Sacred Bundles In Mesoamerica And The Book Of Mormon

[Olavarria]

Scenes from Codex Boturini

Sacred bundles, which generally contain the ritual paraphernalia of a cult, were among the most sacred object of the Aztecs, and some of the other Mesoamerican peoples, as well as the Plains and Pueblo Indians. There where individual bundles held by priest-shamans, and there were institutional bundels held by tribes, clans, ceremonial organizations and villages. The institutional bundles were brought by the tribe on it's migration to the present locale and formed the focus of the group's commonality"(1)

"The textual histories that record the Mexica migration often mention the presence of Huitzilipochtli's sacred bundle and its importance in directing the progress of the journey. The bundle(tlaquimilolli) of Huitzilipochtli appears throughout the pictorial migration in the Codex Azcatitlan" as a man's head, topped by a humming bird head.(2). Huitzilipochtli's sacred bundle was supposedly passed on through the generations and was spirited away from it's temple when the Spanish conquered Mexico(3).

In the Codex Boturini, the Aztecs migrate from the island of Aztlan and settle in Culhuacan; "they build a rude shrine to their tribal god, from whose mouth rise speech scrolls to mark Huitzillipochtli's instructions to the tribe. Throughout the migration, the image and insignia of Huitzillipochtli are manifest as a sacred bundle" carried by the teomamas, god bearers. After the Aztecs are driven from Culhucan, they brought the sacred bundle with them,with men women and children floating across on makeshift rafts(4). "Once on the opposite shore, the bundle of Huitzilipochtli appears unwrapped to reveal the hummingbird effigy of the god"(5)

The Popul Vuh describes how Co Caib, Co Achutec and Co Ahau left the counsel of their older and younger brothers, promising they would not die on their journey, "passed over the sea", arriving in the East(6). It is there that they went to "receive their lordship"(7). They received:

"Canopy and throne, Bone flute and drum, Shining Black Powder and Yellow Stone, Puma Paws and Jaguar Paws, Head and Hooves of the Deer, Armband and Snail Shell Rattle, Tobacco Guard and Food Bowl, Macaw Feathers and Snowy Egret Feathers"(.

The Popol Vuh says that these objects were brought back when they returned, and that they brought the "writing of Tulan from the other side of the sea" and these described the "many things which had been invested"(9). These objects and paintings gave the Quiche the right to rule, received from the "Toltec" Lord who had the proper authority. The writings were likely the record of the transaction, to be used as proof of their newly-acquired legitimacy. When they returned, bearing the emblems of lordship their people rejoiced. These emblems were then carried by the Quiche as they migrated from place to place, before finally settling down.

From these two examples we can see that the sacred bundles:provided legitimacy for the current ruler by connecting the ruler's authority to past authority, acted as a conduit between gods and men through which the god could communicate to his people during the tribe's nomadic beginnings,were sometimes accompanied by sacred writings and were passed on from generation to generation.

The Book of Mormon peoples also had this sacred bundle tradition. The Nephite sacred bundles were: the brass plates, Liahona and sword of Laban. These three items meet all four of these criteria. The Liahona, sword of Laban and brass plates were passed down through the generations of Nephite rulers and priests.

Nephi, the lineage founder, was the original custodian of these three objects, even wielding the sword of Laban in his people's defense(Jacob 1:10). These objects were eventually passed on to King Benjamin, who also wielded the sword of Laban(W of M 1:13). When King Benjamin stepped down and gave up the throne to his son Mosiah, he passed on these three sacred objects to him(Mosiah 1:16). These three items legitimized the Nephite kings by connecting them to the original "Nephi" from whome they derived their authority(Jacob 1:11). The kings were "Nephi" because they had Nephi's sacred instruments. These sacred instruments were eventually given to Alma, a chief judge and high priest and he gave them to his son Helaman,the highpriest(Alma 37). Helaman turns the "sacred things" over to Shiblon(Alma 63:1). Shiblon gave the "sacred things" to his son Helaman, who would be chief judge over the people(Alma 63:11, Helaman 3:20).

So important were these sacred objects to the Lehites that the Lamanites claimed that Nephi stole the rulership of the people "out of their hands"(Mosiah 10:15). He robbed them by taking the "the records which were engraven in the plates of brass"(Mosiah 10:16). It wasn't bad enough that he usurped the rule of the people from his older brothers, but that he took the emblems of that rulership with him(2 Nephi 5: ,12, 14, 19). One of these objects, the Liahona, guided the Lehites during the initial nomadic stage of their culture and facilitated communication with God.

The Liahona was a device of "curious workmanship" that was prepared by the Lord so that the Nephite/Lamanite lineage founders could find their way through the wilderness, it literally pointing the way to the most fertile parts of the land(Alma 37:38-39). The Liahona also caused that God's messages would be written upon the ball, messages which had even chastised the lineage founders for their wrong doing during the migration(1 Nephi 16:25-29). The Nephite sacred bundles were Liahona, sword of Laban and brass plates for they: provided legitimacy for the current ruler by connecting the ruler's authority to past authority, acted as a conduit for the God to communicate with his people during the tribe's nomadic beginnings,were accompanied by sacred writings and were passed on by the kings and priests from generation to generation.

Sources

(1)Incarnations of the Aztec Supernatural: The Image of Huitzilopochtli in Mexico and Europe- Page 25 by Elizabeth Hill Boone

(2) ibid.

(3) ibid.

(4) ibid.

(5) ibid.

(6) Popol Vuh: The Mayan Book of the Dawn of Life - Page 179,by Dennis Tedlock. This isn't my original source translation, but it contains the same things. Compare them and you will see.

(7) ibid.

( ibid.

(9) ibid.

[Asaph]

I greatly enjoy anything that has to do with Mesoamerica and the Book of Mormon peoples. Thanks!

Asaph

[Brant Gardner]

The idea of a sacred bundle representing a connection to past authority/lineage is similar to the way the brass plates/liahona/sword of laban were used. The form is different and the nature of the contexts and connections are different. The Nephite sacred emblems are similar to the European crown and sceptre as well, and perhaps even closer to those.

In some cases, the Mesoamerican sacred bundle was the god who traveled with them. In other bundles there were other objects carried together, but representing a supernatural connection to the past and to the tribal definition.

[Olavarria]

The idea of a sacred bundle representing a connection to past authority/lineage is similar to the way the brass plates/liahona/sword of laban were used. The form is different and the nature of the contexts and connections are different. The Nephite sacred emblems are similar to the European crown and sceptre as well, and perhaps even closer to those.

In some cases, the Mesoamerican sacred bundle was the god who traveled with them. In other bundles there were other objects carried together, but representing a supernatural connection to the past and to the tribal definition.

Yes, I was also thinking of that orb the Queen of England held during her coronation. BTW, I have benefitted much from your studies in the BoM. Both you and Gee(BoA) are very similiar in that you stay away from parallelomania and focus on specific times and places, and mostly limit yourself to those times and places that the BoM and JSP come from. This is superior to the wide, over arching search for similiarities common to "parallelomania". It's forced me to abandon 90% of what I usto post on this board. It gives you fewer "hits", but the ones you do get are stronger.

[consiglieri]

In some cases, the Mesoamerican sacred bundle was the god who traveled with them. In other bundles there were other objects carried together, but representing a supernatural connection to the past and to the tribal definition.

This aspect puts me in mind of the ark of the covenant, which represented in a rather real way I think to the ancient Israelites the presence of God who traveled with them, inside of which were the tablets, Aaron's rod that budded, and a pot of manna; all of which could be considered as representing a supernatural connection to the past and to the tribal definition.

What do you think, Brant?

All the Best, and a Happy Thanksgiving!

--Consiglieri

[Brant Gardner]

This aspect puts me in mind of the ark of the covenant, which represented in a rather real way I think to the ancient Israelites the presence of God who traveled with them, inside of which were the tablets, Aaron's rod that budded, and a pot of manna; all of which could be considered as representing a supernatural connection to the past and to the tribal definition.

I suspect that almost all cultures keep mementos of the past. The more important the connection between object and history, the more important the object. An old gun is interesting. An old gun that fired the shot that killed Lincoln (for example) would be much more interesting. I keep things that were my father's because they are a tangible evidence of an intangible memory.

The urge to create symbols of power and transfer them as a witness to transferring the power would seem to be pretty normal (and widespread) humananity.

[Beowulf]

There are three Sacred Objects in Japan, too. Supposedly handed down from Ameterasu herself.

I do not know if the Three Objects are originals, but even if they are copies, they are remarkably old and really do exist, at Ise Shrine (I was a missionary in Ise city, an amazing experience...).

Beowulf

[poulsenll]

I just attended the International Olmec Symposium held here at the University of Texas. The last one was held about 10 years ago. One of the main topics of the symposium was the use and development of Sacred Bundles among the Olmec. E Kent Reilly presented a paper on the Cascahol Block

http://news.nationalgeographic.com/news/bi...s/87819815.html

He demonstrated that it was in all probability a record of the contents of a Sacred Bundle and that the glyphs represented real objects kept in the bundle. In addition to the sacred nature of the bundle, it was pointed out that traders also used bundles and would open them and spread the contents out in a ritual pattern in order to open negotiations for trade.

John Clark was there as well and had good things to say about these concepts. Since I had the opportunity to pick him up from the airport, we had a few moments to talk about the BofM and geography but did not go into any detail.

Larry P

[Olavarria]

Thanks Pauk and Brant.

The thing that concerned me was the possibility that saced bundles don't go back to pre-classic times; but since it appears that the Olmec used them it appears that they do.

Like Brant, I would agree that almost every culture has some kind of relic preserving tradition. The thing I find interesting about the Huiqilipoztli sacred bundle and the Liahona is that both bundles communicated with the carriers during their nomadic phase. The biggest difference is that the Aztec sacred bundle seems to be the god itself, or a physical manifestation of the god, where as the Liahona is a gadjet.