1 Nephi 18

MDC Contents			1 Nephi 18:1 1 And it came to pass that they did worship the Lord, and did go forth with me; and we did work timbers of curious workmanship. And the Lord did show me from time to time after what manner I should work the timbers of the ship. Nephi's demonstration of power most literally shocked Laman and Lemuel into a period of humility and obedience. They relent from their intent to sabotage the building of the ship, and instead participate in the project. It is interesting that while Nephi had been shown by the Lord the way to build the ship, he yet returned to the Lord from time to time for more information. A single communication from the Lord showing us direction is not necessarily the only direction that we need. As did Nephi, we should return to the source for more information. 1 Nephi 18:2 2 Now I, Nephi, did not work the timbers after the manner which was learned by men, neither did I build the ship after the manner of men; but I did build it after the manner which the Lord had shown unto me; wherefore, it was not after the manner of men. The variance from the established practice tells us one thing and hints at another. What it tells us is that Nephi knew the difference. This may mean that he had some passing familiarity with ships, or simply that the Lord let him know that there was a difference. As there was little reason for the Lord to so indicate, it is more likely that Nephi was grossly familiar with the more common practice. The second item is that there must have been some reason why the common methods were insufficient. The Lord tends to be conservative with his children (Nephi built a ship with sails, not a steam engine). The instruction from the Lord likely had to do with increasing the sea-worthiness of the ship for the oceanic voyage, and distance not part of the design of the more common ships of the era. 1 Nephi 18:3 3 And I, Nephi, did go into the mount oft, and I did pray oft unto the Lord; wherefore the Lord showed unto me great things. The context of this statement might make it appear that the "great things" might have had to do with ship building, but it is much more likely that this is one of Nephi's asides. He went to the mount oft to converse with the Lord. Certainly some of the trips were prompted by questions generated from the building of the ship, but it is almost certain that when Nephi speaks of being shown "great things" that he means things of the spirit. Nephi does not appear to be overly impressed with technology. He considers the Liahona a small thing, and while he required the Lord's help to design and build a ship, he doubtless saw that also as simply following the will of the Lord. For Nephi, the "great things" are always things of the Spirit. 1 Nephi 18:4 4 And it came to pass that after I had finished the ship, according to the word of the Lord, my brethren beheld that it was good, and that the workmanship thereof was exceedingly fine; wherefore, they did humble themselves again before the Lord. Narrative analysis: Lest we believe that all Nephi is doing is detailing history, we should note the return to the theme of Laman and Lemuel in this verse. We have been previously told that they had humbled themselves sufficient to begin work on the ship (1 Nephi 18:1). We are now told that at the end of the project they were even further impressed and humbled. This is not an idle statement, but an important condition to which the events of the rest of the chapter will be related. Nephi's purpose in writing is not to tell history, but to use history as a framework for his moral lesson, in this case the saga of the cycles of humility and disaffection of Laman and Lemuel. 1 Nephi 18:5 5 And it came to pass that the voice of the Lord came unto my father, that we should arise and go down into the ship. How much Nephi leaves out! Just as with the finding of the Liahona, once the important piece is in place, the Lord tells them to leave. With the Liahona it was the next morning. With the ship we are not told the time line, but Nephi leaves the impression that they did not sit around admiring their workmanship for long. When the vessel was ready, they left. 1 Nephi 18:6 6 And it came to pass that on the morrow, after we had prepared all things, much fruits and meat from the wilderness, and honey in abundance, and provisions according to that which the Lord had commanded us, we did go down into the ship, with all our loading and our seeds, and whatsoever thing we had brought with us, every one according to his age; wherefore, we did all go down into the ship, with our wives and our children. The "on the morrow" refers to the next day after receiving the command from the Lord to depart. Their departure that quickly after receiving the command gives a context to the information in this verse about collecting the needed provisions. Regardless of the number of people involved in the enterprise, the family could not have gathered sufficient provisions for the entire journey in a single day. They certainly would have added to their stores with fresh food, but they would clearly have been collecting provisions for some time. When they enter the ship they bring "whatsoever thing we had brought with us, every one according to his age." It appears that each person was allotted an amount to bring with them, and that the quantity varied with age. This would be logical as age would in some way dictate necessity. Younger children would need less, parents more (for themselves and the needs of children). 1 Nephi 18:7 7 And now, my father had begat two sons in the wilderness; the elder was called Jacob and the younger Joseph. While Nephi's purpose in writing is to tell a spiritual story, he does want to get the facts straight. This verse adds important information, but it is totally out of place chronologically. This is because the time in the wilderness was not part of Nephi's narrative, and he spoke as little of that time as he could get away with. The birth of his brothers was not event that moved along his moral story. Nevertheless, as he begins to tell the next significant spiritual occurrence, Nephi briefly stops to catch us up on an important fact. It is almost as though in the years when Nephi is writing, he comes to the departure, and realizes that his brothers entered the ship with him, and that he has neglected to mention them. He corrects that oversight, and moves on to the story that is the focus of his narrative. 1 Nephi 18:8 8 And it came to pass after we had all gone down into the ship, and had taken with us our provisions and things which had been commanded us, we did put forth into the sea and were driven forth before the wind towards the promised land. Given the easterly direction of their travel across the Arabian peninsula, their departure from the shore had to also be in an easterly direction. We may therefore be quite confident that Lehi's party left the Old World heading east. Nibley cites the Hilton's study of the Arabian journey of the Lehites, and discusses the departure from the peninsula: "He says here, "In Salalah we confirmed the fact that the monsoons, which fill the Qara Mountains with life-giving moisture during the summer, also provide Salalah with a trade wind that could have taken the ship toward the Pacific" (p. 114), the trade winds which the Arabs discovered and used in ancient times in the sixth century. They go from the Northeast in the fall and winter, and then they come from the Southwest. This is the one they would follow in the spring and summer. And when they discovered the trades, they could go one way. They were prevailing winds; they kept going. All during the season they would take you this way from Malibar, from India, etc., and from the other half of the world they take you back again. So they could import the treasures of the Orient, and this is what Columbus was after, among other things." (Hugh Nibley, Teachings of the Book of Mormon, Semester 1, p.232) "The Hiltons tell us here the "Arab entrepreneurs were sailing their dhows all the way from the Arabian peninsula to China. Arab ships rode the monsoons to the Malibar Coast of India, then on to Ceylon in time to catch the summer monsoon (June to September) and speed across the often treacherous Bay of Bengal, past the Nicobar Islands, through the Malacca Straits, and into the South China Sea. From here they were able to make a quick, if risky, thirty-day run up the main trading station at Canton in China. The trip from the Arabian peninsula to China took approximately 120 days." Now once they emerged from the Malacca Straits into the open, they could go the southern route or they could go the northern route. The Jaredites went the northern route, and they [Lehi's family] probably went the southern. Sometimes blown completely off course, they "would end up in the Pacific 'where, the Chinese believed, the drain spout of the world's ocean sucked the unwary sailor into oblivion'" (pp. 114-15) (Hugh Nibley, Teachings of the Book of Mormon, Semester 1, p.232). 1 Nephi 18:9 9 And after we had been driven forth before the wind for the space of many days, behold, my brethren and the sons of Ishmael and also their wives began to make themselves merry, insomuch that they began to dance, and to sing, and to speak with much rudeness, yea, even that they did forget by what power they had been brought thither; yea, they were lifted up unto exceeding rudeness. Historical information: Nephi's description of being driven before the wind fits with the proposed departure in the monsoon season, as do the subsequent descriptions of the powerful storm in the next few verses. Scriptural information: Nephi continues to set up the powerful tensions of his story. He has told of a rebellious Laman and Lemuel, and of a repentant and humbled Laman and Lemuel. It was the latter who entered the ship. Nevertheless, as all appears to go well, as the crisis of daily relying upon the obvious intervention of the Lord faded, Laman and Lemuel forgot the Lord, forgot "by what power they had been brought thither." Their rudeness is the first sign that they are losing the humility with which they began the journey. 1 Nephi 18:10 10 And I, Nephi, began to fear exceedingly lest the Lord should be angry with us, and smite us because of our iniquity, that we should be swallowed up in the depths of the sea; wherefore, I, Nephi, began to speak to them with much soberness; but behold they were angry with me, saying: We will not that our younger brother shall be a ruler over us. Laman and Lemuel might have conveniently forgotten by what power they had been brought to this point, but Nephi has not forgotten. Nephi also understands that the hand of the Lord was not just on the making of the ship, but also upon the waters, and Nephi fears that the actions of Laman and Lemuel and their families should call down upon them the Lord's wrath. This may indicate that the "rudeness" also contained rudeness to the Lord, a disrespecting of his power. In their anger Laman and Lemuel rekindle their hatred of Nephi for his usurpation of what they felt was their birthright - the leadership of the family. When Nephi warns them of the impending wrath of the Lord, they do not hear the warning, but instead hear the lecture. They do not hear the concern for their welfare, but rather they presumption of a younger brother counseling his elders. Their fire of their anger is fanned. 1 Nephi 18:11 11 And it came to pass that Laman and Lemuel did take me and bind me with cords, and they did treat me with much harshness; nevertheless, the Lord did suffer it that he might show forth his power, unto the fulfilling of his word which he had spoken concerning the wicked. It is easy for most of us to forget the power that Nephi had when he was filled with the spirit (1 Nephi 17:48 . . . I spake unto them, saying: In the name of the Almighty God, I command you that ye touch me not, for I am filled with the power of God, even unto the consuming of my flesh; and whoso shall lay his hands upon me shall wither even as a dried reed; and he shall be as naught before the power of God, for God shall smite him). Nephi surely had not forgotten, however. From a purely human standpoint we can understand how two men (if there were only those two) might subdue and bind a single man. Nephi's second phrase of this verse indicates that Nephi understood that his strength was not always his own, and that the ability of his brethren to bind him had to lie with the Lord's sufferance, a sufferance not demonstrated earlier in the noted occasion. 1 Nephi 18:12 12 And it came to pass that after they had bound me insomuch that I could not move, the compass, which had been prepared of the Lord, did cease to work. It is not clear from this verse if Laman and Lemuel were able to make the association between the binding of Nephi and the Liahona's failure to work. In fact, given the various possible explanations of the way the Liahona worked, it is a legitimate question to ask how they might know that it was not working. If the Liahona functioned through the spinning of the spindles and the divination therefrom, the only way they would know that the Liahona was not working was to attempt to interpret its meaning, and to have that interpretation fail. This possible explanation of the way the Liahona would fail might account for the fact that Laman and Lemuel would not have been able to make the association between the binding of Nephi and the Liahona's failure to work. It would also explain why they took a long time to associate the binding of Nephi with their perils. If the Liahona worked by spiritual interpretation of the presented divination on the spindles, they could be taking quite a bit of time waiting to see if they had correctly interpreted or not. 1 Nephi 18:13 13 Wherefore, they knew not whither they should steer the ship, insomuch that there arose a great storm, yea, a great and terrible tempest, and we were driven back upon the waters for the space of three days; and they began to be frightened exceedingly lest they should be drowned in the sea; nevertheless they did not loose me. In order to hold the interpretation I have suggested in verse 12, verse 13 must be read that they didn't know the correct places to steer the ship. It is much more likely that they made an attempt to at least hold the course rather than sitting back in amazement that they didn't know where to go. This also gives a little more meaning to the "insomuch that there arose a great storm." The phrase appears almost causative, yet it is hard to see how indecision could cause a storm. It is very likely, however, that not knowing how to steer to avoid the storm would allow them to be caught in the thrall of it. It should be remembered that it is likely that the Lehites set sail during a monsoon season, when it is certainly not unusual for such a storm as is described. 1 Nephi 18:14 14 And on the fourth day, which we had been driven back, the tempest began to be exceedingly sore. 1 Nephi 18:15 15 And it came to pass that we were about to be swallowed up in the depths of the sea. And after we had been driven back upon the waters for the space of four days, my brethren began to see that the judgments of God were upon them, and that they must perish save that they should repent of their iniquities; wherefore, they came unto me, and loosed the bands which were upon my wrist, and behold they had swollen exceedingly; and also mine ankles were much swollen, and great was the soreness thereof. Laman and Lemuel's hearts were not totally past feeling, but it required a spiritual sledgehammer to make them feel. Only in the face of absolute desperation were they able to make the connection between their troubles and the binding of Nephi. Even then they may not have seen that as causative, only that Nephi had demonstrated a connection with the Lord in the past, and they clearly saw the need for divine intervention. It is even likely that they did not see themselves as the cause of the problem. Those who have been able to learn to kick against the pricks are usually adept at the kind of self-justification that could easily have self-exculpated the brothers. 1 Nephi 18:16 16 Nevertheless, I did look unto my God, and I did praise him all the day long; and I did not murmur against the Lord because of mine afflictions. This verse is in the way of a flashback to show Nephi's response during the crisis. While bound so tightly that his wrists and ankles were sore and swollen, not to mention being helplessly bound as the vessel tossed to the point that fear finally entered Laman and Lemuel, Nephi indicates that praised the Lord, and did not murmur against him. In this particular instance Nephi's story touches lightly on that of Job. 1 Nephi 18:17 17 Now my father, Lehi, had said many things unto them, and also unto the sons of Ishmael; but, behold, they did breathe out much threatenings against anyone that should speak for me; and my parents being stricken in years, and having suffered much grief because of their children, they were brought down, yea, even upon their sick-beds. 1 Nephi 18:18 18 Because of their grief and much sorrow, and the iniquity of my brethren, they were brought near even to be carried out of this time to meet their God; yea, their grey hairs were about to be brought down to lie low in the dust; yea, even they were near to be cast with sorrow into a watery grave. At this point in the narrative we finally learn of Lehi and Sariah's reaction to the situation. Lehi was almost certainly no physical match for his sons, and they had ceased to listen to him. They were brought down to their sickbeds, no doubt by a combination of heart felt grief and a very real sea sickness from the storm (there is no internal evidence for this, only supposition). 1 Nephi 18:19 19 And Jacob and Joseph also, being young, having need of much nourishment, were grieved because of the afflictions of their mother; and also my wife with her tears and prayers, and also my children, did not soften the hearts of my brethren that they would loose me. The phrase "having need of much nourishment," if taken literally, may suggest that both sons were nursing, else the illness of the parents should not have had that great an effect upon their ability to eat. This verse is the first place where we learn that Nephi has had children by his wife. Having traveled in the wilderness for eight years, there was certainly ample time for the couples of that great communal wedding to have had multiple children. 1 Nephi 18:20 20 And there was nothing save it were the power of God, which threatened them with destruction, could soften their hearts; wherefore, when they saw that they were about to be swallowed up in the depths of the sea they repented of the thing which they had done, insomuch that they loosed me. Nephi recognizes just how far gone his brothers are into hard hearts. They are to the point where virtually only peril of their own lives could reach through their barriers and touch their hearts with enough motivation to free Nephi. 1 Nephi 18:21 21 And it came to pass after they had loosed me, behold, I took the compass, and it did work whither I desired it. And it came to pass that I prayed unto the Lord; and after I had prayed the winds did cease, and the storm did cease, and there was a great calm. In such a short narration is impossible to know if the Liahona appeared to work instantaneously, or whether Nephi's use of it was guided to correct interpretations. Because it also appears that it too time for the exercise of Nephi's faith to accomplish the cessation of the storm, it is likely that both processes were the result of time, and neither occurred immediately. 1 Nephi 18:22 22 And it came to pass that I, Nephi, did guide the ship, that we sailed again towards the promised land. 1 Nephi 18:23 23 And it came to pass that after we had sailed for the space of many days we did arrive at the promised land; and we went forth upon the land, and did pitch our tents; and we did call it the promised land. Nephi tells of very little of what must have been a very long journey over the water. Just as with the eight years of wandering in the wilderness, Nephi's narrative emphasis is on the spiritually important events, and the skeleton of the historical framework. His is not a narrative of the voyage, but of the spiritual journey. In verse 22 Nephi notes that they set sail toward the promised land. They new that they had been promised a land, and they headed toward it. In verse 23, after arriving on some coast, they "did call it the promised land." Just as Lehi did during the journey from Jerusalem, they named lands and features for themselves. They had set sail for the promised land, and they had landed. Therefore they called it the promised land. Historical Information: Beginnings of Book of Mormon Geography With their point of departure and the general winds and ocean currents, it is certainly most likely that the Lehites landed on the West Coast of some location on the Western hemisphere. Where might they have landed? How might the Book of Mormon correlate to a modern map? There have been remarkable developments in correlating the Old World portion of the Book of Mormon to a real geography, might that be possible for the New World portion? Geography and Authority The first issue to be defined should be whether or not there is an authoritative prophetic declaration which can help our search for a geography. In John L. Sorenson's An Ancient American Setting for the Book of Mormon (Deseret Book Company 1985, pp. 1-2) he notes: "The historical sources give no indication that Moroni's instructions to young Joseph Smith included geography, nor did Joseph Smith claim inspiration on the matter. Ideas he later expressed about the location of events reported in the book apparently reflected his own best thinking. What looks like the first consensual interpretation of Book of Mormon geography among him and his associates was sweeping: The land southward was the whole of south America; the land northward, the North American continent. One indicator of that is an 1836 record in Frederick G. Williams's handwriting attributing the statement to Joseph Smith that "Lehi and his company . . . landed on the continent of South America, in Chile, thirty degrees, south lattitude.: Church leaders B.H. Roberts and John A. Widtsoe, both careful critics, were hesitant to accept the statement's origin with the Prophet, yet it certainly wouldn't be surprising if the Prophet had once held this view, since other early Church members seem to have believed it. (Williams later claimed that the statement about Chile was made to him by an angel rather than by Joseph.)" (Sorenson 1985, p. 2). Sorenson also notes that in 1842 the _Times and Seasons_ asserted that "Lehi . . . landed a little south of the Isthmus of Darien (Panama)." (Sorenson 1985, p. 2). This new assertion would place the landing about three thousand miles north of the Chilean landing spot. Speculation continued without specific revelatory conclusion, and was excited by the publication of John Lloyd Stephens' Incidents of Travel in Central American, Chiapas and Yucatan (first published in 1841). Franklin S. Harris, Jr. remarked on this subject: "Where did the Book of Mormon peoples live? The Nephites always referred to their homeland as "the land of Jerusalem," but in America, of course they did not use any of the modern geographical terms. The geography in the book is perfectly self-consistent, but it makes no correlation with modern map names. Geography is incidental in the book. George Q. Cannon in 1890 said "without further information" a map with a correlation of the Book of Mormon geography with modern geography could not be relied on. And the late President Anthony W. Ivins in 1929 said: "There has never been anything yet set forth that definitely settles the question. So the Church says we are just waiting until we discover the truth. All kinds of theories have been advanced." (Franklin S. Harris, Jr., The Book of Mormon: Messages and Evidences, p.55-56). By the 1950's Book of Mormon geographies had grown into widespread lecture phenomenon, with competing theories. Reynolds and Sjodahl note: "We have been led to these thoughts from the fact that the brethren who lecture on the lands of the Nephites or the geography of the Book of Mormon are not united in their conclusions. No two of them, so far as we have learned, are agreed on all points, and in many cases the variations amount tothousands of miles. These differences of views lead to discussion, contention, and perplexity; and we believe more confusion is caused by these divergences than good is done by the truths elicited. (Reynolds and Sjodahl, Commentary on the Book of Mormon, Vol. 1., p.x). Even the modern Mormon academic icon Hugh Nibley views Book of Mormon geography with what might be generously called a "wary eye": "Book of Mormon geography is a waste of time. I wouldn't touch it with a forty-foot pole. Never have; it's not necessary." (Hugh Nibley, Teachings of the Book of Mormon, Semester 1, p.284). In spite of the cautions, however, the potential for an increase in the understanding of the Book of Mormon is sufficient to warrant a careful consideration. Fletcher Hammond notes that an understanding of strategies and movements is greatly enhanced by at least a relative understanding of Book of Mormon geography (Hammond, Fletcher. Geography of the Book of Mormon. Utah Printing Company. 1959, p. vi). An Operating Assumption for a Book of Mormon Geography: For the purposes of this commentary, the general geography worked out by John L. Sorenson will be used for the general context. This correlation is known as the "Limited Tehuantepec" geography. Central to Sorenson's correlation is a careful working out of distances based on probably travel times, and then a construction which also takes into account elevations based on the Book of Mormon descriptions of up and down. The benefit of this particular correlation is that it is able to place the events of the Book of Mormon in a plausible location, with time depth correlations which match between Book of Mormon and archaeological research in the area. In addition, the correlation is able to suggest specific sites that correlate to not only the correct relative position, but the correct time dating archaeologically. All of these possibilities provide a tremendous opportunity to study the Book of Mormon with a real map in mind. Sorenson thus summarizes the Book of Mormon geography based on his analysis: "It is now possible to present a summary correlation between Book of Mormon places and features on the map of Mesoamerica. Enough has already been said to make clear that the equations are not all made with equal assurance, and none with absolute certainty - yet. . . The narrow neck of land is the Isthmus of Tehuantepec. The east sea is the Gulf of Mexico or its component, the Gulf of Campeche. The west sea is the Pacific Ocean to the west of Mexico and Guatemala. The land southward comprises that portion of Mexico east and south of the Isthmus of Tehuantepec, comprising mainly the states of Chiapas and Tabasco, together with highland and coastal Guatemala and possibly part of El Salvador. The land northward consists of part of Mexico west and north of the Isthmus of Tehuantepec, involving all or parts of the states of Veracruz, Oaxaca, Puebla, and Guerrero (and possibly more). The river Sidon was the Grijalva River. The city of Zarahemla lay on the west bank of this river and could well have been the archaeological site of Santa Rosa.... The Jaredite land of Moron likely was the Valley of Oaxaca. The final battleground where both Jaredite and Nephite peoples met their end was around the Tuxtla Mountains of south-central Veracruz. The city of Nephi was probably the archaeological site of Kaminaljuyu, ... the land of Nephi in the broader sense constituted the highlands of southern Guatemala." Sorenson 1985 pp. 46-47) This correlation also poses some specific problems (such as a skewing of the uses for the terms for the cardinal directions) that are better left to discussions about the specifics of the geography. For the purposes of this commentary, however, the general geographic correlation with the Book of Mormon and the area known as Mesoamerica will be used as a basis for analysis. Locating the Landing Place: Of course the landing place must be on a coast. The Lehite voyage was no Ark of Noah to perch high in the mountains. They landed on a beach. According to the Limited Tehuantepec geography, the likely landing place would be on the coast of Guatemala. The Arrival of the Lehites and the Occupation of the Promised Land: It is certain from the Book of Mormon that Lehi and his family arrived in the Promised Land. It is also certain from the text of the Book of Mormon that at least two other Old World groups also arrived, one before the Lehites (the Jaredites) and one later (the Mulekites). What is not clear from the Book of Mormon record is whether or not these were the only peoples in the land. On that point the Book of Mormon is silent. Archaeology, however, is not silent at all on this point, and it is clear that wherever the Lehites would have landed in any of the Americas they would not have been alone. This is even more certain in the proposed Limited Tehuantepec correlation. One of the important issues for understanding the Book of Mormon is that the Book of Mormon peoples had to have shared the Promised Land with others who were already here when they arrived. Indeed the vast majority of the New World peoples are demonstrably descended from an Asian rather than a Middle Eastern stock. This does not preclude the Lehites arriving from the Jerusalem, but must necessarily temper our understanding of the relative size and importance of this immigrant population. 1 Nephi 18:24 24 And it came to pass that we did begin to till the earth, and we began to plant seeds; yea, we did put all our seeds into the earth, which we had brought from the land of Jerusalem. And it came to pass that they did grow exceedingly; wherefore, we were blessed in abundance. Historical information: Lehi and his family are here seen doing the most logical thing. They arrive and construct temporary shelters (verse 23), and then plant the seeds of the familiar crops that they brought with them. The association with the sowing of the seeds and the construction of the tents in verse 23 appears to indicate that Nephi is here describing the earliest aspects of their arrival in the New World. Remembering that Nephi is less interested in history than in spirituality, his account is brief and to the point. Whatever we might or might not know about Book of Mormon geography, we do know New World dietary patterns, and the New World diet is based on foodstuffs that are indigenous to the Americas rather than imported from the Old World. As a new people in the land, however, it is certain that the Lehites did not know the edible plants of the area, nor the extent of the game animals. It is therefore quite logical that they should carefully plant their familiar foods. That those foodstuffs might not have become staples of the diet of the entire hemisphere is not unusual. It is typical for early cultivations to later disappear (Sorenson 1985 p. 184). This would be particularly understandable as the Lehites learned more of the native crops and game of their new home. 1 Nephi 18:25 25 And it came to pass that we did find upon the land of promise, as we journeyed in the wilderness, that there were beasts in the forests of every kind, both the cow and the ox, and the ass and the horse, and the goat and the wild goat, and all manner of wild animals, which were for the use of men. And we did find all manner of ore, both of gold, and of silver, and of copper. Historical information: Nephi would have done us all a great favor if he had left his comment to "there were beasts in the forests of every kind. . ." and "all manner of wild animals...". However, he had to vex us with the problematic "cow and the ox, and the ass and the horse." None of these animals has a clear attestation in the New World, and particularly in the Limited Tehuantepec area. There is no clear cut explanation of these terms in the Book of Mormon. In the case of the horse, there are possibilities of modern horse bones found in pre-Contact levels of some sites, but these are controversial and have not yet been thoroughly discredited nor vindicated. For the other animals in the Book of Mormon for which there are no clear counterparts, the suggestions range from a common linguistic convention typical upon encountering new species (an argument favored by Sorenson, see 1985 pp. 288-299) to substitutions on the part of Joseph Smith during translation. There is no clear cut argument that can carry the day. There is also no reason to deride the Book of Mormon for such minor inaccuracies. As Sorenson points out, the early Spanish Father Diego de Landa called the small brocket deer a "kind of little wild goat." It is certainly possible that we are seeing here the naming problems common when an established language must describe animals for which there are no terms in their native tongue.
			by Brant Gardner. Copyright 1998