Joseph Smith and Crazy Horse

Black Elk and Elk

I have posted blog posts in the past based off of books about Native American chief’s or shaman or other important individuals such as “The Sun Chief” about Don C. Talayesva or “Big Snow Falling” about Albert Yava.  This post is more of the same but with a slight twist. The research for this post is mainly from John G. Neihardt’s book “Black Elk Speaks” about the Oglala Sioux Holy Man Black Elk and his visions and dealings throughout his life.  The caveat is that this post isn’t necessarily about Black Elk but rather it’s about his father’s cousin, the great Sioux Oglala leader and warrior Crazy Horse.  It is Black Elks description and stories about Crazy Horse that are significant and interesting when compared to the life of Prophet Joseph Smith.  Now it appears there have been others who may have noted some of these interesting comparisons but I felt I would add my version to the list. 

The Book does not spend an inordinate amount of time speaking about Crazy Horse but what little it does say, shows that Black Elk and his father held Crazy Horse in high regards.  The first correspondence noted is Black Elk quoting his father who is describing the vision Crazy Horse had that led to him being called Crazy Horse,

“he said that Crazy Horse dreamed and went into the world where there is nothing but the spirits of all things.  That is the real world that is behind this one, and everything we see here is something like a shadow from that world.  He was on his horse in that world, and the horse and himself on it and the trees and the grass and the stones and everything were made of spirit, and nothing was hard, and everything seemed to float.  His horse was standing still there, and yet it danced around like a horse made only of shadow, and that is how he got his name, which does not mean that his horse was crazy or wild, but that in his vision it danced around in a queer way.”[1]

This world of spirits seen by crazy horse correlates very well with what Joseph Smith described as the spirit world.  Joseph Smith taught,

“the righteous and the wicked all go to the same world of spirits until the resurrection.”[2]

During a funeral sermon Joseph touched on the location of this spirit world when he taught that righteous spirits,

“are exalted to a greater and more glorious work; hence they are blessed in their departure to the world of spirits. Enveloped in flaming fire they are not far from us.”[3]

And to show his belief in this teaching he also stated to Benjamin F. Johnson while visiting the Johnson farm,

 “From a boy I have been persecuted  . . . Why should I not wish for my time of rest?” And then he said, “I would not be far away from you, and if on the other side of the veil I would still be working with you, and with a power greatly increased, to roll on this kingdom.”  [4]

We also find in Doctrine and Covenants section 77 the teachings revealed to Joseph Smith that things in the spirit world are like those in this temporal world,

“that which is spiritual being in the likeness of that which is temporal; and that which is temporal in the likeness of that which is spiritual; the spirit of man in the likeness of his person, as also the spirit of the beast, and every other creature which God has created.”[5]

Possible Photo of Crazy Horse

We can see that the revelations received by and the teachings given from Joseph Smith relate directly to what Crazy Horse saw in his vision.  Crazy Horses vision offers an interesting parallel to the Joseph’s teachings because they were received in a different context but still attest to similar truths but his vision isn’t the only correlation the two have in common.  It was taught that Crazy Horse also carried a sacred stone with him one that he had either seen in a vision or used to see a vision.   Black Elk shared the following,

“They used to say too that he carried a sacred stone with him, like one he had seen in some vision, and that when he was in danger, the stone always got very heavy and protected him somehow.  That, they used to say, was the reason no horse he ever rode lasted very long.”

Now Joseph Smith was known to have had or used at least one if not multiple seer stones also referred to as a peep stone during his lifetime.  Now whether the seer stone offered him direct protection like the stone that Crazy Horse used it is not known.  But we do know that visions and revelations were directly tied to Joseph Smith’s seer stone including his ability to translate ancient texts like prophets of old.  It was Joseph Smith’s seer stone that helped him translate what we now have as the Book of Mormon.     After Joseph Smith’s death his wife Emma Smith was remarried (Emma Smith Bidamon) and gave the following account of Joseph’s use of the stones during the translation process.

“Now the first that my husband translated, [the book] was translated by use of the Urim, and Thummim, and that was the part that Martin Harris lost, after that he used a small stone, not exactly, black, but was rather a dark color.”[6]

Joseph Smith jr.

Another account of Joseph’s use of the seer stones was given by David Whitmer one of the original three witnesses of the Book of Mormon who described how Joseph Smith would use the stone to translate. 

“Joseph Smith would put the seer stone into a hat, and put his face in the hat, drawing it closely around his face to exclude the light; and in the darkness the spiritual light would shine. A piece of something resembling parchment would appear, and on that appeared the writing. One character at a time would appear, and under it was the interpretation in English. Brother Joseph would read off the English to Oliver Cowdery, who was his principal scribe, and when it was written down and repeated to Brother Joseph to see if it was correct, then it would disappear, and another character with the interpretation would appear. Thus the Book of Mormon was translated by the gift and power of God, and not by any power of man.” [7]

So the visions the seer stone and the similar understanding and teachings of the spirit world were not the only things that these two leaders had in common.  They were similar in death as well.  Both were not captured before being killed or martyred but they turned themselves in.  Joseph and his brother Hyrum were shot at Carthage Jail and Crazy Horse was stabbed with a bayonet during a scuffle at Fort Robinson.  Both deaths are shrouded in controversy.  On the disposal of Crazy Horses body Black Elk recounts the following,

“When it was day, Crazy Horse’s father and mother brought him over to our camp in a wagon. Then they put him in a box…They fastened the box on a pony drag and went away alone toward the east and north…the old people never would tell where they took the body of their son.”[8]

Sketch of Crazy Horse by Mormon Missionary

Upon the death of Joseph Smith and his brother Hyrum their bodies were taken back to Nauvoo IL the next day in a wagon where they were cleaned and examined.  On June 29^th 1844 there was a public viewing after which the empty coffins weighted with sandbags were used to avoid any theft or destruction at the public burial.  The coffins with the actual bodies of the brothers were first buried under the Nauvoo House only to later be moved and reburied under an out-building on the Smith homestead.

It can be seen that both Joseph Smith and Crazy Horse lived very separate and different lives that in many ways seem to have mirrored each other in certain aspects and they each have left their influence on the future generations of their people and followers.  It is interesting that a Mormon missionary in 1934 after investigating Crazy Horses sister made the above referenced sketch of Crazy Horse.  Upon completion Crazy Horses sister claimed the depiction was accurate.

---

[1] Niehardt John G. Black Elk Speaks pg 85

[2] Teachings of The Prophet Joseph Smith, Pg. 310

[3] Teachings, page. 326

[4] LDSLiving Magazine, Life After Death: 6 Insights into the Spirit world 11/17/2014

[5] D&C 77:2

[6] Emma Smith Bidamon to Emma Pilgrim, 27 March 1870, “Early Mormon Documents, 1:532.

[7] David Whitmer, An Address to All Believers in Christ, Richmond, Mo.: n.p., 1887, p. 12.

[8] Niehardt John G. Black Elk Speaks pages 143-144.

Is Zarahemla Across the River From Nauvoo, IL? The Answer is a Resounding No!

Early Formation of Maya Sedentary Life and the Combination of Book ofMormon Populations

 

Ceibal Guatemala

So in the wee hours of the morning while going through my nightly routine of surfing the internet before dozing off into oblivion I happened across an interesting article on www.populararchaeology.com entitled, “Archaeologists Discover Clues to Early Formation of Maya Sedentary Life”.  I mean what screams I should lose more sleep like “Maya Sedentary Life”?   My thoughts exactly!

In the article Takeshi Inomata from the University of Arizona and his international team (who have been collecting this data since 2005) have evaluated “detailed stratigraphic and ceramic data, along with an analysis of radiocarbon dates, to develop a detailed, “high-resolution” chronology of Ceibal (Seibal)”.  Ceibal is part of the Mayan lowlands and was originally built around 950 BC in Guatemala.  In this chronology they have been studying how small mobile forager groups combined into larger communities.  

The common thought process is that these smaller mobile groups stayed separate and maintained their own community.   The data collected by Inomata suggests otherwise and states that ceremonial complexes built during this time period were few and far between and only existed in a number of important communities in the Mayan lowlands.  It also suggests that the ceremonies performed and the building of the ceremonial complexes were the cause of the gathering of these mobile forager groups and tribes into one location.  This gathering resulted into the development of larger sedentary communities.  In his own words Inomata stated, 

"It is probable that public ceremonies, as well the construction of ceremonial complexes, provided opportunities for groups with different lifestyles to gather and collaborate," He also stated that "Such collective activities possibly played a central role in facilitating social integration among diverse participants and eventually, in spreading more sedentary ways of life."

Takashi Inomata’s Ceibal research is quite comparable to the combination of the Nephite community under the leadership of the first King Mosiah and the Mulekites in the Land of Zarahemla as noted in Omni 1:15-19 around 300 BC.  Here we have two smaller communities combining to form one larger community.  It is interesting that King Mosiah from the smaller Nephite community became the king over all the Nephites and Mulekites but this is another discussion for another day.  

Sorenson Book of Mormon Geography Map

In John Sorenson’s Mormon’s Codex he proposes that the modern day site for the ancient Zarahemla would be Santa Rosa Guatemala in the central depression of Chiapas.  The area and timing of Santa Rosa fits the Book of Mormon’s description and history of Zarahemla.  It was a small society that was influenced by the Olmec which is exactly what would be expected if the Mulekites had been influenced by the surrounding culture of the remaining Jaredites when they arrived.  Its history technically dates back to 1000 BC so when the Nephites combined with the Mulekites they are entering into an community that already has an existing structure but the history of Santa Rosa show signs of further development during the late Preclassic time period.  

It is during this growth time period that Sorenson notices an interesting occurrence on one of the temple mounds from that area. He quotes Agustin Delgado (Delgado, Agustin. Archaeological Research at Santa Rosa, Chiapas and in the Region of Tehuantepec. BYU, New World Archaeological Foundation. 1965, p. 79) who said:

"The plaster floor continued in both trench extensions. In contact with it, both above and below, was a thin layer of gravel. That below was of different natures to either side of the medial line of the temple. To the north it was composed of larger fragments of broken stone, while to the south it was natural gravel. The difference was probably due to different sources of material." (Delgado 1965, p. 29).

Another archaeologist working at Santa Rosa expanded the analysis of this unusual gravel sub-floor: "To the north the gravel was broken and to the south it was rounded. I supervised that excavation and, upon noting the difference, carefully searched the gravel, finding no mixture whatever. Not only does the difference suggest two sources of materials but it may be taken to imply two separate groups, each working on its section. Further, the medial line runs roughly east-west." (Brockington, Donald L. The Ceramic History of Santa Rosa, Chiapas, Mexico. BYU. New World Archaeological Foundation. 1967, p. 60-61.)

So with the findings of Delgado and Brockington as noted above, the sub-floor contained two different types of gravel that were separated by a north/south medial line and with the south gravel being a rounded type of gravel and the north gravel being a broken edgier type and upon his supervision he found absolutely no mixture in these types of gravel between the two groups.  Brockington concludes that may imply that two separate groups worked on this section of the temple mound.  This would seem to be a possible confirmation to Takeshi Inomata’s research.  Both of which also fit well with a Book of Mormon setting for the combination of the Nephites and Mulekites or people of Zarahemla.  It will take more time for more of Inomata’s findings to be published and available to the general public and these may shed more light on other ways that these migrating foraging groups combined and may also bring to light interesting insights in to other groups in the Book of Mormon that later combined such as the People of Ammon and the Nephites, Zoramites and Lamanite populations as well as smaller Nephite dissenters and Lamanites.  We will have to stay tuned for more. 

Divine Kingship in Mesoamerica and the Book of Mormon

Weights and Measures from the Old World to the New

"Laws of Eshnunna" tablets found at
(Tell Harmal) Baghdad, Iraq.

The early stages of the Nephite civilization began with a population of more or less around 50 people.  It is assumed that due to the difficult process and circumstances the time allotted in getting from the old world to the new that this would be enough to deculturalize this small group of refugees.  If that was indeed the case by the time they arrived from Jerusalem to what has been assumed was somewhere in Mesoamerica (possibly southwestern Guatemala) shortly after 600BC than within a few hundred years they had become a very cultured civilization through mixing with the indigenous population.  By 82 BC they had established a form of government consisting of judges and a court system with laws and regulations for the Nephite civilization.  This same level of sophistication was incorporated all the way down to a monetary system of weights and measures of goods designed for barter and daily wages.  It states in Alma chapter 11 the names of the different weights and measurements of gold, silver, barley and other grains and how they coincide for daily use.  These names and measurements were established by the Nephite king at the time named Mosiah.

Other old world ancient civilizations appear to have used a similar code of conduct for their wages and barter system.  This can be seen in the "Laws of Eshnunna" which consists of two tablets found at Shaduppum (Tell Harmal) Baghdad, Iraq.  They were unearthed in 1945 and 1947 and are copies of an older source that dates back to 1930 BC. Similar to the barter system established among the Nephites the Laws of Eshnunna allowed people to deal confidently with barley, silver, oil, lard, wool, salt, bitumen and different forms of copper.  Both appear to have been instituted by kings and established daily wage value as well as penalties. 

Because the Laws of Eshnunna predate the Book of Mormon by over 1300 years some antagonists would be quick to call for more evidence like this dating to Book of Mormon timeframes (600BC-400AD).  Although less than 2% of all known ruin sites in Mesoamerica have been excavated we do have some promising leads of archaeological evidence especially in the area of a site known as El Zotz.  El Zotz is a Mayan archaeological site in Guatemala just west of Tikal.  In 2010 Stephen Houston of Brown University led the excavation of a tomb that roughly dated between 350-400 AD.  According to partially deciphered hieroglyphics on the tombs walls the occupants name translates into "Red Turtle" or "Great Turtle".  Inside the tomb were found many relics and objects.  Of particular interest was a pile of 15 hematite cubes or ingots precious pigment.  Kristina Cheung, in her peer review of the findings entitled, "Inferring Ancient technology and Practices of the Elite Maya Kingship Through the Application of Materials Engineering Characterization Modalities" states the following,

Hematite Ingots found in tomb at El Zots Guatemala
(top right hand corner)

"The specular hematite ingots (15 of them) found at this archaeological site are the first of this quantity and form to be recorded in the Maya region.  The pigment is not indigenous to the area, which confirms that these ingots must have been imported from other parts of the Maya area such as central Mexico.  The scarcity of the pigment ingots is the most likely due to their status as valued trade objects."

Stephen Houston himself stated, "I would also note what came as a great surprise to me was the presence of balls of basically cubes of precious imported pigment which was remarkably uniform in height and these appear to be literally a kind of trade ingot of a precious substance that's been heaped like so much gold in a Swiss Bank vault in the corner of the tomb.  And it's some of the first evidence we have ever seen of systems of measurement used by traders in the Maya lowlands."

So these precious hematite uniformed sized ingots appear to be some of the first evidences we have of a uniform system of measurement that would have been used by traders throughout the area when dealing with specific materials.  Future excavations throughout the area will hopefully be able to support these findings.  This would line up great with the claims quoted above by King Mosiah in the Book of Mormon  and would have been something that would have been considered ridiculous by naysayers of the Book of Mormon at the time of its translation in the early 1800's.  It goes to show that with a little time and patience things that at one point may have seemed outlandish such as a civilization in the new world that was on a level of sophistication that it would allow for it's own monetary system, may not be as absurd as once thought.  In fact it seems to be logically right on target with the original suggestion of the Book of Mormon.   

Cortez, the Aztecs and Judges in The Book of Mormon

Aztec Marketplace

I want to post this interesting little tid-bit that I had stumbled across from John Sorenson a while back but for one reason or another I haven't put anything together for it. Of the many interesting parallels that can be found between the cultures of the Mayans and Aztecs when compared to those of the Nephites and Lamanites found in the Book of Mormon it is the interesting but often overlooked quick convergences like this that I really love.  It is as follows,

"Of the many other areas showing parallels to the Book of Mormon, consider the Mesoamerican justice system.  John Sorenson explains, (Images of Ancient America: Visualizing Book of Mormon Life, (Provo, Utah: Research Press, 1998), p. 116):

 "One of the primary duties of a ruler was to settle disputes among his people.  Sometimes that could be done by him personally, but in a population of much size, he would not have time to deal with every conflict.  Judges were delegated to carry out that duty.

Hernan Cortez

Cortez , for example, described the situation at the great market in the Aztec capital: "There is in this square a very large building, like a Court of Justice, where there are always ten or twelve persons, sitting as judges, and delivering their decisions upon all cases which arise in the markets." [Fernando Cortees:His Five Letters of Relation to the Emperor Charles V, ed. and transl. Francis A. MacNutt Mexico: Rio Grande Press, 1977) 1:259] In public assemblies, the Spaniards observed native police officers with pine cudgels (a short stout stick used as a weapon) who enforced order if required to do so by the authorities."

In the Book of Mormon Mosiah 29:25 it speaks of the time when the king of the land Mosiah proposes that a judge system with a Chief Judge at their head should be installed because unrighteous kings lead their people into sin.  The time keeping from this point on is referred to as the first year of the 'reign of the judges' continuing from the forward to the 2nd,3rd, and 4th year of the reign of the judges and so on. 

"Therefore, choose you by the voice of this people judges, that ye may be judged according to the laws which have been given you by our fathers, which are correct, and which were given them by the hand of the Lord."

In Joseph Smiths time the Native American cultures were looked upon as a savage and primitive people hardly capable of putting together such a complex society that composed of markets, merchants, judges and different classes of citizens as was later found in Mesoamerica.  Although it was during Joseph Smiths lifetime that the knowledge of Mesoamerica spawned, it was still in its infancy when the Book of Mormon was translated. Meaning that this is another direct hit for the Book of Mormon.


 

The Ancient and the Academic Hugh Nibley’s Teachings, Dealings and Understanding of the Hopi

I am posting a link to an article I wrote a while a go for the Book of Mormon Archaeological Forum entitled, 'The Ancient and the Academic Hugh Nibley’s Teachings, Dealings and Understanding of the Hopi".  Its a great read and I had fun collecting the material that I used to put this together.  It is a collection of three of my favorite subjects, the Hopi, Hugh Nibley and the gospel. I have posted the link below.  I hope you enjoy it and please feel free to leave me any feedback.  Thanks!


http://www.bmaf.org/node/451
 

Since I've Been Gone

Picture from Mark's Blog of Jadeite item plaque -
masks & ceremonial knife from Guatemala

I would like to apologize that I haven't been able to post very much research here lately.  I have been extremely busy with work, my artwork, Book of Mormon research, and my children's soccer games (in no particular order).  With that said I have a remedy for the situation.  I promise I will be posting much more in the very near future.  I would also like share the blog of a friend of mine Mark Cheney.  His blog is called "The Book of Mormon & My Maya Travels & Collection"  Its a fascinating blog and his collection of items insights and the pictures he shares are truly priceless to those of us who can't get enough of this stuff. 



He has contributed multiple articles through BMAF.org (Book of Mormon Archaeological Forum) and is also the author of novel entitled "Mark of the Jaguar, A Book of Mormon Adventure In The Land of the Maya"  Listen to the description of this novel and tell me you're not intrigued!!!!

"MARK OF THE JAGUAR, a landmark novel, a unique Book of Mormon adventure AFTER 421 A.D. and before Columbus! Based on real archaeological finds in Mesoamerica, the land of the Maya, this tale follows a young man as he is trained as a shaman, healer, scribe and stonecutter, as he accepts the challenge given by his old mentor from his death bed. Yax Kan will do what is needed to find the truth about Kukulkan, the white and bearded god represented by the feathered serpent. Who is he? Is he worthy of worship - even to the point of human sacrifice? Come join Yax Kan in some life-changing experiences that will thrill and delight!"

I have included the like to his blog and would advise following him as I have.  I promise you will not be disappointed! I have also included the link to his book, "The Mark of Jaguar" below.  Please follow him and don't be shy on sharing his posts with your friends and family via Facebook or email. 



Author House Bookstore Link for the Book:
http://bookstore.authorhouse.com/Products/SKU-000732724/MARK-OF-THE-JAGUAR.aspx

Link to Marks Blog:
http://mayacollection-cheney.blogspot.com/

Link to one of Marks articles on BMAF.org entitled, "Samabaj, The Underwater Village In Lake Atitlan and the Book of Mormon":

http://www.bmaf.org/sites/bmaf.org/files/image/samabaj.pdf

Some ruins from Samabaj in Lake Atitlan

 

Ammon and the Monsters of Mesoamerica

Ammon before King Lamoni

This post is in regards to an idea that crossed my mind while doing some family scripture study and reading about Ammon in Alma 19:26 which states:

"But others rebuked them all, saying that he was a monster, who had been sent from the Nephites to torment them."

The story line is when Ammon is preaching the gospel to King Lamoni and his family and they all fall into a trance including his wife the Queen, servants as well as Ammon while either retaining a remission of their sins or being overwhelmed by the Holy Spirit.  It is during this scenario that Abish a servant of the Queen draws the communities attention to what has happened in the confines of the King's home.  When people gather to see what has happened many say because the King allowed Ammon a Nephite (their sworn enemies) among their community, others say it is because King Lamoni killed his servants whenever they lost his sheep at the waters of Sebus.  At one point some people refer to Ammon as the Great Spirit or as someone who was sent by the Great Spirit and others referred to him as a monster that had been sent by the Nephites to torment the Lamanites.  As I have mentioned numerous times in this blog, I tend to look for hints of Mesoamerica in the text of the Book of Mormon.  I couldn't help but wonder if the use of the word "monster" is referring to something similar to the Mesoamerican or Mayan belief in monsters or creatures?



Actun Tunichil Muknal cave in Belize

In Mesoamerican religions and folklore the belief of monsters is very common place.  A monster could be anything form the Hauy Chivo which is a legendary Mayan creature that is half-man half-beast who is often noted as a sorcerer or shaman with the ability to transform himself into a supernatural animal (also known as a Nagual or Shape-shifter) to the Vision Serpent who was a religious symbol used by the Maya to describe a vehicle by which the sun, starts and the moon would cross the heavens (often associated with Quetzalcoatl).  There are many types of monsters that are associated with mountains or caves and their ability to bring those who enter to a sacred area.  There are many cave entrances that have been carved to have the face of a monster or being, usually with the cave's entrance being the creature's mouth.  Water was also commonly associated with caves or mountains so it was also considered to have spiritual significance.  Cenotes are pits or sinkholes that expose ground water and are commonly used as places of sacrifice.  Anthropologists James E. Brady and Wendy Ashmore had this to say about the use of caves and cenotes as places of implication,

"Desire to be near the sacred has influenced Mesoamerican settlement.  Mountains and caves were important elements in Mesoamerican creation myths.  Mesoamerican belief systems link water to fertility and mountains give flowing water and rainfall through caves.  Accordingly, these natural features were considered sacred and were sought out by Mesoamerican migrants looking for a new home.  A cave could be considered an axis mundi if it marked the center of a village.  The Late Post classic site of Mayapan incorporated several cenotes into its ceremonial groups and the Cenote Ch'en Mul is at the site core.  At Dos Pilas house platforms were often in front of cave entries and the tunnel went beneath the platform."

As noted above there were ties between these caves associated with water or cenotes that were common as a spiritual place or an axis mundi, a place where the heavens and underworld meet this world.  This creating a place where the unexplained or mythical beings or creatures could be accessed.  This is seen with the Hopi sacred Kachinas and the sipapuni which is a hole to the underworld.  Could the Lamanites actually have held the water of Sebus as a ceremonial place or axis mundi where a deity or monster such as Ammon could surface?

The waters of Sebus were a place where the Lamanites took the kings flocks (and I suppose other Lamanite flocks) to get water and graze.  It was at these waters of Sebus that Ammon first displayed deity like attributes when he slayed Lamanites who attempted to scatter the kings flocks by using only his sling and some stones.  He then smote off the arms of any of those who attempted to confront him in their anger with his sword.  It was such an astonishing feet that his fellow servants saved those smitten arms to display to the King as a show of Ammon's power.

It was common practice among the Lamanites to attempt to scatter the flocks in this ways as if it were a game of chivalry according to Alma 18:7 which states,

"Now it was the practice of these Lamanites to stand by the waters of Sebus to scatter the flocks of the people,  that thereby they might drive away many that were scattered unto their own land, it being a practice of plunder among them."

With the above referenced information I ask is it plausible that those of the community who had gathered and witnessed the things that had happened to the King and his family, including his servants and Ammon, could they be referring to Ammon as a "monster" in the sense of  Mesoamerican terms of a "monster" or supernatural being who may have some association with an axis mundi at the waters of Sebus?  It could make sense in a Mesoamerican setting.  I suppose if we had more information about the waters of Sebus such as where it's headwaters existed (possibly from a cave or a mountain) and any other settings or uses for the waters such as a place of ceremony or sacrifice (or other games of chivalry) as cenotes were commonly used for, then we could obtain further clarification or if the use of the word "monster" were more frequently used in the Book of Mormon than we could reference this with stronger ties.  Until then I offer this as an area opened for further thought and discussion.



 

Book of Mormon Names in Saudi Arabia

Old City al-Ula Saudi Arabia

The vast majority of my blog posts deal either with a Mesoamerican setting for the Book of Mormon on in regards to insights or evidence given for the Book of Mormon when compared to the culture and ceremonial practices of the Hopi.  This post will differ to some degree with a the focus devoted to the earlier chapters of the Book of Mormon, or in particular to the early setting of the Book of Mormon in the deserts of Saudi Arabia and the early travels of Lehi and his family .  This post is influenced by the research and scholarship of George Potter, Richard Wellington and that of Lynn and Hope Hilton.  As I have stated in previous posts I have enjoyed some of the insights and conjectures given in George Potters DVD's "Discovering Lehi's Trail" and "The People of Lehi" both of which can be purchased on his website www.nephiproject.com. In these documentaries and some of the research papers completed by Mr. Potter he shares some interesting insights on Book of Mormon names found throughout the trail taken by Lehi and his family into the desert on the way to the land of Bountiful.  This trail for the most part is known to historians as the Frankincense Trail. 

When Lehi and his family (this included Ishmael and his family as well as Zoram) started their journey into the wilderness, heading south from Jerusalem they shortly found themselves in   Northern Arabia at the head of the Frankincense Trail around the 6th century BC.  This area is known as al-Ula or Dedan which was the capital city of the Lihyanite Empire.  It is theorized that Lehi and his family spent time in this area preaching the gospel during their wandering.  We know that they did preach the gospel according to D&C 33:7-8.  So the idea is that descendants of some of the converts of Lehi and Nephi named the empire in honor of these great leaders and teachers.  It was common to name tribes or communities after local heroes or traditional elite figures so this theory does fit a historical setting.  Potter notes that Dedan was part of the Frankincense Trail that was known and used from the time of Ramesses II (2nd Millennium B.C.) to Mohammed (6th Century B.C.) It is precisely in the Dedan area that would have been considered the more "fertile parts" which is the course Lehi and his family traveled.

Potter points out that the name Lihy was also carried through the Lihyanite kings quoting Dr. Al-Anary who wrote, "Lihyanite inscriptions were found along the trade routes in Tayma and Al-Fau (approximately 1,000 miles).  In Tayma, a black obelisk mentions, "Fadju, shahro bin Malik Lihyan", son of the king of Lihyan" ('an' makes a word plural in Arabic).  Pliny, who died in 19 A.D. referred to the Gulf of Aqabah as the "Gulf of Laeanitie."

Lihyanite Inscription that includes the name 'Sam'

The Hiltons discovered and noted that the name 'Nafy' is used as a personal name on a 3rd-4th century tomb by al-Ula.  In 2004 another Lihyanite inscription in the same valley of al-Ula included the name of 'Sam'.  Potter then points out a thought provoking insight into the name of Sam being found in Arabia.  He states that the Hebrew version of the name Sam is 'Samuel' and the Arabic version is 'Sami' but the Book of Mormon pronunciation is exactly the same as the Lihyanite version 'Sam'.  He also noted that another Lihyanite inscription of the name 'Sam' is displayed on the National Museum of Saudi Arabia with the Smithsonian National Museum of Natural History website.  Potter finishes by pointing out that no westerner had visited the land of the Lihyanites until it was discovered by Charles Doughty in 1876 approximately 46 years after the Book of Mormon had already been translated by Joseph Smith.  Once again there is no way Joseph could have known that these names were in common use in modern day Saudi Arabia exactly were the Book o Mormon says they would be.  So I add this as one more insight that leads to the plausibility of the Book of Mormon, as well as another area of interest for future research and scholarship.