Hair Clan, and Wild Potato Clan.
Each clan has a chief. Also, the council house of the Cherokee is a seven-sided building, with each chief of the seven clans having a designated section in one of the seven council house chambers. In the middle of the council house, burns a fire kindled with seven different kinds of wood. One can recognize it in the seven heights or steps to the heavens. The seventh heaven is the highest, where one can reside with Yowa.
Still strong in the beliefs of the Cherokee is the remembrance of one called Iitza. The events of his life and death tell that Iitza died on a cross on Skull Mountain. He wore a red robe, which was made by a Cherokee woman. Upon his head he wore thistles or thorns, and died for the Cherokee people. It is believed by the Cherokee that Iitza is Jesus and was Cherokee. This great chief, son of sky world, climbed a hill called Death Face Hill (which is also the same called Skull Mountain). There he hung for the Cherokee people, his side opened by an arrow.” A SPECIAL REPORT on the RELIGIOUS KNOWLEDGE of the CHEROKEE INDIANS By: J. Murray Rawson.
CHEROKEE TEMPLE ORDINANCES OF THE COUNCIL HOUSE
The Cherokee Council House (which serves as a temple edifice as well) has seven walls; built in the fashion of a septagon. Each side is representative of the seven Cherokee clans, or family groups. Each side also has an entrance, and a specific place for the chief to sit. The high chief with his two counselors sit in the middle of the council house (or temple). This high chief is also known as the grand council head chief. There is also a sub-grand council head chief, and medicine man, who is referred to as the “right-hand man.” Next in order sit the clan chiefs, the sub-clan chiefs, and then all the other members of the offices of each clan, or family unit, who sit behind one another in rank. Each one has a delegated seat in the Council House. Lastly the members of each family group can also sit in council and listen to the words that are spoken. Meantime, while the elect officials speak, no one else will irreverence the occasion by their speech. Council House Museum
About one hundred yards away from the seven-sided council house (or temple), the actual temple sits atop a mound. Because today there exists no village, as existed anciently, the Ark is brought and set upon what would be a holy house, made with four sides. The Ark is set there with all of the necessary articles for a religious ceremony.
It must be remembered that during the ceremonial use of the Ark of the Covenant, it had to be situated near a place where water existed so the ordinances of baptism for the living and proxy-baptisms for the dead could be performed. In attending this ceremony, which was usually held for up to four days–depending upon the size of the people gathered for the ordinances to be performed–everyone was expected to walk or go by horseback into the farthest remote areas wherever the Ark was taken and placed.
The walls of the holy house built to perform the ordinances associated with the Ark of the Covenant had to be white. The entrance had to face east, and the exit west.
The pre-requisite for anyone going through the veils of the temple was marriage. One was also required to go through the ordinances of the temple with one’s mate. Those entering the temple must wear light colored clothing, although not necessarily white.
In entering the holy house (temple), one must pass through four veils in order to obtain a view of the Ark of the Covenant. There are altars between each veil passage-way, where incense is burned. In order to pass from one veil to the another, certain passwords and hand-grips must be given. (These hand ‘grips were shown to J. Murray Rawson). The passwords were said to be the names of the old Tribal leaders, and of Yowa.
Regarding the marriage ceremony, Indians (Cherokee) must be married before the Tribal Council. This marriage is for this life only. If Indians are worthy, after the first ceremony, they can then go to the holy house and be married for eternity by the medicine-man and witnessed by all the council chiefs. This marriage cannot be broken or changed. There is no divorce. However, transgression of the eternal marriage covenant will revoke it.
When a spouse and his mate enter the temple house, they first enter through the east and go through a white veil, which is called the first veil. Upon entering, the woman washes the man’s feet, and then his hands. In return, the man washes his woman’s feet and then her hands.
By knowing what ordinance the two are there to perform, the woman will then proceed to go with her husband through the various steps, or rooms. There are four steps that must be performed prior to arriving to the Ark of the Covenant, assuming (hypothetically) they both are there to receive the ordinance of marriage sealing for eternity.
The second room is the incense room. In this room, one can pray and burn incense. It is not unusual for one’s prayers to be answered there. If the medicine-man finds one worthy in this second room, he, or the high priest officiating, will give his decision and recommendation for that person to continue to the third room, where the altar is located. In this third room, the Altar Room, one is allowed to bring his sacrifice, and there sacrifice a bird, or some other type of small animal.
Because only a certain number of people are allowed to enter this Altar Room, certain restrictions are applied. Therefore, after all the sacrifices are received of the high priest there, each person in the room is allotted a specified amount of time to ask questions, to receive guidance and revelation. The offerings are then burnt, at that point, while special prayers are recited. Simultaneously, the person going through the ordinance fervently prays hoping his prayer to be answered, and that he may receive a blessing of the Lord.
As one is found worthy, the medicine man will send him onto the fourth room, wherein he must pass through the fourth veil. In this fourth room the Ark of the Covenant is located. The passageway into the fourth room, through the fourth veil, is also called the “gateway.” Passage is gained only through the use of certain passwords. The officiator returns the same words as have been given to him by the person going through the temple.
The passwords, basically, are the answers to these questions: “Who are you?” and “What do you believe in?” The person then gives the officiator a name for the first password, and tells him that he believes in “Amiiwah”, meaning the Laws of the Long House. Those laws are very similar to the Ten Commandments, and very specific. Therefore, these laws teach one to keep clean, pure and chaste, morally, so that one’s body is pure to progress (spiritually), and also pure to progress symbolically (physically) into the fourth room.
Continuing, the medicine man will ask the person seeking passage through the “gateway” if he has kept the laws of his conviction (Amiiwah), and the person will answer him. Again he will ask the person another question: ‘Who is your master?” The person will then respond that his master is Ananyo’o–which means God. The person is then permitted to pass onward, to another high priest (or, brother), who asks him another question. The person will then respond according to the questions asked, which questions are determined by the purpose for which the person is going through this holy house. The person should be totally worthy to participate in the sacred rite.
Because there is no baptismal place inside the room were the Ark is located, a person understands that proxies to be performed for the departed (baptisms for the dead) must be done outside of the holy house. Nonetheless, while in this room, the participant will go before the Ark to pray, asking for certain blessings to be imparted to the deceased.
Another type of ordinance that could take place at this time, aside from proxy baptisms, would be sealings. One type of sealing that could be asked to be performed in front of the Ark would be a marriage sealing. One would do this by kneeling in front of the Ark, being careful not to touch it.
Therefore, according to the prayer(s) being offered, the medicine man will recognize the purpose of the participants. He will then ask questions pertaining to the same.
In the marriage ceremony, after the proper questions have been asked, the couple wishing to be married (sealed for eternity) will then go before the seven clan chiefs to ask their permission to be married. If one of the clan chiefs refuses permission, then the participants would again need to start from the beginning, asking the permission of all the clan chiefs until they are united in favor of granting permission.
The man then will proceed to the high priest, who will ask why he has brought the woman to be sealed to him. He will also be asked why he loves her; why he wants to be married to her; and why he wants to be sealed to her.
Of course, the significance of sealing a man and a woman together is to bind them for eternity after death, and not just for this life.
After the marriage prayers are said, the couple is counselled and reminded of their faithfulness, trust and loyalty to one another. This then becomes the contract between the two, wherein each person describes his contract to the other person, detailing what each would expect in that marriage. This marriage contract can be revoked only upon transgression of the marriage covenant–the oath. However, a divorce cannot end this marriage contract if the couple should decide they want to annul and end the marriage. The marriage is binding for all eternity.
After each participant has spoken his and her wishes of the marriage contract, then their wrists are cut and their blood exchanged. This was the custom in the old days; however, nowadays, the fingers are pricked with a needle, then they are joined together so that the blood exchange takes place in like manner. These words are then spoken between the couple: ”Your blood is now my blood, and my blood is your blood; and now we are one, and no one will be able to break this marriage.”
The high priest and the other councilmen present will then approach the couple and will place their hands upon the heads of the married couple and will pray over them, asking for certain blessings upon the man. In the traditional way (the Old Days), these prayers used to be done by raising of both hands high into the air as certain blessings would be pronounced. Today that practice is done away. Rather, the placing of one’s hands upon the heads, shoulders, or some other part of the body is sufficient.
Entering into and going through the sacred ordinances of the temple ceremony has deep meaning to the Cherokee. Every person who will enter the temple to go through the four steps, passing each veil–from the first through the fourth–must know the exact passwords and responses to the questions that will be asked. Each. must repeat the same words and substance; each must be acquainted with ceremony and the purpose of his/her going through the ceremony.
If one is going for the purpose of being baptized for the dead, then one will also need to go to a river nearby, for which purpose its waters have been blessed. The person will be immersed into the river waters. This type of baptism is similar to the baptism for oneself.
Prior to being baptized for the dead, the proxy must be worthy. The proxy must have fasted for four days and four nights, going completely without drink or nourishment for that period of time, in order to purify the body before performing the proxy baptism. This purification process also requires that the proxy go into a sweat-house, or sweat-lodge, and take a sweat bath. This allows one to sweat out the bad or evil spirits that may reside inside one’s body. The proxy is required to attend to a sweat bath at least twice a day during the four day ordeal. The person entering the sweat-house will wear light colored clothing, although it need not necessarily be white. This light colored clothing is necessary because the person will be entering into the temple.
During baptism–the proxy baptism, or baptism for oneself–one wears hardly any clothing. The reason for this is that anciently when buckskin was worn, it became wet and heavy and uncomfortable to wear.
It is the ancient belief, and right, that if two people who were married but not sealed according to the sealing ceremony, and one of the two had passed on in death, the survivor being worthy to enter the temple could invite a worthy brother or sister (as the case may be), or a blood relative, to stand in as proxy for the deceased companion. However, if no blood relative could be found, then the survivor wishing the ordinance of marriage sealing would have to fast and pray until someone was found, worthy enough, to stand in as the proxy. The religious rite would then take place, so that the sealing ceremony in the marriage covenant would take its binding power upon the living and the dead–this could happen even when they were unable to enter into the temple, because one or both were unworthy when they were both alive.
Both of the participants, the surviving spouse and the proxy standing would need to go through the ceremonial ordeal described earlier. The contract would be read by both people, the pricking of the finger and the exchanging of blood·, with the word exchange, as well a the final blessing being pronounced upon the two–all being done in the name of the Father God, the Son God and the Spirit God. As this was done, one of the four holy pipes would be presented to the Lord in the fashion of the four cardinal points. The pipe would then be taken to the woman and be placed on her forehead (and that was done in the name of the Father God), then the pipe would be placed on her left shoulder (which was done in the name of the Son God), and lastly, the pipe would be placed upon her right shoulder (which was done in the name of the Spirit God). The same rite would be performed upon the man, bringing the pipe to touch his forehead, his left shoulder, then the right shoulder in the same order and fashion as had been administered to the woman. This wedding was then celebrated with a feast.
It should be noted that Cherokee Indians also have two special hand grips that are both sacred and secret. These hand-grips were mentioned earlier. One is called the ‘‘brotherhood grip” and the other is called the “death covenant grip” which only certain people in the tribe receive. J. Murray Rawson was asked if he wore a “shield” with special marks on it. The response that was given pertaining to the Cherokee People was: “We wear a shield with marks on it.”
There also exists a secret assassination group in the Cherokee Nation who will kill anyone who breaks the laws of the holy ways of the Old Law covenant, which are sacred.” A SPECIAL REPORT on the RELIGIOUS KNOWLEDGE of the CHEROKEE INDIANS By: J. Murray Rawson.
See complete Blog here: https://bookofmormonevidence.org/buffalo-tiger-cherokee-tradition-the-place-that-ran-red-all-day/
Rod Meldrum also hosts a tour that visits the Eastern Cherokee Nation Museum in Cherokee, NC. It is one of the most fantastic Indian Museums you will see. To learn about our tours visit here or check out the information below.
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Jill Clifford: 801-683-0123 Email: [email protected]
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https://www.legacytoursandtravel.com/legacy-tours-and-travel/book-of-mormon-chronology/
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