Mormon Times articles
author: Michael De Groote
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Both the Mesoamerican and the heartland Book of Mormon geography theories have their strong points and, shall we say, areas that need further research. Here are a few random strengths and weaknesses from both theories.
Mesoamerican strengths:
1. Geographic correlation
Hundreds of different geographic descriptions in the Book of Mormon — such as two seas, a narrow neck of land, a large north-flowing river and so forth — correlate with features in Mesoamerica.
2. High level of civilization
"There is civilization in Mesoamerica, and civilization is what the Book of Mormon describes," said John L. Sorenson, author of "An Ancient American Setting for the Book of Mormon." "Civilization, meaning cities — even great cities, large masses of people, large wars, big agricultural base for the economy, temples and towers and so on."
3. Writing
"In Mesoamerica, there are at least 15 types of script, of writing," Sorenson said. "The system of writing that is typical for Mesoamerica is all of the Egyptian style. … The only thing that is different about them is the characters."
4. Archaeology
Mesoamerica has cities — large urban areas that date to the right time for the Book of Mormon.
5. Peoples
"There would have to be some remains of Jaredites, of a particular era and scope. There would have to be Nephites distinct from, separate from and opposed to Lamanites. There would have to be Mulekites. And there are, as a matter of fact, evidence for all of these — for such groups, for multiple groups, in Mesoamerica," Sorenson said.
Mesoamerican weaknesses
A. Metals
Although Sorenson said he has several hundred specimens of smelted metal from Book of Mormon time periods, he acknowledged that most archaeologists would dismiss them. Linguistic evidence, however, finds words for metal that go back to 1,000 B.C. "I see that as a problem for archaeology," Sorenson said.
B. Directions
The East Sea in the Mesoamerican model is more northeast, and the West Sea (Pacific Ocean) is southward.
C. Statements of Joseph Smith
Although there are some apparent statements from Joseph Smith that some Book of Mormon places were in Central America, there is also some dispute that he made those statements.
D. Transporting Gold Plates
The distance from Mesoamerica to the New York Hill Cumorah is thousands of miles — a long way to carry a heavy package.
Some question that the limited geographic model of Mesoamerica is big enough to contain all of the described civilizations and travels.
Heartland theory strengths
1. Promised land
"This is the promised land. The prophecies and promises indicate that the United States has to be at least some part of the Book of Mormon, because practically every one of these promises in it can only really be applied as the United States," Rod L. Meldrum said. "It is a nation 'above all other nations,' and a 'mighty' Gentile nation. Well, what other nation are they talking about here? I don't think that they are talking about Guatemala here."
2. Joseph Smith statements
Joseph Smith made several statements throughout his life that indicate that he believed Book of Mormon events took place in North America.
3. DNA
Journal studies of Native American DNA shows that the rare X DNA haplogroup is found in the parts of North America where the heartland theorists say the Book of Mormon took place. Although geneticists' dating of the DNA does not correlate with Book of Mormon times, the X DNA haplogroup has its origins in the Middle East, not Asia.
4. Archaeology
North America has sites that date to the right time for the Book of Mormon and that match descriptions of fortifications.
5. Hill Cumorah
The Gold Plates were buried in the New York Hill Cumorah.
Heartland weaknesses
A. River Sidon
"The Book of Mormon makes it abundantly clear that the river Sidon runs from the south to the north," Sorenson said. And in Alma 2, Alma and his army wade across the river to fight the invading Lamanites The river Sidon in the heartland model is considered to be the Mississippi River.
B. Hills
There are hills in the land of Nephi. Sorenson said it is always described as "up" in relation to everything else. "Where is the 'up' (in the heartland model)? Is it the hills of Kentucky?" Sorenson said.
C. A West Sea
The Narrow Neck of Land has a west side on a West Sea. The border by the West Sea is where Nephi and Lehi and their party landed. If the West Sea is one of the Great Lakes, Sorenson wonders how Lehi sailed to it from Asia.
D. Climate
"Where is the snow in Zarahemla?" Sorenson said. "Where is the snow in the Book of Mormon? Where is the cold in the Book of Mormon? Not a single word that indicates anything other than warmth and even tropical heat."
E. Lack of Civilization
The evidence of the type of high civilization described in the Book of Mormon is less prevalent than in Mesoamerica.
Author: Michael De Groote
Mormon Times, 27 May 2010
The president of The Church of Jesus Christ of Latter-day Saints attended the two-day Book of Mormon convention. Although he found the discussion interesting, he was obviously concerned that people were getting a little too worked up about their geographic theories. He decided to intervene.
The Book of Mormon geography conference was held at Brigham Young Academy on May 23-24, 1903. But the advice President Joseph F. Smith gave at that conference 107 years ago could apply equally to current disputes over Book of Mormon geography.
"President Smith spoke briefly," the Deseret News account summarized, "and expressed the idea that the question of the city (of Zarahemla) was one of interest certainly, but if it could not be located the matter was not of vital importance, and if there were differences of opinion on the question it would not affect the salvation of the people; and he advised against students considering it of such vital importance as the principles of the Gospel."
More recently, the Encyclopedia of Mormonism described how "Church leadership officially and consistently distances itself from issues regarding Book of Mormon geography."
But the lack of an official position hasn't squelched interest. The subject attracts highly trained archaeologists and scholars and informed — and not-so-informed — amateurs and enthusiasts. Books, lectures and even Book of Mormon lands tours abound.
But something is rotten in Zarahemla — wherever it may be.
In the middle of what could be a fun and intellectually exciting pursuit similar to archaeologist Heinrich Schliemann's famous search for the lost city of Troy, there are accusations of disloyalty tantamount to apostasy.
In one corner is the more-established idea of a Mesoamerican setting for the Book of Mormon. This theory places the events of the book in a limited geographic setting that is about the same size as ancient Israel. The location is in southern Mexico and Guatemala. The person most often associated with this theory is John L. Sorenson, a retired professor of anthropology at BYU, and the author of "An Ancient American Setting for the Book of Mormon" and a series of articles on Book of Mormon geography that ran in the Ensign magazine in September and October 1984. A new book, tentatively titled "Mormon's Codex," is in the process of being published.
In the other corner is the challenger, a new theory that places Book of Mormon events in a North American "heartland" setting. Like the Mesoamerican theory, it also is limited in area — but not quite as limited. Its symbolic head is Rod L. Meldrum and, more recently, Bruce H. Porter. Meldrum and Porter are the co-authors of the book "Prophecies and Promises," which promotes the heartland setting.
It wouldn't be hard to predict that some friction might come about from competing theories — that healthy sparring would occur with arguments and counter-arguments. But it has gone beyond that.
The source of the animosity comes from the heartland theory's mantra: "Joseph knew."
Joseph Smith made several statements that can be interpreted to have geographic implications. Proponents of a North American setting see these statements as authoritative and based in revelation. Mesoamerican theorists think that Joseph Smith's ideas about geography expanded over time and included approval of at least some connection to Central America.
To the heartlander, Joseph's knowledge about Book of Mormon locations is seen as proof of his divine calling and a testament to his being the chosen translator/expert of the book. Joseph didn't just know; he knew everything. This position, however, leaves little room for other opinions — or for charity.
"The way I look at Joseph Smith's statements is that he either knew or he didn't know. If he knew, he knew by revelation. And if he didn't know, you've got to ask yourself why he said the things that he said," Porter said. "If he didn't know, was he trying to show off? If he really didn't know, why was he telling people?
"My feeling is that Joseph Smith did not lie," Porter said.
If you don't agree with this line of reasoning, by implication, you think that Joseph lied.
"My authority is Joseph Smith and the Book of Mormon," Porter said. "Most of your Mesoamerican theorists, their authority is John Sorenson and Matthew Roper. They picked those as their authority at the neglect of Joseph Smith."
Matthew P. Roper, a research scholar at the Neal A. Maxwell Institute Of Religious Scholarship, naturally doesn't like this characterization. "They seem to be trying to elevate a question of lesser importance, Book of Mormon geography, to the level of the doctrines of the church," Roper said. "And even though they give lip service to things like they know the church has not given an official position, they turn around and say, 'All these people are dismissing Joseph Smith.' "
It is somewhat ironic that believing that Joseph did not "know" also supports Joseph as a prophet. The more Joseph's assumptions about Book of Mormon geography prove to be wrong, the greater a testimony that he did not write the book himself. "We assume," Roper said, "that since Joseph Smith was the translator of the Book of Mormon, and that it was translated by the gift and power of God, that he would know everything about the book that an author would. I would submit that the two are not the same thing. I could translate the 'Wars of Caesar' and not know anything about ancient Gaul or the different tribes."
When Meldrum's theories first became popularized through firesides and a DVD he produced, the Foundation for Apologetic Information and Research (FAIR) took notice and responded with gusto.
"The way he said things, they attack that more than they attack the evidence that he presented," Porter said.
Scott Gordon, president of FAIR, would not disagree. "We view this as a steadying-of-the-ark issue. We really don't care where he picks for his theory on where the Book of Mormon can take place," Gordon said. "What we care about that he is implying that the church is not following the teachings of Joseph Smith. Which means the church leadership, the prophet — everything is not following. And we think that is a very, very dangerous position."
"They are getting really worried because they are seeing this is becoming a movement. That's their words," Meldrum said. "They are just saying it's a movement because they are getting a lot of flak from people who are seeing the DVD and the information and thinking, 'You know what, this makes a lot of sense.' "
But supporters also see the heartland theory as an inspired movement that will transform the LDS Church: "(V)ery few people out there fully grasp the magnitude of this movement and the powerful influence that it is having and the sweeping nature of its message," wrote one prominent supporter. "It will sweep the church and most LDS will not even understand what happened until it's past. … Time is our friend."
A movement — about geography?
Historian Ronald O. Barney has seen similar attitudes in some people supporting Mesoamerica. One person described a particular Mesoamerican book as "life-transforming" and that the book "changed the way I think about everything."
Life-transforming?
"People are hanging their faith on evidence of Book of Mormon peoples," Barney said.
"I just think that this way of thinking about our religion is such a waste of time," Barney said, "It almost suggests we don't trust the Holy Ghost. Not only are we worried that he won't reveal to people the truthfulness of the book, but we want to augment it — even if we have to bend and distort — so that there can be no mistake about its truthfulness."
Meldrum said he doesn't hang his testimony on the heartland theory.
"I don't know that this geography is true. I've said that many times and I want to make sure that that's clear. If President Monson was to tomorrow say, 'You know what? I've had a revelation and the Book of Mormon occurred in Indonesia,' you know what? I'm with him." Meldrum said with a laugh.
John L. Sorenson stands by the Mesoamerican theory, but also the Prophet.
"(Geography) wasn't very important to him and he didn't know much about it," Sorenson said. "Joseph knew what he knew — and what he knew was far more important than geography."
Joseph's nephew, President Joseph F. Smith, would probably agree.
E-Mail from Book of Mormon scholar Ted Stoddard, PhD to Michael De Groote
Hi Michael
I compliment you mightily for your Book of Mormon-related articles in Mormon Times. Your objectivity and content are admirable and totally appropriate. Yours are the first articles I always read in Mormon Times, and I thank you profusely for sharing your thinking.
Your latest article dated May 27, 2010, "Pros, Cons of Book of Mormon Geography," prompts this email from me.
First, I deduce from your writing that the singular "authority" on the Mesoamerica Model for Book of Mormon geography is John Sorenson. I dispute that stance--and that disagreement has nothing to do with the admiration and respect I have toward John as a faculty colleague at BYU.
In your article, you make two statements about the weaknesses of the Mesoamerica Model that I think are biased because of your reliance on John. The first statement deals with directions:
B. Directions
The East Sea in the Mesoamerican model is more northeast, and the West Sea (Pacific Ocean) is southward.
That statement is clearly a reflection of the thinking of John Sorenson. From my perspective, John is confused about what "east" meant to the Book of Mormon peoples. When he and David Palmer created what Palmer called the "Nephite north" and what I call John's "Sorenson north," they placed major roadblocks in the path of truly scholarly research about Mesoamerican Book of Mormon geography that have been in place for the last three decades. I think the time has come to get rid of those roadblocks.
In respect to your statement about directions, I invite you to read the attached article that deals with John Sorenson's designation of the Gulf of Mexico as the east sea.
What I'm pleading for here is a stance through which we give due credit to John for what he did correctly but also a recognition that other Mesoamerican Book of Mormon scholars should be cited in connection with all appropriate Book of Mormon geography issues.
Second, your second statement about weaknesses of the Mesoamerica Model deals with Times and Seasons articles containing presumed statements by Joseph Smith:
C. Statements of Joseph Smith
Although there are some apparent statements from Joseph Smith that some Book of Mormon places were in Central America, there is also some dispute that he made those statements.
I'm asking for your help here. I know the pros and cons of the Times and Seasons articles. But what are the doubters (especially the proponents of the Heartland Model) going to do with the following June 24, 1842, journal entry by Joseph Smith (written about halfway through Joseph's tenure as "editor" of the Times and Seasons):
"Messrs. Stephens and Catherwood have succeeded in collecting in the interior of America a large amount of relics of the Nephites, or the ancient inhabitants of America treated of in the Book of Mormon, which relics have recently been landed in New York." (Joseph Smith, History of the Church of Jesus Christ of Latter-day Saints, 7 vols. [Salt Lake City: Deseret Book, 1980], 5:44)
To Joseph, "interior of America" means Honduras, Guatemala, and Mexico--not the interior of the United States of America. And clearly this journal entry states that the New World events of the Book of Mormon took place in Mesoamerica rather than in the continental United States.
My question to you here is the following: Is that a legitimate journal entry by Joseph? If so, the ramifications are far reaching when we deal with the Times and Seasons articles and with all other issues associated with Book of Mormon geography. If the entry is not legitimate, how did the content end up as an entry in Joseph's journal?
Third, and I know I'm biased here, I believe that the most authoritative work on Mesoamerican Book of Mormon geography is that of Joseph Allen and Blake Allen (Joseph Lovell Allen and Blake Joseph Allen, Exploring the Lands of the Book of Mormon, 2nd ed. [Orem, UT: Book of Mormon Tours and Research Institute, 2008]; see www.bookofmormontours.com for further information). If you don't have a copy of this book and its accompanying CD, I'll be happy to send you an autographed complimentary copy of the book along with its CD if you'll give me the address to which they should be sent--absolutely no strings attached.
I hope to hear from you. Meantime, I wish you well and compliment you again for your outstanding scholarship.
Ted Stoddard, Editor
Exploring the Lands of the Book of Mormon
It is acknowledged that there is no revealed or officially accepted geography of the Book of Mormon. There are presently over 25 geographical models. However, looking at elements that coincide with the culture and the text of the Book of Mormon in various locations on the Western Hemisphere, one may pinpoint the location which has the best fit. This condensed list suggests Mesoamerica as the locale where the Book of Mormon transpired.
Below are traditions and practices that the Indians of Mesoamerica had in common with Book of Mormon cultures that the North American Indians did not have. For each letter of the alphabet, topics are marked in bold capital letters.
A ADAM Alma 12:21-22 briefly mentions the fall of ADAM, but much of the Nephites’ information on the Garden of Eden came from the Brass Plates Nephi secured from Laban. There is one particular story in Mesoamerica that rings true with the first man. When his wife plucked a flower from the tree in paradise in the beginning, he fell from the starry realms down to earth. He is shown in the Borgia Codex twice in the same scene.1 At the left he is falling down the stairs of heaven (the stairs have star eyes), and to the right he is seen blindfolded, showing he is guilty of a transgression according to the German anthropologist, Edward Seler.2
AND THEN IT CAME TO PASS This phrase, or others with a similar wording, appears on a regular basis throughout the Book of Mormon. The phrase “AND THEN IT CAME TO PASS” in its various forms appears many times in Maya hieroglyphs, and is not to be taken lightly for the similarity of literary styles.3
B BAPTISM Baptism is mentioned many times in the Book of Mormon, but the verse in Moroni 8:9 bears special attention. Mormon, writing to his son Moroni, explained that it was “mockery before God” to baptize little children. This rite was inappropriately performed during the last days of the Nephite nation. In the Maya Madrid Codex there are several illustrations of small children being baptized with sprinkling by a woman. Three things were lacking in this ceremony to be performed in the correct manner: accountability of the individual; immersing the individual; and done by the proper authority. Nevertheless, it was being performed in Mesoamerica. In Mosiah 27:25 we read the expression “born again” with regard to baptism. The Mayan word for baptism was zihil, which literally means “to be born again.4
BEES In the book of Ether in the Book of Mormon, we learn that the Jaredites brought with them a honey BEE (Ether 2:3). The Maya domesticated stingless BEES in pre-Columbian times.5
BLOOD SACRIFICE Alma warned the people that no man could sacrifice his own blood to atone for sins (Alma 34:11). This practice was performed by the elite in Mesoamerica and is known as “auto-sacrifice.” A woman is seen in Mesoamerica piercing her tongue with a stingray spine and then running a rope with thorns through her tongue. Her blood is collected in a bowl. Hieroglyphs above explain, “this is her image of her penance.” This custom was even more prevalent among men, not necessarily their tongue, but in other body parts.6
BOX On September 22, 1827, Joseph Smith went to a designated hill in Palmyra, New York, as he was instructed by the angel Moroni to remove a record on golden plates from a stone BOX, which contained writings of the inhabitants of this continent recording their history and theology. Moroni having 35 years to travel to North America from Mesoamerica after the Nephite and Lamanite wars, would have been very familiar with storing precious religious items in a stone BOX. Numerous stone BOXES have been found in Mesoamerica, even one which held a Maya book called a codex.7
C CANNABALISM At the end of the Book of Mormon period CANNABALISM was a practice for victory of the Lamanites over the Nephites. This disgusting ritual can be found in Moroni 9:8, 10. It was also a practice in Mesoamerica, particularly by the Aztecs.8
CEMENT In Helaman 3:7 we learn that CEMENT was used in their construction efforts. Stucco, plaster, and CEMENT were used by Mesoamericans extensively in their architecture and HIGHWAYS.9 This can certainly not be said for North America where structures were composed of compacted earth and sometimes wood.
CHIASMUS CHIASMUS is a literary style that sets phrases in a certain order, has a central idea, and then retraces the wording in the opposite order. This is done in three places that are significant to Latter-day Saints: 1. In the Old Testament, 2. In the Book of Mormon, and 3. In Mesoamerica, more particularly on some of their stone stelae and the Quiché Maya’s Popol Vuh.10
CHILDREN In Moroni 8:10-12 we learn that little CHILDREN are “alive in Christ” because they are innocent and sinless. If they die as CHILDREN (before the age of accountability), their destiny is eternal life (Mosiah 15:25; D&C 137:10). In Mesoamerica, CHILDREN were sent by the Heavenly Creator Couple down to earth and considered “precious jewels.” In the Mexican Codex Rios deceased children sit under a fruit-bearing tree that drips milk to nourish the CHILDREN. A non-LDS professor remarked about this page of the codex: “These deceased infants were extremely important to the fate of the human universe, because, in the future, when the current great world age came to an end . . . their spirits would leave the tree and return to repopulate the earth.” 11 We know these CHILDREN will return in the Millennium to righteous parents.
COUNCIL OF GODS This subject is not mentioned in the Book of Mormon. However, the Nephites were in possession of the Brass Plates of Laban, which contained the first five books of Moses. Therefore they would have had knowledge of the creation and the COUNCIL OF GODS. Mesoamericans knew of the council before the world was created, as can be seen in the painted vase called “Vase of the Seven Gods.” They planned the creation, as is also told in the Maya Quiché’s Popol Vuh.12
CUBIT Measuring accurately was not only important to the Nephites (3 Ne. 13:27), but to the Mesoamericans. Garth Norman, MA has done extensive measuring of sculptures throughout Mesoamerica, starting with his intensive study at Izapa. He found that both the Egyptian CUBIT and the Royal Babylonian CUBIT were used in Mesoamerica. Garth Norman has an excellent article on the Internet.13
CUMORAH CUMORAH is referred to in the Book of Mormon several times and was a place for safekeeping Nephite records (Morm. 6:2-6; 8:2, 4; Ether 15:11). In the Book of Mormon the Hill CUMORAH was located not many days’ journey from the narrow neck of land. The New York Hill CUMORAH is not. CUMORAH was surrounded by cities. The New York Hill CUMORAH was not. The Hill CUMORAH was close to the borders of an eastern sea. The Hill CUMORAH in New York does not meet any of the geographical criteria here. Latter-day Saint archaeologists and scholars think the Hill CUMORAH of the Book of Mormon may be El Vigia in the Tuxtlas Mountains of southern Veracruz. After the great wars, Moroni stated that he hid up the records in the earth that his father gave him, but never specified where (Morm. 8:3-4). He had 35 years to travel after the demise of the Nephite nation to deposit the plates where the Lord directed him to a hill in New York that was composed of glacial deposits. Writing from Nauvoo, Joseph Smith referred to the hill where he obtained the golden plates only once in his personal writings when he wrote, “Glad tidings from Cumorah” (D&C 128:20). Early members chose to call the hill where he obtained the plates, CUMORAH. Two maps were drawn by Patriarch William McBride, who was a contemporary of Joseph Smith. McBride claimed that the Prophet was their ultimate source. The map shows Moroni’s route, drawn from the land Bountiful in Central America to the Hill CUMORAH in New York State.14
D DEFORESTATION Due to the making of cement/stucco, DEFORESTATION occurred in Mesoamerica.15 Making stucco was a precise skill where limestone needed to be burned with high-moisture wood. Kilns needed ten loads of wet freshly cut wood and two loads of limestone to produce a single load of lime-cement. Consequently, DEFORESTATION took place and the Nephites had to go elsewhere to procure timber (Hel. 3:5, 7, 10).
DEIFYING MEN King Benjamin had to warn his people that they should not think of him other than a mortal man (Mosiah 2:10). Around 23 BC, one of the later men called Nephi had a revelation from God and knew what transpired with political fractions and especially what they were thinking in their hearts. Some of the people put Nephi on a pedestal and considered him a god (Hel. 9:41).
E EVE Our first mother ate of the fruit of the forbidden Tree in the Garden of Eden (2 Ne. 2:19), and because of her actions, death was brought into the world. In Mesoamerica there is an uncannily similar story of the first woman of mankind. She is shown in several codices and is responsible for plucking a flower from the Tree at the center of Paradise. This action consequently brought death to herself, her husband, and all future generations.16
F FASTING Part of the Law of Moses was to fast, and the Nephites made it a practice when they supplicated the Lord for various things. One example of FASTING is given in Alma 5:46. The Mesoamerican community also fasted, both the priests and the populace, sometimes for days.17
FORGETFULNESS Not everything is mentioned in the Book of Mormon regarding Adam and Eve in the Garden of Eden, because they had a fuller account in the Brass Plates. Turning to the Mexican Borgia Codex we see the first man falling from heaven. When the couple were banished to the world, their eyes were blinded with ashes (thus the blindfold), and could no longer see as they did before.18 In the Popol Vuh we have a similar story of the first couple: “Their eyes were merely blurred by Heart of Sky [the Creator]. They were blinded like breath upon the face of a mirror. Thus their eyes were blinded. They could see only nearby; things were clear to them only where they were. Thus their knowledge was lost.”19
FORTIFICATIONS Alma 50:1, 6 and 53:3-4 mentions FORTIFICATIONS in the Book of Mormon. There are many Mesoamerican sites with FORTIFICATIONS, but perhaps none more well known than Becan in Campeche and El Mirador in Guatemala. These cities are renowned for their walls and fortifications. Almost every Preclassic site in Mesoamerica dating between 400 BC and AD 250, which is in the heart of Book of Mormon times, is known to have a FORTIFICATION surrounding it. It is true that some North American sites had earthen fortifications, but none like those of Mesoamerica nor as numerous.
G GARDEN OF EDEN Paradise, or the GARDEN OF EDEN, is referred to a few times in the Book of Mormon (2 Ne. 2:19; Alma 12:21, 42:2). Verses speaking of Adam and Eve are scattered throughout the Book of Mormon. In Mesoamerica there was a nearly identical story of a paradise called Tamoanchan. The names of the first couple of course are not the same (due to language differences), but the scenario is similar. The supreme Creator gives the first couple a wonderful place to live where there is no death and they have great knowledge. The wife was tempted, plucked a flower from the forbidden tree, and as a result she and her husband were driven out of Tamoanchan, forgetting what they once knew. They and their prodigy will face death in the world outside of the Garden.20
GENEALOGY Family lines were extremely important to cultures of the Book of Mormon (for example, see Jacob 6:4, Omni 1). This concept parallels the great need for recording GENEALOGICAL history in Mesoamerica. This was done in stone or in books called codices.21
H HIGHWAYS HIGHWAYS are mentioned in Helaman 14:24, and one needs to note that this scripture reads “many highways cast up,” and that is exactly what the Mesoamericans did—cast up their roads. For example, causeways at the Preclassic site of El Mirador, Guatemala, were 12’ high and 40’ wide, with the longest one being 30 Kilometers. Moreover, they were surfaced with hard, smooth cement. HIGHWAYS were built for over 1,000 years in Mesoamerica. At Chichen Itza their causeways radiated out to all the surrounding centers. North America had some road systems, but none like the grand HIGHWAYS in Mesoamerica.
I IDOLS The Book of Mormon condemns IDOLS numerous times. (2 Ne. 9:37; Mosiah 12:36; Alma 31:1). It is a well known fact that the Mesoamerican community worshiped IDOLS.
ISRAELITES In the Book of Mormon we read that when there will be a marvelous work among the Gentiles (Joseph Smith and the Book of Mormon), the Indians of Israelite blood will be gathered to their land of inheritance after they are scattered (1 Ne. 22:8, 12). Where are the Indians joining the Church by the thousands? Not in North America, but it is in the lands of Mesoamerica (Mexico and Central America).22
J JAREDITES In the book of Ether in the Book of Mormon is the record of the JAREDITES. The Olmec civilization in Mesoamerica lived during the same time period as the JAREDITES, approximately 1200 – 400 B.C.
JUDGES Around 92 BC it was decided among the Nephites to appoint JUDGES instead of kings (Mosiah 29:11). Late in the history of Mesoamerica the same rule was held in certain areas. This council, instead of kings, was called multepal “mul meaning ‘together’, tepal meaning ‘to govern’.”23 The multepal council was the ruling authority and was responsible for judging the people. Although the multepal was organized much later than the Preclassic times when the Nephites lived, very little is known about the government in Mesoamerica during the Nephite (pre-Columbian) timeframe.
KINGS Throughout the Book of Mormon we read of kings. Those times that the Nephites had judges, the Lamanites still had kings. In the Old World where Lehi’s group came from, when a new KING was established on a throne, building renovations were the rule of thumb. That is exactly what they did in Mesoamerica. Sometimes a new structure was built over the old, and a new stela was installed to commemorate the new KING and a new beginning.
L LAW OF MOSES The Nephites kept the LAW OF MOSES (2 Ne. 5:10). One of the rituals in keeping the LAW OF MOSES was the Feast of Tabernacles. After the Lord’s visit when he came to minister to them, he explained that the LAW OF MOSES was fulfilled in him (3 Ne. 15:5). From then on such practices were discontinued by the Nephites. According to several scholars, the scriptures that point to the Feast of Tabernacles in the days of King Benjamin are in Mosiah, chapters 2 through 4.24 With the apostasy, the Lamanites may have clung to their previous rituals. This particular ceremony reaches likes hands across the waters as it can clearly be seen in Mesoamerica in the Cha Cha’ac ceremony. For those who are interested in the parallel details, see Diane E. Wirth, Decoding Ancient America: A Guide to the Archaeology of the Book of Mormon, (Springville, Utah: Horizon Publishers, 2007), 27-33.
- LIQUOR We know from Alma 55:32 that the Nephites made LIQUOR—and so did the Mesoamericans, both east and west. The Aztecs had a type of beer called pulque, and the Maya had various fermented drinks mixed with chocolate.25
M MULEKITES The People of Zarahemla were responsible for rescuing Mulek (Omni; Mosiah 25:2; Hel. 6:10, 8:21). Living among the MULEKITES was one of the last members of the Jaredite nation, Coriantumr (Omni 1:21). Coriantumr, who may be portrayed in stone on Stela 3 at La Venta, Tabasco, Mexico, which has been dubbed the “Uncle Sam” Stela and dates to about 600 BC. Persons floating in the upper register of Mesoamerican art represent deceased ancestors. Some LDS scholars have proposed that the man to the right with a beard is a Mulekite greeting a Jaredite, namely Corinatumr, who is relating the demise of his nation.26
N NEPHITES Lehi’s group had their origin in the Middle East, however the NEPHITES did not intermarry as much as their Lamanite brothers with the indigenous population when they came to the Western Hemisphere. In Mesoamerica there are about 350 pieces of art (ceramics, stone sculptures, codices, etc.), that depict men with beards, some quite lengthy. Native Americans do not have a genetic capability of growing full beards, and any sparse hairs were plucked for cosmetic reasons. Are these bearded men remnants of the NEPHITE lineage?
O OTHERS The vast number of people mentioned in the Book of Mormon in their last war would be impossible if there were no OTHERS in the land. Statistics and reason agree that the small group arriving with Lehi in 600 BC could not have produced the kind of population mentioned, unless we consider the OTHERS who would “smite” the Nephites if they became unrighteous—and that’s exactly what happened (2 Ne. 1:11). Many natives classified as OTHERS intermarried with the Lamanites or joined forces with their cause. OTHERS undoubtedly also joined with the Nephites who believed in their religious beliefs (2 Ne. 5:6, 9), as did the Mulekites.27
P PROMISED LAND Lehi’s group believed they were going to the LAND OF PROMISE (1 Ne. 2:20, 10:13). Before them, the Jaredites were directed towards the PROMISED LAND (Ether 6:5). Mythology from several groups in Mesoamerica reveal that they too also believed the land they arrived at was the PROMISED LAND.28
Q QUETZALCOATL The Feathered Serpent is a translation of the name QUETZAL-COATL, and may be one and the same as Christ who visited his people in the city of Bountiful. However, one has to be extremely careful when reading about QUETZALCOATL in the Mexican chronicles because there were many men who took upon themselves the name of their god Quetzalcoatl, just as men today take on the name of Mohammed. It is extremely difficult to separate the attributes of the god from the attributes of various rulers.29
R RECORDS Nephites kept extensive records (Hel. 3:13). There were also a great many RECORDS kept by the Mesoamericans. The central Mexican cultures and the Maya to their east made picture books on animal skins known as codices. Codices have accordion-like pages that run many feet in length. These codices contained genealogies, history, mythology, and astronomical information. At the time of the Spanish Conquest, mounds of these codices were cast into bonfires by Catholic clergy.
RESURRECTON Rebirth or RESURRECTION is mentioned many times in the Book of Mormon, giving detailed explanations (Mosiah 23:22; Alma 5:15, 11:45; Hel. 14:16). Two cultures stand out in the way of a belief in the RESURRECTION and they are the Egyptians and the Mesoamericans. Numerous art works depict this act in both locales, but none more than the cultures of Mesoamerica.30
S SACRIFICE (Human) At the end of the Book of Mormon we read of horrendous sacrifices by the Lamanites of Nephite men, women, and children (Morm. 4:14, 21). Anyone who has studied the history of Mesoamerica knows that there was no other place on the face of the earth that committed insurmountable sacrifice as did the Mesoamericans, especially the Aztec.
SERPENT The Nephites were well aware of SERPENT symbolism as a result of their knowledge of Moses and the Israelites incident of being bitten by fiery SERPENTS (1 Ne. 17:41; Hel. 8:14; 2 Ne. 25:20; Alma 33:19). They also knew that the serpent was a symbol of their future redeemer, Jesus Christ. This may be the reason the god Quetzalcoatl took on the image of the feathered SERPENT.
SEVEN TRIBES The seven lineages that are referred to in the Book of Mormon from its inception to the end are: Nephites, Jacobites, Josephites, Zoramites, Lamanites, Lemuelites, and Ishmaelites (2 Ne. 5:6; Jacob 1:13; 4 Ne. 1:37-38; Morm. 1:8). There is a great tradition in Mesoamerica of the people’s ancestors originating from SEVEN TRIBES, which are portrayed many times in illustrations contained in the codices.31
SILK Weaving was an accomplishment for many cultures on the American continent. The particularly fine fabric of SILK was mentioned in the Book of Mormon six times, as is in Alma 1:29. Mesoamerica of course did not have the silkworm, but they did weave fabric from pods of the Ceiba tree. They also used a silky fiber of a wild pineapple plant and even rabbit hair to make SILKY fabrics.32
T TREE OF LIFE 1 Nephi chapters 8 and 11 speak of both Lehi’s and his son Nephi’s vision of the TREE OF LIFE. Artwork portraying the TREE OF LIFE is ubiquitous in Mesoamerica. The concept of a Tree at the center of the world was a concept that was so profound to the Mesoamerican community, that it cannot be ignored.33
U URIM AND THUMMIM Although the Book of Mormon calls them Interpreters, we know that these scriptures refer to the URIM AND THUMMIM (Mosiah 8:19, 28:20; Alma 37:24; Ether 4:5). In light of the people’s apostate condition at the close of the Book of Mormon, the practice of divination by shamanic priests in Mesoamerica is significant. Sometimes quarts, crystal stones which they called “stones of light.”34, were used for divination rituals However, the practice of the Mesoamericans would have been considered priestcraft by the Nephites.
V VIRGIN Mary, the mother of Jesus is mentioned several times in the Book of Mormon, and of course, she was a VIRGIN. There are two instances where gods were born of a VIRGIN in Mesoamerica. One was Topiltzin Quetzalcoatl, named after his god Quetzalcoatl, who is said to have been born miraculously by a VIRGIN named Chimalman.35 They painted their history to match what the gods did or what happened to their gods. The other were twins, Hunahpu and Xiblanque, dying and resurrecting Maize Gods whose mother was Lady Blood, a VIRGIN.36
VOLANCOES In 3 Nephi 8-9, at the death of our Savior, we can deduce that the devastation where this occurred on the Western Hemisphere fits quite well with Mesoamerica. Not only were VOLCANIC eruptions typical, but earthquakes and hurricanes frequent.
W WAR When going to WAR the Nephites wore thick clothing (Alma 43:19). In Mesoamerica a type of padded clothing was worn by warriors to protect them from weapons.37 Swords are mentioned throughout the Book of Mormon. A weapon called macuahuitl was used in Mesoamerica, both early and late in their history. It was a long-paddled wood piece with multiple obsidian blades on both edges of the weapon, and was extremely sharp—enough to cut off a head.38There were also curved weapons used in Mesoamerica that could be what is referred in the Book of Mormon as a “cimeter.” The Book of Mormon states that ARROWS were “thrown” at them (Alma 49:22), not shot at them. In Mesoamerica they used what they called atlatls, which is an elongated arrow, much like a javelin.39
WHEELS Although chariots are mentioned in the Book of Mormon they do not specifically mention vehicles with WHEELS (Alma 18:9-10, 20:6). What we do know is that in Mesoamerica there were miniature objects with wheels. They were buried with the dead and have sometimes been called wheeled toys. It has been determined that the makers knew how to attach an axle in five different ways, so they were not novices at constructing small WHEELED figurines. Whether or not Mesoamericans decided to use them for utilitarian purposes is debatable. In the Middle East they had similar objects buried with the dead that were meant to symbolically transport the deceased in the afterlife, and this may have been the same intent.40
WRITING In 1 Ne. 1:2 we learn that the record of the Nephites was written in Reformed Egyptian, consisting “of the learning of the Jews and the language of the Egyptians.” Maya hieroglyphs differ from Egyptian hieroglyphs, but the individual glyphs were pronounced in a similar way, in other words, they both used a phonetic system to pronounce syllables. The Mayan written language wasn’t the only one used in Mesoamerica, in fact, some scripts have not yet been deciphered.41
X XIBALBA Mesoamerican scholars don’t like to refer to XIBALBA as Hell, but its description is akin to the place where some of the deceased go after their life on earth. In the Book of Mormon, hell is the place where the wicked suffer before the final judgment (numerous scriptures). The Quiché’s Maya word XIBALBA means “place of fright,” and the deceased had to go through many trials such as dangerous waters, slashing knives, arrows, and cold in this underworld location.42
Y YEAR ROUND CLIMATE Fevers were very frequent in the lands of the Book of Mormon (Alma 46:40). This points to a tropical climate where frequent fevers are caused by insect bites. The eastern portion of Mesoamerica is a hot, tropical YEAR ROUND CLIMATE. Alma 51:33 mentions “the heat of the day.” Snow is never mentioned except when Nephi is given a vision of the Tree of Life, which is understandable since he came from a land that was acquainted with snow (1 Ne. 11:8).
Z ZARAHEMLA In the land southward in the Book of Mormon was the city of ZARA-HEMLA, the city of the Mulekites. When the Nephites found these people, they accepted the Nephite king, Mosiah (Omni 1:13-14). In Joseph Smith’s editorial in the Times and Seasons, October 1, 1842, it states: “ . . . Central America, or Guatimala [sic] is situated north of the Isthmus of Darien and once embraced several hundred miles of territory from north to south.—The city of Zarahemla, burnt at the crucifixion of the Savior, and rebuilt afterwards, stood upon this land . . .” Joseph Smith allowed editorials to support North, Middle, and South America, which is evidence that he really didn’t know the exact locale of the Book of Mormon. Today, with the advancement of archaeology, we can pinpoint the area.
(click here for reference notes in the full length article)
Comments by Dr. Stephen L. Carr, BMAF Senior Vice President
Bruce Porter says that his authority is the Book of Mormon and Joseph Smith, while the Mesoamerican authority is John Sorenson. This is patently false. Sorenson, Roper, and all the other LDS Mesoamerican scholars are simply taking Joseph at what he states coupled with the best of modern research.
Scott Gordon of FAIR reports that Meldrum/Porter insist that the Church is not following the teachings of Joseph Smith and that this is a very dangerous position. I'm not sure that Meldrum/Porter do say or infer that the Church (including Pres. Monson and current leaders) are not following Joseph. If so I would think they might disavow that concept, else they will be in trouble.
John Sorenson closes De Groote's article, "Geography wasn't very important to him and he didn't know much about it. Joseph knew what he knew -- and what he knew was far more important than geography." So, obviously, Sorenson, and by extension, all the rest of Mesoamerica advocates still follow Joseph and delve into more research than what was available in 1829-30.
--Steve
On Thursday, May 27, 2010, Michael De Groote wrote two articles in Mormon Times, both a newspaper version and an online version sponsored by Deseret News. The articles are entitled Pros, cons of Book of Mormon geography theories and The fight over Book of Mormon geography.
Mr. De Groote has written several articles in regards to Book of Mormon geography and we commend him for his interest in the subject. Indeed, it is important to study such things to gain knowledge and understanding. This article will address the statements made in Pros, cons of Book of Mormon geography theories.
The author of the Mormon Times article, Pros, cons of Book of Mormon theories, lists what he considers to be the strengths and weaknesses of Mesoamerica and the so-called Heartland theories on Book of Mormon geography. Here are some added insights to the article.
The article only cites Dr. John L. Sorenson as the authority on Mesoamerica geography. It reflects a weakness by only quoting one author. While Sorenson is a reputable scholar and author of several works including the 1985 publication of, An Ancient American Setting for the Book of Mormon, other legitimate scholars who do not agree with the rotated compass concept have also written on Book of Mormon geography and should be brought into the equation.
From Mormon Times:
1.Geographic correlation
Hundreds of different geographic descriptions in the Book of Mormon — such as two seas, a narrow neck of land, a large north-flowing river and so forth — correlate with features in Mesoamerica.
Comment: The “so forth” in the article should and must include the narrow strip of wilderness statements in the Book of Mormon, which is a narrow mountain range that ran from the sea east to the sea west and which divided the land of Nephi from the land of Zarahemla. In the second edition of Exploring the Lands of the Book of Mormon, we write: Alma 22:27 "[The Land of Nephi]was divided from the land of Zarahemla by a narrow strip of wilderness, which ran from the sea east to the sea west,"(see page 404). The most significant geographical landmark associated with Mesoamerica and the Book of Mormon is a narrow mountain range (“narrow strip of wilderness”) that divides the highlands [of Guatemala] from the lowlands—or that divides the land of Nephi from the land of Zarahemla (see page 405 and chapter 23, “Things That Are Narrow." We propose that the sea east and the sea west mentioned in the above scripture to be the Atlantic and the Pacific Oceans. The only place in all of the Americas where there is an east-west mountain range that touches two seas is that which divides Guatemala from Chiapas, Mexico.
From Mormon Times:
2. High level of civilization
"There is civilization in Mesoamerica, and civilization is what the Book of Mormon describes," said John L. Sorenson, author of "An Ancient American Setting for the Book of Mormon." "Civilization, meaning cities — even great cities, large masses of people, large wars, big agricultural base for the economy, temples and towers and so on."
Comment: The word should be civilizations (plural). Both the Jaredite and Nephite cultures qualify as high civilizations that dove tail with each other. There is no such evidence in the northeastern part of the United States of having one high civilization dating to Book of Mormon times, let alone two high civilizations. Kings, writing, corn, large armies, cement buildings, historical information, cultural patterns and religious hierarchy are all part of the Mesoamerica scene while absent in the Heartland area.
From Mormon Times:
"In Mesoamerica, there are at least 15 types of script, of writing," Sorenson said. "The system of writing that is typical for Mesoamerica is all of the Egyptian style. … The only thing that is different about them is the characters."
Comment: Written language becomes a very important piece of evidence in determining the location of Book of Mormon lands. There are numerous statements in the Book of Mormon stating the people had a written language.
The noted Maya scholar Eric Thompson writes, “Middle America is the only part of the new world in which a system of embryonic writing developed.” [J. Eric Thompson, The Rise and Fall of Maya Civilization, 2nd ed. (Norman, OK: University of Oklahoma Press, 1966), 189.] This writing system was developed during the Preclassic Period (600 BC–AD 200)—a time period that correlates directly with the Book of Mormon time period.
The cultural high point of Kaminaljuyu took place during 500 to 400 BC, Late Preclassic Period. The Middle Preclassic people of Kaminaljuyu are the forerunners of the Classic Maya. The elite of the valley of Kaminaljuyu (Guatemala City) were fully literate at this time period. Other Maya were just learning that writing even existed (Coe, Michael D. The Maya. Fourth edition. New York: Thames and Hudson, 1987, 40.)
From Mormon Times:
Mesoamerica has cities — large urban areas that date to the right time for the Book of Mormon.
Comment: This is one area that can easily be misunderstood. No greater error can occur that to present an archaeological site or structure as the location of a Book of Mormon place or event that clearly falls outside of the time period of the Book of Mormon. To stand somewhere that dates to AD 700, 1100 or 1400 and state that it may be a Nephite city does not help in the search for the lands of the Book of Mormon. Over 90% of the archaeological sites in all of the Americas that date to the time period of the Book of Mormon are located in Mesoamerica. The outcome is misleading, nonproductive, and even detrimental if we propose correlations in the Book of Mormon with events and buildings that do not fall into the time period and within a logical place setting as determined by internal statements in the Book of Mormon itself.
From Mormon Times:
Therewould have to be some remains of Jaredites, of a particular era and scope. There would have to be Nephites distinct from, separate from and opposed to Lamanites. There would have to be Mulekites. And there are, as a matter of fact, evidence for all of these — for such groups, for multiple groups, in Mesoamerica," Sorenson said.
Comment: The Olmec culture parallels in striking detail with the Jaredites, to the extent that most Book of Mormon students who have studied Mesoamerica cultures have concluded that the Olmecs and the Jaredites were one and the same. There are approximately a dozen direct correlations linking the Jaredites to the ancient Olmec culture of Mesoamerica. They both came from the great tower; their languages were not confounded; their high cultures parallel each other; and the people in both instances were considered large in stature—all facts supported by the Book of Mormon, by archaeological evidence, and through ancient historical evidence. Furthermore, both the Olmec and the Jaredite cultures demonstrate a dramatic downfall because of a great civil war between 400 BC–200 BC (see Exploring the Lands of the Book of Mormon, second edition, page 96).
From Mormon Times:
A. Metals
Although Sorenson said he has several hundred specimens of smelted metal from Book of Mormon time periods, he acknowledged that most archaeologists would dismiss them. Linguistic evidence, however, finds words for metal that go back to 1,000 B.C. "I see that as a problem for archaeology," Sorenson said.
Comment: We agree with Sorenson. Enough evidence exists on metals dating to 800 BC in Mesoamerica that should eliminate this as a weakness.
From Mormon Times:
The East Sea in the Mesoamerican model is more northeast, and the West Sea (Pacific Ocean) is southward.
Comment: This is Sorenson’s major weakness in his Book of Mormon geography model. We agree with the Mormon Times article to the extent that in proposing a geographical setting for the Book of Mormon one must adhere to cardinal directions. “Changing the wording in the Book of Mormon [Alma 22:33] from “east” to “east sea” has caused some writers in the past literally to rotate the Mesoamerica map and to inaccurately label the Gulf of Mexico as the “east sea” (see Exploring the Lands of the Book of Mormon, second edition, page 631). In the big picture, the east sea is located along the Caribbean Sea, which forms the eastern borders for the country of Belize and the state of Quintana Roo, Mexico (see Exploring the Lands of the Book of Mormon, second edition, page 637). It would be well for all to understand that Sorenson does not speak for all Mesoamericanists, especially on the concept of a rotated compass. The Editor of Exploring the Lands of the Book of Mormon, Dr. Ted Stoddard writes, “The wording in Alma 22:32 for a day and a half’s journey is not “from the east sea to the west sea” but rather is “from the east to the west sea.” Recognition of that simple fact would have negated the illogical, unsupported thinking that the east sea is the Gulf of Mexico—a misreading of content that has set back Book of Mormon geographical studies by at least half a century (see Exploring the Lands of the Book of Mormon, second edition, page xxv).
From Mormon Times:
C. Statements of Joseph Smith
Although there are some apparent statements from Joseph Smith that some Book of Mormon places were in Central America, there is also some dispute that he made those statements.
Comment: This has been the mainstay statement of the Heartland model proponents. Joseph Smith did write the statements under discussion. They are reflected in his personal journal. Following are his journal entries for Saturday, June 25 and Sunday, June 26, 1842 (see History of the Church, volume 5, page 44):
Messrs. Stephens and Catherwood have succeeded in collecting in the interior of America a large amount of relics of the Nephites, or the ancient inhabitants of America treated of in the Book of Mormon, which relics have recently been landed in New York.
President Young preached on the law of consecration, and union of action in building up the city and providing labor and food for the poor. I attended meeting and council at my house at six o’clock p. m.
The Heartland people have suggested that Joseph Smith was in hiding and therefore was not responsible for the Times and Seasons statements regarding Mesoamerica and the Book of Mormon.
Inasmuch as the information is reported falsely by the Heartland people, this certainly cannot be labeled a weakness of the Mesoamerica model.
From Mormon Times:
D. Transporting Gold Plates
The distance from Mesoamerica to the New York Hill Cumorah is thousands of miles — a long way to carry a heavy package.
Comment: It is approximately 1,750 miles from Veracruz, Mexico (the Mesoamerican location for the last battles of the Nephites) to Salt Lake City and about 2,000 miles from Salt Lake City to New York, and about 2,600 miles from Veracruz to New York. If the Saints could carry pianos from Nauvoo to Salt Lake in three months in 1847, then Moroni could carry a Book of Mormon made of gold sheets walking his journey in twenty-one years. Additionally, peoples of Mesoamerica routinely carried heavy loads over great distances thus negating the “heavy package” problem.
Some question that the limited geographic model of Mesoamerica is big enough to contain all of the described civilizations and travels.
Comment: That argument is anemic. Joseph, Blake and Todd Allen have walked the Mesoamerica trail over 500 times since 1970. It is big enough and very difficult to wade through. In addition, the Book of Mormon indicates that it was probably less than 30 days walking travel time from the city of Nephi to the land of Zarahemla. After Alma fled from the court of King Noah to the waters of Mormon, he and his people traveled eight days to the land of Helam. After about 25 years living there, they journeyed one days travel to the valley of Alma and then 12 days to the land of Zarahemla, a total of 21 days not taking into account the time from Nephi to the waters of Mormon. To create an overwhelming distance for them to travel is not logical.
From Mormon Times:
1. Promised land
"This is the promised land. The prophecies and promises indicate that the United States has to be at least some part of the Book of Mormon, because practically every one of these promises in it can only really be applied as the United States," Rod L. Meldrum said. "It is a nation 'above all other nations,' and a 'mighty' Gentile nation. Well, what other nation are they talking about here? I don't think that they are talking about Guatemala here."
Comment: The statement that “…the United States has to be at least some part of the Book of Mormon…” is absolutely correct. Of course it is! Moroni traveled from his homeland where his people were destroyed in Mesoamerica and buried the gold plates in the hill near Palmyra that today is called ‘Cumorah.’ As far as we know, when Moroni appeared to Joseph Smith yearly over a four-year period, Moroni never referred to the New York hill as the hill Ramah or hill Cumorah. In writing about the hill at a later time, Joseph simply says, “Convenient to the village of Manchester, Ontario county, New York, stands a hill of considerable size, and the most elevated of any in the neighborhood” (Joseph Smith—History 1:51).
Additionally, the verses in 1 Nephi 13 make it clear that there were two groups of gentiles that came to the promised land (bracket statements have been included to emphasize the concept that Nephi is referring to two groups of gentiles, 1) those that came from Spain and 2) those that came from England):
10. And it came to pass that I looked and beheld many waters [Atlantic Ocean]; and they divided the Gentiles [Europeans] from the seed of my brethren [the Maya and other native peoples].
11. And it came to pass that the angel said unto me: Behold the wrath of God is upon the seed of thy brethren [the Maya].
12. And I looked and beheld a man [Columbus] among the Gentiles [Spain], who was separated from the seed of my brethren [the Maya] by the many waters [Atlantic Ocean]; and I beheld the Spirit of God, that it came down and wrought upon the man [Columbus]; and he went forth upon the many waters [Atlantic Ocean], even unto the seed of my brethren [the Maya], who were in the promised land [Mesoamerica].
13. And it came to pass that I beheld the Spirit of God, that it wrought upon other Gentiles [England]; and they went forth out of captivity [religious captivity], upon the many waters [Atlantic Ocean].
14. And it came to pass that I beheld many multitudes of the Gentiles upon the land of promise [the American continent]; and I beheld the wrath of God, that it was upon the seed of my brethren [the Maya]; and they were scattered before the Gentiles and were smitten [the Spanish conquest].*
* The American Indian were also scattered and put on reservations, but because of the large disparity in numbers of people in the area of the United States versus those in Mesoamerica, the emphasis is placed upon the Spanish conquest. There is no such thing as an English conquest. The Pilgrims came as families to escape religious bondage whereas the Spaniards came as soldiers and they placed people in bondage. Nevertheless, they both brought the Bible with them.
16. And it came to pass that I, Nephi, beheld that the Gentiles [Pilgrims] who had gone forth out of captivity [to the United States] did humble themselves before the Lord; and the power of the Lord was with them.
17. And I beheld that their mother Gentiles [England] were gathered together upon the waters [Atlantic Ocean], and upon the land also, to battle against them.
Clearly there are two groups of people as indicated in these verses that came to the American continent. It is misleading and divisive to proclaim that the only place that can be considered as the promised land is the United States. Of course, the prophet Joseph retrieved the plates in New York and commenced the marvelous work of the restoration and the coming forth of the Book of Mormon. The “promised land” can be in different places at different times. Abraham was led to a promised land. The saints were led to a promised land. And we, if we are faithful, will be led to a far greater land of promise.
From Mormon Times:
2. Joseph Smith statements
Joseph Smith made several statements throughout his life that indicate that he believed Book of Mormon events took place in North America.
Comments: Again, review the journal entries above of the Prophet in June of 1842. With those statements, we can also take the other statements made by him as editor of the Times and Season. Some of those statements include:
“It will not be a bad plan to compare Mr. Stephens’ ruined cities with those in the Book of Mormon: light cleaves to light, and facts are supported by facts. The truth injures no one.”
“There is no stronger circumstantial evidence of the authenticity of the [Book of Mormon], can be given, than that contained in Mr. Stephens’ works.”
“The city of Zarahemla, burnt at the crucifixion of the Savior, and rebuilt afterwards, stood upon this land [Mesoamerica].”
“We are not going to declare positively that the ruins of Quirigua are those of Zarahemla, but when the land and the stones, and the books tell the story so plain, we are of opinion, that it would require more proof than the Jews could bring to prove the disciples stole the body of Jesus from the tomb, to prove that the ruins of the city in question, are not one of those referred to in the Book of Mormon.”
“The Nephites . . .lived about the narrow neck of land, which now embraces Central America, with all the cities that can be found. . . . Who could have dreamed that twelve years would have developed such incontrovertible testimony to the Book of Mormon?”
Joseph was the editor of Times and Seasons during the period that the Mesoamerica articles were published. John Taylor and Wilford Woodruff were also involved with the publication. However, if, as the Heartland people state, Joseph knew without a doubt and by revelation where the lands of the Book of Mormon were, why would two apostles contradict what the prophet had said? They certainly would have known his feelings on the matter because of their close association with him. Would not Joseph have requested them to print a retraction of such an erroneous statement rather than to confuse the general membership of the Church?
It seems contradictory on the one hand to say that Joseph Smith knew, but that the Church today has not made a formal statement on geography. If Joseph Smith knew in his day, then the current Prophets would know today.
In our studies of the lands of the Book of Mormon we have followed the advice given in the Times and Seasons to compare the ruined cities of Mesoamerica with those in the Book of Mormon and have let the evidence speak for itself.
From Mormon Times:
3. DNA
Journal studies of Native American DNA shows that the rare X DNA haplogroup is found in the parts of North America where the heartland theorists say the Book of Mormon took place. Although geneticists' dating of the DNA does not correlate with Book of Mormon times, the X DNA haplogroup has its origins in the Middle East, not Asia.
Comment: DNA becomes a non-issue. Some good work has been done by www.fairlds.org and www.bmaf.org on this subject. We refer you to their websites for more information.
From Mormon Times:
4. Archaeology
North America has sites that date to the right time for the Book of Mormon and that match descriptions of fortifications.
Comment: This is an inaccurate statement. The Heartland model is aggressively promoting Fort Ancient as a fortified city in the Book of Mormon. Fort Ancient is a settlement of the Hopewell culture that existed primarily in Ohio from 100 BC to AD 500. A major flaw with the Fort Ancient sites is the statement that the wall that surrounds the village is part of the defensive earthworks described in the Book of Mormon. However, modern research has shown that the so called Fort is not really a fort at all. The Ohio Historical Society (http://www.ohiohistory.org) reports the following:
“Early investigations at Fort Ancient were conducted in the form of mapping expeditions in the early 1800s and expanded towards the end of the century to surface collecting and full-scale excavations by William King Moorehead, a local man from Xenia, Ohio. Moorehead, along with others, was convinced that the impressive bluff-top embankment walls were created to defend against invaders. Later research showed, however, that Fort Ancient represents an embankment of ceremonial space rather than a fortress.” Archaeological investigations have shown that the timbers at Fort Ancient were on the outer side of the ditches. The Book of Mormon requires the timbers to be on the inner side of the ditches.
Alma 53:3 The orders of Moroni, caused that they [the Lamanites] should commence laboring in digging a ditch round about the land, or the city, Bountiful. And he caused that they should build a breastwork of timbers upon the inner bank of the ditch; and they cast up dirt out of the ditch against the breastwork of timbers; and thus they did cause the Lamanites to labor until they had encircled the city of Bountiful round about with a strong wall of timbers and earth, to an exceeding height.
From Mormon Times:
5. Hill Cumorah
The Gold Plates were buried in the New York Hill Cumorah.
Comment: That is correct. Mormon hid up all the records in the hill Ramah/Cumorah except the few plates (our Book of Mormon, plus the sealed portion) that he gave to Moroni (see Mormon 6:6). It was Moroni who wandered (Moroni 1:1-4) and hid up the records in New York, “a hill of considerable size” (Joseph Smith History, 1:51) according to Joseph Smith, a hill that we have called Cumorah for about 200 years.
From Mormon Times:
A. River Sidon
"The Book of Mormon makes it abundantly clear that the river Sidon runs from the south to the north," Sorenson said. And in Alma 2, Alma and his army wade across the river to fight the invading Lamanites The river Sidon in the heartland model is considered to be the Mississippi River.
From Mormon Times:
B. Hills
There are hills in the land of Nephi. Sorenson said it is always described as "up" in relation to everything else. "Where is the 'up' (in the heartland model)? Is it the hills of Kentucky?" Sorenson said.
Comment: Any legitimate study of Book of Mormon geography must pay strict attention to accurate maps, directions, distances, elevations, language and pottery trails, and cultural and historical patterns. Without question, we know that the elevation was up from Zarahemla to Nephi, even though Nephi was southward of Zarahemla. The consistency with which the terms “up to Nephi” and “down to Zarahemla” are used in all of the migration statements should lead all Book of Mormon readers to be impressed with the geographical consistency of Mormon’s writings and the consistency of Joseph Smith’s translation work.
From Mormon Times:
C. A West Sea
The Narrow Neck of Land has a west side on a West Sea. The border by the West Sea is where Nephi and Lehi and their party landed. If the West Sea is one of the Great Lakes, Sorenson wonders how Lehi sailed to it from Asia.
From Mormon Times:
D. Climate
"Where is the snow in Zarahemla?" Sorenson said. "Where is the snow in the Book of Mormon? Where is the cold in the Book of Mormon? Not a single word that indicates anything other than warmth and even tropical heat."
Comment: The Book of Mormon indicates that some of the Lamanites wore nothing more than a loin cloth (see Alma 3:5) which would not be logical in a cold weather climate like the northeastern part of the United States.
From Mormon Times:
E. Lack of Civilization
The evidence of the type of high civilization described in the Book of Mormon is less prevalent than in Mesoamerica.
Comment: Hopewell settlements were small and not even considered to be as large as a village. We read from the Ohio Historical Society report, “Though the structure of Hopewell economy and settlement is similar to those of the Early Woodland period, there are more settlements, with a higher concentration in major valleys. Despite the impressive accomplishments of the Hopewell, most settlements are not what could be described as “villages.” They are more accurately termed “hamlets.” These hamlets were multi-seasonal and permanent, but were comprised of only one or a few houses.
Summary: Some have stated that we should not concern ourselves with Book of Mormon geographical locations because the Lord will reveal that information when He is ready. Yes, He has and will continue to reveal such information when He is ready.
However, a better statement may be that He will reveal the additional information to us when we are ready. He has challenged us to study things out in our minds and ask if they are right (see D&C 9:8). We suspect that if we follow His counsel, we will learn many things about the Book of Mormon that we presently do not know.
The burden is not on archaeology to prove either the historicity or the truthfulness of the Book of Mormon. Rather, by doing proficient and reputable research on Mesoamerica geography, native languages, ancient traditions, and local native customs, we may gain a deeper understanding of the people referred to in the Book of Mormon. Archaeological discoveries no more prove the truthfulness of the Book of Mormon than does restoring the old homes of Nauvoo, Illinois, prove the truthfulness of Mormonism. In fact, the Book of Mormon is not a history book. It is no more a geographical or historical textbook of Mesoamerica than the Doctrine and Covenants is a geographical or historical textbook of America.
The truthfulness we seek from the Book of Mormon is spiritual, doctrinal proof that comes in two ways:
1. By adhering to the prescribed spiritual medication contained therein, “even to an experiment upon my words, and exercise a particle of faith” (Alma 32:27).
2. By seeking the confirmation from the same source that made the spiritual doctrine available in the first place: “If ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy
If we submit (1) that the Book of Mormon is neither a geographical survey of Mesoamerica nor a historical analysis of such and (2) that whatever is discovered will neither prove nor disprove the Book of Mormon, we may then ask, “Of what value is Book of Mormon research?” The answer is simple. The more we understand about the culture, language, history, and geography of the Book of Mormon, the better we understand the Book of Mormon. Furthermore, the spiritual message of the Book of Mormon is enhanced as we understand the historical and geographical environment of the Book of Mormon.
From personal experiences, we know that our understanding and motivation for studying the Bible increases as we walk on the Mount of Olives and as we sail on the Sea of Galilee. Likewise, our hearts are touched and our thoughts are enlightened regarding the history of the restored gospel as we stand in the Sacred Grove and as we ponder at Carthage. These same kinds of experiences await us concerning the Book of Mormon when adequate research points us in a more secure direction.
Latter-day Saints have been promised that if they will study and ponder the Book of Mormon, their understanding of it will increase. The Church’s thirteenth president, Ezra Taft Benson, states: “I bless you with increased understanding of the Book of Mormon. I promise you that from this moment forward, if we will daily sup from its pages and abide by its precepts, God will pour out upon each child of Zion and the Church a blessing hitherto unknown.” (Ezra Taft Benson, “A Sacred Responsibility,” Ensign, May 1986, 78.)
In summary, the Book of Mormon is “a record of a fallen people” (D&C 20:9). Its intent is to convince “the Jew and Gentile that Jesus is the Christ” (Book of Mormon Title Page).
Blake J. Allen is Co-author with Dr. Joseph L. Allen of Exploring the Lands of the Book of Mormon, second edition, 2008. Dr. Allen is the recipient of a doctorate degree in “Advanced Studies in Ancient Scriptures,” BYU, 1970. His dissertation was titled, A Comparative Study of Quetzalcoatl, the Feathered-Serpent of Mesoamerica, with Jesus Christ, the God of the Nephites. Blake has lived Book of Mormon geography for the major part of his life having begun his travels and studies of Mesoamerica at 10 years of age.