D. The Book Of Mormon

A connection between Native Americans and Polynesians can be established by an examination of their myths, words, and artifacts. Some examples of these are the words that I compiled (see Appendix B), and the axe ("toki") and chicken bone (1) that were found in South America. While the existence of these physical evidence may convince skeptics of a Polynesia-America connection, the majority of them would staunchly question any relationship between these evidence and the Book of Mormon.

1. Why the Book of Mormon?

"And the Spirit said unto me: Behold, what desirest thou? And I said: I desire to behold the things which my father saw. And the Spirit said unto me: Believest thou that thy father saw the tree of which he hath spoken? And I said: Yea, thou knowest that I believe all the words of my father." (Book of Mormon, 1 Nephi 9: 2-5)

As I ponder the issue of Polynesian migration, I'm becoming aware of a possible connection between the Book of Mormon records and native traditions from the Americas and Polynesia. My examination of these sources led me to the belief that the Book of Mormon is a real history of a people that introduced ancient American traditions into the middle Pacific. This may be a matter of faith on my part, but I want to share with you the many things that point to this possibility. The like-words and myths are real and important in our understanding of these cultures and their relationships. I believe that a group, associated with the people recorded in the Book of Mormon, ventured out into the Pacific. The Polynesians are descendants of those people and those they encountered. I also believe that this group brought into the middle Pacific a culture tainted with Egyptian traditions.

Do these stories fit into the recorded histories? I think that the rivaling colonial Europeans, who colonized Polynesia, were responsible for recording the modern history of Polynesia as it is today. Their version of history seems more linear than the complicated view of human migrations that I support. I think that in the attempt to fit historical events to well-formed timelines, there might be a loss of specificity about the intricate developments that are characteristic of complex human relationships. Let me show you, for example, how prejudices may have influenced the recorded history of another area of the world. I saw a TV documentary that showed the presence of European traders in China before the arrival of Marco Polo. The TV program showed mummies in China that looked very European.(3) There are also signs of Chinese presence in America. (4) The Chinese were active merchant traders and they invented the compass. They also built amazingly large and sturdy boats that would have allowed them to venture out into far distance places like America. China had a noticeable presence in Southeast Asia through trade and military conquest. Southeast Asia, during the period covered by the Book of Mormon, was a very busy place. (Appendix G) It was a period when India was at its political and commercial height. Indian excursions into Southeast Asia are well known and they had an immense influence in the culture and religion of Southeast Asia.

If we look at European history, for example, there's little emphasis to the accomplishments of the Neolithic people of that area, including the advanced European stone culture that probably rivaled Egyptian and other great near-east civilizations. As more information is found about the Neolithic people of northern Europe, how will that information enmeshed with the recorded histories of the Western Civilization?

As far as the history of the Americas, I believe that the Nephite record (Book of Mormon) is an actual account of a group of people amongst the profusion of groups who eked out a living in those early years.

"...we have been driven out of the land of our inheritance; but we have been led to a better land, for the Lord had made the sea our path, and we are upon an isle of the sea. But great are the promises of the Lord unto them who are upon the isles of the sea; wherefore as it says isles, there must needs be more than this, and they are inhabited also by our brethren." (2 Nephi 10: 20-21)

The existence of a group within a diverse continent who claimed to come from the Middle East, and got absorbed into the mix is possible. Likewise, the introduction of a small group into the mid-Pacific that was already home to others is also possible with similar results. I'm not saying that today's Polynesians are related directly to the Hagoth story in the Book of Mormon. The Polynesians, in my view, are a product of the continual interaction between groups that made the Pacific their home - where ever their source. This short page focuses on a small slice of this story, highlighting some hints that connect a people in America to Polynesians.

2. There were other groups in America.

"...we have obtained a land of promise, a land which is choice above all other lands; a land which the Lord God hath convenanted with me should be a land for the inheritance of my seed. Yea, the Lord hath covenanted this land unto me, and to my children forever, and also all those who should be led out of other countries by the land of the Lord." (2 Nephi 1: 5)

"Wherefore, I will consecrate this land unto thy seed, and them who shall be numbered among thy seed, forever, for land of their inheritance; for it is a choice land;" (2 Nehpi 10: 19)

Although the peopling of America by an Asian group during the Ice age remains the acceptable theory, there are several specialists who insist that various people moved into America using different means. The Book of Mormon similarly recorded the migration of different groups into this area. It has a record of the Lehi family's journey, and it also tells of other groups making similar journeys hundreds or even thousands of years before. One such group was the Jaredites. The story of their migration occupies the chapter of Ether in the Book of Mormon. This group consisted of several families. The story doesn't explain what race those people were, but, I presume that it might reflect the races that existed during the Tower of Babel, the place the records say they originated from. Dr. C.A. Diops (5) quoted Champollion, as saying that there were four races known to the Egyptians - the Egyptians themselves, Blacks, Whites, and Asians. The Jaredite migration might have consisted of persons from those four races.

"Jared came forth with his brother and their families, with some others and their families, from the great tower, at the time the Lord confounded the language of the people..." (Ether 1: 33)

3. What's missing?

I think that the Book of Mormon authors recorded a narrow and extreme view of life, which, unfortunately, doesn't satisfy many questions when we compare their writings to what we think we know about ancient America. Why? Their record was for one important purpose - to keep their people on the straight and narrow path. I think also that this limitation is due to the writers' own states of mind and the writing materials they used. There were constraints imposed by the limited writing materials for the authors to use. It's readily seen from Nephi's own words that the purpose of keeping records was mainly religious, so much of the valuable materials were used to record sacred things.

"And it came to pass that the Lord God said unto me: Make other plates; and thou shalt engraven many things upon them which are good in my sight, for the profit of thy people. Wherefore, I Nephi, to be obedient to the commendments of the Lord, went and made these plates upon which I have engraven these things. And I engravened that which is pleasing unto God." (2 Nephi 5: 31-32)

It seems from Nephi's writing that record-keeping was a difficult task that it took some prompting and encouragement from God for Nephi, the most devoted prophet of the Book of Mormon, to expand the records by making more plates. (1 Nephi 19) Even then, he didn't document everything - just the things he thought were pleasing to God. From the time the Lehi family arrived in the new world, the authors recorded their history based on economy of materials and efficiency of words - years are compressed into words, decades into paragraphs, and centuries into chapters. The shady areas that comprised most of human activities were mostly ignored in the records. The authors (including Mormon whose compilation constitutes what is now the Book of Mormon), I think, have made up their minds on what was important and necessary to be recorded. The history they wrote was to help people find God.

The Book of Mormon is a summary of the Nephite record. There are some concerns about the lack of details, but there might be portions of the Nephite record (1 Nephi 19: 4) that might shed light on those concerns. I think Mormon purposefully excluded those portions from his compilation. As the story about this band of people became more complicated, the exclusion of certain things was based on Nephi's own desire, "I do not write anything upon plates save it be that I think it be sacred." (1 Nephi 19: 6)

Another confusing element in the Book of Mormon, as I see, is the use of metaphors. An example is the many references to race or skin color - white versus black. Jacob used color to contrast personal purity - "O my brethren, I fear that unless ye shall repent of your sins that their skins will be whiter than yours, when ye shall be brought before the throne of God." (Jacob 3: 8) What we called "white" people is mostly found in the northern countries. We can find various light skinned people living in that latitude, from Europe to Siberia. In the Middle East, however, we find a much more diverse racial mix - from various shades of darkness from contacts with Egypt and Ethiopia, as well as light skinned people from the north. We learn from the Book of Mormon that Lehi traced his roots to Joseph who was sold by his brothers to an Egyptian, who married an Egyptian and had children by her. I can't really take Nephi's racial classification as "white" versus "black" as a physical separation only. Rather, I see a much more complicated situation where a separate branch of the Lehi family merged with African colonists who were present in the Americas when they arrived.

"Now the people which were not Lamanites were Nephites; nevertheless, they were called Nephites, Jacobites, Josephites, Zoramites, Lamanites, Lemuelites, and Ishmaelites. But I, Jacob, shall not hereafter distinquish them by these names, but I shall call them Lamanites that seek to destroy the people of Nephi, and those who are friendly to Nephi I shall call Nephites, or the people of Nephi, according to the reigns of the kings." (Jacob 1: 13-14)

It's only amongst the Lamanites that a Queen (Alma 19:3) is mentioned. The Nephites were staunchly Patriarchal - kings, judges, and prophets were all men. The record mentions no Queen with the Nephites. Likewise, in the old world, Israel was mostly patriarchal (6) as well. Queens were prominent in many parts of Africa, as many cultures there were more matriarchal. This is why I think that it's reasonable to assume that a branch of the Lehi family followed Laman and allied with people who migrated from Africa, and who were present in the new world when Lehi arrived with his family. I also believe that when Laman and his followers encountered the Africans, they overpowered them and became leaders. Perhaps that's a parallel to the arrival of the conquistadors in the Inca country years into the future.

4. They became different peoples?

How white were the Nephites? How dark were the Lamanites? We may find the answer to those questions by looking at the people of the Middle East today. With many Jews today migrating from northern countries after centuries of immigrating there, the racial situation in the Middle East today might be different from when Lehi left there 600 BC. I saw a C-SPAN talk show, on January 13th, 2005, that featured Josef Joffe, Publisher & Editor of a German newspaper, Die Zeit. He was on the show to promote his book about Middle East politics. A caller mentioned an idea of how to separate the white Israelis from brown Arabs. That prompted Joffe to say that if the caller had spent any time in Israel, he would know that "Israel is a fairly brown country," and not entirely pale and blue-eyed as the caller falsely assumed. That's been a misconception that a lot of people have from seeing movies and art that depict many Biblical characters as Scandinavians. One reason why I think the Shroud of Turin is a fraud is because the person whose image is on the shroud looks too much like someone from (7) Europe. Israel sits in a once popular crossroad that connected the northern countries to Egypt and the rest of Africa. Goods and people were traded along those roads with an admixture of ideas and human DNA.

"And I bear record that the people of Nephi did seek diligently to restore the Lamanites unto the true faith in God. But our labors were vain; their hatred was fixed, and they were led by their evil nature that they became wild, and ferocious, and a blood-thirsty people, full of idolatry and filthiness; feeding upon beasts of prey; dwelling in tents, and wandering about in the wilderness with a short skin girdle about their loins and their heads shaven; and their skill was in the bow, and in the cimeter, and the ax. And many of them did eat nothing save it was raw meat; and they were continually seeking to destroy us." (Enos 13, 20)

Enos lived and wrote sometime about 140 years since Lehi's arrival in the new world. Much had happened since they arrived, and as seen from Enos' writing, the division between Nephites and Lamanites was well established. How reliable are Enos' description of the Lamanites? Can we assume that Enos spoke generally about the Lamanites using the least favorable, most detestable language? Maybe there were some merits to how the Lamanites did things. It was, however, the Lamanites that eventually destroyed the Nephites - despite the apparent weaknesses Enos so aptly mentioned. In a previous time, even Nephi wrote how they ate raw meat (1 Nehpi 17: 2) with positive results with their children. I'm curious why the Book of Mormon writers refer to eating raw meat as a measure of the Lamanite uncivilized condition. Humans much prefer the smell and texture of roasted meat, and it's a habit that would be hard to rid once had. Cooked meat is a lot easier to eat and digest. So, why do they continually use that against the Lamanites? They hated those Lamanite animals. At a later time, the sons of king Mosiah desired to proselytize the Lamanites to "bring them to the knowledge of the Lord their God, and convince them of the iniquity of their fathers; and that perhaps they might cure them of their hatred towards the Nephites." (Mosiah 28) They said nothing about going there to change their fashions and dietary habits.

The awful descriptions of the Lamanites started mostly from Nephi and his brother Jacob. God's only purpose (2 Nephi 5: 22, 25), I think, was to make the Lamanites loathsome to Nephi, and promised Nephi that the Lamanites will destroy his people if they disobey Him. If I was Nephi and God gave me that promise, I too would have some unkind words for the Lamanites. Enos' father Jacob coined the classification that future writers adhered to, so Enos must have learned from his father some indifference towards the Lamanites. Various Book of Mormon authors used those labels to give potency to their teachings. This is particularly true of Mormon, who hopelessly saw his beloved Nephites spiraling downhill, and who compiled the portion that Joseph Smith translated. I feel that they were very subjective. In wars, different sides will discredit each other using the worst cases. For authors who probably had visions of the final destructive episode of their beloved people, what better way to convey their contempt for their enemies than to degrade them to sub species? Oh, they love them as god's children, but it was better if they become like them. Life can be so complicated. So, depending on who's writing what, the presentation of facts can be somewhat shady at times. Jacob summarizes a truth about the Lamanites in his speech after the death of Nephi.

"Behold, the Lamanites your brethren, whom ye hate because of their filthiness and the cursing which hath come upon their skin, are more righteous than you; for they have not forgotten the commandment of the Lord, which was given unto our fathers - that they should have save it one wife, and concubines they should have none, and there should not be whoredoms committed among them. And now, this commandment they observe to keep; wherefore, because of this observance, in keeping this commandment, the Lord God will not destroy them, but will be merciful unto them; and one day they shall become a blessed people." (Jacob 3: 5-6)

It appears that some Lamanites continued to practice parts of the (8) Laws of Moses. The description of Lamanites could be personal and probably based on each writer's involvements with the Lamanites. For example, Ziniff (Mosiah 9) who spied on the Lamanites desired "that they should not be distroyed" because he saw something "good among them." What was it that he saw? He didn't explain. However, because of his mistreatment by king Laman, his ranting and raving (i.e. "they were lazy and an idolatrous people") characterized his report.

This bias extended also into other religious matters. For example, about the Lamanite prophet Samuel who suddenly appeared in the records, we really don't know much about him except for the story about him prophesying to the Nephites. There was probably more about Samuel than what was written about him. Unfortunately, we'll never know. The resurrected Jesus, when he appeared to the Nephites, questioned why another of Samuel's prediction was not recorded. Was it a blunder?

"And his disciples answered him and said: Yea, Lord, Samuel did prophesy according to thy words, and they were all fulfilled. And Jesus said unto them: How be it that ye have not written this thing, that many saints did arise and appear unto many and did minister unto them?" (3 Nephi 23: 10-11)

The story about Samuel the Lamanite occurred during a period when, according to the record, there were more righteous Lamanites than Nephites.

"And now it came to pass in the eighty and sixth year, the Nephites did still remain in wickedness, yea, in great wickedness, while the Lamanites did observe strictly to keep the commandments of God, according to the law of Moses." (Helaman 13: 1)

However, the writer doesn't seem to want to give them credit for been righteous as Lamanites. Instead, he made the following entry that minimized the importance of anything Lamanite. To the eyes of this Nephite writer, a Lamanite is damned as long as he remained a Lamanite.

"And it came to pass that those Lamanites who had united with the Nephites were numbered among the Nephites; And their curse was taken from them, and their skin became white like unto the Nephites; And their young men and their daughters became exceedingly fair, and they were numbered among the Nephites, and were called Nephites." (3 Nephi 3: 15 - 16)

The Nephites' ultimate demise gave this writer another opportunity to give a final swipe to their old nemesis. It's not enough that his people chose the darkside - they became Lamanites. Yikes!

"...until they have fallen into transgression and have been murdered, plundered, and hunted, and driven forth, and slain, and scattered upon the face of the earth, and mixed with the Lamanites until they are no more called the Nephites, becoming wicked, and wild, and ferocious, yea, even becoming Lamanites." (Helaman 3: 15-16)

Throughout their history, the two groups joined and fell apart occasionally, and in many cases, became alike in piousness and savagery. Another recording in the Book of Mormon seems to say that not all Lamanites were wild - "Now the more idle part of the Lamanites lived in the wilderness, and dwelt in tents..." (Alma 22: 28). There was probably a diversity of cultures even amongst the Lamanites.

Here's how a 17th century priest described the Indians. According to this Spanish chronicler, the Indians needed to be lead into the light. Other Spaniards with guns and swords did just that. Sound familiar?

"The Indians of Peru were so idolatrous that they worshiped as Gods almost every kind of thing created. Since they did not have supernatural insights, they fell into the same errors and folly as the other nations of pagans, and for the same reasons both the Peruvians and the other pagans were unable to find the true God." (Father Bernabe Cobo, Inca Religion & Customs, p.3)

5. Knowledge as a blessing and a curse

"And now behold, this was the desire which I desired of him - that if it should so be, that my people, the Nephites, should fall into transgression, and by any means be destroyed, and the Lamanites should not be destroyed, that the Lord God would preserve a record of my people, the Nephites; even if it so be by the power of his arm, that it might be brought forth at some future day unto the Lamanites, that, perhaps, they might be brought unto salvation" (Enos 13)

"And it came to pass that I did go forth among the Nephites, and did repent of the oath which I made that I would no more assist them; and they gave me command again of their armies, for they looked upon me as though I could deliver them from their afflictions. But behold, I was without hope, for I knew the judgements of the Lord which should come upon them; for they repented not for their iniquities, but did struggle for their lives without calling upon that Being who created them." (Mormon 5: 1-2)

The prophet Mormon during the waning years of the Nephite nation noted something ominously similar to that prophesied by earlier prophets. Mormon witnessed the end of the Nephite nation because of iniquity, as was warned by previous writers. All his efforts to reverse the course of events were fruitless. This was the subject that obsessed many Nephite prophets starting from Nephi. Some of them saw the fate of their beloved Nephites - decried their wickedness (9) and worked tirelessly to avoid certain destruction. Did Nephite prophets foresaw the fall of the Nephite nation? I find that almost every Book of Mormon writer had something to say to future generations - well beyond the demise of the Nephite nation. Despite their constant wars, the Nephites continually made great efforts to convert the Lamanites to the Gospel of Jesus Christ. At some points their efforts were so successful that some converted Lamanites became more righteous than some Nephites.

According to Sullivan, author of "The Secret of the Incas," the goal of the Inca organization was to stop time. In pre-Columbian America, there were many pagan traditions that foretold of their possible destruction. It was the task of their astronomer-priests to prevent that from happening, by appeasing the gods. According to Sullivan, when the Spaniards arrived in South America, the Inca and his people were convinced that gods visited them. That prediction played a major role in their swift defeat by the Spaniards. According to their myths, the end had arrived with the white conquistadors. (10)

6. The past futures

As Lehi and his family approached the New World, he blessed his youngest son: "And now, Joseph, my last-born, whom I have brought out of the wilderness of mine afflictions, may the Lord bless thee forever, for thy seed shall not utterly be destroyed." (Book of Mormon, 2 Nephi 3: 3)

About 1000 years later, the prophet Mormon wrote to his son Moroni, the last Nephite prophet: "And if they perish it will be like unto the Jaredites, becuase of the wilfulness of their hearts, seeking for blood and revenge. And if it so be that they perish, we know that many of our brethren have deserted over unto the Lamanites, and many more will also desert over unto them; wherefore, write somewhat a few things, if thou art spared and I shall perish and not see thee; but I trust that I may see thee soon; for I have sacred records that I would deliver up unto thee." (Moroni 9: 23-24)

The traditions of pre-Columbian people, e.g. the Mayan "Popuh Vah", tell me that they believed God created man from a lesser species. From a historical perspective, the highpoint of the development in the Andes was demonstrated with the building of cities like Tiachuanaco (600 A.D). When Pizarro landed in Peru in 1532, the Inca power was already in decline. This was predicted, and was accepted as inevitability. These cycles in their religious views would place the high points of their society at the developments of places like Tiachuanaco and the low point with Pizarro's arrival. That's about 1000 years. One thousand years before the building of Tiachuanaco takes us to a period around 400 BC. That's roughly the time Lehi and his family arrived in the New World according to the Book of Mormon. A thousand years before their arrival roughly matches the time of the Olmecs, ancient peoples of the East Mexico lowlands, and the Chavins of Peru - both around 1200 BC.

Did these new arrivals assert their influence over those who were already there? Did their arrival started a 1000-year cycle? The Nephite nation was practically gone around 400 AD, as indicated from the writings of Moroni, the last keeper of the Nephite records. Are the developments of cities like Tiachuanaco by a different people, or by a different idea? Could the rise of the new Andean society, herald by the building of cities like Tiachuanaco, born out from the old Nephite nation? Are creation myths like the "Popuh Vah" an attempt to undo the teachings of the Nephite prophets? Was there a re-ordering of political and religious power? Did the destruction of the Nephite nation started another 1000-year cycle? Like the Jaredites before them, the Nephite world was turned upside down. A thousand years later, their destroyers faced a similar fate at the hands of the conquistadors. The cycle had repeated itself.

7. The Nephites were a record-keeping people

"...wherefore, Nephi gave me, Jacob, a commandment concerning the small plates, upon which these things are engraven. And he gave me, Jacob, a commandment that I should write upon these plates a few of the things which I considered to be most precious; that I should not touch, save it were lightly, concerning the history of this people which are called the people of Nephi. For he said that the history of his people should be engraven upon his other plates, and that I should preserve these plates and hand them down unto my seed, from generations to generation." (Jacob 1: 1 -3)

The Book of Mormon started out with a recount by Nephi of his father's vision that became the core impetus for their journey from the Middle East to the Americas. Nephi's writing started sometime after they left Jerusalem. The brass plates, which were retrieved from a Laban, contained sacred writings, genealogy, and some history that were important to Lehi. It's hard for us to appreciate the value of those records to Lehi, but it was important enough to him to send his sons into harms way to get them. Although there's an emerging interest in genealogical work today, it's still considered a hobby that's done by a few devotees. In Samoa however, genealogy is more than a cursory interest. Family elders passionately guard (11) family genealogy information.

Nephi wrote:

"..it is wisdom in God that we should obtain these records, that we may preserve unto our children the language of our fathers; And also that we may preserve unto them the words which have been spoken by the mouth of all the holy prophets, which have been delivered unto them by the Spirit and power of God, since the world began, even down unto this present time." (1 Nehpi 3: 19 - 20)

When Mormon got hold of the record, it contained most of the recorded history of his people since they left the Middle East, about 1000 years before him. According to these records, as retold by Mormon during his compilation, there was an adventurous soul named Hagoth who built large boats, about 500 years before Mormon's time. He traveled with some people into the open sea. The record shows that some returned, but many were never heard from again. The record is silence on what happened to them. There were other later migrations into the north that the records had news of. The Nephites, as Mormon wrote, moved north and possessed places once possessed by others.

"Yea, and even they did spread forth into all parts of the land, into whatever parts it had not been rendered desolate and without timber, because of the many inhabitants who had before inherited the land" (Helaman 3: 5)

8. Why Hagoth?

Hagoth is associated in the Nephite records with the migration out of the established Nephite nation over the open water. In all likelihood Hagoth never made it to any islands in the eastern Pacific. It could be someone else or some other group, not relating to the Hagoth story, which made the trip and landed on those small Pacific islands. But, there are no records of any such person or group. Therefore, my reference to Hagoth, and in this general sense, points to a period mentioned in the Nephite record of Hagoth and his adventures. A period that roughly coincided with the arrival of peoples to the eastern most islands of the Pacific. My search also reveals similar words between the Samoan language of the middle Pacific and the Lakota language of the North American great plane. In that case, the Book of Mormon landscape includes all of North, Central and South America. Furthermore, if my assumption that a group from the Americas landed on islands in the Eastern Pacific is correct than that group would reflect facets of societies in all pre-Columbus America.

9. Did the Hagoth group kept records?

"And it came to pass that Hagoth, he being an exceedingly curious man, therefore he went forth and built him an exceedingly large ship, on the borders of the land Bountiful, by the land Desolation, and launched it forth into the west sea, by the narrow neck which led into the land northward. And behold, there were many of the Nephites who did enter therein and did sail forth with much provisions, and also many women and children; and they took their course northward. And thus ended the thirty and seventh year. And in the thirty and eighth year, this man built other ships. And the first ship did also return, and many more people did enter into it; and they also took much provisions, and set out again to the land northward. And it came to pass that they were never heard of more. And we suppose that they were drowned in the depths of the sea. And it came to pass that one other ship also did sail forth; and whither she did go we know not. and it came to pass that in this year there were many people who went forth into the land northward. And thus ended the thirty and eighth year." (Alma 63: 5 - 8)

The story about Hagoth's exploits occurred soon after a long and vicious war between the Nephites and the Lamanites. It was during this war that we hear about Moroni, the celebrated leader of the Nephite army. I see this Moroni as an important figure in the lives of those I believe migrated out of the Nephite country soon after the war. It was during this story that we learn about Helaman and his two thousand Lamanite warriors. They built large fortifications during that war. After the war, the Nephites became prosperous again. We also find out that many Nephites and Lamanites co-existed peacefully during this period - 400 years before the annihilation of the Nephite nation.

"..the Lord did bless them, according to his word, so that they did wax strong and prosper in the land." (Alma 62: 51)

So we have a situation where people were able to work on grand projects, such as building ships, and venturing out into the open sea. The fortifications built during the war provided an ample supply of wood for such ship building projects. The labor pool was probably limited because of the war carnage, but working on those projects provided a diversion from the memories of the war. Many just wanted to move to places farther away from what they perceived as too close to the enemy, and to start new lives. The boating adventure was probably more appealing to the young Nephites, and Lamanites living amongst them. During the war, most able males were called to defend their country. With the war over, these ex-warriors were open to new adventures and new ideas. Hagoth gladly provided those young men with the ultimate diversion.

Based on the chronology of the Book of Mormon, the year Hagoth ventured out to the sea was probably around 55 BC. Evidence does point to Polynesians settling some of the islands around that time. But, the farther we go west (based on Lapita studies), the earlier the dates become of human habitation. The Lapita findings show a pattern of people migrating from Southeast Asia into Polynesia. However, that's mostly true if there was a homogenous outgrowth of colonization from Southeast Asia to the eastern islands of Polynesia. There are many other newer studies that show that that conclusion doesn't fully explain the complicated nature of Polynesian colonization. Today, there are at least three prominent theories concerning Polynesian migration.

"...launched it forth into the west sea, by the narrow neck which led into the land northward." (Alma 63: 6)

Several groups traveled northward along America's coastal west. Some of them returned, including Hagoth who built more ships and took more people out into the sea. An examination of the Zapotec language (west coastal Mexico) will show many words that resemble Polynesian words, both in spelling and meaning. While their preparations and departures are mentioned in Mormon's writing, no further reports of them beyond the shores are found in the Book of Mormon. They were assumed capsized and drowned. Were they capsized? Were they drowned in the sea? Mormon also recorded, in verse 9 of the 63rd Chapter of Alma, that there were other migrations to the northern land. Those migrations were not by boat and their stories are included in the Nephite records.

"And now there are many records kept of the proceedings of this people, by many of this people, which are particular and very large, concerning them. But behold, a hundredth part of the proceedings of this people, yea, the account of the Lamanites and of the Nephites, ... kept chiefly by the Nephites. And they have been handed down from one generation to another...until they are no more called Nephites, becoming wicked, and wild, and ferocious, yea, even becoming Lamanites." (Helaman 3: 13 - 16)

There were numerous records kept by the Nephites according to Mormon, which, unfortunately, lack information about what happened to Hagoth's group. Those who followed Hagoth had no further contacts with their Nephite kinfolk.

"And it came to pass that they were never heard of more. And we suppose that they were drowned in the depths of the sea." (Alma 63: 8)

Based on the Chronology of the Book of Mormon, Mormon gave his son, Moroni, the records around 400 A.D. According to Moroni, the Nephites were either killed or absorbed into the Lamanite people. Therefore, what documents he had in his possession were the sum of all the records starting from Nephi, who left Jerusalem. None of those records contains any information about the Hagoth group other than the brief mentioning in the book of Alma, chapter 63.

The Nephites were a record-keeping people, but, unfortunately, Hagoth's company lacked anyone with the ability to continue that tradition. They didn't plan to be permanently separated from their kinsman, but were taking another route to the northern land. They probably had a good basic understanding of their traditions that were taught to them at childhood. The descendants of the Hagoth migration were greatly separated from the rest of the Nephites.

10. Are the Polynesians descendants of the Hagoth migration?

"Years ago I compiled a large body of shared culture traits that indeed suggest historical links between those islands and various parts of the Americas (John L. Sorenson, "Evidences of Culture Contacts Between Polynesia and the Americas in Precolumbian Times", M.A. thesis, Brigham Young University, 1952), and this has been supplemented by others. Yet the evidence does not allow our pinning down any single time or place for a migration of trade that would persuasively explain the similarities. It remains impossible to demonstrate any clearcut connection between the two areas, although debate continues. Those who choose to believe that Hagoth reached Polynesia must rely mainly on faith rather than on reliable evidence." ("Ancient American Setting for the Book of Mormon, John L. Sorenson, Deseret Book Company, 1985)

Even some advocates of the Book of Mormon find it difficult to connect the Polynesians to the Hagoth story. If there are similarities between the Polynesians and pre-Columbian Americans, why is there a reluctance to make the connection between them? Why are those who are willing to accept inferences as tangible support for the Book of Mormon demand a higher standard when dealing with a connection between Polynesians and the Hagoth story? I suspect that they either find this relationship non-essential in their defense of the Book of Mormon, or they think that this relationship is important to approach it lightly. Essentially, Sorenson's statement applies to most Book of Mormon migrations. No one has yet proven without a doubt where the Lehi family departed from and where they landed. Many are doing extensive work in this area, but it remains clear that the element of 'faith' is the basis for accepting the Book of Mormon stories.

Is it a mistake to connect the story of Jesus visiting America, as recorded in the Book of Mormon, to Polynesians too? In the Book of Mormon story, Jesus, while he was in America, said that he was visiting other groups.

"And verily, verily, I say unto you that I have other sheep, which are not of this land, neither of the land of Jerusalem, neither in any parts of that land round about whither I have been to minister. For they of whom I speak are they who have not as yet heard my voice; neither have I at any time manifested myself unto them. But I have received a commandment of the Father that I shall go unto them, and that they shall hear my voice, and shall be numbered among my sheep, that there may be one fold and one shepherd; therefore I go to show myself unto them." (3 Nephi 16: 1-3)

I've heard people saying that the Book of Mormon is an article of faith. However, the book exists, and it talks of a history that has to be understood. It's not enough for me to accept it on faith only, and not have some confidence to its truthfulness. If a person believes that God created unicorns - it's one thing to believe that there's a god, and it's another thing to believe that unicorns exist. We don't know if unicorns exist, but we have the Book of Mormon with its stories that have to be accepted.

"Those islanders, and the natives of this country are of the House of Israel, of the seed of Abraham" (President Brigham Young, 1858)

Laie Hawaii Temple  Dedicatory Prayer
Dedicated 27-30 November 1919, by Heber J. Grant
O God, accept of the gratitude and thanksgiving of our hearts, for the very wonderful and splendid labors performed in the land of Hawaii by Thy servants President George Q. Cannon and Joseph F. Smith. We thank Thee for their devotion to the gospel and to the people of this land. We thank Thee for raising up Thy servant Elder J. H. Napela, that devoted Hawaiian, who assisted Thy servant President Cannon in the translation of the Book of Mormon, which is the sacred history of the Nephites, the Lamanites, and the Jaredites. We thank Thee that the plates containing the Book of Mormon were preserved so that they could be translated, and that Thy words to the Prophet Joseph Smith might be fulfilled; namely, "That the Lamanites might come to the knowledge of their fathers, and that they might know the promises of the Lord, and that they may believe the gospel and rely upon the merits of Jesus Christ, and be glorified through faith in His name, and that through their repentance they might be saved." We thank Thee, that thousands and tens of thousands of the descendants of Lehi, in this favored land, have come to a knowledge of the gospel, many of whom have endured faithfully to the end of their lives. We thank Thee, our Father and our God, that those who are living and who have embraced the gospel are now to have the privilege of entering into this holy house, and laboring for the salvation of the souls of their ancestors.

If the Book of Mormon is true, if the story of the Hagoth migration occurred, if Church leaders taught that the Polynesians are descendants of Lehi, and if there are similarities between Native Americans and Polynesians words and traditions, why not relate those things together? I'm inspired by faith, but I'm comforted by the reasonableness these facts presented me. Would these much commonality exist between societies if they never have contacts with each other's? Can dates be established from the evidences that are found? Can the direction of any colonization be established from what's available? The 'Solo Ole Va' clearly shows that the Samoans believed that they originated from the East. The Samoan word "malamalama," including the words I compiled (Appendix B), is tied directly to the pre-Columbian native story of the Celestial Fox and Llama - a concept that was rooted in the astronomy of an ancient American people. It's possible that if we find the origins of those rudimentary concepts, we might possibly find the timing of these events.

The peopled waves; waves from east to west. (Solo Ole Va)

Come now; go back by the road you came; take people to possess the Eastern groups; take Atu and "Sasa'e"; that is a pair; they were called conjointly Atu-Sasae; these two people came from the heavens from among the children of Tangaloa. (Fraser, Tala: Samoan Creation Story; Appendix D)

The Samoan language contains elements of Native American languages and traditions, as well as Egyptians. How did those words and traditions end up in the middle Pacific? The mistaken notion that the Pacific people were a single stock I feel contributes to the confusion we have of Polynesians. There's a strike difference between the physical features of Melanesians and Polynesians. That fact was probably used to regionalized the Pacific as currently existed. The Pacific could be further separated by the interaction of those people, but DNA studies have confirmed the distinction between Polynesians and Melanesians. An introduction of a few people (12) into a region occupied by thousands would result in them absorbing the new languages and cultures. They would also contribute something unique into their new home. The traditions of Samoa and other Polynesian islands show that different religion and leadership concepts were introduced into the western Pacific. They didn't have a written language, and without it, we're left with no clear-cut facts to rely on, and, as Sorenson lamented, the relationship between these visitors to the Hagoth story can't be completely established. There are some things in science that are assumed without a clear-cut proof. For example, the majority of astrophysicists believe that there's life elsewhere in the universe. We don't have proof of this, but the likelihood of this is enormous when we extrapolate from results of planetary studies done here on earth and neighboring planets.

Mormon doesn't mention any religious person accompanying the Hagoth migration. The Book of Mormon explains that it was the religious leaders that kept the records, both sacred and secular. Writing was an ability possessed by few in earlier times. Education was rare then even down to our time. When I attended my wife's great-aunt's 100th birthday, I learn that in the year she graduated from high school, only about six percent of the US population did so. She was born in 1905. She attended what is now Ohio State University, which was even rare for girls in her generation. Therefore, it's reasonable to assume that those who made the sea voyage were young, less literate, and unable to keep written records. However, they were familiar with the traditions, which they passed orally to their descendants. As seen from the 'Solo ole Va', their children mastered the new environments. The new people cherished shipbuilding and sailing abilities, which they incorporated into their religion and legends.

"Here Tagaloa the Builder's council was convened, The council of the circle of the chiefs on high - While thus he spake a solemn silence reigned: 'Let the Builder have the first kava cup in the circle, Then perfect will be the ship whose keel is laid! ... But the Builder and his workmen will come down. Pray, who was first, a work so honored to begin!" (Solo ole Va)

The lack of a written language presents a difficulty when comparing the Polynesians to other cultures. We have to look at their traditions, which they attempted to impart to future generations through stories passed on by spoken words. Thankfully, the Europeans translated those words into a written language that we can now make comparisons with. In the Polynesian cultures, certain individuals were selected at a young age from each community to be taught their history and genealogy. They in turn impart that knowledge to the future generations. Unfortunately, it's this imperfect way that we have to depend on for comparison to other cultures for any hint of commonality. Despite this gloomy situation, we might still find some things that will give us some clarity to some common ancient root.

11. Ten Thousand

Ten thousand is an old social and military structure in Meso-America and South America.

"Political Structure & Military Force: The Inca empire began to expand around 1438 along the western coast of South America. This empire was very complex and relied heavily on political structure. One example of their complicated political systems would be what is known as 'Organization by Tens'. This structure was made up of different levels of authority much like some organizational structures used today. The base of this structure was made up of tax-paying Indians. Ten of these workers would have a 'straw boss', and then ten of these groups would have a foreman. Ten foreman would have a headman. Ten thousand people would be under a district governor and ten districts were under the governor of the quarter. The highest ranked individual was called the 'Inca' and was selected by a council of advisees of the royal lineage. The Incas also relied heavily on military for protection and influence. It is believed that military power is how the Incas succeeded in conquering so much territory." (13)

I surmise that many of those who accompanied Hagoth were veterans of the Great War that preceded their departure out to the sea. A veteran would remember certain military facts, such as military organization. The record of that war provided some insight into the structure of the military under Moroni. For instance, it seems that a reasonable army size to effectively protect and repel an opposing force strategically was ten thousand. When Helaman marched to the city of Judea under the command of Antipus, he found their morale low and trying desperately to fortify their cities in preparation of a Lamanite attack. To the number under Antipus' command were added two thousand young men under Helaman's command and an additional two thousand from Zarahemla. These additional soldiers brought the number to ten thousand or more. According to Helaman, the troop morale improved when their number approached ten thousand with the additional men.

"And also there were sent two thousand men unto us from the land of Zarahemla. And thus we were prepared with ten thousand men...And the Lamanites, thus seeing our forces increase daily, and provisions arrive for our support, and began to be fearful..." (Alma 56: 28 - 29)

Many under Antipus' command died in interim battles, including Antipus himself, so that their number was frightfully diminished. That prompted Helaman, after he inherited command from Antipus, to seek help from the central government. To Helaman's request for help, the civil government sent provisions with two thousand men. Helaman denounced that number as inadequate.

"...this is all the assistance which we did receive...And now the cause of these our embarrassments..." (Alma 58: 8 - 9)

The two thousand men the government sent Helaman was not enough to bring Helaman's force to ten thousand. Encouraged by Helaman's letter and his own failed dealings with the civil government, Moroni marched with his army and helped Pahoran subdue the rebellious king-men. After the rebels were destroyed, Moroni send provisions and more men to help prop up Helaman's and Lehi's forces; six thousand to each leader that was needed to adequately bring those forces up to ten thousand or more.

A corps, in our modern armies, consists of about ten thousand soldiers. A corps is the largest unit of the army, and it's tasked with major strategic operations. During the American Civil War, two armies consisted of corps made up of fighting units at division, regiment, battalion, company, platoon, and squad levels engaged in vicious battles. A Union army corps typically consisted of 11 to 12 thousand men. The Confederate Army had a slightly higher number in its corps. I can visualize in my mind a similar engagement between the Nephites, under Moroni's leadership, and the Lamanites. I liken Moroni to someone like General Lee and Helaman to someone like General Longstreet.

"This errand brought the people of the Builder down - A class of workmen as ten thousand known, With Architect-in-Chief, but one alone. The rafter-breaking god came down, (With wrath inflamed and angry trown;) Alas! my building all complete Is scattered in confusion great." (Solo ole Va)

In the Solo, the reference to "ten thousand" denotes the number of workmen who accompanied the "Architect-in-Chief" to take care of what could be ascertained as a rebellion. Can we say that this refers to a Chief Captain accompanied by ten thousand soldiers? The Book of Mormon refers to leaders who commanded major military campaigns in the war-infested areas of the country as Chief Captains. The population of Ta'u, Manua, Samoa islands, when Powell collected and translated the Solo, was probably equal or less than today's number (year 2003), less than 5000. I think that the Solo author, from personal experience, couldn't possibly conceptualize a ten thousand men army, but that it could only be imagined or learned from past experiences.

Ten thousand is also referenced in the later wars that Mormon participated in - 400 or so years from the Hagoth departure into the open sea. Mormon 6:13, "And behold, the ten thousand of Gidgiddonnah had fallen, and he also in the midst." It would be natural for the ex-soldiers to weave those military details into their traditions. The "ten thousand" is a military concept mentioned in several places in the Bible. It seems to indicate a competent number for defensive and offensive purposes, and used extensively in the old-world. The reference to David slaying ten thousand glorifies David's military prowess compare to Saul. Defeating a force of ten thousand is a great feat.

"We'll go up against it as the lot directs. We'll take ten men out of every hundred from all the tribes of Israel, and a hundred from a thousand, and a thousand from ten thousand.." (Judges 20: 9)

"Then ten thousand of Israel's finest men made a frontal attack on Gibeah. The fighting was so heavy that the Benjamites did not realize how near disaster was." (Judges 20:34)

"And five of you shall chase an hundred, and hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword." (Leviticus 26:8)

"And the woman answered one another as they played, and said, Saul hath slain his thousands, and David his ten thousands." (1 Samuel 18:7)

"A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened." (Daniel 7:10)

"And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all,..." (Jude 1: 14-15)

12. Andean Celestial Fox & Egyptian Anubis

"Yea, I make a record in the language of my father, which consists of the learning of the Jews and the language of the Egyptians". (1 Nephi 1: 2)

Could perhaps the descendents of Lehi use the dark celestial object as the Egyptians did with their Anubis? Anubis was a son of Ra. He's associated with the jackal and had something to do with the dead. Both the Andean celestial fox and the Samoan uli share similar dark and dreadful connotations as Anubis - they all refer to a dog-like thing. The Egyptians also believed that Anubis rules in the west. The Samoans also believed that the dead go to the west.

There was an incident in my youth, while I stayed with my grandparents on Ta'u, Manu'a, where someone had killed a dog. I didn't see it, but I heard that he took the dog to a remote site outside the village to kill it, and possibly cooked it. During that same period, I've watched the killing of pigs. It was done openly with a spectacle resembling a ceremony. The pig was strangled using an "amo", a wooden staff, and the throat and the belly slit open and filled with hot stones. It was done with excitement by the "aumaga", the working untitled men, to show off their talents and to impress the matais, their leaders. Was killing dogs in Samoa taboo? The Andean people considered the celestial fox as the one that accompanies the dead to the underworld; so is Anubis. (14)

Sullivan wrote: "In the present-day Andes, Quechua-speaking natives hold that the spirits of those who have died must enlist the spirit of a black dog to carry it to a village on the far banks of the river, where the ancestors dwell. Only those who have been extremely abusive to dogs in life fail to make the passage." (p. 59)

13. Does Waka points to an ancestral homeland?

" ...the notion of the lineage wakas promoted the principles of peaceful unity-in-diversity among the various highland tribes by virtue of each tribe's descent from a common class of objects created by Wiraqocha. Likewise the doctrine of the pacarina, or place of "dawning", whence emerged each tribal lineage waka, established the right of each ethnic group to its tribal land. (Sullivan, p.236)

...they were animals...I had been so long accustomed to relating the formulation "stars are animals" to the behavior of animals in myths, that I had never thought to apply it the lineage wakas...The notion that each species of animal had a celestial prototype responsible for the welfare of that species is a well-established fact of Andean ethnography." (p.237)

The concept of wakas is found spread across the Pacific from South America to Indonesia. In the Malay language, wakaf means "benefaction for religion." In Polynesia and South America, waka represents their origin, a celestial home. I found, from searching the Internet, of a recently excavated Mayan city in Guatemala named Waka. Is there a Middle East connection? I found the following Egyptian words that I believe are the source for the "waka" concept found in the Americas. I've also compiled a list of words (Appendix B) from Southeast Asia, Oceania (Samoan), Americas, and the Middle East (Egyptian) that show a transmission of ideas by contact.

Possible effects of the connected idea of the Waka

	Egyptian	Samoan	Americas
boat	uaa	va'a
the boat of truth	maati
sharp		maati
Israel	aaa-t
root		a'a
to dawn			ah (Mayan)
name of star	maa
stone		ma'a
foreigner	aaa, aaa-ta

How did it go from aaa-ta to waka? I don't know. However, the fact that ancient Egyptians depended heavily on water transportation, in business and religion, would make the boat a passionate symbol in everyday Egyptian lives. This marine knowledge would have been known to the Israelites when they were in Egypt.

The word "manu" is found in some South American indigenous languages as well as in Polynesia and Southeast Asia. The Polynesian "manu" refers to animals, such as birds and beasts, or a person behaving inhumanly. The word "manu" in East Temor is bird. The word "manu" in South America refers to the large region of rain forest east of the once Inca Empire. I was told that it refers to an animal habitat.

In Egyptian mythology, "manu" is the mythical mountain on which the sun rests, a region of the western horizon. It's one of two mountains that held up the sky. Its counterpart is 'BAKHU.' The double lion god, AKER, guarded these peaks. Could these visitors to America, familiar with Egyptian myths, named the Andes MANU after the Egyptian mythical mountain? Geographically, America is west of Egypt. Egyptian mythology positions the two mountains "MANU" and "BAKHU", west and east respectively. I suggest that the Samoan word "matu" for north originated, albeit incorrectly, from the Egyptian myth. "MATU" could mean, "leading mountain" from the Egyptian words "Ma" (king/leader) and "Tu" (mountain). Pagan Samoa also has a god propping up the sky using objects.

"Then Tangaloa said to Tui-te'e-langi, 'Come here now; that you may prop up the sky.' Then it was propped up; it reached up on high. But it fell down because he was not able for it. Then Tui-te'e-langi went to Masoa and Teve; he brought them and used them as props; then he was able. (The masoa and the teve were the first plants that grew, and other plants came afterwards)." (Fraser, Tala: Samoan Creation Story)

Could the misorientation of the Samoan "matu" be a result of the way the Nephites oriented themselves? The Nephites used the "learning of the Jews and the language of the Egyptian". (Nephi 1:2) It could very well be that the descendents of Polynesians kept some of those same ideas.

Connected with the "waka" concept are pre-Columbian words "camac" and "ayllu" - a prototypical concept referring to specific human groups.

"All things have their vitalizing prototypes or "camac", including human groups; the "camac" of a human group is usually its "huaka" [waka] of origin." (Sullivan, p.239)

"Just as each "ayllu" descended from a star, the people of each ayllu would live in harmony with each others, in the same manner that each star or constellation lived in fixed harmony with all the other stars. And just as each star or onstellation possesses its own unique identity among other unique identities, the various ethnic units descended from unique wakas would maintain their identities while participating in a greater unity." (p.241)

I think that this concept is found in the Samoan language. An example of this is found in the words "tama tama" (son) and "tama teine" (daughter) that are formed from the prefix "tama" (child), and the words "tama" (boy) and "teine" (girl). The words "alo" and "atali'i" also mean boy in Samoan.

Could these words and concepts, "camac", "ayllu", "tama", and "alo" have origins in the Egyptian words Ka (person) and Ma (King/Leader) - a person who follows a Leader. The word "ta'ma" (father) is formed from the word "tama".

14. Similar elements between the "Solo Ole Va" and the Book of Mormon.

Around the time of the Great War that preceded the Hagoth story, there were great discussions about the nature of God. In the eleventh chapter of the book of Alma is mention of one such debate between Amulek and Zeezrom. The incident involved a group of people who gathered to hear Amulek and Alma talked about sin and repentance. Amongst them was Zeezrom who desired to discredit their message because he was one of those who profited from the activities that Alma and Amulek denounced. His method was to create confusion by accusing Amulek for teaching polytheism using the mysterious relationship between God the Father and Jesus Christ. It was so cunning of Zeezrom in his persistent questions that many who heard the discussion became confused. (Alma 11: 35) That was his purpose. It can be readily seen from the Book of Mormon that there was a great deal of confusion about this subject, as we have today. Modern revelations through Prophet Joseph Smith have clarified much of this issue, but many still believe the Trinity as the answer to this confusing and mysterious nature of God.

Theologically, the Solo conveys a structure of one supreme god ruling over other gods. That concept, in my view, is different from what the LMS (London Missionary Society) missionaries taught in the South Pacific during the time, around 1870, when Mr. Taua-nu'u told Mr. Powell these stories. LMS members were associated with the Anglican and Presbyterian Churches in England. The single most important concept that these churches shared is the Trinity, which they staunchly defended. The Solo gives us an idea of the theological aspect of Polynesian society, which in my view was vastly different from the theology of the Anglican and Presbyterian Churches. Dr. Fraser noted that the Solo myth is pre-Christian: "Le atua Tagaloa; this expression shows that this myth is not modern; for the word atua, 'god,' was almost obsolete when the first missionaries went to Samoa."

The following ideas (14) are derived from reading the Solo.

The God of the Polynesians is the Supreme God who rules over other Gods and Lords.

"Descend, ye gods, to the fono of Confusion. But rest quietly at the fono of Tranquility. Here Tagaloa the Builder's council was convened, The council of the circle of the chiefs on high - While thus he spake a solemn silence reigned..." (Solo ole Va)

The God of the Polynesians has a physical body and created man in his image.

"A strong desire to have a place whereon to stand Possesses him..."

"The bodies only move, they have no breath, Nor heart's pulsation. The godlike Tagaloa learns (in heaven) above, The sacred vine to gender life has now begun, ... But them I fashion into member'd forms..." (Solo ole Va)

The God of the Polynesians is a passionate being.

"The rafter-breaking god came down, (With wrath inflamed and angry trown;) Alas! my building all complete is scattered in confusion great." (Solo ole Va)

Ancient Polynesians believed in a pre-existence.

"To each of you from above I now impart a will, Opacity must be the portion of your bodies still, Your faces, they must shine, (I so ordain), That they may Tagaloa entertain When he comes down to walk this earth again." (Solo ole Va)

Orphic Grave Tablet (South America): I am the child of the Earth and the starry Heavens, but my origin is of heaven alone.

Quechua (South America): "In this world we are exiled from our homeland in the world above." (Sullivan, p.47)

Ancient Polynesians believed that God gave to us free agency, to choose between right and wrong.

"To each of you from above I now impart a will..." (Solo ole Va)

15. Tagaloa, like Wiraqocha, is a degenerate form of an ancient idea.

If the Book of Mormon records a history of Israeli descendents, why were these people so quick to worship the sun? Knight and Lomas (16) wrote that the Israelites at certain times worship the sun. The Book of Mormon contains many stories of people who claim some mysterious knowledge, which I suspect are a continuation of those "sun-worshiped" traditions that were practiced in the Middle East that Lehi and his family were well aware off.

"'And he brought me into the inner court of the LORD's house, and, behold, at the door of the temple of the Lord, between the porch and the alter, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east' (Ezekiel 8: 16) In this verse Ezekiel berates the Enochian Jews for turning their backs to God and worshipping the Sun. He goes on to blame their astral activities for the fall of Jerusalem." (The Book of Hirum, Knight and Lomas)

I believe that the Polynesian Tagaloa resembles the Andean Wiraqocha - the deification of a heroic figure. Just as Wiraqocha Inca became a god to the Incas, Tagaloa became a god to Polynesians.

The word chaca - meaning "bridge" in both Quechua and Aymara - was frequently used, in astronomy context, to describe locations on the celestial sphere of inherent geometrical interest. Holguin also lists puncuchaca, where puncu means "door" and chaca then refers either to a threshold or a lintel. Another, related word - again found in both languages - is chacana, meaning "ladder" or "stairway." These words - styling important astronomical junctures "bridges," "doorways," and "stairways" - functioned in mythical usage to identify boundaries that were, at the same time, astronomical and lay between differing modes of existence, or states of consciousness. (Sullivan, p.69)

If we dissect the name Tagaloa (a compound word) in Samoan terms, "taga loa" means "all seeing person" - a seer. (17) The Samoan word "taga" translates to bag, talent, allowed, and permitted. Why would the Samoan language have the same word for seemingly separate things? These ideas could only be logically related when we're referring to some attributes of something or someone. The words "loa" could be a variant of the Samoan word (18) "iloa" (to know), or "loloa" (deep or steep). Two other Samoan words that might be useful to this discussion are "leiloa" (lost) and "lilo" (hidden). These terms defined the name Tagaloa (19) as someone who had the ability, or permission, to peer deep into the spirit world through a mystical, or secret doorway. Those who ventured out into the deep ocean understand the fearsome and profound feelings one gets looking into the ocean depth. Those similar feelings might have caused early Polynesians to associate Tagaloa with the deep ocean (moana). Here we see a striking similarity between the Andean and Polynesian traditions, as well as Mesoamericans. Wiraqocha had the ability to see into the unknown, and so did Tagaloa. Both Tagaloa and Wiraqocha are based on some archaic idea that predates Inca and Polynesia societies. The root of this common idea may very well be the traditions and teachings found in the Book of Mormon.

A drawing in Martin Brennan's book, "The Hidden Maya", depicts a ceremony entitled "The Apparition of Kauil" that might have some relationship to the concept of Tagaloa as I discribe above.

James Gifford, "Recent thought concerning the interpretation of Maya prehistory", quoted Vogt, who explained the purpose of a Zinacantecos in Mayan societies, - "While the priestly hierarchy is functioning in the ceremonial center with its complex annual round of rituals, the religious life of the outlying hamlets is essentially in the hands of the b'iloletick. The term b'ilol means literally 'seer'..." (Mesoamerican Archaeology, p. 91)

"A lord ... peers into a mirror manipulated by a dwarf. ...the large clay pot directly before him and adjacent to an enema bag followed by three enema pots." (Brennan, p.150)

16. Any religious connection to Southeast Asia?

The renowned American mythologist, Joseph Campbell, said that there are common themes in all myths throughout the world. Samoans have many stories that resemble stories from Southeast Asia and the Americas. At some point in Polynesia's past, there might have been an encounter with traditions of Southeast Asia that resulted in an exchange of ideas. If we look at pre-European Polynesia and Tribal Indonesia, the tribal religions of theses two areas have some similarities, but there are also distinguishable differences. The characteristically animistic Southeast Asian traditions (20) are also seen in Polynesia, as well as Mesoamerica. However, I think that there is a subtle difference between these traditions as can be seen in the association of religious icons, like Tagaloa, to spiritual powers. A review of theological ideas of the Solo to those of pagan Indonesia will reveal distinct concepts. The pagan Indonesians saw the natural world having inherent power that influenced people. The pagan Polynesians, on the other hand, viewed all natural phenomena as direct manifestations of the all-influencing power of their god Tagaloa. When objects act supernaturally, it was because of the actions of Tagaloa or other sub-deities under his control. The stories from Samoa tell how Tagaloa influenced animals to act certain ways or he himself changed into an animal or person.

While watching a film about Indonesia's tribal religion, I saw something that reminded me of Hinduism - the veneration of animals. The film documented a burial ritual of the Torajas people on the Island of Sulawesi in Indonesia.

"They are local, exclusive and mostly animist, believing that inanimate objects and natural phenomena possess a soul. This episode explores primal religion in a tribe who live in a mountain fortress on an Indonesian island." [Religion in Indonesia, Film narrated and hosted by Ronald Eyre.]

The Torajasians live in their mountainous land called Tana Toraja, which is often referred to as the "Land of the Heavenly Kings." Their houses are called Tongkonan, and they faced north in honor of their heavenly king or where they came from. I was confused because other references say that they regarded east as the realm of the gods. A ceremony was shown where a priest blessed, telling it why it had to die, and sacrificed a buffalo. The film also mentioned one of their myths relating to the field mice. They believe that the mice owned the rice fields - and that they must share the harvest with their rodent neighbors. The film showed a burial ceremony where a pavilion that housed the dead woman was burned while her body was kept in an exposed rock-wall with other dead relatives interred in decorative vases. It was explained that the pavilion was burned and the bull sacrificed so that she'll have a place to stay and animals when she arrive in the next life. It looked like a modified mix of Hindu and Egyptian (21) ideas. Somehow, the Torajasians have decided not to cremate their relatives as the Hindus do, but instead left the bodies whole in the vases. Their main god is Pandang Matua, and they also worship other gods and ancestors. They also believed that "their forefathers descended from heaven in a boat some twenty generations ago."

17. Elements of Lehi's dream?

The Polynesians, on the other hand, buried their kin (except the unlucky cannibalized few) so they will take their final trip to the blissful Pulotu.

"These waters are also connected with the abodes of bliss. In Futuna (Horne Island) the abode of the gods was known as 'Pulotu,' in the midst of which grew an immense tree, the 'puka-tala', the leaves of which supplied all wants, for on being cooked they changed into all kinds of delicious foods. In this region was the Lake Vai-ola, and if the happy denizens of Pulotu felt themselves growing old they had but to bathe in the waters of 'Vai-ola' and they emerged full of life and beauty. Poluto was also the name of the netherworld on Savai'i, the largest of the Samoan Islands. 'Luao', or 'Luaoo' (the Hallow Pit), was the name of the place down which the spirit went on the death of the body. At the bottom of this Hollow Land there was a running stream, which floated the spirits away to Pulotu, the dominions of Saveasiuleo (Savea of the Echo). All floated away together, well- and ill- favored, young and old, sound and sick, chiefs and commoners; they must look neither to right nor left, nor attempt to reach either side, nor must they look back. Little more than half alive, they floated on until they reach Pulotu, where they bathed in the waters of Vai-ola, when all became lively, bright, and vigorous, every infirmity vanished, and even the aged becoming young again. Everything went on in Pulotu much as in the world of life, except that here their bodies were singularly volatile, so that they were able to ascend at night, (22) becoming luminous sparks, or vapors, revisiting their former homes, but retiring again in early dawn to the bush or to Pulotu." (Johannes Andersen, Myths and Legends of the Polynesians, p.419-420)

The opposite of Pulotu is "Sa le Fe'e" (sacred place of the octopus god), the Samoan version of Hell. The tree and water of Pulotu reminds me of a story in the Book of Mormon.

"And it came to pass that I beheld a tree, whose fruit was desirable to make one happy. And it came to pass that I did go forth and partake of the fruit thereof; and I beheld that it was most sweet, above all that I ever before tasted. Yea, and I beheld that the fruit thereof was white, to exceed all the whiteness that I had ever seen. And as I partook of the fruit thereof it filled my soul with exceedingly great joy; wherefore, I began to be desirious that my family should partake of it also; for I knew that it was desirable above all other fruit. And as I cast my eyes round about, that perhaps I might discover my family also, I beheld a river of water; and it ran along, and it was near the tree of which I was partaking the fruit. And I looked to behold from whence it came; and I saw the head thereof a little way off; and at the head thereof I beheld your mother Sariah, and Sam, and Nephi; and they stood as if they knew not whither they should go. And it came to pass that I beckoned unto them; and I also did say unto them with a loud voice that they should come unto me, and partake of the fruit, which was desirable above all other fruit. And it came to pass that they did come unto me and partake of the fruit also. And it came to pass that I was desirous that Laman and Lemuel should come and partake of the fruit also, wherefore, I cast mine eyes towards the head of the river, that perhaps I might see them. And it came to pass that I saw them, but they would not come unto me and partake of the fruit. And I beheld a rod of iron, and it extended along the bank of the river, and led to the tree by which I stood. And I also beheld a strait and narrow path, which came along by the rod of iron, even to the tree by which I stood; and it also led by the head of the fountain, unto a large and spacious field, as if it had been a world. And I saw numberless concourses of people, many of whom were pressing forward, that they might obtain the path which led unto the tree by which I stood. And it came to pass that they did come forth, and commence in the path which led to the tree. And it came to pass that there arose a mist of darkness; yea, even an exceedingly great mist of darkness, insomuch that they who had commenced in the path did lose their way, that they wandered off and were lost. And it came to pass that I beheld others pressing forward, and they came forth and caught hold of the end of the rod of iron; and they did press forward through the mist of darkness, clinging to the rod of iron, even until they did come forth and partake of the fruit of the tree." (Lehi's Dream, Book of Mormon, 1 Nephi 8: 10 - 24)

18. Repentance: Ifoga

"And except they repent in sackcloth and ashes..." (Mosiah 11:25)

The Samoans have a similar tradition.

"This practice of confessing guilt is even more significantly displayed in major Samoan ceremony, the ifoga, in which those who have done others wrong ritually humiliate themselves before them. This they used to do by taking stones and firewood from which an oven is made and, sitting with bowed heads covered with fine mats, so offering these fine mats in reparation and themselves as pigs to be cooked and eaten. Such a gesture, which to Samoans is deeply moving, almost always leads to reconciliation. In contemporary Samoa it is usually made with fine mats alone. An ifoga, in my experience, is always accompanied by the public confession of guilt." (Freeman, p.189)

19. Lucifer is Satan

"Let none the truth again say (in unbelief); "Alele" was Manu'a's first known chief; The son of Tagaloa; he wrought unrighteous judgment."(Solo Ole Va)

"How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!" (Isaiah 14: 12) (Also recorded in Book of Mormon, 2 Nephi 24: 12)

Scholars have debated why the name Lucifer, a Latin word, appears in the Old Testament. Because Isaiah was eagerly quoted by Book of Mormon authors - this same ambiguity also surfaced in 2 Nephi 24: 12. According to experts, the Hebrew text refers to a deposed Babylonian king - "Heleyl". The name "Heleyl" (23) is translated as "day star, son of the dawn." Could the name "Alele" in the Solo be a reference to the Old Testament story? "Alele" also means "promontory" in Samoan. If the Solo was written by a people that were exposed to the Nephite records that contain verses from the book of Isaiah, I think that Joseph Smith saw in the Nephite records he translated something very similar. Could the Mayan word (24) for lordship, "ajaw-le-le (ajawlel)," share a common root with the word "a-le-le" in the Solo?

20. "Soifua" versus "Adieu"

"And I, Jacob, saw that I must soon go down to my grave; wherefore, I said unto my son Enos: Take these plates. And I told him the things which my brother Nephi had commanded me, and he promised obedience unto the commands. And I make an end of my writing upon these plates, which writing has been small; and to the reader I bid farewell, hoping that many of my brethren may read my words. Brethren, adieu. (Jacob 7: 27)

The Webster's dictionary listed the word "adieu" as an old French word that meant, "To God, I commend you." Saying goodbye in Samoan are the words "soifua" and "tofa." They are used interchangeably and often used together. "Tofa" basically means "Good bye." The word "soifua" expresses ones affectionate desire for someone else's long life and safekeeping. In my opinion, "soifua" would translate perfectly to the original usage of the word "adieu." If the Nephites had a word that conveys the feelings of "soifua" and "adieu", why wouldn't Joseph Smith translate it into a word he knew resembles its true meaning? I would.

21. Lapatai, Rabbanah, Raboni

"..Rabbanah, which is, being interpreted, powerful or great king.." (Alma 18: 13)

"...She turned toward him and cried out in Aramaic, "Rabboni!" (which means Teacher)." (John 20: 16)

The Samoa word "lapata'i" can be translated to the words "warning" or "advice". The letters 'R' and 'L' are interchangeable in the Polynesian language, which would make this word either Lapata'i or Rapata'i. It sounds strange now, but considering the fact that when the Europeans translated the sounds they heard into Samoan words, and that the letter 'b' is not used in the Samoan language, the spelling and sound of the word "lapata'i" may have been different in Samoa long ago. Could this Samoan word has a common root with the words Rabbanah and Rabboni quoted above? In the language of the Zapotecs (Central America), the word "rapa" means "take care of," "watches," and "guards." Incidentally, the Samoan word "anapogi", for fasting (go without food), reminds me of those old-world teachers in solitude meditating.

22. Some with his voice and others with thunderings and lightings.

Nephi wrote prophetically concerning the signs that will accompany the death of Jesus Christ,"For thus spake the prophet: The Lord God surely shall visit all the house of Israel at that day, some with his voice, because of their righteouness, unto their great joy and salvation, and others with the thunderings and the lightings of his power..." (1 Nephi 19: 11)

The Polynesian pagan god Tagaloa is associated with thundering and lightings. This may be a common idea, but taken together with other traditions leads us suggestively to a moment of global influence.

"Again, the thunder and lighting that were once the awesome attributes of Tagaloa have been transferred to Jehovah, to whom, is one of their hymns, Samoans sing: Your voice, Jehovah, that I hear in the thunder clap fills me with fear; The lighting is also yours and conveys your tidings." (Freeman, p.187)

23. Apolima, Apurima, Abraham

Father Cobo recorded some information about an Inca temple to a god named Apurima. (25) If people migrated from the Americas into the Pacific, could the naming of an island in Samoa, Apolima, based on that tradition? If the Book of Mormon stories are true, could those names be related to the Abrahamic story that the Lehi family had knowledge of?

24. Lehi Tree of Life Stone?

In 1941, a finding in Mexico, designated as Stela 4, Izapa, was seen by some to depict the story of Lehi's dream recorded in the Book of Mormon. That view was strongly disputed by the experts.

"Science does not arrive at its conclusions by syllogism, and no people on earth deplore proof demonstration by syllogism more loudly than real archaeologists do." (Dee Green, "Book of Mormon Archaeology," p.75)

However, what are the facts here? The story told by the Stela 4, the Polynesian myth, Polotu, and the Book of Mormon are very similar indeed.

25. DNA and Book of Mormon claims

Some people ignore the Book of Mormon claims as merely religious lunacy, but there are some who vehemently oppose it and are obsessed with discrediting it. Of this later group, the human DNA had become their latest weapon. As a non-scientist, I can't comment about this subject persuasively. However, I think that scientists or not, we are all obligated to seek truths and not depended solely on the whim of ideas that come along.

The faith of some people do waiver in light of certain scientific revelations. That's understandable. It was once an acceptable notion in the Christian Church to view the Earth at the center of the solar system and the Sun circling around it. It's important to note that the false earth-centered planetary view was not entirely the Church's doing. Science does share in the inaccurate Aristotelian view of the Solar system that was once considered the truth. It's important for our foes to know that our inaccurate understanding of the universe doesn't necessarily mean we favor error to knowledge. As I stated previously, when it comes to DNA and the Book of Mormon, I really can't say much because I'm not a scientist. However, I think that there could be a possibility that what the experts are saying, to discredit the Book of Mormon using genetics, is incomplete and susceptible to statistical interpretation, and material (26) deterioration.

"These observations about individuals and groups need to be treated carefully. Statistical associations can be made between collections of genetic markers and particular groups. For example, geneticists might someday be able to say that if a person has these ten markers and doesn't have those ten, he or she has a certain probability of being a member of a particular culturally defined group. But the associations will always be statistical because very few people will have exactly the same set of markers - and because the boundaries of the group will always be poorly defined. Our histories are too interconnected to draw distinct line between collections of people." (Steve Olson, Mapping Human History, Houghton Mifflin Company, 2002, p.119)

"When geneticists look at our DNA, they do not see a world of rigidly divided groups each going its own way. They see something much more fluid and abiguous - something more like the social structures that have emerged in Hawaii as intermarriage has accelerated" (Olson, p. 236)

The beauty of Science is in its adaptation, and its systematic methods for arriving at basic truths. Paul Nurse, a Nobel Prize winner in Medicine, explained on a December 12, 2004 interview with Charlie Rose that while science takes a skeptical view of things, religion clings to absolutes. I'm critical of people who want to teach "Creationism" as a science in schools, much like the "Theory of Evolution." The reason why I disagree is because, as I understand it, "Creationism" is not science. Science is based on assumptions and validations. In contrast, the dogma of "Creationism" is essential and central to the religious faith of Christians. Testing "Creationism" using the scientific method is in a way questioning its truthfulness. I don't think that that is what the proponents of teaching "Creationism" in schools as a science had in mind. William Phillips, a 1997 physics Nobel Prize winner, who spoke in the BYU Forum (1/22/02), stated that it's not good to use science as religion, nor is it good to use religion as science. However, he said, "Ordinary science and ordinary religion are not enemies." A brilliant scientist like William Phillips can both perform his technical job successfully and have an intimate relationship with his God. In the case of DNA research, there's always room for improvement in both the methods used to examine the body of physical evidence and the interpretations of the gathered facts.

The science of genetics is one of the most fascinating areas of science. In its core are the building blocks of all living things. On the molecular level, there's very little difference between humans - a tiny fraction of one percent. As a comparison, the DNA of a human and monkey are within a couple of percentage difference. A tiny alteration to the DNA molecule accounts for the different races. Most anthropological debates about human migration centered on this minute difference of DNA constituent. At this slice of our genetic makeup, experts are attempting to map out the origin of every society on the planet. My page involves the connections between the people of central Pacific, pre-Columbian America, and people of middle-Eastern origin. If it can be established that there's a connection between these three areas - would that settle the debate? I don't think so! I think that those on the offensive are not entirely objective about their analysis. They may think that their views are without pre-judgment, but I'm convince that they are motivated highly by much more that scientific truth seeking. Rather, I think that they are motivated to pursue certain conclusions for their own preferential reasons.

I've included some sources, in the "facts" section, that do establish connections between the main geographic areas I cover. The basic method for testing scientific inquiries is through the Scientific Method; "If A is equal to B, and B is equal to C, then A is equal to C." It has been established that Polynesian DNA matches that of pre-Columbian DNA. It's also been shown that there are some similarities between DNA found amongst the Native Americans and people of the Middle East and Europe. It's limited to certain areas of the Americas and less extensive, but we're dealing with a small sample of DNA. Also, as the Book of Mormon clearly explains, several groups migrated into this part of the world, even long before the Nephites moved in.

A contact provided me with some information (27) that revealed something about the DNA of people in central Polynesia. The facts he presented highlight a rather convincing point that there was a clash of people in the middle Pacific. It's not scientific, but I think that at some point in Polynesia, the racial distinction was very noticeable, which in time coalesced more to the dominant type we find in that region today. For example, as a comparison, several hundred years BC, the Greeks conquered lands as far away as India. Alexander the Great started on his glorious campaign when his army defeated the Persian king Darius in 334 BC (300 years after Lehi presumably left the middle East). His men scoured the landscapes and appropriated goods, slaves, and women. It's possible that someone today could separate out the decedents of those conquering Greeks from the general Indian population, but that would be a taunting task. Some centuries later, the Romans conquered most of the Middle East. Still further into the future, Crusaders from Northern Europe settled many areas in Palestine. Those occupations presented opportunities, by choice or enslavement, for people to inter-mixed. Therefore, an examination of the DNA of today's Middle Eastern population will reveal what had happened in the intervening years instead of what might have been the case 600 years BC.

It's interesting how many "Christian" anti-Mormons use science to attack the Book of Mormon, when, in essence, science also invalidates many Biblical claims. Biology has an irreligious approach to truth, which unfortunately shows a human history far different from the Biblical stories. I find their attacks of the Book of Mormon using DNA very suspicious. This manuscript focuses on the Book of Mormon, which testifies that the Bible is true.

26. Joseph Smith and the Book of Mormon claim.

It's amazing to see how Joseph Smith created the Mormon culture amidst a predominantly Christian and increasingly educated society. If the Book of Mormon was Joseph's doing, why did he risk his life by claiming that it was a translation of an ancient document? The controversial book when it was offered to the public was perceived as been at odds with acceptable knowledge about the new world and its original inhabitants. Either Joseph told the truth or he was mad. What about those who followed and assisted him? What was their motivation to accept Joseph's claim? All three witnesses to the authenticity of the golden plates, which the Book of Mormon was translated from, stood firmly behind their testimonies to the end. Many outside the Mormon circle knew all three men (28) as men of honor and integrity. The organization that Joseph Smith organized wasn't confined to a single location. Soon after it's official organization, the Church of Jesus Christ of Latter-day Saints sent missionaries to other states and abroad. The movement of the Church westward also necessitated making others leaders at various locations. There was clearly a stronger reason for Joseph Smiths followers to join his cause and to advance it.

There were others during Josephs' time who wrote similar claims that native Americans originated from the Middle East, which Joseph's detractors claim that he plagiarized. It's easy to see why there's intense interest about a connection between America and the Old World. The amazing accomplishments of pre-Columbian Americans, and the apparent similarities between some of their traditions and those practiced in the Old World, will cause anyone to wonder and to imagine relationships between these societies. Although there was sparse information about ancient Native Americans during Joseph's time, there was enough that existed for someone of average education to write a book about them with careful attention to details. There were books written by more educated people than Joseph on that same subject during that period, such as the book written by Ethan Smith (no relation to Joseph Smith), "View of the Hebrews", which some claimed Joseph Smith copied and called it "The Book of Mormon".

"Ethan Smith's reconstruction of Indian history had one purpose: to identify Indians with the lost ten tribes. The full title of (Ethan) Smith's book was 'View of the Hebrews: or, The Tribes of Israel in America.'" (Richard L. Bushman, Joseph Smith and the beginnings of Mormonism, p.135)

It's probably correct to say that Ethan Smith was more educated than Joseph Smith, and his book was careful about the technical information using noted discoveries. (29) That wasn't the case with Joseph Smith, who had totally, in my view, ignored those facts and went above and beyond the common, albeit limited, technical understanding of his time. To have written a book and claimed it as revealed scripture, while knowing full well the backlash of social reaction in early Puritan America, was unthinkable. If his claim was not true, what was Joseph thinking?

"At best the papers gave Joseph Smith notoriety. The editors elevated him from an obscure money digger of limited neighborhood fame to the rank of full-blown religious impostor." And "...a Rochester editor quoted the Palmyra Freeman, setting the tone for editors and publicists for the rest of the century. 'The greatest piece of superstition that has come within our knowledge now occupies the attention of a few individuals of this quarter.' The Freeman reported that the 'Golden Bible was almost invariably treated as it should have been - with contempt.'" (Richard L. Bushman, p.111)

The experts are saying that there is not one, but several possible origins of pre-European Americans. Olson, using DNA studies (30), shows three very likely pre-Columbian migrations into the New World - two successive migrations from Asia and one possible migration from Europe. The Book of Mormon, as translated by Joseph Smith, also talks about several groups of people migrating to the Americas. There are three prominent migrations in the Book of Mormon, but references are made of other people. It's possible that Joseph Smith might have heard stories about the Native American people - some rumors and some factual (31). Nevertheless, for Joseph Smith to insist that the Book of Mormon is true without regards to the scientific knowledge of his time was quite bold.

Joseph probably had access to Spanish journals that chronicled bringing horses to the New World and Native Americans cultures; there were written materials on native Americans during his time. Joseph might also have some knowledge of the Native Americans living around the part of the United States where he grew up. I don't know how much technical information was available to Joseph, but I feel that if such information were available to him, the Book of Mormon would reflect it. But it appears to me that he didn't. It seems that Joseph is not the genius as some claim him to be. He merely translated a record as he was instructed to do. From its very beginning, the Book of Mormon was challenged and attacked by laymen, scholars and scientists. However, science had progressed and changed to some extent that provide support to the Book of Mormon. For instance, when Joseph translated the Nephite record, artifacts connecting America and Polynesia were non-existence. But today, 200 years later, we now know, factually, that these societies shared common words, myths, and artifacts.

An archeological find in South America proved without a doubt that people were present in the Americas long before the frozen sea of the Ice age formed the supposed land bridge, about 11,000 years ago. These findings cause incremental adjustments to our current understanding of human migration. The South American find proposed the peopling of the Americas twice as old as the time of the proposed land bridge existed. The experts are still debating this. That wasn't the first time an evidence of a pre land-bridge migration was unearthed. In North America, other evidence was found and was adamantly refuted by the experts who were prodded to the new view by the South American find. The current scientific explanation of the peopling of the Americas is vastly different than 40 years ago, which I presume is even more different than when Joseph Smith was alive. This suggests that migrations over water were within the abilities of ancient people. Science moves on! New ideas, new findings, and improved analyses are revealing an ever newer and clearer picture of the movements of people in and out of pre-Columbian America.

I believe that Joseph Smith "translated" the Book of Mormon. It was a translation of the experiences of ancient authors by someone influenced by European and Christian traditions. It was a translation done by someone with limited, but solid, basic education afforded to pupils of average means, which, in some way, is reflected in its down-to-earth (32) approach. His lack of education didn't diminish his grasp of subjects. An accumulation of facts doesn't necessarily translate to good wisdom. Joseph Smith was versed in the Bible, but I think, no more than any other Christian adherent did at the time. Even though his formal education was limited, I'm sure that he must have read and studied what was available to him. Joseph's enemies, then and now, flip-flop on the issue of his intellect - they both attack him as an illiterate dreamer and a crafty genius. If the Book of Mormon is Joseph's own fabrication as some charged, why are there elements in it that confirm its story, but are strangely foreign to a person in Joseph's surrounding? His work to bring forth the Book of Mormon gave Joseph Smith a far better education than his peers.

Robert Millet quoted the following from Josiah Quincy, son of the President of Harvard University, and later the mayor of Boston, who visited Prophet Joseph Smith in Nauvoo, Illinois, in May of 1844.

"It is by no means improbable that some future textbook, for the use of generations yet unborn, will contain a question something like this: What historical American of the nineteenth century has exerted the most powerful influence upon the destinies of his countrymen? And it is by no means impossible that the answer to that interrogatory may be thus written: Joseph Smith, the Mormon Prophet. And the reply, absurd as it doubtless seems to most men now living, may be an obvious commonplace to their descendants... The man who established a religion in this age of free debate, who was and is to-day accepted by hundreds of thousands as a direct emissary of the Most High, - such a rare human being is not to be disposed of by pelting his memory with unsavory epithets. Fanatic, imposter, charlantan, he may have been; but these hard names furnish no solution to the problem he presents to us. Fanatics and impostors are living and dying every day, and their memory is buried with them; but the wonderful influence which this founder of a religion exerted and still exerts throws him into relief before us, not as a rogue to be criminated, but as a phenomenon to be explained." (Robert L. Millet, "Joseph Smith: Selected Sermons and Writings")

Joseph was under attacks since the time he made public his vision and translation of the Book of Mormon. The attacks to his work and his personal character continue today in various degrees and forms. Sadly, none of his detractors provided me with the certainty I seek about the nature of God as taught in the Bible, as Joseph Smith did. Some Christians insist that the Bible contains all what God intended for us to know. But, with so many opinions concerning the Bible, a person is left wondering still about the truth. Others offer nothing but scoring points. The casual readers and those seeking faults with the Book of Mormon will fail to appreciate the essence and truth of its plain message. That message is God IS real, Jesus IS the Christ, the Bible IS the word of God, God doesn't favor one over another, God loves all His children, and God rewards the obedient and punishes the wicked.

The Book of Mormon is another testimony of Jesus Christ.