HUGH NIBLEY AND THE SACRED HOPI STONE

I thought this was interesting - from a blog called "in the cavity of a rock".  I copied it because its too important not to have a duplicate of it.

Wednesday, August 17, 2011

Hugh Nibley and the Sacred Hopi Stone Tablets

Old Oraibi

This post is out of the Neal A. Maxwell Institutes publication by Hugh Nibley entitled, "Promised Lands".  This is an exerpt directly from that
publication in regards to the times in which Hugh was honored to have been shown the sacred Hopi Stone Tablets.  This is a rare thing even for most Hopi let alone any Pahana (white people). Off of the top of my head I can only think of two other people that I know of who have seen them, one being Lance Richardson author of "The Message" and the other was an early LDS missionary who was a friend of Chief Tuba back in the early 1900's (1921 to be exact) named Elder C.L. Christianson.  Nibley also offers his thoughts on what they are and because I completely agree I will leave it at that and let the reading commence....enjoy I know I did.

One evening as it was getting dark I was passing by their (John and Mina Lansa) house, the northernmost
house in Old Oraibi, when Mina came out and beckoned me vigorously to come in. I wondered what I had done wrong, because new infringements of the whites were causing considerable tension. In the house the chief elders were seated all around the room. A small kitchen table and chair were in the middle of the room and a coal oil lamp was on the table. Mina told me to sit on the chair; then she went out of the room and soon returned with a bundle, something heavy wrapped in a blanket. She put it on the table and then unwrapped it. It was the holy tablet, the Hopi Stone, no less, the most sacred possession of the people. I knew what I was expected to do and started talking.

Anasazi Stone Tablets found at Mesa Verde

By an interesting coincidence I had spent the previous week in Cedar City with President William Palmer, a patriarch as well as stake president, who taught anthropology in the college there. He had been initiated into the Paiute tribe, and took me out to their sacred place in the plain southwest of Parowan. The building of the highway had put an end to the rites of initiation that once took place there, but President Palmer described the teachings and ordinances as far as was permitted. In particular he told the story of the descent of the Lord from heaven as if at that place, an event much like that described in 3 Nephi.

Tobats was the God of all Creation; his son Shinob was the peacemaker full of love and eternally young. One day the Evil One Un-nu-pit killed Shinob. At once a great darkness fell upon "Tu-weap," the whole earth. It was absolute blackness for three days. In this chaos and confusion everyone was groping around in howling and lamentation. Finally, a voice from the top of the mountain spoke; it was Tobats the Father. He told them to move about with outstretched arms, calling out to each other, and joining hands with whoever one touched. Thus they formed lines, and the lines were instructed to join with each other; people in the lines were to cry out for husbands and wives and children until all families had reformed. Then the noise ceased, and a voice told them to climb the mountain or mesa where Tobats was. They worked their way up the mountain, toiling in human chains and finally forming a huge circular formation on the top, with Tobats in the middle. Well, Tobats said he would shoot an arrow straight up (this is the well-known Indian and world-wide theme of the arrow chain to heaven). His arrow produced a tiny spark of light; but the second arrow brought light, which grew like an explosion until it flooded all the land. The blackbird and the flicker have been honored ever since because their feathers were used for the arrows—they are perpetual reminders of the great event. And thus the Indians typically reedit, according to the tribe and the land, those stories whose origin is lost in a distant past.



Hugh Nibley



There were many things on the Hopi Stone that are never shown in the sketchy reproductions of it, but the main items were the wanderings of the people and upheavals of nature, the arrow-chain to heaven and the light descending from the clouds. I started to explain things in terms of what I had learned from President Palmer a few days before. As I talked the elders began whispering among themselves with some animation. Suddenly Mina snatched the stone from the table, clutched it tightly, and said excitedly, "You are a smart man—but you don't know everything!" Was I on the right track? I suspect so, because some years later, in 1965, when I was wandering in the sad desolation of Oraibi, now emptier than ever, I was approached again with an invitation to come to the house and see the Hopi Stone again. When I got there, there was confusion and excitement; something had happened. We would have to call it off. Everyone was going to where the meeting of the Tribal Council had just been held. The Tribal Council was a creation of the BIA, compliant to the will of the powers of the East, whose authority the traditionalists had never recognized. They had just that day leased a tract of the sacred Black Mesa to the Peabody Coal Company. The company had generously offered to provide trailer houses for the entire tribe if they would move to Los Angeles. A more colossal culture gap could not be imagined.

Here it is necessary to speak of that strange passion for the land with which all Indians seem to be obsessed. This state of mind can best be explained by reference to the Book of Mormon. In his great sermon to the Nephites the Lord declares, "Behold, the covenant which I have made with my people is not all fulfilled" (3 Nephi 15:8). "And behold, this is the land of your inheritance; and the Father hath given it unto you" (3 Nephi 15:13). Again he tells them to "write these sayings after I am gone, . . . that these sayings which ye shall write shall be . . . manifested unto the Gentiles, that through the fulness of the Gentiles, the remnant of their seed, who shall be scattered forth upon the face of the earth because of their unbelief, may be brought in" (3 Nephi 16:4). We are to take note of what they have written, and it is this: "Verily, Verily, I say unto you, thus hath the Father hath commanded me—that I should give unto this people this land for their inheritance" (3 Nephi 16:16). The Hopi Stone, beautifully done on highly polished porphyr, is such a writing as the Nephites were ordered to make—a deed to the land. The Lord concludes with a final repetition: "And the Father hath commanded me that I should give unto you this land, for your inheritance. . . . And if the Gentiles do not repent . . . after they have scattered my people, . . . the sword of my justice shall hang over them at that day" (3 Nephi 20:14—15, 20).

What could be clearer? This land has been given to that particular branch of Israel as an inheritance for their children in perpetuity—it is their sacred obligation to hold it for their children; they cannot possibly sell it or allow it to be taken from them. That would be unthinkable, and that we never seem to understand.