Hemispheric Geography Model of Book of Mormon geography

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Hemispheric Geography Model of Book of Mormon geography

Question: What is the Hemispheric Geography Theory regarding the location of Book of Mormon lands?

The Hemispheric Geography Theory is the traditional understanding of the Book of Mormon

The Hemispheric Geography Theory (or HGT) is the traditional understanding of the Book of Mormon. It postulates that the events in the book took place over North and South America, with the Isthmus of Panama as the narrow neck of land.

Orson Pratt was the best-known proponent of the hemispheric model

The earliest and best-known proponent of the hemispheric model was Orson Pratt, who espoused it as early as 1832[1] and continued to teach it for decades. Throughout the nineteenth century, many Latter-day Saint writers followed Pratt’s model, and eventually his geographical ideas were incorporated into the footnotes of the 1879 edition of the Book of Mormon. The popularity of the hemispheric model notwithstanding, it simply is not clear whether it was the result of prophetic revelation or merely the outgrowth of the personal ideas and assumptions of the Prophet Joseph Smith and other brethren.[2]

Joseph Smith likely believed in a hemispheric Book of Mormon geography

Frederick G. Williams attributed this model to Joseph Smith,[3] but this was based on William's interpretation of an anonymous manuscript that did not appear in print until 1882.[4]

A more recent advocate of the HGT, Earl Wunderli[5] has been reviewed.[6] Wunderli believes that the Book of Mormon text is clearly hemispheric, though he seems to presume that Joseph Smith wrote the Book of Mormon as a nineteenth century work, and thus reflects Joseph's preoccupations.[7]

Advantages of the hemispheric model

  • it matches how the earliest members of the Church tended to read the Book of Mormon
  • many members of the Church continue to have this sort of 'image' in their mind as they read the Book of Mormon–it is familiar, and comfortable
  • it has sanction in the writings and talks of many Church leaders of the past, who gave their personal opinions about it. However, now the Church takes no position on it.

Disadvantages of the hemispheric model

  • distances in the Book of Mormon are extremely difficult to square with the HGT scale, which requires thousands of miles in a North-South direction
  • even if it were true that there was an exceedingly great distance between the core Nephite domain and the Cumorah where the Nephites and the Jaredites were destroyed, there is no justification from the text of also extending this exceeding distance throughout the whole western hemisphere.


Question: Do references to "this continent" made by Joseph Smith refer to North America?

In Joseph Smith's day, the term "this continent" included North and South America

With regard to the location of Book of Mormon lands, it is sometimes claimed that "[t]here's a North American continent and a South American continent in Noah Webster's [1850] dictionary," and that this means that all references to "this continent" must refer to North America. However, in Joseph Smith's day, the term "this continent" included North and South America. The tradition of separating the North and South into separate continents was a later practice.

The definition of "continent" in Webster's 1828 dictionary refers to the "Eastern and Western continent"

  • Joseph died in 1844, therefore a Webster's Dictionary from the 1850's is meaningless relative to this claim.
  • Webster's 1828 dictionary defines a ""continent"" as follows:

1. In geography, a great extent of land, not disjoined or interrupted by a sea; a connected tract of land of great extent; as the Eastern and Western continent. It differs from an isle only in extent. New Holland may be denominated a continent. Britain is called a continent, as opposed to the isle of Anglesey. (emphasis added)

  • Webster's definition of a "Eastern and Western continent" is equivalent to today's definition of "Eastern and Western hemisphere." This usage is entirely consistent with Joseph's use of the term. Note also that the 1828 definition of "America" in the same dictionary refers to the entire North and South American landmass as a single continent:

One of the great continents, first discovered by Sebastian Cabot, June 11, O.S. 1498, and by Columbus, or Christoval Colon, Aug. 1, the same year. It extends from the eightieth degree of North, to the fifty-fourth degree of South Latitude; and from the thirty-fifth to the one hundred and fifty-sixth degree of Longitude West from Greenwich, being about nine thousand miles in length. Its breadth at Darien is narrowed to about forty-five miles, but at the northern extremity is nearly four thousand miles. From Darien to the North, the continent is called North America, and to the South, it is called South America. (emphasis added)


Question: Was it revealed to Joseph Smith that the Book of Mormon city of Zarahemla was located on the Mississippi River opposite where Nauvoo is located today?

Church leaders have indicated that no one knows the location of Zarahemla

In 1929, Anthony W. Ivins, member of the First Presidency, said in General Conference:

There is a great deal of talk about the geography of the Book of Mormon. Where was the land of Zarahemla? Where was the City of Zarahemla? and other geographic matters. It does not make any difference to us. There has never been anything yet set forth that definitely settles that question. So the Church says we are just waiting until we discover the truth. All kinds of theories have been advanced. I have talked with at least half a dozen men that have found the very place where the City of Zarahemla stood, and notwithstanding the fact that they profess to be Book of Mormon students, they vary a thousand miles apart in the places they have located. We do not offer any definite solution. As you study the Book of Mormon keep these things in mind and do not make definite statements concerning things that have not been proven in advance to be true.[8]

Harold B. Lee also did not show any awareness that the location of Zarahemla had been revealed through Joseph Smith:

Some say the Hill Cumorah was in southern Mexico (and someone pushed it down still farther) and not in western New York. Well, if the Lord wanted us to know where it was, or where Zarahemla was, he'd have given us latitude and longitude, don't you think? And why bother our heads trying to discover with archaeological certainty the geographical locations of the cities of the Book of Mormon like Zarahemla?[9]

Claims that D&C 125 names the site ignore that it was already named Zarahemla by settlers

Matthew Roper observed:

On 2 July 1839, Joseph Smith and other church leaders visited the site [of "Zarahemla, across the river from Nauvoo] in question. The entry published in the History of the Church reads as follows:

Spent the forenoon of this day on the Iowa side of the river. Went, in company with Elders Sidney Rigdon, Hyrum Smith, and Bishops Whitney and Knight, and others, to visit a purchase lately made by Bishop Knight as a location for a town, and advised that a town be built there, and called Zarahemla.[10]

The last three words of this entry, "and called Zarahemla," were not written by Joseph Smith but were written into the "Manuscript History of Joseph Smith" by Elder Willard Richards when he recorded the history for that date sometime after the Prophet's death in 1844.[11] However, referring to the settlement as "Zarahemla" before the March 1841 revelation is consistent with other historical evidence showing that the Saints already referred to the site by that name. Brigham Young, who began keeping a regular journal in early 1839, recorded that on 2 July 1839 "Brothers Joseph, Hyrum and others came over the river to Montrose, and went out on the prairie and looked out the sight for a city for the Saints, which was called Zarahemla."[12] Elias Smith, a cousin of Joseph Smith, recorded in his journal for 24 June 1839 the following: "Moved from Commerce to Lee County, Iowa Territory, and went on the farm bought of F. P. Blevins." 87 In his journal for 16 August 1840, he recorded the death of the Prophet's brother Don Carlos and noted that there was a "Conference at Zarahemla" on that day. "[13] These early references to the name of the Iowa settlement previous to March 1841 indicate that the Saints referred to it as Zarahemla long before the reve­lation in question. There is no indication in these early sources that this designation was based upon revelation or even that it was Joseph Smith's idea. This evidence suggests, rather, that the name did not originate with the March 1841 revelation and that the Lord was referencing a location already known among the Saints by that name. The purpose of the revelation was most likely to counsel the Saints to gather at the appointed place and not, as the authors [of the Heartland theory] suggest, to reveal the ancient location of a Book of Mormon city. The Saints did what they would often do—name places they lived after places mentioned in the Bible and the Book of Mormon. There is no compelling reason to associate the Iowa settlement with ancient Zarahemla.[14]

Thus, the site called "Zarahemla" had been given the name long before the revelation. The revelation referred to the site by the name given by settlers; it did not instruct that a new name for the site be adopted.



Notes

  1. ↑ A newspaper account of Mormon missionaries who preached in Pennsylvania in 1832 mentions Orson Pratt in connection with this teaching. See B. Stokely, “The Orators of Mormonism,” Catholic Telegraph (Cincinnati), 14 April 1832, a reprint from Mercer (PA) Free Press.
  2. ↑ "Statement on Book of Mormon Geography," FARMS (accessed 18 September 2006) off-site
  3. ↑ John W. Welch and John L. Sorenson, "Did Lehi Land in Chile? An Assessment of the Frederick G. Williams Statement," in Reexploring the Book of Mormon, edited by John W. Welch (Provo, Utah: FARMS, 1992), 57–61.
  4. ↑ William J. Hamblin, "Basic Methodological Problems with the Anti-Mormon Approach to the Geography and Archaeology of the Book of Mormon," Journal of Book of Mormon Studies 2/1. (1993). [161–197] link
  5. ↑ Earl M. Wunderli, "Critique of a Limited Geography for Book of Mormon Events," Dialogue: A Journal of Mormon Thought 35 no. 3 (2002), 161–197.
  6. ↑ Brant Gardner, "An Exploration in Critical Methodology: Critiquing a Critique (Review of: “Critique of a Limited Geography for Book of Mormon Events,” Dialogue 35/3 (2002): 161–97)," FARMS Review 16/2 (2004): 173–224. off-site
  7. ↑ See Gardner, "Critiquing a critique," footnote 16 (referring to Wunderli, note 44.)
  8. ↑ Anthony W. Ivins, Conference Report (April 1929), 16.
  9. ↑ Harold B. Lee, "Loyalty," address to religious educators, July 8, 1966, Charge to Religious Educators, second edition (Salt Lake City: Church Educational System and The Church of Jesus Christ of Latter-day Saints, 1982), 65, cited in Dennis B. Horne (ed.), Determining Doctrine: A Reference Guide for Evaluation Doctrinal Truth (Roy, Utah: Eborn Books, 2005), 172–173.
  10. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 3:382, emphasis added. Volume 3 link
  11. ↑ "Manuscript History of Joseph Smith," 2 July 1839, Church History Library, The Church of Jesus Christ of Latter-day Saints, Salt Lake City. See also History of the Church, 3:382, emphasis added; Dean C. Jessee, "The Writing of Joseph Smith's History," BYU Studies 11/4 (Summer 1971): 439–73; and Howard C. Searle, "Willard Richards as Historian," BYU Studies 31/2 (Spring 1991): 41–62.
  12. ↑ Elias Smith Journal, 24 June 1839, Church History Library, The Church of Jesus Christ of Latter-day Saints, Salt Lake City.
  13. ↑ Elias Smith Journal, 16 August 1840, emphasis added.
  14. ↑ Matthew Roper, "Joseph Smith, Revelation, and Book of Mormon Geography (A review of "Prophecies and Promises: The Book of Mormon and the United States of America" by: Bruce H. Porter and Rod L. Meldrum)," FARMS Review 22/2 (2010): 15–85. off-site wiki
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