Mormons Codex

[cursor]

I asked Dad (via email) today, "Are you to page 200 yet in your proofreading?"

He very positively responded, "I’ll be past 550 today!"

Dad said this morning, "Finished with examining 803 pages of galley proofs. Whew!"

[cursor]

Dad told me today, ""the trouble with retirement is that you never get a day off ..."

[ edit: I'm told that's a quote by Abe Lemon, former college basketball coach. ]

Edited April 30, 2013 by cursor

[poulsenll]

Dad told me today, ""the trouble with retirement is that you never get a day off ..."

aint that the truth?

Larry P

[cursor]

... a teaser ...

Summary of Mormon's Codex: An Ancient American Book

John L. Sorenson

2013

Conclusion

In the first chapter of this book I stated the intent was to demonstrate that the content of the Book of Mormon parallels what one could expect of a document produced by participants in early Mesoamerican civilization. The intervening chapters have shown that what scholars have discovered about the history and culture of that area and what the Nephite record shows are clearly talking about the same social events or processes at many points. Some 400 correspondences discussed at length in the text of Mormon’s Codex: An Ancient American Book agree with what is now known about Mesoamerican history, situations, or allusions.

How could the Nephite volume accurately report in so many instances facts that correspond to the ancient Mesoamerican situation? It is not rational to suppose that mere coincidence accounts for such extensive similarities. The parallels are too striking and too sweeping to allow that casual explanation.

The question of who wrote the Book of Mormon has been answered by some observers by supposing that young Joseph Smith manifested unique creativity in bringing forth the volume. Literary critic Harold Bloom considered Smith a “religious genius,” as though that label explained how he was able to dictate an intricately plotted book of 270,000 words in less than 75 days (without revising the manuscript). Others have thought that Smith melded together notions about American Indians common on the western New York frontier in the 1820s with language borrowed from the Bible to come up with the Book of Mormon. Another explanation has been that someone more literate than he produced the manuscript of the Book of Mormon, which he pirated. No such facile interpretations can account for the presence of so much of Mesoamerican culture and history that this book has pointed out. How could even the greatest savant of the early 19^th century, let alone a marginally literate, young frontier farmer, Smith, have produced a volume so rich in Mesoamericana? Even now, in the 21^st century, the best-informed scholar could not produce such a book, let alone actively dictate it. No one archaeologist controls enough reliable information on the ancient civilization to get so many details right. The information such a feat would require was not known even to the best experts until recent decades, and then only in scattered fashion.

Any idea that Smith could have been acquainted with some abstruse body of secular knowledge about antiquity is absurd. One of his close collaborators, David Whitmer, said of him, “Joseph Smith was a man of limited education and could hardly write legibly.” His wife, Emma Hale Smith, said after her husband’s death, “Joseph Smith could neither write nor dictate a coherent and well-worded letter, let alone dictating a book like the Book of Mormon.”

Only one explanation for the Mesoamerican content is plausible—that the cultural and physical data connecting the archaeological and geographical record and the book’s text was because that that record was actually written by a native Mesoamerican, who probably lived in the fourth century AD. Furthermore, the historian/editor who produced the volume had to have been an eyewitness of some of the events recorded and of the particular geographical setting where the actions recounted in the book took place.

How that record reached New York state and Smith’s hands, and how he translated it, are, of course, questions scholars may still struggle to answer, but they pale compared to the question of how the original work came into being.

The only form in which such a record could have come forward is that of a native Mesoamerican book or codex. We do not have access nowadays to the original “gold plates” that Smith claimed to have and to display, but some descriptions of that record make its form sound like that of a Mesoamerican codex.

According to Smith’s own statement, a heavenly messenger appeared to him multiple times during the night of 21-22 September 1823 when he was 17 years of age. He told him that near his home in western New York state there was “a book deposited, written upon gold plates, giving an account” of “former inhabitants of this continent.” If he was faithful to instructions, the personage continued, he would be able to obtain, translate, and publish it. During subsequent annual visits over the next four years the same messenger instructed him further. At the end of that time he in fact obtained the record. It was accompanied by a unique device, “interpreters,” which he was to use in translating the record, “by the gift and power of God.” Individuals who examined the plates intimately said that its thin metal plates contained “engravings” that had “the appearance of ancient work.”

There are very few descriptions of what the markings on the plates looked like. The most detailed description of the source comes to us secondhand from Charles Anthon, a professor at Columbia College (later University) in New York City. In 1828, as Smith was beginning to translate the record from the gold plates by using the “interpreters,” he made a copy of “a considerable number” of the “characters” from the record. This copy, along with Smith’s translation of it, was given to an associate, Martin Harris, who took the documents to New York City to Professor Anthon with the aim of confirming the antiquity of the characters and the accuracy of Smith’s translation. Although there are conflicting accounts of what the professor told Harris during their interview, upon his return to his home in western New York, Harris was satisfied enough that he agreed to mortgage his farm to pay the $5,000 cost of printing the Book of Mormon.

Years later Smith’s critics asked Anthon for his version of what transpired during Harris’s visit. Two letters by him contain our best description of the material that Harris displayed. In an 1834 letter the professor recalled he was shown a paper that,

. . . Was in fact a singular scrawl. It consisted of all kinds of crooked characters disposed in columns, and had evidently been prepared by some person who had before him at the time a book containing various alphabets. Greek and Hebrew letters, crosses and flourishes, Roman letters inverted or place side-ways, were arranged in perpendicular columns, and the whole ended in a rude delineation of a circle divided into various compartments, decked with various strange marks, and evidently copied after the Mexican Calendar . . . but copied in such a way as not to betray the source.

In 1841 Anthon wrote to a different correspondent:

The characters were arranged in columns, like the Chinese mode of writing . . . . Greek, Hebrew and all sorts of letters, more or less distorted, . . . were intermingled with sundry delineations of half moons, stars, and other natural objects, and the whole ended in a rude representation of the Mexican zodiac.

Nothing from Mormon sources describes the appearance of the original text.

Taken together the descriptions of what was engraved on the plates are suggestive of what someone might say after a naive perusal of a Mesoamerican document---perpendicular columns of “singular characters,” “natural objects,” segmented circles, etc.

As many as two dozen individuals saw and/or actually examined the metal plates in Smith’s possession. According to these witnesses he unquestionably had a set of thin sheets of metal bound together with metal rings.

According to the record itself the text was all but completed by Mormon, an inhabitant of, apparently, the Mesoamerican isthmus area in the fourth century AD. Anticipating his own death the historian Mormon passed the record to his son Moroni₂ who survived him by more than 35 years; he was the last known survivor of his people. To all appearances Moroni₂ moved the completed record to western New York state where Joseph Smith obtained the buried plates.

Given the content and form of the volume it may be appropriately called “Mormon’s Codex.” Supposing it is authentic, it constitutes the oldest and most extensive Mesoamerican codex known. Scholars engaged in the study of that civilization have the possibility, and even the responsibility, of studying this unique document as such a codex.

The record begins soon after 600 BC at Jerusalem in Palestine. Scholarly examination of that portion of the Book of Mormon that deals with the Old World has begun by a few scholars specialized in the ancient Near East. Two examples of their results are pertinent to the purpose of this book. A noted (non-Mormon) specialist on Old World religious documents known as the Pseudepigrapha, Dr. James Charlesworth, looked at the Book of Mormon because “there are many . . . important parallels between the Pseudepigrapha and the Book of Mormon that deserve careful examination.” Dr. Krister Stendahl, at the time dean of Harvard Divinity School, added,

I have applied standard methods of historical criticism, redaction criticism, and genre criticism [to the Book of Mormon]. From such perspectives it seems very clear that the Book of Mormon belongs to and shows many of the typical signs of the Targums and the pseudepigraphic recasting of biblical material . . . . It is obvious to me that the Book of Mormon stands within both of these traditions if considered as a phenomenon of religious texts.

This approach which allows the document to speak for itself, rather than prejudging it as merely an extraordinary 19^th-century devotional work, displays mature scholarship deserving of emulation by Mesoamericanists.

There is a related lesson for Mesoamerican scholars in the story of Dr. Michael Coe’s struggle to get the Grolier Codex accepted by professionals. The Grolier document came to light through “unauthorized archaeology” (that is, looting) in southern Mexico. After carefully examining it, Coe argued that it should be considered an authentic (late) Mesoamerican codex. Most orthodox archaeologists, however, at first considered it a fake, without giving it much if any scrutiny. Among the opponents was J. E. S. Thompson, the most famous Mayanist of the day, who wrote a scathing response to Coe’s proposal. With justified satisfaction Coe has told how the Grolier find was subsequently validated and widely accepted. He commented on “the irony of the whole business,” because if the codex had been found “while rummaging around in [Mexican] archives during the mid-nineteenth century, it would [have been] accepted by even the most rock-ribbed scholar as a genuine article.”

A key question in any dispute about a document’s authenticity is who knew enough to fake it? In the light of the evidence presented in this book, precisely that question that should be asked about the Book of Mormon. No sensible answer has been given about who the qualified author of Mormon’s Codex could have been.

But, some may object, the Book of Mormon is a “religious” book. How, they may wonder, can scholarly inquiry deal with a volume that is still seen by people today (millions of Latter-day Saints or Mormons) as spiritually significant? An obvious answer to that objection is furnished by Biblical scholarship. No religious book has stimulated more scholarly work than the Bible. Some has been carried on by Christian or Jewish believers, although nowadays probably a majority of ongoing studies come from scientific or humanistic researchers who hold no directly related religious beliefs.

From Mesoamerica we can draw another parallel. It is unlikely that any of the thousands of known Mesoamerican texts, on paper, leather or stone, is not in some sense “religious.” For instance, the Popol Vuh is a quintessentially religious source. Probably no “facts” in it are uncolored by Quiché Maya beliefs about the supernatural. Its text is arcane. Its “theology” and mythology are weird to most moderns, including virtually all Mesoamericanist scholars. Yet its text is combed assiduously by researchers for the light it confers on attempts to understand the ancient cultures of Mesoamerica.

One of the areas of scholarly concern has been the relation between the Popol Vuh and the culture history of highland Guatemala. One scholar, Dr. Robert Carmack, attempted to relate the Toltec people of whom the text tells to highland Guatemalan archaeology, but the results were indeterminate. He concluded that “small numbers of the Toltec ancestors must have [entered the area and] come in contact with large, autochthonous, well-established populations.” But the culture, language and genes of the intruders from Mexico “were apparently absorbed by the . . . much more numerous indigenous populations” over the centuries. Despite the fact that the details of the connections (i.e., “correspondences” in this book’s terminology) that Carmack found between the Popol Vuh text and archaeology remain indecisive, scholars agree that the Quiché notions and traditions in that text are of unquestioned relevance to understanding Mesoamerican civilization.

In the case of Mormon’s Codex the same manner of treatment might well prevail. Now that it is has been demonstrated that the Book of Mormon is a Mesoamerican document, it will only show sound scholarly sense to examine it closely for the information it contains about the ancient world.

Of course there are statements—lots of them—in the book that are puzzling to Mesoamericanist scholars. The same can be said about the Old Testament in relation to current understanding of Syro-Palestinian archaeology. Yet Professor Dever (see Chapter 2), while granting that many details in the biblical history of Israel cannot now be squared with the current archaeological model—as though that were the final word—insists that “this [people] Israel, must not be written out of history.“ Meanwhile the findings of archaeology continue to reduce the apparent disjunctions. Most of the “convergences” which Dever pointed out between archaeology and the Biblical text depend upon knowledge from fairly recent excavations and the reinterpretation of old finds. I imagine he would not be surprised if 20 years from now a much larger corpus of decisive convergences between the two sources had become visible.

Archaeologist John E. Clark has pointed out a similar trend in the relationship between Mesoamerican archaeology and scholarship on the Book of Mormon: “The trend over the last 50 years is one of convergence between the Book of Mormon and Mesoamerican archaeology. Book of Mormon claims remain unaltered since 1830, so all the accommodation has been on the archaeology side.” Mormon’s Codex carries that trend much further, consequently I say, in the spirit of William Dever, these Nephites must not be written out of Mesoamerican history.

The alternative interpretation of Mesoamerican culture history presented in this book differs at significant points from commonly accepted scholarly views, nevertheless, as the extensive documentation in the book shows, it follows established fact at salient points. To the extent that it presents a plausible framework, it becomes incumbent on all who are interested in the subject to weigh it as a potentially valid interpretation. From now on, Mesoamerican scholarly research should include careful examination of the content of Mormon’s Codex as researchers pursue the core history of Mesoamerican civilization.

For those who do not have a particular interest in Mesoamerica, they may still gain from what scholars have learned about the ancient world that can enhance their reading of Mormon’s book and broaden their picture of ancient American peoples and history.

From any perspective—the scholarly, the curiosity-driven, or the devotional—it may now be said with confidence that the Book of Mormon offers a unique window on the ancient world of Mesoamerica and that it deserves careful study.

(For full documentation of this material, including references to some 1200 sources, as well as 12 maps and a substantial number of relevant illustrations, refer to the original work, Mormon’s Codex: An Ancient American Book.)

[rockyroad]

It sounds like Deseret Book will publish Mormon's Codex. Correct?

[cursor]

Yes, that is correct.

[danielwoods]

In the third paragraph... might need a "not" instead of "no"

"No one archaeologist controls enough reliable information on the ancient civilization to get so many details right."

[Okrahomer]

In the third paragraph... might need a "not" instead of "no"

"No one archaeologist controls enough reliable information on the ancient civilization to get so many details right."

No, I think it is fine as written. Another way of expressing the same thought would be: “No one single archaeologist controls enough reliable information on the ancient civilization to get so many details right.”

[cursor]

My dad tells me that "the print book [Mormon's Codex] is now in production!"

[cursor]

The previous message was based on a email received on July 5. Today's email reports, "the book will be in bookstores the first week in September, and I should have sample copies in my hands the week before that."

[cursor]

Digital rights are still being discussed, but the printed work will very soon be available through Deseret Book It appears that although digital rights to Mormon's Codex may be owned by Deseret Book, the reduced "Mormon's Codex—A Summary" may be digitally available through JohnLSorenson.com.

[cursor]

I just visited DeseretBook.com & searched for Mormon's Codex. Apparently DB has set the price tag at $60! jeepers creepers! I asked my dad if it was true. He said that "yes," and that the pricing was "a big disappointment."

[strappinglad]

Hay , that's only a dozen latte grandes , which you will need in order to read it all in one sitting.

[cursor]

Hey ... I think that you'll need more than that! =)

[canard78]

I just visited DeseretBook.com & searched for Mormon's Codex. Apparently DB has set the price tag at $60! jeepers creepers! I asked my dad if it was true. He said that "yes," and that the pricing was "a big disappointment."

Will there be a kindle version? And will it be the same price? What options are there on international shipping?

EDIT: Don't worry, just read this from earlier:

Digital rights are still being discussed, but the printed work will very soon be available through Deseret Book It appears that although digital rights to Mormon's Codex may be owned by Deseret Book, the reduced "Mormon's Codex—A Summary" may be digitally available through JohnLSorenson.com.

Edited August 4, 2013 by canard78

[cursor]

According to the very latest email interchange regarding Mormon's Codex—A Summary, permission has been granted by Deseret Book for it's release in digital format. Hence, it will be offered at JohnLSorenson.com in short order.

[cursor]

Within the next couple of days, I'll post at JohnLSorenson.com an 18-page introductory document called "Mormon's Codex: A Preview."

The attachment is a Preview of Mormon's Codex that I intend to circulate (for free) as a first notice of the book's publication. It is essentially similar to what I gave out at the FAIR conference a year ago, rewritten.

Edited August 13, 2013 by cursor

[cursor]

I was hoping the cover art would be and we get sneak peek....Oh well, Christensen will no doubt to a fabulous job.

I asked my dad about the cover art just the other day. I asked (08-02-2013):

Has James Christensen completed the work. Was he free to do whatever he wanted, or was some direction offered by you (or by Deseret Book)? I'd be curious to see what he came up with.

He responded:

We talked a little about what it might be like, but I left it up to him. He finished it long since, but I have not seen it. I am confident that he will have done a good job. I am not concerned, nor even very curious. I’ll just see it when I receive copies in four weeks or less.

[cursor]

Here you go ....

Mormon's Codex: A Preview

(

PDF download)

[canard78]

Thanks

[canard78]

Not nit picking as I'm enjoying the read. But there seems to be a typo on p. 4 (title and content don't match)

Writing Systems and Records

1. The skin color of some native American groups in Mexico and Central America according to early Spanish observers was virtually the same as European “white “ people. This corresponds to the Book of Mormon description of its Nephite population as (at least in part) “fair” as against the darker, more numerous Lamanites.

2. Artistic representations of individuals from ancient Mesoamerica patently show among them Mediterranean- or Near Eastern-looking folks, as well as Asians, Oceanians and Africans. Moreover, a minority of specifically Semitic people are seen to be one component among ancient Mesoamericans.

3. Mesoamerican art also represents men with substantial beards whose parallel in ancient times is almost exclusively with the Near East. Those representations are concentrated in the area in Mesoamerica where and at the times when Book of Mormon peoples apparently dwelt.

[cursor]

Thanks for nitpicking. =)

The error has been repaired ... and uploaded to replace the former.

The link above will download the repaired copy.

Please don't hesitate to further correct any errors.

[canard78]

Thanks for nitpicking. =)

The error has been repaired ... and uploaded to replace the former.

The link above will download the repaired copy.

Please don't hesitate to further correct any errors.

If we can forgive the prophet a couple of minor editorial tweaks then there's no problem for your dad either

[cursor]

Hey ... it's not his error. I am totally to blame.

[Robert F. Smith]

I just visited DeseretBook.com & searched for Mormon's Codex. Apparently DB has set the price tag at $60! jeepers creepers! I asked my dad if it was true. He said that "yes," and that the pricing was "a big disappointment."

Actually that is the going rate now for hardbound books of that size. I just bought such a book at Benchmark Books in SLC, and it was $60.