CHOICE ABOVE ALL OTHER LANDS
Book of Mormon Covenant Lands
According to the Best Sources
Joseph Smith, Josiah Priest, and the
Times and Seasons
Vincent Coon (MS Physics)
Straightforward answers
to questions about signed and controversial unsigned newspaper articles
on the topic of “Book of Mormon geography”. Joseph Smith’s signed
editorials are shown to draw substantially from Josiah Priest’s work on
the mound builders, and less from John Lloyd Stephens’ bestseller.
Did early Latter-day Saints pay much
attention to Book of Mormon details about covenant lands?
No, they did not.
Mesoamerican setting apologist John L. Sorenson agrees that early
Mormons did not pay a lot of attention to Book of Mormon details.
Sorenson first cites “revelations to Joseph Smith (e.g.,
Doctrine and Covenants 28:8;
32:2;
49:24; and
54:8)” which clearly identify native
North American peoples as Book of Mormon “Lamanites”. Sorenson states
that these revelations were “given to the Church members “after the
manner of their language” and understanding (D. & C. 1:24).” What the
verse cited by Sorenson actually says is that the revelations and divine
commandments were given by God “after the manner of their [the Saint’s]
language, that they might come to understanding” - not misunderstanding.
Sorenson then admits:
“We
must also realize that the Book of Mormon was not an object of careful
study in the early days of the Church, in fact it was referred to
surprisingly little. (see Grant Underwood, “Book of Mormon Usage in
Early LDS Theology,” Dialogue 17 (3, Autumn 1984): 35-74). The
scripture anchored faith and clarified aspects of theology, but it was
not studied systematically, let alone critically, as history or
geography.” [1]
The
Lord warned the Saints not to persist in treating the Book of Mormon
lightly; otherwise a condemnation would settle upon “the whole
church…even all”.
(LDS D&C 84:54-57)
The
Book of Mormon clearly describes a localized geography for its principal
American lands comparable to the biblical Promised Land. This fact
apparently went unnoticed by the vast majority of early church members.
Today, some want to make the term “limited geography” synonymous with limited Mesoamerican geography, but the fact is there is no such things as a completely limited Mesoamerican geography proposed for the Book of Mormon.
All
Central or South American scenarios have the Nephite prophet
He had already sealed up the means of interpreting the record in the north country of his homeland, before finally sealing up the abridged record. (Ether 1:1; 4:5; 5:1)
When the record was finally translated by Joseph
Smith, it was likened to Book of Mormon peoples, who had “possessed” the
land, speaking from the ground.
(Mormon 8:23-26) This was not ground
thousands of miles away from where Joseph translated the book!
(2 Nephi 26:15-16)
Did early members of the Church agree on the geography of Book of
Mormon events?
Yes and No! They agreed on the general location of the land
Cumorah, “in a land of many water, rivers, and fountains”. The
general
W. W. Phelps speculated that the vast prairies of North America were the Book of Mormon land of Desolation. [2]
Some
early Saints placed the southern most Nephite land and city of
Early Latter-day Saints definitely saw North American mound builder
artifacts as evidence in support of their scripture. January 1, 1842,
saw
“EVIDENCES IN PROOF OF THE BOOK OF MORMON” published in
the Times and Seasons (pg. 640).
The article draws attention to a book by Charles Blancher Thompson,
published at
Apostle John E. Page sought to connect Book of Mormon cities with the
wonderful but anachronistic ruins portrayed in John Lloyd Stephens’ 1841
bestseller, Incidents of travel in
Apostle Orson Pratt proposed a South American landing site for the Book
of Mormon patriarch Lehi – on the coast of
Pratt’s exaggerated hemispheric geography placed Zarahemla in
A
dubious unsigned document in the hand writing of Frederick G. Williams
alleges essentially the same Chilean landing site as that proposed by
Orson Pratt. This document was unjustifiably promoted as “a revelation
to Joseph, the Seer”. [6] These indiscretions are still drawn
upon to give the appearance of supporting a South American setting. The
fact is the original geography proposed by Pratt and others was not
localized in South America, but spread Book of Mormon events over much
of the
While there was a general lack of consensus among the various
exaggerated geographies proposed by early members of the Church, all the
early Saints agreed without exception, on the general location of the
Book of Mormon land Cumorah, “in a land of many waters, rivers
and fountains” – the Finger Lakes region of western New York.
(Mormon 6:4;
LDS D&C 128:20) This much had been revealed!
First Presidency member George Q. Cannon was quite certain about the location of Cumorah. At the same time, he had “no confidence” in proposed Book of Mormon maps of his day, and discouraged their distribution. [7]
Elder B. H. Roberts, willing to admit the possibility of “some misconceptions and ... wrong deductions”; leaned towards a Central American geography straddling the Isthmus of Tehuantepec (not Panama). He found reasons to question South American sites promoted by earlier church leaders. (B. H. Roberts, New Witness for God, “IX. - The Geography of the Book”, Vol. 3, 1895, pp 499-503)
Joseph Smith’s mother Lucy Mack Smith, and Book of Mormon witness David
Whitmer, related that the identity of Cumorah was made known
early on by divine being. [8, 9]
“Cumorah” was “something new” to David Whitmer, who first heard the name
in company with Joseph Smith and Oliver Cowdery near Fayette,
Joseph Smith declared his signed, September 6th, 1842 letter
to the Church (LDS D&C 128) to be “the word of the Lord”.
(LDS D&C 127:10) The most plain and straight forward interpretation of LDS D&C
128, verse 20, is that it refers to the Book of Mormon land Cumorah.
The Hill Cumorah is not specifically mentioned in the verse. The
angelic declaration of the fulfillment of the prophets, and coming forth
of the Book of Mormon, as stated in the verse, took place in the Smith
family home in the Book of Mormon
Apparently not many, if any early members of the Church picked up on the
fact that the land of Zarahemla and the land of many waters (near
Cumorah) were so near each other, that travelers from the
elevated land of Nephi in the south could get lost and end up confusing
one region for the other. According to the Book of Mormon, the
It
was not LDS members who first devised the notion of a “Cumorah” in
Could church leaders have received revelation, short of complete
understanding?
Yes. The general location of Cumorah was known. Other Book of
Mormon sites became the subject of far flung speculation.
The Apostle Paul wrote:
“For
we know in part, and we prophesy in part. But when that which is perfect
is come, then that which is in part shall be done away.”
(1 Corinthians 13:9 - 10)
The
Book of Mormon prophet Alma received revelation on the subject of
resurrection, yet certain details were left to his own opinion.
(Alma 40:20)
It
is an “all or nothing” fallacy that says that because early church
leaders speculated, disagreed and changed their minds about the location
of many Book of Mormon sites, that no information had been given on the
location of American covenant lands. At the very least Joseph Smith knew
and revealed that some Book of Mormon lands were in his own country
(e.g. Cumorah). Beyond this he allowed others of the Church to
form divergent opinions regarding the whereabouts of other Book of
Mormon sites.
In his 1841 bestseller, Incidents of Travel in Central America,
Chiapas and Yucatan, did renowned traveler John Lloyd Stephens
actually discuss mound builder antiquities found in his own country?
Yes! Stephens’ two-volume book discusses more than the “comparative
modern” ruins of
Stephens’ bestseller in fact elucidates on the history and antiquities
of northern
“…a
new flood of light has poured upon the world, and the field of American
antiquities has been opened…In our own country, the opening of
forests and the discovery of tumuli or mounds and fortifications,
extending in ranges from the lakes through the valleys of the Ohio
and Mississippi, mummies in a cave in Kentucky, the
inscription on the rock at Dighton…the ruins of walls and a great city
in Arkansas and Wisconsin Territory, had suggested…the strong belief
that powerful and populous nations had occupied it and had passed
away, whose histories are entirely unknown.” [13]
Did Stephens believe that the Central American ruins which he and
Catherwood documented were very ancient?
No – he did not!
Stephens in fact devoted an entire chapter in Incidents of
Travel in Central America to the conclusion that the hewn stone
ruins were relatively recent works – not truly ancient:
“…they are not the works of people who have passed away, and whose
history has become unknown; but…they were constructed by the races who
occupied the country at the time of the invasion by the Spaniards, or of
some not very distant progenitors.” [14]
Was Joseph Smith aware of Stephens’ conclusions regarding the date
of the Central American ruins - in other words, had Joseph Smith
completely read Stephens two-volume book?
Yes! Having “read the volumes with the greatest interest”, Joseph
Smith could not have missed Stephens’ conclusions that the Central
American stone ruins dated relatively recent:
In a letter to John M. Bernhisel dated November 16, 1841, in the
handwriting of John Taylor, the Prophet praised Stephens’ book saying
that it, “corresponds with & supports the testimony of the Book of
Mormon; I have read the volumes with the greatest interest &
pleasure & must say that of all histories that have been written
pertaining to the antiquities of this country it is the most
correct luminous & comprehensive.” [15]
Is there anything in Joseph Smith’s reference to “this country” (in
his letter of appreciation for Stephens’ book) that indicates he meant
No! Stephens’ book in fact discusses “a new flood of light”
pertaining to “American antiquities” found in his “own country” (the
Some months after reading Stephens’ bestseller, Joseph Smith
published several signed editorials on North American evidence for the
Book of Mormon. These articles followed the topics highlighted in
Stephens’ brief but accurate historical outline of “American
antiquities” – antiquities found in what Stephens refers to as “our own
country” (the
“…the
field of American antiquities…In our own country, the
opening of forests and the discovery of tumuli or mounds and
fortifications, extending in ranges from the lakes through the
valleys of the Ohio …” [13] This list
predates Joseph Smith’s signed
editorials on Josiah Priest’s American Antiquities and Discoveries in
the West:
Corroborating earth, timber and rock works described in the Book of
Mormon (e.g. Alma 48:7-8), Joseph Smith cites ancient North American
“…forts, tumuli, roads, wells, mounds, walls
enclosing between one and two hundred, and even five hundred acres of
land; some of them stone, and others of earth, twenty feet thick, and
exceeding high…” [16] Joseph Smith summarizes the
relationship between mound builder antiquities and the Book of Mormon:
“If men, in their researches into the history of
this country, in noticing the
mounds, fortifications,
statues, architecture, implements of war, of husbandry, and ornaments of
silver, brass, &c.-were to examine the Book of Mormon, their conjectures
would be removed, and their opinions altered; uncertainty and doubt
would be changed into certainty and facts…” [16]
Joseph Smith seems to distinguish these discoveries from
“Stephens
and Catherwood's researches in
Stephens cites, “mummies in a cave in
Joseph Smith later published an entire article on this subject, drawing
mostly from a chapter in Josiah Priest’s American Antiquities.
[17]
In this article Joseph Smith equates “North American Indians”
with
Book of Mormon “descendants of
After John Taylor became official editor of the Times and Seasons,
he published a preface from Stephens’ work in which the renowned
traveler clearly distinguishes the “country”
of
Does Joseph Smith’s Journal mention John Lloyd Stephens’
discoveries in
No! The
redacted History of the Church, however, has inserted the
following entry after the date June 25, 1842:
“Transacted Business with Brother Hunter and Mr. Babbit, and sat for a
drawing of my profile to be placed on a lithograph of the map of the
city of
“The Work of
Stephens and Catherwood.”
“Messrs. Stephens and Catherwood have succeeded in collecting in the
interior of
The above statement was not written or dictated by Joseph Smith. It
is a more recent inclusion in a redacted compilation of church history.
The Prophet’s journal entry for Saturday, June 25, 1842 (in the
handwriting of Willard Richards, clerk) makes no mention of the work of
Stephens and Catherwood, or of relics.
Joseph Smith’s Journal actually reads:
25 June, 1842 – Saturday
“Transacted Business with Bro. Hunter and Mr. Babbit. & sat for the
drawing of his profile. for lithographing on city chart.”
[22]
Joseph Smith is here referred to in the third person, because the
original journal entry was written by Willard Richards (clerk).
The well meaning redactor of History of the Church
apparently thought it acceptable to represent the entry as if Joseph had
made it himself. The insertion about Stephens and Catherwood may have
been viewed as historically informative, but it is not authentic.
Wilford Woodruff’s Journal (September 13, 1841), on the other hand,
does mention Catherwood’s presentation “before the publick” praising it
as “a wonder to the world.” (2:126)
Did the Times and Seasons newspaper suggest that all
No! Early members of the Church recognized that Book of Mormon
events took place in lands occupied by the
The
1841 Times and Seasons under Editor Don Carlos Smith (brother of
Joseph Smith) announced Stephens’ and
Catherwood’s discoveries in Central America as proof
“that,
on this vast continent, once
flourished a mighty people, skilled in the arts and sciences, and whose
splendor would not be eclipsed by any of the nations of Antiquity…”
[23]
Unsigned articles published September 15, 1842 featured extracts from
Stephens’ Incidents of Travel in Central America. These articles
advocated an exaggerated geography; alleging that the Book of Mormon’s
“narrow neck of land” embraces all of Central America; and that Lehi
landed in South America, just south of
Even the overly touted “ZARAHEMLA” article (October 1, 1842) does not in
fact promote a localized Central American geography. The unsigned
article speculates that the ruins of Quirigua could be those of
Zarahemla or some other Book of Mormon city.
[36] Because the writer(s) of the article had an
exaggerated geography in mind, the conflict between the “ZARAHEMLA”
article and a Letter from Joseph Smith published in the same issue, went
unnoticed. [33]
The epistle to the Church signed by the Prophet in hiding, places
Cumorah in the Finger Lakes region of
The
Times and Seasons under John Taylor (editor) referenced the works
of both Josiah Priest and John Lloyd Stephens – a fact more than one
Central American Cumorahists fails to mention. John Taylor saw evidence
for the Book of Mormon coming from both northern and Central
“the accounts given in the Book of Mormon concerning
large cities and civilized people having inhabited this land, was
generally disbelieved and pronounced a humbug.
Priest, since then has
thrown some light on this interesting subject. Stephens in his
"Incidents of Travels in
Early members of the Church overreached in more than geography, in their
efforts to defend the Book of Mormon against those who scoffed at the
idea of advanced civilizations in ancient American. With John Taylor as
acting editor, assisted by Wilford Woodruff, an emphasis was placed in
the Times and Seasons on archaeological discoveries described in
the popular books of the time - especially Stephens’.
Unlike Josiah Priest, John Lloyd Stephens never openly criticized the
Book of Mormon in his bestsellers. An unsigned 1843 article emphasized
Stephens’ work
“ought to be in the hands of every Latter Day Saint; corroborating, as
it does the history of the Book of Mormon. There is no stronger
circumstantial evidence of the authenticity of the latter book…than that
contained in Mr. Stephens’ works.” [19]
Stephens work was inappropriately promoted as an essential guide to the
ruins of Book of Mormon cities. [25]
The ensuing tradition, in time, led to confusion, deep disappointment
and embarrassment. [26]
John
Taylor urged that, “the Book of Mormon
does not give a
more extensive account of large and populous cities than those
discoveries now demonstrate to be even in existence”.
[24]
What
ever his specific views regarding the ruins of
John Taylor quotes an article published in the
Texas
Telegraph, October 11, 1843, which concludes:
“The antiquarian who is desirous to trace the
Aztec or Toltec races in their migrations from the northern regions
of
With members of the Quorum of the Twelve Apostles in charge of
publishing the Times and Seasons, was anything ever printed in
the paper that Joseph Smith did not endorse or agree with?
Unfortunately – yes!
January 28, 1842, the Quorum of Twelve Apostles was instructed by
revelation to “take in hand the Editorial department of the
Times and Seasons”. The
following February the paper was purchased by the Church from Ebenezer
Robinson, who since the death of Don Carlos Smith, had been sole
proprietor. John Taylor and Wilford Woodruff were then appointed to take
charge of the printing establishment. Though the Twelve had been
commanded to take the editorial department in hand, it was not fully
decided at that time whether Joseph Smith would be the editor instead of
the Twelve.
[28]
In
the February 15, 1842 edition, Ebenezer Robinson bid farewell to
subscribers and made the following, perhaps premature announcement:
“The Editorial chair will
be filled by our esteemed brother, President Joseph Smith,
assisted
by Elder John Taylor, of the Quorum of the Twelve, under whose able
and talented guidance, this will become the most interesting and useful
religious journal of the day.
With these considerations,
I feel confident that the agents and friends of the Times and Seasons
will exert themselves to support the press; knowing that while it is
under the supervision of him whom God has chosen to lead his people in
the last days, all things will go right.” (Bold emphasis added
here and hereafter)
Brother Robinson’s ironic parting comments were followed by an
announcement to subscribers:
“It will be noticed in the
above communication of our much respected friend, E. Robinson, Esq. that
the paper is no longer printed, and published by that gentleman; but
that it has fallen to our lot
to issue this valuable and
interesting periodical, and to take the Editorial chair… As it
regards ourselves we have very little to say, but shall leave it for
the future to unfold; and for a discerning public to judge. The
important events that are daily transpiring around us; the rapid advance
of truth; …the
epistles and teachings of the Twelve; and the revelations which we are
receiving from the most High, will
ho doubt furnish us with material to make this paper interesting
to all who read it, and whilst we solicit the patronage, and support of
our friends, we pray that the God of Israel may inspire our hearts with
understanding and direct our pen in truth. Ed.”
(Bold emphasis added)
Regrettably, the February 15, 1842 edition of the paper was published in
the Prophet’s name. The end of the paper bears the following:
THE TIMES AND SEASONS, is edited by JOSEPH SMITH.
Printed and published about the first and fifteenth of every month, on
the corner of Water and Bain Streets, Nauvoo,
This
has given some the misinformed impression that Joseph Smith began his
editorial career in February 1842. Though members of the twelve were
responsible for the paper at this time and even published in the
Prophet’s name; an untoward, and embarrassingly risqué notice was
printed in the paper giving every appearance of being endorsed by the
editor “JOSEPH SMITH” and or John Taylor. The following apologetic
notice “TO THE PUBLIC” was published in the March 15, 1842 in the
Times and Seasons, pg. 729:
“Lest wrong impressions should obtain abroad,
detrimental to the interest and influence of President Joseph Smith,
respecting a marriage notice, which appeared in the Times and Seasons,
of the 15th of February ult. I deem it a privilege to make a short
statement of facts concerning the matter, which, I am confident, will
entirely exonerate that gentleman from all blame or censure, which may
have been put upon him on account of the publication of said notice.
On the 6th of Feb. I gave possession of the
establishment, to Willard Richards the purchaser on the behalf of the
Twelve; at which time my responsibility ceased as editor. On the 7th
this marriage took place, and the notice was written by one of the hands
in the office, and put in type by one of the boys, without, undoubtedly,
any expectation of its being printed. At this time it was not fully
decided whether President Smith should take the responsibility of
editor, or not, therefore that paper went to press without his personal
inspection; and as this article was standing in type with the other
matter, it found its way into the paper unnoticed, as both the person
who wrote it, and the boy, together with either journeymen, had been
discharged by the purchasers, also, the proof reader did not observe it,
as the words used were printer's phrases and he was not looking for any
thing indecorous or unbecoming. The first time Pres't Smith or myself
saw the article, was after the papers had been struck off, when it was
too late to remedy the evil. We both felt very sorely mortified, at the
time; but I am fully persuaded that the kind readers of the Times will
cheerfully overlook whatever fault there may be, as that was the first
time any such thing ever appeared in the columns of this paper, and not
attribute any blame to Pres't Smith, as he is not guilty in the least,
and had no knowledge of the thing until it was too late.
I will here take the liberty to state that from an
intimate acquaintance of near seven years with Pres't. Joseph Smith, I
never yet have seen a single indecent or unbecoming word or sentence,
from his pen, but to the reverse; therefore I can with all confidence,
assure the patrons of this paper, that they have nothing to fear, but
every thing to hope for, in the exchange of editors.
E. ROBINSON.”
Is there any known revelation indicating that the Lord changed his
mind and wanted Joseph Smith to take editorial responsibility for the
Times and Seasons.
No. This appears to have been Joseph’s own decision, or rather his
concession.
The
January 28, 1842 revelation specifically states:
“Verily thus saith the Lord unto you my servant Joseph. go and say unto
the Twelve That it is my will to have them take in hand
the Editorial department of the Times and Seasons according to the
manifestation which shall be given unto them by the Power of my Holy
Spirit in the midst of their counsel Saith the Lord. Amen.”
[29]
Elder Woodruff’s insightful journal (February 3) records:
“A
Revelation was given a few days Since for the Twelve to obtain the
printing esstablishment of E Robinson & govern the printing of the Times
and Seasons… After consulting upon the subject the quorum appointed
Elders J. Taylor and W Woodruff of the Twelve to Edit the Times &
Seasons & take charge of the whole establishment under the direction
of Joseph the Seer.” (2:153 - bold emphasis added)
History of the Church
4:513 states that on Thursday, February 3, 1842 “Elder Woodruff took the
superintendence of the printing office, and John Taylor the editorial
department of the Times and Seasons…” This note was not entered
in Joseph Smith’s Journal. Wilford Woodruff’s Journal
shows that Elders Woodruff and Taylor were laboring in the “printing
esstablishment” in early February 1842. (2:153-154)
If members of the Twelve knew that “it was not fully decided whether
President Smith should take the responsibility of editor, or not”, and
that Joseph Smith had not personally inspected the paper, why then did
they allow the February 15, 1842 edition to indicate that the paper was
“edited by JOSEPH SMITH. Printed and published… by JOSEPH SMITH”?
Though Joseph Smith was not directly involved in editing and publishing the issue, the publishers note at the end of the paper was apparently regarded as true in the sense that the newspaper was perceived to be under the direction of Joseph Smith or his delegation.
It is clear, from the previous editor’s comment, that the proof reader of the February 15 edition, was not Joseph Smith; for, according to Ebenezer Robinson, the paper “went to press without his [Joseph Smith’s] personal inspection”, and “the proof reader did not observe it [the embarrassing article], as the words used were printer's phrases and he was not looking for any thing indecorous or unbecoming.” (See above, Times and Seasons, “TO THE PUBLIC”, March 15, 1842, pg. 729)
Granted, Joseph Smith never issued an endorsement or “ED” to the
unbecoming article. Granted the embarrassing piece was overlooked by
members of the Twelve, put in charge of the paper. The question remains:
Why did members of the Twelve allow the paper to claim publication “by
JOSEPH SMITH”? The answer could be that they saw themselves as agents
acting in the Prophet’s behalf. It is evident that they did not require
Joseph’s active participation in the newspaper in order to claim that
the paper was published “by JOSEPH SMITH”.
Several days after the embarrassing incident with the newspaper, Elder
Woodruff recorded (February 19, 1842):
“Joseph the Seer is now the Editor of that paper & Elder Taylor assists
him in writing while it has fallen to my lot to take charge of the
Business part of the esstablishment.”
Is Joseph Smith’s signature, “ED” at the end of articles important?
Yes!
Joseph Smith publicly announced his editorship of the Church’s
newspaper, March 15, 1842. The respectability of the periodical
needed help, and who better to lift the reputation of the paper among
the Saints. Joseph took up the duty even though his heart and mind were
already engaged in greater concerns. To his subscribers, the Prophet
wrote:
“This paper commences my editorial career,
I alone
stand responsible for it, and shall do for all papers having my
signature henceforth. I am not responsible for the publication, or
arrangement of the former paper; the matter did not come under my
supervision, JOSEPH SMITH.”
(Bold emphasis added)
Eight months later Joseph officially resigned. The November 15, 1842
edition contained his statement of resignation:
“I beg leave to inform the subscribers of the Times
and Seasons that it is impossible for me to fulfil [fulfill] the arduous
duties of the editorial department any longer.
The multiplicity of
other business that daily devolves upon me, renders it impossible for me
to do justice to a paper so widely circulated as the Times and Seasons.
I have appointed Elder John Taylor, who is less encumbered and fully
competent to assume the responsibilities of that office, and I doubt not
but that he will give satisfaction to the patrons of the paper. As this
number commences a new volume, it also commences his editorial career.
Joseph Smith.”
(Bold emphasis added)
The
19th century use of the term “signature” includes editorial
marks such as “ED”.
[30]
It
is academically irresponsible to claim Joseph Smith’s full endorsement
of statements that do not have his signature or “ED”. Given the
plurality of those involved with the Time and Seasons newspaper,
the complications of their lives, their varying backgrounds, opinions,
degrees of inspiration and authority, distinction must be given to
articles endorsed with Joseph Smith’s “ED” or signature. In short,
Joseph’s signature or “ED” at the end of articles in the newspaper
serves a purpose. Joseph Smith refused to take responsibility for things
published outside of his supervision; or for things not endorsed with
his signature. “ED” or his signature signifies Joseph Smith’s
endorsement during the time period when he served as official editor.
Had
others been allowed to sign articles “ED”, without Editor Joseph Smith’s
approval, they certainly could have signed the unsigned articles printed
during the official editor’s public absence. This never happened. It is
clear that Joseph Smith alone took responsibility for articles signed
“ED” during his editorship.
Is Joseph Smith’s name appearing at the end of issues of the
Times and Seasons newspaper, the same as his signature?
No. His name at the end of the newspaper is part of a statement, not
a signature.
Remember, the February 15, 1842 edition of the Times and Season
bore Joseph Smith’s name, yet Joseph Smith refused to take
responsibility for it. His name appearing at the end of a newspaper does
not mean that he authored all of its content. “ED” is the editor’s
signature appearing at the end of articles in the paper, which he wishes
the public to know he endorses in a particular way.
Issues of the Times and Seasons actively edited by Joseph Smith
(after February 1842), end with:
The Times
and Seasons, IS EDITED BY Joseph Smith. Printed and published about the
first and fifteenth of every month, on the corner of Water and Bain
Streets, Nauvoo,
Issues of the newspaper published during a “short season” when Joseph
Smith found it necessary to delegate his editorial and other business
responsibilities to others (e.g. Fall of 1842,
LDS D&C 127:1) end with:
The Times and Seasons, Is edited, printed and
published about the first fifteenth of every month, on the corner of
Water and Bain Streets, Nauvoo, Hancock County, Illinois, by JOSEPH
SMITH.
Joseph Smith’s name in these printings is part of a publication
statement. The fact that there is no explicit “IS EDITED BY Joseph
Smith” printed at the end of issues during the fall of 1842 is
significant. It was during this period that Joseph Smith found it
necessary to keep a low public profile in an effort to avoid arrest. He
had delegated his business concerns to others.
(LDS D&C 127:1;
128:1)
His name appearing in the publication note at the end of the paper
simply signifies that he had authorized others to actively edit, and
publish the paper in his behalf.
Joseph Smith’s name appearing at the end of the paper should not be
construed as a blanket endorsement of everything in it.
Of the Times and Seasons articles actually signed by Joseph
Smith, how many are there that relate to the subject of Book of Mormon
lands?
There are five signed articles, and one that consists entirely of a
self explanatory extract from Josiah Priest’s American Antiquities,
with no accompanying LDS commentary or signature.
By
comparison, there are three unsigned articles that draw from Stephens’
bestseller, that were published during Joseph Smith’s public absence in
the fall of 1842.
What are the six articles that Joseph Smith published and how many
of them draw on Josiah Priest’s American Antiquities for
archaeological support of the Book of Mormon?
Four of the six articles by Joseph Smith cite Josiah Priest’s work
on the mound builders, as providing evidence in support of the Book of
Mormon. The six articles are:
(1)
The “Wentworth Letter” published under “CHURCH HISTORY” [20]
Joseph relates in the Wentworth Letter how a heavenly messenger appeared to him with a mission to “bring the joyful tidings, that the covenant which God made with ancient Israel was at hand to be fulfilled, that the preparatory work for the second coming of the Messiah was speedily to commence…”
Regarding the Book of Mormon and its ancient covenant peoples, Joseph
explains:
“I was also informed concerning the aboriginal inhabitants of this country, and shown who they were, and from whence they came; a brief sketch of their origin, progress, civilization, laws, governments, of their righteousness and iniquity, and the blessings of God being finally withdrawn from them as a people was made known unto me: I was also told where there was deposited some plates on which were engraven an abridgement [abridgment] of the records of the ancient prophets that had existed on this continent…”
“In this important and interesting book the history
of ancient
The
letter is signed, “JOSEPH SMITH”
(2)
“A CATACOMB OF MUMMIES FOUND IN
This
article draws from a chapter in Josiah Priest’s American Antiquities
and Discoveries in the West. In the article Joseph Smith clearly
relates Book of Mormon
“descendants of
The
article resources Josiah Priest, American Antiquities and Discoveries
in the West, 1833 edition, pp. 110-112
The article follows Stephens’ list of discoveries in
the
(3)
“From Priest’s American Antiquities” [31]
This
extract discusses North American
“tokens of the presence of
Jews… along countries adjacent to the
The
article extracts: Josiah Priest, American Antiquities and Discoveries
in the West, 1833 edition, pp. 65-67
(4)
“TRAITS OF THE MOSAIC HISTORY, FOUND AMONG THE AZTECA NATIONS.”
[32]
This
article draws from a chapter in Josiah Priest’s American Antiquities
and Discoveries in the West. Priest cites renowned naturalist and
traveler Alexander von Humboldt in favoring the idea that certain
ancestors of the mound builders arrived in the “lake country” (Great
Lakes region), and that their descendents eventually migrated as far
south as
Joseph Smith concludes that the Jaredites arrived in the “lake
country of America”
(region of
The
article resources Josiah Priest, American Antiquities and Discoveries
in the West, 1833 edition, pp. 199-202
(5)
“AMERICAN ANTIQUITIES” [16]
The
first part of this article quotes directly from the 1833 edition of
Priest’s American Antiquities. The opening line begins:
“Some have supposed that all the
great works of the west, of
which we have been treating, belong to our present race of Indians…”
The article then relates North American earth and timber constructions
and artifacts to the Book of Mormon narrative. The Book of Mormon is set
forth as explaining the mysterious works of the mound builders. It is in
this article that Joseph Smith concludes:
“If men, in their researches into the history of
this country, in noticing
the mounds, fortifications,
statues, architecture, implements of war, of husbandry, and ornaments of
silver, brass, &c.-were to examine the Book of Mormon, their conjectures
would be removed, and their opinions altered; uncertainty and doubt
would be changed into certainty and facts; and they would find that
those things that they are anxiously prying into were matters of
history, unfolded in that book. They would find their conjectures more
than realized-that a great and mighty people had inhabited this
continent-that the arts sciences and religion, had prevailed to a very
great extent, and that there was as great and mighty cities on this
continent as on the continent of
Stephens’ and Catherwood’s researches in
The
article resources Josiah Priest, American Antiquities and Discoveries
in the West, 1833 edition, pp. 216-224.
(6)
“LETTER FROM JOSEPH SMITH” [33]
Published in the October 1 issue of the Times and Seasons, this
epistle to the Church from the Prophet in hiding has been canonized as
LDS D&C 128. According to
LDS D&C 127:10, it is “the word of the Lord”.
The general
Were the signed articles published in any particular order relative
to topics discussed in Priest’s book?
Yes.
The signed articles that rely on Priest’s book draw on topics from
pages 110-112, 199-202 and 216-124 (in that order) from the 1833 edition
of American Antiquities. The Times and Seasons articles
discuss in greater details subjects which Joseph Smith found summarized
in Stephens’ Incidents of Travel in Central America. These are
discoveries actually listed by John Lloyd Stephens relating to “the
field of American antiquities” in his “own country [the
Do any of the signed articles mention John Lloyd Stephens?
Yes. One briefly mentions Stephens at the end of the article; but
the article mostly relies on Josiah Priest’s work treating the mound
builders, and on quotes from the Book of Mormon.
As a
final example of a “great and mighty people” inhabiting the
Joseph Smith does not claim that these relatively recent ruins are
described in the Book of Mormon. Indeed the stone ruins of
Priest emphasizes Humboldt’s conclusion that North American mound
builder descendents eventually migrated into
Do any of the articles signed by Joseph Smith explicitly place Book of
Mormon lands in
No!
Without exception, the signed articles relating to Book of Mormon lands,
place Book of Mormon events in mound builder country,
If Joseph Smith regarded Stephens’ writing as “the most correct luminous
& comprehensive”, “of all histories that have been written pertaining to
the antiquities of this country”, why did Joseph Smith’s signed articles
rely so heavily on Priest’s American Antiquities?
Josiah Priest’s work deals primarily with the mound builders of
Even though
Stephens’
comprehensive summary of mound builder antiquities
was favored by Joseph Smith, the editor nevertheless found it necessary
to draw from Priest’s detailed work for material support of the Book of
Mormon.
Joseph may have chosen to praise Stephens’ accurate historical
commentary on the antiquities of his own country (the
Is there any proof that Joseph Smith planned to segue from articles
featuring Priest’s American Antiquities, to articles relying on
Stephens’ Incidents of Travel in Central America?
No.
Joseph Smith’s signed articles featuring Priest’s
American Antiquities were published almost consecutively from May
through July, 1842. There is a notable break of several issues
(including the entire month of August, 1842) between Joseph Smith’s
signed editorials on Priest’s work, and the unsigned articles
highlighting Stephen’s bestseller.
The unsigned articles cluster in the September 15, through October 1, 1842 issues of the newspaper. Joseph Smith’s July 15, “American Antiquities” article briefly mentions Stephens and Catherwood near the end of the article, but their discoveries are not central to the article. The “American Antiquities” article does not necessitate or even adumbrate the unsigned articles published in the fall. The very next issue (August 1, 1842) in fact, published a discussion citing “American Antiquities, to prove that the aborigines were descendents of Joseph”. (“GREAT DISCUSSION ON MORMONISM BETWEEN DR. WEST AND ELDER ADAMS, AT THE MARLBORO’ CHAPEL”, Times and Season, August 1, 1842, pg. 864)
What are the three unsigned Times and Seasons articles that
extrapolate on Stephens’ 1841 bestseller, and in what ways do they
contradict each other and LDS scripture?
These are the unduly celebrated unsigned articles published in the
fall of 1842.
Two
of the unsigned articles featuring extracts from Stephens’ bestseller,
appeared in the September 15, 1842 issue of the Times and Seasons.
The first of these alleges the “wonderful ruins of
The unsigned commentary uses the first person plural, e.g. “We are sorry…” possibly indicating joint authorship.
The
authors clearly have an exaggerated geography for the Book of Mormon in
mind, in alleging that the Nephites “lived about the narrow neck
of land, which now embraces
An
exaggerated geography is also implied in the last unsigned article
printed in the September 15, 1842 issue. Though this article quotes from
Stephens’ book on the “Toltecan Indians”
of
Regrettably, this dubious Times and Seasons article got inserted
in Teachings of the Prophet Joseph Smith compiled by Joseph
Fielding Smith’s assistants in the Historian’s Office of the Church.
This has tended to give the piece more prominence than it deserves.
Since then, the anonymous article has indiscriminately shown up in more
recent compilations – likely a carry over from Joseph Fielding Smith’s
work. [35]
Joseph Fielding Smith by the way was a sharp critic of the Mesoamerican
“Cumorah” prevarication, and a staunch defender of scriptural Cumorah.
Unfortunately he tried to fit scriptural Cumorah in the context
of a traditional albeit non-scriptural hemispheric geography. See Doctrines
of Salvation 3:233-234; 73-74.
Neither of the unsigned articles in the September 15, 1842 issue is
compatible with the limited setting described in the Book of Mormon.
The
last and most unduly celebrated unsigned article was printed in the
October 1, 1842 issue of the Times and Seasons. This is the same
issue in which Joseph Smith’s signed letter to the Church appears - the
Prophet’s canonical epistle that indicates the
The
unsigned “ZARAHEMLA” article speculates (with a disclaimer), that the
stone ruins at Quirigua found by Stephens and Catherwood have something
to do with the ruins of Zarahemla or some other Book
of Mormon city. The article reads:
“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 have been found where the Nephites left them: and
that a large stone with engravings upon it as Mosiah said; and a 'large
round stone, with the sides sculptured in hieroglyphics,' as Mr.
Stephens has published, is also among the left remembrances of the, (to
him,) lost and unknown. 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.”
[36]
Had
the writers of this article more carefully read the Book of Mormon and
both volumes of Stephens’ work (as Joseph Smith had), they may have
discovered reasons to question their hasty conclusions. For instance:
§ The Quirigua ruins documented by Stephens and Catherwood date more recent than Book of Mormon times. Stephens himself suspected the ruins were relatively recent. [14]
§
The
Book of Mormon city of
§
It
was Amaleki the son of Abinadom who told of “a large stone… with
engravings on it” brought to
§
The
only Isthmus mentioned in the article is the Isthmus of Darien at
“Since our 'Extract' was published from Mr. Stephens'
'Incidents of Travel,' &c., we have found another important fact
relating to the truth of the Book of Mormon.
Central America, or
Guatimala [
§
Zarahemla
cannot be in
The
unsigned articles are a mass of confusion! The good brethren who
contributed the provocative articles definitely had one or more
exaggerated setting in mind, and had apparently not studied the Book of
Mormon thoroughly enough to see the conflict between Joseph Smith’s
epistle to the Church and their sensational extrapolations from
Stephens’ bestseller.
In
the November issue in which Joseph Smith officially resigned as editor,
because it was, “impossible”
for
him “to fulfil [fulfill] the arduous duties of the editorial
department any longer”,
the Times and Seasons
published an article titled “RUINS RECENTLY
DISCOVERED IN YUCATAN MEXICO.” The article describes the stone ruins of
“Chi-Chen” but it does not speculate on their origin. The article
concludes:
“The subject is one that should excite the deepest
interest in the minds of Americans. It is as yet wrapped in profound
mystery, which will doubtless require many years of laborious research
to unfold.”
[37]
This
article is more careful than the unsigned Times and Seasons
pieces that extrapolated on Stephens’ work several weeks prior. There is
no written attempt in the article to connect the
Were the unsigned articles published in any order reflected in
Stephens’ bestseller?
No.
Unlike Joseph Smith’s signed articles drawing on Priest’s
American Antiquities, the unsigned articles commenting on Stephens’
book do not follow an order of topics presented in his book. The first
“Extract” article (September 15, 1842) draws from Stephens’ writings
about
Did Joseph Smith ever insert a disclaimer in any of his signed
articles that drew from Priest’s American Antiquities?
No, he did not!
Unlike the unsigned “ZARAHEMLA” article which states “the
ruins of Zarahemla have been found where the Nephites left them”
and later adds: “We are not going to declare positively that the
ruins of Quirigua are those of Zarahemla…”
there is no disclaimer in any of Joseph Smith’s signed American
Antiquities commentaries.
Do Joseph Smith’s commentaries on Priest’s American Antiquities
use the first person plural, “we”, “us” and “our”?
Josiah Priest uses the first person plural, but Joseph Smith’s
commentaries, by enlarge do not.
A
line from one of Joseph’s editorials reads: “Here, then,
we
have two records found upon this continent…”
[32]
Joseph Smith’s use of “we” in this line doesn’t really suggest joint
authorship. Contrast Joseph Smith’s line above with lines from the
unsigned “ZARAHEMLA” piece which read: “Since
our 'Extract' was published…
we have found
another important fact… we are of opinion… and so
we make
another EXTRACT…”
[36]
It
is most probable that the unnamed “we” appearing in the “ZARAHEMLA”
article were members of the Quorum of the Twelve.
Why would the author(s) of the unsigned articles choose to attribute
the Central American ruins to the Nephites, when Stephens himself
concluded that the ruins were relatively recent? Did they completely
read Stephens’ work as Joseph Smith had?
Perhaps the newspaper writer(s) did not fully read or accept certain
conclusions in Stephens’ bestseller. Joseph Smith had “read the volumes”
and regarded Stephens’ historical digest pertaining to his own country’s
antiquities as “the most correct”.
Wilford Woodruff recorded in 1843 (October 17) that he had read
Stephens’ Incidents of Travels in Central America on his “Journey
to Nauvoo with family in 1841.” (2:319) The two-volume bestseller
carried by Elder Woodruff, was a present “for President Joseph Smith”
from Dr John M. Bernhisle of
In
their eagerness to forge a connection between Stephens’ bestseller and
the Book of Mormon, the writer(s) of the unsigned articles appear to
have overlooked things in both books. On the other hand they definitely
were mindful of the revealed location of Cumorah given in the
Prophet’s letter of September 6, 1842.
(LDS D&C 128:20) The Prophet’s
epistle was read to the Saints on Sunday, September 11, 1842, “at the
Grove near the
Regarding
the
Whose copy of Incidents of Travel in Central America was used
for the unsigned newspaper articles?
It’s uncertain.
Could Joseph Smith’s personal copy of Stephens’ bestseller have been borrowed by someone laboring in the printing office? It’s possible. It’s uncertain whose copy of American Antiquities was resourced by Editor Joseph Smith for his signed articles. We do know that by October of 1843, Wilford Woodruff was reading a copy of Stephens’ 1843 sequel, Incidents of Travel in Yucatan. (2:319) Members of the Church in general had an interest in getting and reading Stephens’ works.
Is there any indication in either Joseph Smith’s or Wilford
Woodruff’s Journal that Joseph visited the printing office during
his public absence, when the unsigned articles were printed?
No, there is not.
According to Wilford Woodruff’s faithful diary of August and September,
1842, Joseph Smith had been “deprived of the privilege of appearing
openly, & deprived of the society of his own family” because
sheriffs were “hunting him to destroy him without cause…” [44]
According to Elder Woodruff, he and John Taylor of the Quorum of the
Twelve continued “in the printing Business.” [44] It was
Joseph’s desire in particular that “Elder Taylor publish the Times &
Seasons in Nauvoo.” [45]
Wilford Woodruff makes several references to his work in the printing
office during the fall of 1842. [46] Though Elder Woodruff
was confined to his house from the 10th of August to the 19th
of September with periodic relapses of sickness, he was nevertheless in
regular communication with other brethren who thought it “wisdom” for
Elder Taylor and himself “to continue in the printing Business” and not
be called away on missions. [44] Wilford Woodruff records for
September 26: “Commenced labours this day again in the printing Office
the first time I have been to the printing Office in 40 days.” This
entry evidently did not count his early morning visit to the printing
office the day before. His journal notes that he spent the 27th
through the end of September in the printing office “most of the time
[though not all] Posting Book.” [46]
It
is evident that during his confinement at home, Elder Woodruff was
nevertheless able to write, in as much as his journal mentions a letter
which he wrote to a Brother Webster. [44] It is entirely
possibly that between his bouts with illness, Elder Woodruff was able to
make short handwritten drafts, edits or contributions to the paper. In
fact, in light of Elder Woodruff’s sedulous character it is almost
inconceivable that he did nothing for the newspaper during his
convalescences at home. The fact the Elder Woodruff had previously been
assigned the “Business part” of the printing establishment, doesn’t mean
he did not assist John Taylor in the troubled fall of 1842. After all,
the initial divine directive was for members of the Twelve to “take in
hand the editorial department of the Times and Seasons”. [29]
Responsibility for the
Times and Seasons weighed so heavily on Elder Woodruff
that on the 6th of August, 1842 he had scarcely arrived home
to Nauvoo from a difficult journey up the
If sick and aching Elder Woodruff could row against the current of the River back to Nauvoo to supply the paper; he could certainly have put his hand to a few speculative articles intended to strengthen the saints’ faith, during his recovering episodes.
While Joseph was secluded at his home, he met with John Taylor on a
couple of occasions. Joseph’s journal notes that on the evening of
Wednesday September 21, 1842, Joseph talked with Elder Taylor about the
removing of a printing press to Keokuk. There were prospects of Keokuk
becoming a Mormon town, and Joseph wanted one of the printing presses
moved there for publishing a political paper. Clearly, John Taylor was
overseeing the presses at Nauvoo.
Still secluded at his home, Joseph was again visited by Elder Taylor on
Friday, September 23, 1842. There is no indication that during these
meetings, the upcoming October 1, unsigned “ZARAHEMLA” article was ever
regarded as an item of sufficient importance to be discussed.
Had
it been important to recognize the speculative article as authoritative,
the Prophet could have openly given his “ED” to the piece as he had the
“AMERICAN ANTIQUITIES” article of the previous July; or signed his name
to it, as he did the letter to the Church that featured in the same fall
issue as the unsigned “ZARAHEMLA” piece. Its publication could also have
been postponed till there was no longer a need for the Prophet to keep a
low public profile.
Neither Wilford Woodruff’s nor Joseph Smith’s Journal mentions
any of the dubious unsigned articles. On the other hand, Joseph’s
canonical epistle, written while he was in hiding, and giving the
location of Cumorah, is found in its entirety in his journal!
Regarding the Prophet’s public absence, an epistle from Joseph Smith to
the Latter-day Saints, dated September 1, 1842 explains:
“…I
have thought it expedient and wisdom in me to leave the place for a
short season, for my own safety and the safety of this people…I have
left my affairs with agents and clerks who will transact all
business…When I learn that the storm is fully blown over, then I will
return to you again.” (LDS D&C 127:1)
In
name Joseph Smith was still official editor of the Times and Seasons
during his public absence.
Wilford Woodruff’s Journal records for November 7, 8, 9, 10, 11
& 12, 1842:
“Was
spent in the Printing Office & in the city Council. Elder Taylor &
myself had an interview with Joseph Smith & he wishes us to take the
responsibility of the Printing Office upon ourselves & liberate him from
it.”
The
journal does not say that this interview took place in the printing
office. In as much as John Taylor and Wilford Woodruff had been actively
managing the printing office, The Times and Seasons was now to be
officially “…EDITED
BY JOHN TAYLOR.
Printed and published…by JOHN TAYLOR & WILFORD WOODRUFF.” When he
officially resigned, Joseph Smith explained that he had too many
concerns to be effective as editor of the newspaper. [47]
According to Wilford Woodruff’s November 12th, 1842 diary
entry, Joseph had up till then, not really felt “secure to stay at
home”. It was on that date that the Nauvoo city council passed an
ordinance “regulating the proceedings on writs of habeas corpus”.
[48] It is important to appreciate that even though Joseph was
many times at his home in Nauvoo during the fall of 1842, he was
nevertheless keeping a low profile, avoiding being seen by those who
sought his arrest. Though he discretely made contact with the brethren
and on occasion appeared before a gathering of the Saints “unexpectedly”
[46], it is clear that Joseph had delegated business
responsibilities such that he could flee the city without greatly
interrupting daily operations.
There is no record in either Joseph Smith’s or Wilford
Woodruff’s Journal of a visit by the Prophet to the Nauvoo printing
office during the period of his public absence when the unsigned
articles came out. Even if Joseph had risked appearing in public at the
printing office, this would hardly prove that the Mesoamerican ruins of
Quirigua are those of Zarahemla. Joseph’s journal records that he
came to call at the printing office on Saturday, December 3, 1842. By
that time the Prophet had officially resigned as editor. Recorded in his
journal are multiple visits to the printing office prior to his public
absence.
Did publishing the overreaching and erroneous unsigned Times and
Seasons articles demonstrate dishonesty or disloyalty to the
Prophet?
No.
The
unsigned articles, though contradictory and scripturally inconsistent,
were the effort of sincere men who, while accepting the revealed
location of Cumorah, nevertheless entertained exaggerated views
of Book of Mormon geography. These good brethren were allowed to
speculate, sensationalize, and publish their ideas. Though they wrote
with exuberance, they did not explicitly claim their opinions to be
divine revelation. Joseph Smith did not endorse their contradictory
articles with his signature; neither did he upbraid their opinions.
There is no indication that these articles were ever intended to be
anything more than interesting and provocative press.
The
location of Cumorah was secured by revelation and the Prophet’s
signature in the very issue as the last of the unsigned, unendorsed
articles.
The
Saints today are given the opportunity to choose between silver and
dross; between the revealed location of a covenant Book of Mormon land,
as set forth in scripture, or exotic geographic pottage extrapolated
from an 1841 bestseller. They can build their understanding of Book of
Mormon covenant lands on bedrock or try to build a mansion of erudition
on speculative sand.
As
was characteristic of his leadership style, Joseph Smith did not
micromanage the Times and Seasons, especially during his public
absence in the fall of 1842. He likely thanked the brethren who governed
themselves, and carried on in his absence. His “ED” or signature was
sufficient to show what publications bore his full endorsement and
authority.
All
of the early brethren agreed with the revealed location of Cumorah.
The authentic setting for the Book of Mormon rests closer to where they
agreed, than where their geographic speculations diverged.
Just
because we do not have a signed statement by Joseph Smith addressing
Lehi’s proposed landing on the coast of Chile, or Lehi’s proposed
landing a little south of Panama, “Zarahemla” in South America, or “Zarahemla”
in Guatemala, or “Manti” (south of Zarahemla) in Missouri etc.,
does not mean that Joseph Smith agreed with all these contradictory
geographies promulgated by early Latter-day Saints.
Is there any known, firsthand verifiable statement by Joseph Smith
that supports the Central and South American speculations found in the
unsigned Times and Seasons articles?
No!
The Prophet Joseph Smith stated:
“The Book of Mormon is a record of the forefathers of our western
tribes of Indians…after having been hid up in the earth for the last
fourteen hundred years, containing the word of God which was delivered
unto them. By it we learn that our western tribes of Indians are
descendents from that Joseph who was sold into
Nephi, in the land of promise stated:
“…the Lord God will raise up
a mighty nation among the Gentiles, yea, even upon the face of
this land; and by them shall our seed be scattered.”
(1 Nephi 22:7 – emphasis added)
Joseph’s expression “our western tribes of Indians” referred to
Native American tribes who lived west, or were pushed west from the east
coast by European expansion.
(2 Nephi 1:10-11,
Mormon 5:9,
19-20)
Missionaries were sent to these peoples in the early days of the Church.
Of particular interest were those “western” native people who settled
near Lake Erie in western
Joseph Smith’s use of the term “western tribes of Indians”
parallels his contemporary Josiah Priest’s usage. Priest describes mound
builder antiquities of Ohio etc. as “Discoveries in the West”. The
modern borders of the
History of the Church records that in 1830 there was “a great desire manifest by several
of the Elders respecting the remnants of the house of Joseph, the
Lamanites, residing in the west-…” This desire had come from what
the brethren had learned from the Book of Mormon about the promises of
God to the Lamanites. The brethren inquired of the Lord and were
directed by revelation to go to the “Lamanites” residing in the west.
The elders were sent to Native Americans living near
Author and publisher Wayne N. May for one, has pointed out that Joseph’s
statement about the Book of Mormon being “a record of the forefathers of
our western tribes of Indians…” should not be regarded as merely the
Prophet’s opinion. The Prophet’s statement was part of a letter to
According to Joseph Smith, it was the same messenger sent from God to
reveal the location of the gold plates, who also told Joseph that “the
Indians were the literal descendents of Abraham…” [52]
During the march of
“We arrived this morning on the banks of the Mississippi…we left
the eastern part of the state of Ohio…The whole of our journey, in the
midst of so large a company of social honest and sincere men, wandering
over the plains of the Nephites, recounting occasionaly
[occasionally] the history of the Book of Mormon, roving over
the mounds of that once beloved people of the Lord, picking up their
skulls & their bones, as proof of its divine authenticity, and gazing
upon a country the fertility, the splendor and the goodness so
indescribable.” [53]
Thus the Prophet positively identifies certain of the ancient mound
builders of
It was the Prophet’s conviction that the remains associated with a
hill near Col. Lyman Wight’s home in
From
an early age, Joseph exhibited a detailed knowledge of the ancient
inhabitants of
At the very least, Joseph Smith knew and revealed that some Book of
Mormon events and lands (e.g. Cumorah) were in his own country.
Early members of the Church accepted this. It was their exaggerated
competing geographies which went beyond; taking in Central, and in many
cases,
Did John Taylor and Wilford Woodruff repeat the speculations found
in the unsigned, fall 1842, articles?
Indeed, they did!
In 1841, Wilford Woodruff recorded in his journal that while
journeying to western
Continuing their inland voyage the next day towards
“[September] 14th Our baby was quite unwell with the
bowel complaint. I continued reading Stephens travels & felt hily
interested in them.” [40]
It is evident that Elder Woodruff was taken with Stephens work and
saw in Incidents of Travel in Central America “proof” of the Book
of Mormon which neither book claim. There is, for instance, no mention
of stone pyramids in the Book of Mormon.
Elder Woodruff said he “perused the 2d Vol of Stephens travels In
Central America Chiapas of [should be “&”]
Did
Elder Woodruff overlook Stephens’ arguments to why the Central American
ruins were relatively recent works? What is clear, from his journal
entries, is that Wilford Woodruff had formed a strong opinion about
Central American ruins proving the Book of Mormon, before Joseph Smith
even had the chance to read Stephens’ bestseller.
Other presumptuous and overreaching articles similar to the unsigned
fall 1842 articles were published with Wilford Woodruff’s assistance
while John Taylor served as both official and acting editor of the
Times and Seasons. See for instance the article titled:
“STEPHEN’S WORKS ON CENTRAL
AMERICA”. [56]
This article was published exactly one year after
the “ZARAHEMLA” article, possibly by the same author(s). The article
begins:
“We have lately perused with great interest,
Stephen's works on
The article exuberantly advertises that
Stephens’ book
“has been read with
great interest throughout this continent, and tens of thousands of
copies have been sent to, and sold in
The article overreaches, as in the
unsigned “ZARAHEMLA” piece, asserting that the Book of Mormon gives
“accounts…
of cities that bear a striking resemblance to those mentioned by Mr.
Stephens, both in regards to magnificence and location…”
Though published before the Prophet’s
death, the piece bears no signature and carries no prophetic authority.
Recall Joseph’s refusal to take responsibility for things not under his
supervision and not signed by him.
[57] It was with the best of intentions that early members of the
Church sought to strap their sacred scripture to the coattail of
Stephens’ success.
The writer(s) of the 1843 article on Stephens’ works
exuberantly announced that
Incidents of travel in
The issue ends with the following publication note:
“The Times and Seasons, is edited by JOHN TAYLOR.
Printed and published about the first and fifteenth of every month, on
the corner of Water and Bain Streets, Nauvoo,
Later that same month, Elder Woodruff found occasion to do a little more
than “peruse” Stephens’ latest book. His October 17, 1843 journal entry
reads:
“I
have been for the last two days reading Stephens works & travels in
Elder Woodruff makes no explicit reference to Joseph Smith’s opinion on the subject.
On January 1, 1844 another article was
published in the Times and Seasons unmistakably by the
editor (John Taylor). The editorial titled “ANCIENT RUINS”
appeared with these comments:
“Every day adds fresh
testimony to the already accumulated evidence on the authenticity of the
“Book of Mormon”. At the time that book was translated there was very
little known about the ruined cities and dilapidated buildings. The
general presumption was, that no people possessing more intelligence
than our present race of Indians had ever inhabited this continent, and
the accounts given in the Book of Mormon concerning
large cities and
civilized people having inhabited this land, was generally
disbelieved and pronounced a humbug. Priest, since then has thrown
some light on this interesting subject. Stephens in his “Incidents
of Travel in
The article, bearing John Taylor’s editorial signature, then quotes
from the October 11, 1843, Texas Telegraph on stone ruins found
in
“…vestiges of ancient
cities and ruined castles or temples on the Rio Peurco and on the
Colorado of the west…huge blocks of limestone regularly hewn and
laid in cement…there are similar ruins on the Colorado of the west,
which empties into the California sea…Neither the Indians residing in
the vicinity, nor the oldest Spanish settlers of the nearest
settlements, can give any account of the origin of these buildings. They
merely know that they stood there from the earliest periods to which
their traditions extend. The antiquarian who is desirous to trace the
Aztec or Toltec races in their migrations from the northern regions of
Note that the Times and Seasons article mentions Josiah
Priest, whose work the previous editor (Joseph Smith) editorialized.
Quoting from Priest, Joseph Smith had defended the existence of advanced
societies in northern
John Taylor definitely accepted the scriptural location of
Cumorah near the
When John Taylor quotes Joseph Smith relative to Stephens’
discoveries, he quotes from Joseph’s signed “American Antiquities”
article. [59] There is also no known statement by Wilford Woodruff attributing any of the unsigned articles to
Joseph Smith.
Are all of Joseph Smith’s statements on Book of Mormon lands
consistent?
Yes they are!
LDS
scripture and firsthand verifiable statements by Joseph Smith place the
Book of Mormon’s literary setting with the mound builders of
Suppose hypothetically, that Joseph Smith had chosen to endorse the
speculative “ZARAHEMLA” article with his signature (something he did not
do). What would this have proven?
Hypothetically, it might have shown that he, like his associates,
knew “in part” and prophesied “in part” on the subject of covenant
lands.
(1 Corinthians 13:9)
It
would not prove that Zarahemla is in
Just
before attaching their disclaimer, the publishers of the unsigned
“ZARAHEMALA” piece announced “the ruins of
Zarahemla
have been found where the Nephites left them”.
In all honesty and fairness, this claim should be recognized for what it
is – an exuberant blunder. The publishers did not give careful
consideration to Stephens’ opinion on the date of the ruins. Nor did
they consider the scriptural fact that Cumorah (whose location
they accepted) and Zarahemla cannot possibly be thousands of
miles apart.
(Mosiah 21:26)
It
is the location of Cumorah, given by Joseph Smith that fits the
Book of Mormon’s authentic literary setting, not the sensational ruins
at Quirigua.
Can statistics demonstrate that Joseph Smith endorsed any of the
unsigned Times and Seasons articles?
There is no statistical substitute for Joseph Smith’s written
endorsement.
Statistics is unable to sort out who edited what in the unsigned
Times and Seasons articles. The editing of a single word can change
the tone and meaning of a sentence without dramatically affecting
sentence length. Who made what edits, and the extent to which Joseph
Smith endorsed the conflicting ideas in the articles is unknown.
So why did nobody sign the fall 1842 extract articles?
The Times and Seasons commentaries were speculative and
controversial, even for Latter-day Saints; who had different geographic opinions
on the whereabouts of Book of Mormon sites south of Cumorah.
The
allegations that “Zarahemla” was at Quirigua and that Lehi landed just
south of Panama conflicted with geographies promulgated by Orson Pratt,
Frederick G. Williams and others.
[61]
The
use of the first person plural in the unsigned articles suggests they
were a joint effort. Believing
their ideas to be interesting and faith promoting, the writers decided
to go ahead and publish the articles! Because the articles were
speculative and controversial, it isn’t surprising that the articles
were not signed.
Feedback from the LDS community probably convinced the Times and
Seasons writers that they had done a good thing.
One convert wrote:
“As you enquire [inquire] after the reasons that operated to change my
mind to the present faith, I only remark that Stevens’ [Stephens’]
Travels had some influence, as an external evidence of the truth of the
Book of Mormon.”
[62]
The
argument that Joseph Smith wrote but did not sign the speculative and
controversial articles because he did not want to draw attention to his
whereabouts, does not explain the unsigned
“STEPHEN’S WORKS ON CENTRAL AMERICA” published October 1, 1843,
nor the unsigned eulogy alleging “cities … discovered by Mr.
Stevens in Central America, exactly were the Book of Mormon left them”
[25]
These unsigned articles were published after the Prophet came out of
hiding, and after he had officially resigned as editor; the latter being
printed after his death.
In
the long run the erroneous articles contributed to a tradition which led
to profound disappointment.
There could have been no greater devotee of the Central American “Zarahemla” tradition than Thomas Stuart Fergusson, founder of the New World Archaeological Foundation. After years of searching for Book of Mormon cities in Central American jungles, a disenchanted Fergusson charged “I have been spoofed by Joseph Smith.” [26] The truth is Fergusson spoofed himself!
If the unsigned “ZARAHEMLA” article was written by Joseph Smith (as
some presume), why then did John Taylor and Wilford Woodruff allow the
1879 edition of the Book of Mormon to feature Orson Pratt’s geographic
views?
John Taylor and Wilford Woodruff knew who actually contributed the
“ZARAHEMLA” article of October 1, 1842. They knew it was only a
speculative piece with no real authority.
The President of the Quorum of the Twelve Apostles in 1879 was John Taylor. He and the Quorum of the Twelve assumed leadership of the Church after President Young’s passing. Apostles Parley P. Pratt and John E. Page (excommunicated), who held different Book of Mormon geography views from that of Orson Pratt, had passed away.
President Taylor chose to allow the new 1879 edition of the Book of Mormon to convey Elder Orson Pratt’s views on Book of Mormon geography in the footnotes. [61] These views were inconsistent with the placement of ancient Zarahemla at Quirigua; as alleged in the unsigned Times and Seasons article. [36] Orson Pratt, you will recall, had Zarahemla south of Panama's isthmus, in the Torah incompatible Southern Hemisphere.
Despite the oversights in Elder Orson Pratt’s exaggerated geography,
there were insightful scriptural deductions which he and his associates
made that deserve recognition:
Ether 15:8, in the 1879 edition (pg. 606), reads: “…c waters
of Ripliancum…”
The
footnote reads: “c, supposed to be
Footnotes d and e corresponding to verses 10 and 11 read: “d, southward,
brought them into the region, near the hill, called by the Nephites,
Cumorah.” “e, Ramah was the hill Cumorah.”
It
is evident that the Quorum of the Twelve Apostles in 1879, including
President Taylor and Elder Woodruff, accepted the scriptural location of
Cumorah as revealed by the Prophet Joseph Smith. [61]
This location near the Finger Lakes and the Montezuma Marsh of western
New York is truly within “a land of many waters, rivers, and fountains”,
south of a great body of water (Ripliancum), which is comparatively
larger than any of the Finger Lakes – exactly as the Book of Mormon
describes.
Given that
Find
the northern end of this inland sea and go eastward a day and a half’s’
journey on foot,
(Alma 22:32) and you
will have successfully crossed the inland breadth of the authentic Book
of Mormon land
It
is hard to imagine the God of Israel ever intending covenant lands to be
a mystery to his covenant people. According to the Book of Mormon, even
the Gentiles should recognize the land of promise choice above all other
lands, if they do not treat the scriptures lightly.
(Ether 2:7-12)
Why were the footnotes published in the 1879 edition of the Book of
Mormon absent in later editions?
Some of the geographic footnotes in the 1879 edition were recognized
as problematic.
For
one thing, the Chilean landing hypothesis [5] was critically
reviewed and called into question. [6] Competing exaggerated
geographies of the day became subjects of controversy, and confusion
among members of the Church. [7] All geographic footnotes
were absent in the 1920 edition of the Book of Mormon (Edited by James
E. Talmage).
Should so called “Book of Mormon geography” even matter?
Some Latter-day Saints forget that the subject of Book of Mormon
lands is not so much about “geography” as it is about covenant lands!
Covenant lands matter, especially to God and to faithful Israelites (Leviticus 26:42), but as the scripture above (Ether 2:7-12) indicates, this is also a subject that should concern Gentiles. It makes reason stare to think that the God of Israel would not place keys in scripture for accurately identifying covenant lands. The challenge for the Latter-day Saints is to pay enough attention to scripture to see these keys clearly.
[1]
John L. Sorenson, The Geography of Book of Mormon Events: A
Source Book,
F.A.R.M.S., 1992, pg. 9
[2]
W.W. Phelps, “THE FAR WEST”, EVENING AND MORNING STAR,
1832, pg. 37;
MESSENGER AND ADVOCATE, 1836, pg. 341
[3]
Journal of Samuel D.
Joseph Smith,” May 13, 1854, Vol. 16, pg 296; and History of the Church
3:144
[4]
Matthew Roper,
“Limited Geography and
the Book of Mormon: Historical Antecedents and Early Interpretations”, BYU
Maxwell Institute, 2004
[5]
Orson Pratt, Journal of Discourses 14:325
[6]
of the Gospel, 1882, pg. 289
The official position of the Church regarding the Williams
document was issued in 1938 by George D. Pyper (asst. editor of The
Instructor) and Frederick J. Pack, then Chairman of the Gospel
Doctrine Committee of the Church. The authority of the document was
called into question. (“ROUTE TRAVELED BY LEHI AND HIS COMPANY”,
The Instructor, Vol.
73, No. 4, April 1938,
pg 160) B. H. Roberts also critically examined the Williams document,
and concluded that the evidence in favor of it being “a revelation to
Joseph, the Seer” is “very unsatisfactory”. (B. H. Roberts, New
Witness for God, Vol. 3, pp 501-503)
[7]
George Q. Cannon (editor),
“Topics of the Times”, Juvenile Instructor, July 15, 1887,
Vol.
22, No. 14, pg 221; see also “BOOK OF MORMON GEOGRAPHY”,
The Instructor,
Vol.
73, No. 4, April
1938, pp 159-160 - reprinted from Juvenile Instructor,
January 1,
1890
[8] The
Revised and Enhanced History of Joseph Smith By His Mother, Edited by
Scot Facer
Proctor and Maurine Jensen Proctor,
Bookcraft, 1996, pg. 107 n. 14
[9]
David Whitmer Interviews, edited by Lyndon W. Cook, Grandin Book,
1991, pp. 13, 27
[10]
Millennial Star, Vol. 40, 1870, pg. 722
[11] Louis Edward
Hills (RLDS), Geography of Mexico and Central America from 2234 B.C.
to 421 A.D., Independence, MO, 1917; Jeremiah F. Gunsolley,
“More Comment on
Book
of Mormon Geography,” Saints Herald 69/46 (1922),
pp. 1074-1076
[12]
Mark E. Petersen, 123rd Annual
Conference of the LDS Church, April 4-6 1953,
General
Conference Report, pp. 83-84; or Improvement Era, June 1953,
pg. 423
[13]
John Lloyd Stephens, Incidents of Travel in Central America,
pp. 97-98 – bold
emphasis added
[14] Ibid. Vol. II, Chapter XXVI, “COMPARATIVE MODERN DATE OF RUINS”, pp. 442-443
[15]
The Personal Writings of Joseph
Smith, compiled and edited by Dean
C. Jessee, S.L.C,
Deseret Book, 2002, pg. 533 – bold emphasis added
[16]
“AMERICAN
ANTIQUITIES”,
Times and Seasons,
Vol. 3, July 15, 1842, pg. 858-860,
signed “ED” by Joseph Smith
[17]
Josiah
Priest,
American Antiquities and Discoveries in the
West, “A CATACOMB OF
MUMMIES FOUND IN KENTUCKY”,
1833 edition, pg. 110
[18]
“A CATACOMB OF MUMMIES FOUND IN KENTUCKY”, Times and Seasons,
Vol. 3, May
2,
1842, pg. 781, signed “ED” by Joseph Smith
[19]
“Stephens’ Works on
pg. 346, John Taylor
editor
[20]
Joseph Smith, “CHURCH HISTORY”, Times and Seasons, Vol. 3,
March 1, 1842, pg.
707 – “The Wentworth Letter”
[22] The
Papers of Joseph Smith, Vol. 2, pg. 391; see also “Introduction to
Joseph Smith’s
Journal”, pp xxii – xxv
[23]
“AMERICAN ANTIQUITIES—MORE PROOFS OF THE BOOK OF MORMON”,
Times and
Seasons, Vol. 2, June 15, 1841, pg. 440 – bold emphasis
added
[25]
“THE
MORMON PROPHET”,
Times and Seasons, April 1, 1845, Vol. 6, pg. 855 –
John
Taylor, Editor and Proprietor
[26] Hampton Sides, “This Is Not the Place”, Double
Take Magazine, Vol. 5, No 2; also
included in his work ''American:
Dispatches from the New Frontier'', 2004
[27]
John Taylor, Journal of Discourses 10:127-128, March 1,
1863
[28]
The Papers of Joseph Smith Vol. 2, edited by Dean C.
Jessee, pp. 356, 358, 362,
364
[29]
Ibid., pg. 362 – bold emphasis added
[30]
Signature,
[31]
“From Priest’s American Antiquities”, Times and Seasons,
Vol. 3, June 1, 1842, pg.
813 – edited by
Joseph Smith
[32] “TRAITS OF THE MOSAIC HISTORY, FOUND AMONG THE AZTECA NATIONS.”,
Times
and Seasons, Vol. 3, June 15, 1842, pp. 818-820,
signed “ED” by
Joseph Smith
[33]
Joseph Smith, “LETTER FROM JOSEPH SMITH”, Times and Seasons,
Vol. 3, October 1,
1842, pg. 935
[34]
Josiah Priest, American Antiquities, 1833 edition, pp.
119-202
Spence,
The Contributor, Vol. 4, No. 9, June, 1883, pg. 358
[35]
Encyclopedia of Joseph Smith’s Teachings, edited by Larry
E. Dahl and Donald Q.
Cannon, Bookcraft 1997, pg 89
[36]
“ZARAHEMLA”,
Times and Seasons, October 1, 1842,
pg. 927,
unsigned – bold
emphasis added
[37]
“RUINS RECENTLY DISCOVERED IN
November 15, 1842, pg. 15, John Taylor editor
[38]
EXTRACT From Stephens’
“Incidents of Travel in
Seasons, Vol.
3, September 15, pp 911-915, unsigned
[39]
Ibid.,
pp 921-922, unsigned
[40] Wilford
Woodruff’s Journal, September 13 and 14, 1841; 2:126
[41] Ibid.,
September 16, 1841; 2:126
[42]
The Papers of Joseph
Smith, Vol. 2, pg. 468
[43]
Stan Larson, Quest for the Gold Plates, 1996,
reference
[38]
[44]
Wilford Woodruff’s Journal, August - September, 1842;
2:185-188, in particular pg.
187 – bold emphasis added
[45]
Ibid., September 22, 1842; 2:188
[46]
Ibid., September 25, 26, 27, 28, 29, & 30 & 31
[sic], 1842, etc.; 2:189
[47]
“Valedictory”, Times and Seasons, Vol. 4, November 15, 1842
[48]
History of the
Church 5:185-192
[49]
Teachings of the Prophet Joseph
Smith, pg. 17; also History of
the Church 1:315 –
bold emphasis added
[50]
History of the Church 1:119-120 – bold emphasis added
[51] The
Personal Writings of Joseph Smith, pp. 299-300
[52] The
Papers of Joseph Smith, Vol. 2, pg 70; The Joseph Smith Papers,
Vol. 1, 9
November, 1835 - Monday, pg. 88
[53]
The Personal Writings of Joseph Smith, pp. 344-346 – bold
emphasis added
[54]
The Papers of Joseph Smith, Vol. 2, pg. 244; The Joseph
Smith Papers, Vol. 1, 19
May, 1838 - Saturday, pg. 271; see also
History of the Church 3:34-35
[55]
History of Joseph Smith by His Mother Lucy Mack Smith, pg.
83
[56]
“STEPHEN’S WORKS ON CENTRAL
AMERICA”, Times and Seasons, October 1, 1843,
Vol. 4, pg. 346
[57]
“TO SUBSCRIBERS.”,
Times and Seasons, March 15,
1842
[58]
John Taylor, The Mediation and Atonement, pg. 160
[59] John Taylor,
The Gospel Kingdom, pg. 357; see also Journal of Discourses
5:240-241,
September 13, 1857
[60] Thomas Garlinghouse (PhD Anthropology, University of California, Davis), “Revisiting the Mound-builder Controversy”, History Today, Sept 2001, Vol. 51, Issue 9, starting
pg. 38; See also Robert Silverberg, The Mound Builders;
and Roger G. Kennedy,
Hidden Cities – The Discovery and Loss of
Ancient North American Civilization.
[61]
The
Book of Mormon,
1879 LDS edition, entered in the library of congress by Joseph
F.
Smith, division into chapters and verses, with references by Orson
Pratt, Sen.,
Deseret News Printing and Publishing Establishment, e.g. Alma 22:31, pg.
303,
footnote 2q – Elder Pratt places
Zarahemla
in “South America”. The “hill Cumorah”
is
understood to be located “in
559,
footnote a)
[62] “LETTER OF
ORSON SPENCER”,
Times and Seasons, January 2, 1843, Vol. 4, pg. 51