JOSEPH SMITH AND THE BEGINNING OF BOOK OF MORMON ARCHAEOLOGY
Did the
Prophet Joseph Smith in 1842 Locate Book of Mormon Lands in
by V.
October 1 is the anniversary of a little known event in early Church history
that I believe, in consequence of significant research progress, now deserves
recognition for identifying a region of major Book of Mormon lands and for
initiating Book of Mormon archaeological historicity research. In a Times
and Seasons editorial, October 1, 1842, the Prophet Joseph Smith after
progressive study announced a discovery that the Book of Mormon "land
southward" is located in Central America (Middle America), which would be
from the Isthmus of Tehuantepec as the narrow neck of land, south to Panama or
at least Costa Rica, which as the Prophet pointed out, fits the description in
Alma 22: 32 as the land that is "nearly surrounded by water."
Joseph’s discovery resulted from studying an exciting new book by explorer John
Lloyd Stevens (Incidents of Travel in Central America, Chiapas and Yucatan,
1841) that for the first time was bringing major exposure to the outside world
of magnificent ancient Maya ruins hidden in the jungles of
TIMES AND SEASONS EDITORIALS, 1842
The Church in Nauvoo began publishing the Times and
Seasons periodical in 1839, the same year that Stevens began his
explorations. Its motto, "Truth will prevail," expressed a goal to
promote truth and correct falsehoods, and was the main organ for publishing
truths pertaining to the restored gospel to the Church members and the world.
Many revelations to the Prophet, and his Book of Abraham translation, for
instance, appeared in print for the first time in the Times and Seasons.
In the spring of 1842, in consequence of too many errors appearing in print,
the Prophet Joseph Smith took over the editorship and announced his personal
responsibility for the contents of the paper (No. 9 of Vol. III, p. 710).
During the next six months he endeavored to raise the paper’s standard of
excellence before turning over the editorship to John Taylor, which he
announced in the November 15, 1842 edition, and expressed confidence that Elder
Taylor would maintain the high quality of excellence that had developed
(History of the Church 5: 193). The Prophet required that any errors of
information published be corrected, in keeping with the paper’s motto. It
should be evident that no significant misinformation circulated during the
Prophet’s editorship without correction, and that the editorials in particular
were intended for general interest and instruction of the Church members.
One of the distinctive features of Joseph’s short editorial
career was the attention given to antiquities as they might relate to the
scriptures. This sustained interest in Book of Mormon antiquities in particular
was accelerated by publication the preceding year (1841) of John Lloyd Stephens’
explorations titled, Incidents of Travel in Central America, Chiapas and
Yucatan. Stephens’ book with impressive drawings of spectacular temple
buildings and monuments by artist Frederick Catherwood exposed in a major way
to the outside world for the first time an extensive lost ancient civilization
in the jungles of
Stephens’ explorations awakened keen interest, and are
recognized today as the beginning of American archaeology. In a similar way,
they can be recognized as the beginning of Book of Mormon archaeology. Shortly
after Stephens’ publications hit the book market in 1841, Joseph received them
as a gift and commented in his personal Journal History about their importance
to the Book of Mormon. On June 25, 1842, Joseph recorded that Stephens and
Catherwood had 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 had recently landed in New York
(History of the Church 5: 44). While the relics were judged to be of the
"Nephites," that was of course unknown, but illustrates Joseph’s
frame of reference at that early date. The ruins of ancient Maya civilization
were completely shrouded in mystery, and he held the key in the Book of Mormon
to unlocking the lost history of ancient
In the
OCTOBER 1 EDITORIAL
The October 1 editorial titled "Zarahemla"
precedes an extract from Stephens on the site of Quirigua in
Since our ‘Extract’ was published from Mr. Stephens’ ‘Incidents of Travel,’
& c. [preceding September 15 issue], we have found another important fact
relating to the truth of the Book of Mormon.
This statement indicates that the prophet with his associates was searching for
antiquities relative to the Book of Mormon. The new "fact" discovered
is especially revealing:
The editorial then quotes
A sense of value in this new discovery and related antiquities to the Book of
Mormon is seen in the next statement:
It is certainly a good thing for the excellency and
veracity of the divine authenticity of the Book of Mormon, that the ruins of
Zarahemla [land not city] have been found where the Nephites left them.
This proactive search for antiquities related to the Book of Mormon reflects
the Prophet’s absolute knowledge of the divine authenticity of Book of Mormon
history, which placed the burden of proof on the skeptic to prove that the
lands and ruins in question are not related to the Book of Mormon. Trying to
put ourselves in Joseph Smith’s shoes with his convictions, we might better
appreciate how easily he could settle the broad Book of Mormon geography
picture with discovery of extensive ancient ruined cities of a lost
civilization in
Joseph viewed the antiquities as a witness for the divine
authenticity of the Book of Mormon. Quirigua ruins in
Quirigua is one of those famous Classic Maya cities that
post dates Book of Mormon civilization, which for some time did not sustain
Joseph’s early speculation. There is plenty of allowance for speculation and
error in early stages of research. More recently, excavations in the deep alluvial
flood deposits have uncovered extensive ruins that do date back into Book of
Mormon times, and we now have a good candidate for the city of
The next statement expresses confidence that the elements
are eternal so that ruins preserve knowledge from the past that can bear record
of the truth.
. . . the Lord was and is, and is to come and his
works never end; and he will bring every thing into judgment . . . yea, every
secret thing, and they shall be revealed upon the house tops.
This statement reflects how all things bear witness of the things of God, from
the past, present, and future, in things from under the earth, on the earth,
and above the earth (Moses 6: 63).
Joseph’s last statement before the extract on Quirigua,
drives home the challenge to search.
It will not be a bad plan to compare Mr. Stephen’s ruined cities with those in
the Book of Mormon; light cleaves to light, and facts are supported by facts.
The truth injures no one . . . .
This challenge is not a truth/proof search, but is getting on the right track.
Can we get into Joseph’s mind? This being land southward territory, in or near
the land Zarahemla, and assuming the ruin dates from Book of Mormon times, then
it would be very difficult, as he expressed, to prove Quirigua is not one of the
cities mentioned in the Book of Mormon. And keep in mind, Joseph knew
that in the Book of Mormon "the history of ancient
That was really proposing front door proactive Book of Mormon archaeology. And
while not professionally acceptable today, because it doesn’t fit popular
American Anthropology research paradigms, it is just as legitimate as
paleontology research method for example, forever enthusiastically and at
enormous investment searching for missing bones to try and prove evolution
origin theory. Joseph Smith had the courage to press forward in the same manner
with a very different paradigm in Book of Mormon archaeology historicity research,
"to assist the Saints in establishing the Book of Mormon as a revelation
from God," which was his last statement before the extract.
Why should we be content in letting physical anthropology
research win the minds of youth in Western civilization education today, luring
them into believing that the creator God of Christianity and the Book of Mormon
is not real, because the theory of evolution is presumed to be the
creation origin of life? The Prophet Joseph’s witness of Book of Mormon
archaeology has enormous consequences and rewards for advancing real truth.
Revealed religion does not have to debate science in the search for truth.
Mormonism embraces all truth. The Book of Mormon is the most dynamic historic
material witness of a living God that can challenge scientific dogma, and it
seems to me if we do not explore and expose this side of the Book of Mormon
that the Prophet Joseph Smith initiated, we permit evolution theory to win by
default.
The Prophet, as he was concluding his editorial career, seems to assume the
Saints would continue to seek knowledge from researching antiquities to add
material witness of the authenticity of the Book of Mormon. At least, that is
how I read it. As such, I propose Joseph’s initial study of Stephens in the Times
and Seasons in 1842 was the beginning of Book of Mormon archaeology, and
may have even been the first invitation to pursue archaeological investigations
of Stevens’ ruins in
NAUVOO MUSEUM DEVELOPMENT
The Book of Mormon exploration challenge was not idle
words. Seven months later President Smith’s clerk delivered from his office a
proclamation to the Times and Seasons, dated May 15, 1843, titled
"To the Saints Among All Nations," announcing that according to
"divine direction,"
. . . it appears to be the duty of the members of the
Church of Jesus Christ of Latter Day Saints, to bring to Nauvoo, their precious
things, such as antiquities, . . . petrifactions [fossils] as well as
inscriptions and hieroglyphics, for the purpose of establishing a Museum of the
great things of God, and the inventions of men, at Nauvoo.
John Taylor added editorial comments that the museum should be,
a receptacle of everything new and old, ancient and modern, antique, fanciful
and substantial–indeed anything and everything that has a tendency to throw
light upon ancient nations, their manners, customs, implements of husbandry and
of war, their costume, ancient records, manuscripts, paintings, hieroglyphics,
. . . anything that is calculated to enlighten the mind, enlarge the
understanding, gratify the curiosity, and give general information.
This Museum development would obviously have included collections that explore
possible Book of Mormon antiquities, but due to limited knowledge in that
generation would have been very circumstantial. Broad interest included all
nations and peoples past and present. What this says to me is that knowledge
from the past in any specific area of interest, including Book of Mormon
studies, should be inclusive not exclusive. In other words, it can best grow
and be understood and accepted, not in isolation, but in proportion to
knowledge expanding in neighboring areas from the past to the present.
Knowledge of Book of Mormon history and culture is beginning to be understood
and appreciated within Mesoamerican civilization. As we are able to discover
more accurately where and how it fits, research can also reach outward to
explore possible relationships of Mesoamerican/Book of Mormon peoples to other
neighboring cultures in North and
CONCLUSION
Just as Stephens’ exploration of ancient Maya ruins was the
beginning of American archaeology, from the perspective of the early Saints,
Stevens opened the door to exploring Book of Mormon lands. All of the Classic
Maya ruins that Stevens explored and Catherwood drew are post period Book of
Mormon. However, in recent years Mayan archaeological research exploration has
progressed to reveal that many Maya ruins overlay earlier Book of Mormon period
occupations that may have been settled in Nephite-Mulekite times as described
in the Book of Mormon.
John Taylor as editor of the Times and Seasons in 1843 expressed the view that
the Lord may have designed the coming forth of the Book of Mormon before any
knowledge of related ruined cities was known, so that the world could produce a
material witness. And it seemed miraculous to him that Stephens’ discoveries of
ancient Maya ruins came so soon after publication of the Book of Mormon.
We are now in that anticipated day when fulfillment of that
vision can occur in bringing the lost world of the Book of Mormon to light. I
pay tribute to the Prophet Joseph Smith and his associates for the vision they
gained so early about where to explore, and for their conviction that it is
important and worthy of our dedication and sacrifices to pursue archaeological,
geographical, and historical research of lands of the Book of Mormon.