New Witnesses for God (Volume 3 of 3)

by B. H. Roberts

Footnotes

[1]. Helaman xiv: 3, 5.

[2]. III. Nephi i: 15, 21.

[3]. Native Races, Bancroft, Vol. V., p. 566.

[4]. Native Races, Bancroft, Vol. V., pp. 209, 210.

[5]. See Helaman xiv: 3, 4, 5; and III. Nephi 1: 15-21.

[6]. Don Mariano Veytia was born of an ancient and highly respected family at Puebli, Mexico, 1718. After finishing his academic education he went to Spain where he was kindly received at court. He visited several other countries of Europe, made himself acquainted with their languages and returned home and devoted the rest of his life chiefly to the illustration of the national history and antiquities of his country. He composed various works, but his "Antiquities of Mexico" is the only one which went to press. His history covers the whole period from the first occupation of Aauhuac to the middle of the fifteenth century, at which time his labors were unfortunately terminated by his death, which occurred in 1780. In the early portion of his "Antiquities" he endeavored to trace the migratory movements and historic annals of the race who entered the country. "Every page," remarks Prescott, "bears testimony of the extent and fidelity of his researches." (Conquest of Mexico, Vol. I., p. 40.) The author of the history of the "Antiquities of Mexico," tom. I., chapter ii, dates the first migration of the Nahuas from the year 2,237, after the creation" quoted by Nadaillac "Prehistoric America," p. 261. This date is somewhat in agreement with the time at which the Book of Mormon represents the Jaredites as arriving in the western world.

[7]. Adolf Bastian was born in June, 1826. He was a Prussian ethnologist of note, being professor of that science at Berlin, and demonstrator of the ethnological museum. He succeeded Virchow as president of the Berlin Anthropological society. He traveled in Peru, Columbia and Central America in 1851-66. It is from his works that De Roo quotes the above tradition.

[8]. History of America Before Columbus, p. 431.

[9]. "Darkness cover the face of the whole earth," etc. This expression should be understood as limited by one that precedes it in the quotation, viz., "there should be no light upon the face of this land," meaning America. Nothwithstanding the "face of the whole earth" the darkness was limited to the western hemisphere.

[10]. Helaman xiv: 20-27.

[11]. III. Nephi viii: 5-23.

[12]. III. Nephi x: 9 and note 'f.'

[13]. Orson Pratt, Journal of Discourses, Vol. XIII., pp. 128, 129.

[14]. Native Races, Vol. V., p. 210.

[15]. Kingsborough's Mexican Antiquities, Vol. VI., p. 176, note. Bouturini is an authority frequently quoted by Prescott, who has an extended note upon the valuable collection of native memorials of primitive civilization of America made by Bouturini. (See "Conquest of Mexico" Vol. I., p. 126). He was a Milanese by birth, and came to America in 1735 on some business of the Countess Santibanez, a lineal descendant of Montezuma. While in America he traveled extensively in Mexico and Central America, and made the before mentioned collection of memorials. Baldwin also mentions him with approval. (See "Ancient America," p. 195.)

[16]. Peruvian Antiquities, Tschudi, p. 59.

[17]. Peruvian Antiquities, Tschudi, p. 60. Compare III. Nephi, chap. viii.

[18]. I say the year A. D. 32, or 33, for the reason that we do not know how long the reign of Manco-Capac III—who is represented in the foregoing quotation as reigning "at the time of the birth of Christ"—continued after the birth of Messiah; not long evidently; but sufficiently long to make up the difference between A. D. 32 and the time of Messiah's death. Baldwin also refers to the same event, Ancient America, p. 266.

[19]. Born in France, 1814. Died at Nice, 1874. A French clergyman, ethnologist and author. He was teacher and priest in Canada and the United States 1845-48. From 1854-1863 he traveled extensively in Mexico and Central America studying Indian antiquities and ancient manuscripts.

[20]. Native Races, Vol. V., pp. 127, 129.

[21]. Ancient America, pp. 176, 177.

[22]. Pre-Historic America, pp. 16, 17.

[23]. Pre-Historic America, p. 527.

[24]. Native Races, Vol. III., p. 110.

[25]. Conquest of Mexico, Vol. I., pp. 105, 106.

CHAPTER XXXI

INDIRECT EXTERNAL EVIDENCES—AMERICAN TRADITIONS. (Continued.)

I.

Messiah in the Western Hemisphere.

The appearance of Messiah in the western hemisphere, no less than the signs of his birth and death, is a circumstance that would undoubtedly find lodgment in the tradition of the native Americans. The manner of it, as described in the Book of Mormon, was as follows: It appears that a short time after the cataclysms which were the sign to the western world of Messiah's death, a number of people in the land Bountiful—a district of country in South America where the isthmus of Panama joins the south continent, and most likely including some part of that isthmus—were in the vicinity of a temple that had escaped destruction, and were conversing upon the many physical changes which had taken place in the land, and also of this same Jesus, of whose death they had received such appalling evidences, when—but let me quote the account of the event from the Book of Mormon:

And it came to pass that while they were conversing one with another, they heard a voice as it came out of heaven; and they cast their eyes round about, for they understood not the voice which they heard; and it was not a harsh voice, neither was it a loud voice; and notwithstanding it being a small voice, it did pierce them that did hear to the centre, insomuch that there was no part of their frame that it did not cause to quake; yea, it did pierce them to the very soul and did cause their hearts to burn. And it came to pass that again they heard the voice, and they understood it not; and again the third time they did hear the voice, and did open their ears to hear it; and their eyes were towards the sound thereof; and they did look steadfastly towards heaven, from whence the sound came; and behold the third time they did understand the voice which they heard; and it said unto them, "Behold my beloved son, in whom I am well pleased, in whom I have glorified my name: hear ye him." And it came to pass as they understood, they cast their eyes up again towards heaven; and behold, they saw a man descending out of heaven; and he was clothed in a white robe, and he came down and stood in the midst of them, and the eyes of the whole multitude were turned upon him, and they durst not open their mouths, even one to another, and wist not what it meant, for they thought it was an angel that had appeared unto them. And it came to pass that he stretched forth his hand and spake unto the people, saying, Behold, I am Jesus Christ, whom the prophets testified should come into the world; and behold, I am the light and the life of the world; and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things from the beginning. And it came to pass that when Jesus had spoken these words, the whole multitude fell to the earth, for they remembered that it had been prophesied among them that Christ should shew himself unto them after his ascension into heaven.^[[1]]

The task before us now is to ascertain if there is anything in the native American traditions which sustain the probability of this historical incident. Of course the reader must not be surprised if he finds the native traditions on such a subject very much confused. All such traditions, as I have before remarked, are so confused. Besides it must be remembered that there were several great characters among the inhabitants of the western world, according to the Book of Mormon, who would likely be confounded with Messiah in the native traditions; such as Moriancumr and Coriantumr among the Jaredites, the first and the last great leaders, respectively, of that ancient people. Then there is the first Nephi, Mulek, the first Mosiah, and several of the Lord's apostles chosen from among the Nephites that are likely to be confounded with Messiah and their mission with his ministry among the people. But notwithstanding this confusion, I think evidences of this advent of Messiah in the western world are traceable in the native traditions; and I should be much disappointed if I had found it otherwise, for of all incidents in Book of Mormon history, the advent of Messiah is the most important.

II.

Of the Culture-Heroes of America.

Speaking of American "culture-heroes" in general, Bancroft says:

Although bearing various names and appearing in different countries, the American culture-heroes all present the same general characteristics. They are all described as white, bearded men, generally clad in long robes; appearing suddenly and mysteriously upon the scene of their labors, they at once set about improving the people by instructing them in useful and ornamental arts, giving them laws, exhorting them to practice brotherly love and other Christian virtues, and introducing a milder and better form of religion; having accomplished their mission, they disappear as mysteriously and unexpectedly as they came; and finally, they are apotheosized and held in great reverence by a grateful posterity. In such guise or on such mission did Quetzalcohuatl appear in Cholula, Votan in Chiapas, Wixepecocha in Ojaca, Zamna, and Cukulcan with his nineteen disciples, in Yucatan, Gucumatz in Guatemala, Viracocha in Peru, Sume and Paye-Tome in Brazil, the mysterious apostle mentioned by Rosales, in Chili, and Bochica in Colombia. Peruvian legends speak of a nation of giants who came by sea, waged war with the natives, and erected splendid edifices, the ruins of many of which still remain. Besides these, there are numerous vague traditions of settlements or nations of white men, who lived apart from the other people of the country, and were possessed of an advanced civilization.^[[2]]

I suggest, in passing, that the part of the tradition which relates to the existence "of settlements or nations of white men who lived apart from the other people of the country, and were possessed of an advanced civilization," refers to those conditions that prevailed when the Nephites and Lamanites occupied the land; the former an industrious, civilized race, the latter an idle, savage race, conditions frequently referred to in the Book of Mormon, in describing the status of the Nephites and Lamanites, respectively.

Observe also that Bancroft, in the foregoing statement, says of some of the characters that, having accomplished their mission, they mysteriously disappeared. There are several such characters spoken of in the Book of Mormon. Such was the case with the second Alma, a noted Nephite character of the first half of the century immediately preceding the advent of Messiah. He was the first president or "judge" of the Nephite republic, also high priest of the Church, uniting in his person the two offices—a thing not unusual among the Nephites,^[[3]] nor among the native Americans, if their annals may be trusted.^[[4]] After completing his life's mission, and making a remarkable prediction concerning the destruction of the Nephite people, Alma departed out of the land, "and it came to pass that he was never heard of more; as to his death or burial we know not of. Behold, this we know, that he was a righteous man; and the saying went abroad in the church that he was taken by the Spirit, or buried by the hand of the Lord."^[[5]] In a similar manner, Nephi, the father of Nephi, the apostle, a very noted Nephite leader and prophet, departed out of the land in the same mysterious manner.^[[6]]

The quotation just made from Bancroft on the culture-heroes of America represents them as quite numerous; we shall see, however, as we proceed, that a number of them are the same person remembered in different countries under different names and titles, and that in the character and mission of each there is much similarity. Because of this similarity, however, it must not be supposed that it is my intention to claim each of these "culture heroes" as a more or less tradition-distorted representation of Messiah; and the life and mission of the culture-hero a distorted account of Messiah's advent and mission among the Nephites. Quite to the contrary, I believe that the traditions concerning some of these "culture-heroes" more nearly represent other Book of Mormon characters than they do Messiah. Such, for instance, is Votan, the supposed founder of the Maya confederation. Some things in his character and career make him more nearly resemble Moriancumr, the leader of the Jaredite colony, than Messiah. Bancroft, in one summary of the legends respecting him, says:

Votan, another mysterious personage, closely resembling Quetzalcohuatl in many points, was the supposed founder of the Maya civilization. He is said to have been a descendant of Noah and to have assisted at the building of the Tower of Babel. After the confusion of tongues he led a portion of the dispersed people to America. There he established the kingdom of Xibalba and built the city of Palenque.^[[7]]

Then again, in some respects, Votan resembles the first Nephi. He is said to have come to America one thousand years B. C.;^[[8]] Nephi came early in the sixth century B. C.; Votan brought with him seven families; the Nephite colony, as nearly as may be estimated, on reaching America, consisted of eight families.^[[9]] Votan came to America by divine commandment; so, too, did the Nephite colony.^[[10]] Votan wrote a book, in which he inscribed a complete record of all he had done;^[[11]] so, also, did Nephi.^[[12]] Votan united in his person the qualities of high priest and king; so, also, did Nephi.

After saying all this, however, it has to be admitted that there are some things in the legends concerning Votan which do not run parallel with the career of Nephi. Such, for instance, as his alleged visit to Spain, Rome, Jerusalem, where, in the latter place, he saw the temple of Solomon building; also his visit to the Euphrates valley, where he saw the unfinished Tower of Babel. The part of his story which describes his finding in America a colony of the same race as his own people, reminds one of the first Mosiah, who found the people of Zarahemla, in the valley of the Sidon. It will be remembered that these people came from Jerusalem, were Jews, and are known as the colony of Mulek. These varied legends concerning Votan resembling in the respects here pointed out the several Book of Mormon characters, lead one to regard as reasonable the supposition advanced by nearly all writers who speak of him, that Votan is a generic name; and that the legends which center about this name represent the exploits of several of America's culture-heroes,^[[13]] and, as I believe, of several Book of Mormon characters.