An LDS Guide to the Yucatán

By Daniel Johnson, Jared Cooper and Derek Gasser

Enjoy the priceless history of the Yucatan in an LDS way! Let the authors walk you through different sites as they describe each site's history, architecture, and possible cultures. In addition to current scholarship and historical facts about each location, An LDS Guide to the Yucatan gives Book of Mormon comparisons from site to site and practical advice for traveling and boarding. Enhance your experience with the Yucatan Peninsula in this picture-filled guide to ancient sites.

• Language: English
• Publisher: Cedar Fort Publishing & Media
• Release date: Feb 4, 2023
• ISBN: 9781462103331

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© 2012 Daniel Johnson, Jared Cooper, and Derek Gasser

All rights reserved.

No part of this book may be reproduced in any form whatsoever, whether by graphic, visual, electronic, film, microfilm, tape recording, or any other means, without prior written permission of the publisher, except in the case of brief passages embodied in critical reviews and articles.

This is not an official publication of The Church of Jesus Christ of Latter-day Saints. The opinions and views expressed herein belong solely to the author and do not necessarily represent the opinions or views of Cedar Fort, Inc. Permission for the use of sources, graphics, and photos is also solely the responsibility of the authors.

ISBN 13: 978-1-4621-0333-1

Published by CFI, an imprint of Cedar Fort, Inc., 2373 W. 700 S., Springville, UT, 84663

Distributed by Cedar Fort, Inc., www.cedarfort.com

Cover design by Jeremy Beal

Cover design © 2012 by Lyle Mortimer

Edited by Deborah Westwood

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The authors would like to thank their families for their support during this project, as well as those who gave us encouragement and assistance.

When we were planning our first trip to possible Book of Mormon lands, our destination was the Yucatán Peninsula. Cancún is an obvious airport for flights in and out of that area because of the tourist industry centered in and around that city. One of us had been there before, and returning was an easy decision. We also had the advantage of a fluent Spanish speaker among us. That always helps when visiting Latin America, but it turned out to be not as crucial in this area of Mexico compared with other areas in the Maya region. The three states that comprise this section of Mexico (Yucatán, Quintana Roo, and Campeche) are safe and have decent roads for traveling, even in a rental car. Our time there was quite enjoyable and successful, which prepared us for the more challenging expedition we would take to Guatemala, southern Mexico, and Honduras the following year.

However, the real issue at hand is how much does the Yucatán Peninsula relate to locations mentioned in the Book of Mormon? This book attempts to address that question. We do not deal with correlating specific ancient American sites to Book of Mormon cities. As we mentioned in our first book, An LDS Guide to Mesoamerica, many scholars with more experience and degrees than we have cannot agree on every detail, even on some major ones. Since the angel Moroni first visited the young Joseph Smith and told him of this record, speculation has run amok as to where Nephite and Lamanite civilizations may have flourished. All we know for sure is that it took place in this hemisphere and that the golden plates were eventually buried in a hill in upstate New York. Beyond that, the debate continues.

Did Book of Mormon peoples fill the entire two continents, from North to South America? That idea may have seemed reasonable back in the mid-nineteenth century and, from what we have seen, still holds sway with many members. Or was the geographical area more restricted and localized? From what we can tell, Moroni never told Joseph exactly where these events took place. The publication of Stephens and Catherwood's Incidents of Travel in Central America, Chiapas, and Yucatan in 1841 was likely a major influence in turning Joseph's attention to Mesoamerica. His own opinions on the matter seemed to have evolved, as many of his did during his lifetime. We tend to support the idea that Joseph Smith may have guessed at the locations but that he did so using his own faculties in the absence of direct revelation. Finding out near the end of his life that cities and advanced ancient cultures existed in Mexico anciently when none had been known previously was probably the reason for his change in ideas, if there actually was one. For some reason, this limited geographical model did not stick with the general membership after the prophet's death. With the benefits of a century and a half of archaeology in this area, modern LDS scholars have reaffirmed the validity of a limited Mesoamerican model as the setting for Book of Mormon events, even if there were indigenous people already there, unconnected to any group mentioned in the scriptures.

Currently, we agree that the weight of evidence, such as it is, supports this hypothesis. If a list were made of verifiable or falsifiable details found within the Book of Mormon's pages, much more relevant, supporting evidence is found in ancient Mesoamerica during the correct time period than in any other region in the Western Hemisphere. This list could include permanent cities, huge populations, cement, defensive structures, large-scale continual warfare, written languages, roads, kings, nobility, historical monumental sculpture, belief in a resurrected god, and much more. When the Book of Mormon was published, no evidence existed for any of these pre-Columbian items, nor did anyone really suspect that indigenous populations in the Americas had such things. Now they are commonly known and accepted, but it is easy to forget that such descriptions would have been quite revolutionary in the 1830s. As time goes by and more from America's past comes to light, more items on this list get checked off.

An example from Church history may illustrate this point. Heber J. Grant once related a conversation he had as a young man with someone far more educated who was sure the Book of Mormon was false, based on empirical grounds. His reason: cement. The Book of Mormon mentions structures of cement (how this gentleman knew about that is anyone's guess), and since early people here knew nothing of cement, it must be a fraud. Heber replied that he had prayed for and received a testimony of the Book of Mormon and that, If [his] children do not find cement houses, [he] expect[s] [his] grandchildren will. The more learned man replied, Well, what is the good of talking with a fool like that?¹ Not arguing with a fool is always good advice, no matter which side you take. At any rate, cement cannot be used as an argument against the Book of Mormon anymore. We may never find proof for some of the scripture's claims, but we intend to show that there is actually quite strong support in the Yucatán for some of its more controversial elements, including horses, gold plates, and metal tools.

We also wish to address the issue of location. As can be deduced by the subject of our previous book, we have currently settled on Mesoamerica as a general map for Book of Mormon events. This conclusion is obviously not ours alone, and we make no specific claims to pinpoint modern equivalents of scriptural sites, but decades of serious scholarship and renewed study have highlighted Mesoamerica (primarily modern-day southern Mexico, Guatemala, and Belize) as the most likely geographical candidate, based on the text itself and serious archaeology. Since this is also the location of Maya culture, the history, language, artifacts, and ancient sites of this people should be of great interest. It certainly is to us.

In recent years, competing geographical models have gained popularity. Most notable among these is the Great Lakes model. Proponents of this theory maintain that the Book of Mormon's promises and prophecies pertain mainly to North America (or more specifically, the United States) and that all locations in the Promised Land, including the land of Nephi, river Sidon, Zarahemla, and the site of the last battles can be found in this nation. This belief carries with it some understandable acceptance from Church members who are citizens of this land. Some of Joseph Smith's statements (especially earlier ones) could be interpreted to support this idea.

However, we must point out that no current credentialed LDS scholar with relevant experience holds this view. Archaeological support for it is scant, the geography is wrong, the chronology does not match up, the supposed DNA evidence is unconvincing, and the most vocal proponents of this view have no background in the necessary academic disciplines; they are not scholars or scientists. We can readily recognize this because we are not scholars either. After watching their presentations and hearing their arguments, it is immediately apparent, even to us, that they have no understanding of archaeology in this hemisphere. They misinterpret Church leaders’ statements, both past and present, and do not have a good grasp of the scholarly positions they attack. We have no problem with disputing accepted views; LDS scholars with differing opinions on geography and other topics do that all the time. But before you can attempt to disprove a theory, you must first thoroughly understand it. The Heartlanders’ (as they are sometimes known) arguments truly seem to come more from the heart than from the head.

The Great Lakes model may get a lot of attention these days, but it is not the only one out there. Another area in South America has been popular with some writers for years. It is centered mainly around Peru. Everyone knows about Machu Picchu and the Inca, but these relatively late people have about as much direct connection to the Book of Mormon as do the Aztec or the Anasazi. It is true that there are some similarities in the fields of metallurgy and animal husbandry among the more ancient inhabitants of this region, such as the Moche, Chachapoyas, and Book of Mormon peoples. See our chapter on Chichén Itzá for comparisons of the use of metals among Nephites, Maya, and the Moche, as well as a possible relationship between them. But there are too many points against this theory, the Book of Mormon's own internal map being chief among them.

We have even been contacted by an author who asserts that Book of Mormon events did not take place in the Americas at all! He claims Malaysia as the right place, citing corresponding animals, building techniques, metals, and place-names. Our goal is not to refute any competing theory, but it can often be observed that writers who cling tenaciously to particular locations (both inside and outside of Mesoamerica) have served missions there or have spent a great deal of time among the inhabitants, having developed a strong love for the people and their culture. There is nothing wrong with this, but we wonder if at times these connections overly influence their criteria for selecting Book of Mormon locations.

It may be noted that none of these conflicting maps encompass the Western Hemisphere in its entirety. This is significant. We feel it is a step in the right direction that even those with widely divergent beliefs about where the Book of Mormon took place recognize that it must have been within a relatively small geographic area. It is simply not possible to stretch a reasonable map that agrees with the text from Chile to New York. From time to time, we have been asked at firesides and other events about our thoughts on particular locations. We have always declined to answer, mainly because we are not sure ourselves, but also because there is a lack of agreement among the real experts as to the specifics. One of the events at the Book of Mormon Archaeological Forum's annual conference in 2011 was a panel to argue for either the Usumacinta or the Grijalva as the modern-day river Sidon. The panel was entertaining and informative, but no consensus was reached, and, as far as we could tell, no one there was convinced to change position. Interestingly, the long held belief that the city of Nephi was at or near Kaminaljuyú was challenged by continuing excavations done by Richard Hauck. He has chosen a location in the valley of Salamá, also in the Guatemalan Highlands, as a better choice. His arguments sound good, but the issue has not been resolved in his favor yet. Only time will tell what he and his team might uncover.

It is perhaps for these reasons that the First Presidency released an official statement on Book of Mormon geography. It states, in part, the Book of Mormon is not a geographical primer. It was not written to teach geographical truths…. The First Presidency have often been asked to prepare some suggestive map illustrative of Nephite geography, but have never consented to do so.² The statement actually goes on to describe the dangers of preparing maps of Book of Mormon geography and the contention they could generate. Interestingly enough, this response to the issue was released over 100 years ago, in the latter part of the nineteenth century. There has been no positive official word on Book of Mormon geography from Church leaders since the time of Joseph Smith and, in this vacuum, many competing theories have cropped up, flourished, and then been abandoned. For many reasons, we favor Mesoamerica, but we are in good company; the comparisons with the ancient sites of Mexico and Guatemala originally began during the prophet Joseph's lifetime, and even if they did not stick then, the consensus over time by credible LDS scholars brings us back to Mesoamerica. To adopt a phrase from Mosiah 29:26, Now it is not common that the voice of the people desireth anything contrary to that which is right. In the case of LDS scholars and their selection of likely Book of Mormon lands, we agree.

Of course, the question could be asked, why be so concerned with placing Book of Mormon locations in specific regions, especially if the First Presidency pretty much warned us against it? We have seen firsthand some of the contention that allegiance to particular maps over others can generate. However, when this statement was issued, little was known about the ancient history of the Americas. Archaeology there was in its infancy. Many of the past theories about Book of Mormon locations were based on little or inaccurate information. Today, there is a much better base of knowledge to draw upon. Also, LDS scholars have had the time and opportunity to devote their lives to these disciplines in more recent decades. There is a much better chance that speculation now will take us closer to the truth. The more familiar we get with Book of Mormon accounts, the more accurate our understanding of it will be, which is crucial to creating a viable map. This familiarity with the new scriptures did not exist in the early days of the restored Church in this dispensation, since members had not grown up reading these stories. As stories involving Nephi, Mosiah, Abinadi, Alma, and Captain Moroni become an integral part of our lives, we naturally begin to wonder where they might have taken place. Our suggestion is that if we can realistically place these events in a historical setting, we may be able to gain additional insights into what went on and why. For example, if the land and city of Nephi were located in the mild Guatemalan Highlands and Zarahemla in the lower elevations and humid climate of the Petén jungles to the north, Zeniff's overzealous desire to return to the land the righteous Nephites had so recently left makes more sense. We can also gain a deeper understanding of the travails of the various groups as they go between the two cities. As a result of a serious study of geography, we may end up understanding the Book of Mormon better than ever before.

Turning our attention back to the Yucatán, we admit that many of the sites visible and accessible to tourists today date to centuries after the close of the Book of Mormon. It is also obvious that the region cannot be the primary setting for its events, because much of its history details how the Nephites kept migrating northward. In the Yucatán, you can only go so far north until you reach the coast. Guatemala and southern Mexico seem to fit better in all aspects. But we believe that cultural influences and similarities can still be seen in these later Maya areas, especially at sites like Becán and Calakmul. These cities may indeed lie within Book of Mormon lands. Certainly, their chronology and some of their features match up better than other areas to the north.

The Yucatán is also a great introduction to traveling in Mesoamerica because of the safety and ease of traveling around there. That is why it is such a popular tourist destination. There are also intriguing bits of history to consider. One that is of interest these days is the Book of Chilam Balam. Local variants of this collection of writings and prophecies by the Jaguar Priest were kept in towns throughout the Yucatán Peninsula. Written early during the Spanish conquest, the writings draw upon older hieroglyphic texts which contain cyclical prophecies, each lasting a katun, a period in the Maya calendar lasting almost 20 years. In the early 1500s, the original prophet, or chilam, for whom the collection is named, lived in Maní and predicted the coming of bearded men from the east bringing a new religion. It is believed that he had in mind the return of Quetzalcoatl and his white-robed priests,³ but ironically, the Spanish arrived right on schedule, bringing Catholicism. His words seemed to foretell the event: A new day shall dawn in the north, in the west…. Our lord comes, Itzá. Our elder brother comes…. Receive your guests, the bearded men, the men of the east, the bearers of the sign of God, lord. Good indeed is the word of God that comes to us. The day of our regeneration comes…. The First Tree of the World is restored; it is displayed to the world. This is the sign of Hunab-ku (the true and living God) on high. Worship it, Itzá…. They will correct their ways who receive him in their hearts.⁴

But what is not often remembered is what the Chilam Balam said of these newcomers: Behold, when they come, there is no truth in the words of the foreigners to the land. He ends his prophecy by asking, Who will be the prophet, who will be the priest who shall interpret truly the word of the book?⁵

Who, indeed?

December 21, 2012 looms ominously in the future as we research and write our second book. This ignominious date has been the source of countless science fiction movies, educational TV shows, and psychic predictions. But what is really supposed to happen on this date, and what did the Maya expect from it? These questions are on many people's minds, and we think it quite appropriate to address this issue, even though it does not directly relate to the Book of Mormon. Truthfully, we were more than a little pleased that An LDS Guide to the Yucatán would be published this year. What a great time for the book to come out! If we can perhaps shed a little light on this enigmatic topic, then it may be possible for our readers to avoid the distractions that will surely be out there and concentrate on the true subjects at hand.

The first thing we need to discuss is how the Maya measured time and for what purpose. As we use it, time is an artificial (and inaccurate) system imposed by man on the world around us. The Book of Mormon itself tells us that, All is as one day with God, and time only is measured unto men. (Alma 40:8). We measure the greater passage of time in terms of days, months, and years. As it turns out, the Maya did something similar, but with a complexity and scale that dwarfs any modern concept of time we have today.

The date that this page is being typed would be known to the Maya as 12.19.18.15.19 6 Kawah, 7 Keh. That may seem like quite a lot, so let us break it down and see what all the individual parts mean. Maya reckoning of time was a combination of two calendrical systems: the Long Count and the Calendar Round. The Calendar Round was itself comprised of two different cycles: the 260-day tzolkin and the 360-day hab. For lack of a better term, these two periods of time were years that had specific purposes. They were also products of 13 and 20, numbers that had special significance to the Maya. The symbolism behind 13 is not so well understood, but as we shall soon see, 20 was special because the Maya had a vigesimal, or 20-base, numbering system. By contrast, our numbering and math is 10-based, probably because we use our fingers to count. For the Maya, their toes must have been just as important.

Each day of the tzolkin had a number and a name. Likewise, each day of the hab had a number and name, but they functioned more like our current months and days. This makes sense