The Hill Cumorah

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The Hill Cumorah


Question: Does the Church authoritatively identify the location of the Hill Cumorah?

The Church has no official position on any New World location described in the Book of Mormon

The Church does not take an official position on this issue

Statements about matters about which there is no official doctrine
J. Reuben Clark
This is one of many issues about which the Church has no official position. As President J. Reuben Clark taught under assignment from the First Presidency:
Here we must have in mind—must know—that only the President of the Church, the Presiding High Priest, is sustained as Prophet, Seer, and Revelator for the Church, and he alone has the right to receive revelations for the Church, either new or amendatory, or to give authoritative interpretations of scriptures that shall be binding on the Church....
When any man, except the President of the Church, undertakes to proclaim one unsettled doctrine, as among two or more doctrines in dispute, as the settled doctrine of the Church, we may know that he is not "moved upon by the Holy Ghost," unless he is acting under the direction and by the authority of the President.
Of these things we may have a confident assurance without chance for doubt or quibbling.[1]
Harold B. Lee
Harold B. Lee was emphatic that only one person can speak for the Church:
All over the Church you're being asked this: "What does the Church think about this or that?" Have you ever heard anybody ask that question? "What does the Church think about the civil rights legislation?" "What do they think about the war?" "What do they think about drinking Coca-Cola or Sanka coffee?" Did you ever hear that? "What do they think about the Democratic Party or ticket or the Republican ticket?" Did you ever hear that? "How should we vote in this forthcoming election?" Now, with most all of those questions, if you answer them, you're going to be in trouble. Most all of them. Now, it's the smart man that will say, "There's only one man in this church that speaks for the Church, and I'm not that one man."
I think nothing could get you into deep water quicker than to answer people on these things, when they say, "What does the Church think?" and you want to be smart, so you try to answer what the Church's policy is. Well, you're not the one to make the policies for the Church. You just remember what the Apostle Paul wrote to the Corinthians. He said, "For I determined not to know any thing among you, save Jesus Christ, and him crucified" (1 Corinthians 2:2). Well now, as teachers of our youth, you're not supposed to know anything except Jesus Christ and Him crucified. On that subject you're expected to be an expert. You're expected to know your subject. You're expected to have a testimony. And in that you'll have great strength. If the President of the Church has not declared the position of the Church, then you shouldn't go shopping for the answer.[2]
First Presidency
This was recently reiterated by the First Presidency (who now approves all statements published on the Church's official website):
Not every statement made by a Church leader, past or present, necessarily constitutes doctrine. A single statement made by a single leader on a single occasion often represents a personal, though well-considered, opinion, but is not meant to be officially binding for the whole Church. With divine inspiration, the First Presidency...and the Quorum of the Twelve Apostles...counsel together to establish doctrine that is consistently proclaimed in official Church publications. This doctrine resides in the four “standard works” of scripture (the Holy Bible, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price), official declarations and proclamations, and the Articles of Faith. Isolated statements are often taken out of context, leaving their original meaning distorted.[3]

In response to a letter "received at the office of the First Presidency of the Church of Jesus Christ of Latter-day Saints" in 1912, Charles W. Penrose of the First Presidency wrote:

Question 14: Do you believe that the President of the Church, when speaking to the Church in his official capacity is infallible?
Answer: We do not believe in the infallibility of man. When God reveals anything it is truth, and truth is infallible. No President of the Church has claimed infallibility.[4]
There is more material on official doctrine in the Church in this link.
References
Notes
  1. ↑ J. Reuben Clark, Jr., "Church Leaders and the Scriptures," [original title "When Are the Writings or Sermons of Church Leaders Entitled to the Claim of Scripture?"] Immortality and Eternal Life: Reflections from the Writings and Messages of President J. Reuben Clark, Jr., Vol, 2, (1969-70): 221; address to Seminary and Institute Teachers, BYU (7 July 1954); reproduced in Church News (31 July 1954); also reprinted in Dialogue 12/2 (Summer 1979): 68–81.
  2. ↑ Harold B. Lee, Teachings of Harold B. Lee (Salt Lake City, Utah: Bookcraft, 1996), 445.
  3. ↑ LDS Newsroom, "Approaching Mormon Doctrine," lds.org (4 May 2007)
  4. ↑ Charles W. Penrose, "Peculiar Questions Briefly Answered," Improvement Era 15 no. 11 (September 1912).


Since the publication of the Book of Mormon in 1830, members and leaders of The Church of Jesus Christ of Latter-day Saints have expressed numerous opinions about the specific locations of the events discussed in the book. Some believe that the history depicted in the Book of Mormon—with the exception of the events in the Near East—occurred in North America, while others believe that it occurred in Central America or South America. Although Church members continue to discuss such theories today, the Church’s only position is that the events the Book of Mormon describes took place in the ancient Americas. ...

The Church does not take a position on the specific geographic locations of Book of Mormon events in the ancient Americas. Speculation on the geography of the Book of Mormon may mislead instead of enlighten; such a study can be a distraction from its divine purpose.

Individuals may have their own opinions regarding Book of Mormon geography and other such matters about which the Lord has not spoken. However, the First Presidency and Quorum of the Twelve Apostles urge leaders and members not to advocate those personal theories in any setting or manner that would imply either prophetic or Church support for those theories. All parties should strive to avoid contention on these matters. — "Book of Mormon Geography," Gospel Topics Essays for The Church of Jesus Christ of Latter-day Saints (last accessed 25 January 2022).

Despite the claims of some, it is not the case that the Church authoritatively identifies the drumlin in western New York as the same Hill Cumorah mentioned in the text of the Book of Mormon. The Church has made it abundantly clear that it does not endorse any particular view of Book of Mormon geography.

Main article: Statements about Book of Mormon geography

The Church has no official position on any New World location described in the Book of Mormon. There is no official revelation in the Church establishing the drumlin in New York as the Hill Cumorah of the Book of Mormon where two nations were destroyed. It is true that a number of Church leaders in the past expressed the opinion that the hill in New York is the same hill described in the Book of Mormon. Whether that opinion was based on personal revelation to those individuals cannot be known. And even if so, personal testimony on points such as this are contradictory, and are not binding on the Church, regardless of how high the position was of the person making the assertion. Only new revelation following proper procedure, and being accepted by the Church as a whole as binding can clear up this point. Statements from Joseph Smith or others on geography are not binding on the Church, despite the claims of various theorists.

There is no clear indication that Joseph Smith ever applied the name "Cumorah" to the hill in New York

There is no clear indication that Joseph Smith ever applied the name "Cumorah" to the hill in New York:

At what point in modern times this New York hill was first called Cumorah is difficult to determine. In his account in the Pearl of Great Price, Joseph Smith refers to the hill where the plates were buried, but never calls it by any name. In the Doctrine and Covenants the name 'Cumorah' only appears one time, in an 1842 epistle written by Joseph Smith: 'And again, what do we hear? Glad tidings from Cumorah' (D&C 128꞉20). No other uses of 'Cumorah' have been found in any other of Joseph Smith's personal writings. When this name does appear it has been added by later editors or is being quoted from another individual.[1]

A late account from David Whitmer is the earliest possible association of the name with the New York hill

A late account from David Whitmer is the earliest possible association of the name with the New York hill, though it is long after the fact:

When I was returning to Fayette, with Joseph and Oliver, all of us riding in the wagon, Oliver and I on an old fashioned, wooden spring seat and Joseph behind us, while traveling along in a clear open place, a very pleasant, nice-looking old man in a clear open place, who saluted us with "Good morning, it is very warm," at the same instant wiping his face or forehead with his hand. We returned the salutation, and by a sign from Joseph I invited him to ride if he was going our way, but he said very pleasantly, "No I am going to Cumorah." This was something new to me, I did not know what Cumorah meant, and as I looked enquiringly at Joseph, the old man instantly disappeared so that I did not see him again.[2]

Even this use of the term does not identify any specific site with Cumorah.


Question: Where is the Hill Cumorah?

Joseph Smith never used the name "Cumorah" in his own writings when referring to the gold plates' resting place

It is not clear exactly when the New York hill from which Joseph Smith retrieved the gold plates became associated with the name "Cumorah." Joseph Smith never used the name in his own writings when referring to the plates' resting place. The only use of it from his pen seems to be DC 128:20, which uses the phrase "Glad tidings from Cumorah!" In 1830, Oliver Cowdery referred to the records' location as "Cumorah," while preaching to the Delaware Indians, and by 1835 the term seems to have been in common use among Church members.[3]

Early Church leaders believed that the Book of Mormon took place on the entire North and South American continents

However, there is evidence that Joseph Smith and other Church leaders believed that the events of the Book of Mormon spanned the North and South American continents, that the isthmus of Panama was the "narrow neck" of land, and that the hill in New York was the "Cumorah" referred to in the Book of Mormon. Joseph wrote a letter to Emma during Zion's Camp in which he referred to "wandering over the plains of the Nephites." [4] Oliver Cowdery wrote in one of his letters to W.W. Phelps published in the Messenger and Advocate:

A history of the inhabitants who peopled this continent, previous to its being discovered to Europeans by Columbus, must be interesting to every man; and as it would develope the important fact, that the present race were descendants of Abraham....[5]

Note that "this continent" refers to both North and South America; Columbus never set foot in the present day United States; he was confined to the the Caribbean, South America and Central America. (Click here for maps of Columbus' voyages.)

David Whitmer is not told that the hill from which Joseph received the record was called Cumorah, but this usage seems to have nevertheless become common within the Church

One reference comes from a later interview with David Whitmer, who recounted how Oliver Cowdery had written to him, asking for help to transport Joseph and Oliver from Harmony to the Peter Whitmer home in Fayette:

When I was returning to Fayette, with Joseph and Oliver, all of us riding in the wagon, Oliver and I on an old-fashioned, wooden, spring seat and Joseph behind us; while traveling along in a clear open place, a very pleasant, nice-looking old man suddenly appeared by the side of our wagon and saluted us with, "Good morning, it is very warm," at the same time wiping his face or forehead with his hand. We returned the salutation, and, by a sign from Joseph, I invited him to ride if he was going our way. But he said very pleasantly, "No, I am going to Cumorah." This name was something new to me, I did not know what Cumorah meant. We all gazed at him and at each other, and as I looked around inquiringly of Joseph, the old man instantly disappeared, so that I did not see him again.[6]

Interestingly, Whitmer is not told that the hill from which Joseph received the record was called Cumorah, but this usage seems to have nevertheless become common within the Church. Given that Whitmer's reminiscence is late, and unsubstantiated by other contemporaneous accounts, some historians question its accuracy, especially in a detail such as the name of the Hill, which later became common Church usage.[7]

The Book of Mormon text indicates that the Hill Cumorah in which the Nephite records were hidden is not the same location as the one where Moroni hid his plates

Despite this early "identification" of the Hill Cumorah of the Book of Mormon with the hill in New York, readers who studied the text closely would later conclude that they could not be the same.

The primary text to demonstrate this is Mormon 6:6

6 And it came to pass that when we had gathered in all our people in one to the land of Cumorah, behold I, Mormon, began to be old; and knowing it to be the last struggle of my people, and having been commanded of the Lord that I should not suffer the records which had been handed down by our fathers, which were sacred, to fall into the hands of the Lamanites, (for the Lamanites would destroy them) therefore I made this record out of the plates of Nephi, and hid up in the hill Cumorah all the records which had been entrusted to me by the hand of the Lord, save it were these few plates which I gave unto my son Moroni.

Mormon clearly separates the hill Cumorah from where Moroni buried the plates (the drumlin in Palmyra).

In 1937–1939 Washburn and Washburn argued that the Nephite/Jaredite final battles at the Hill Cumorah were near the narrow neck of land, and thus unlikely to be in New York.[8] Thomas Ferguson was of the same view in 1947,[9]and Sidney Sperry came down on the side of a Middle America location in a 1964 BYU religion class,[10] though he had previously endorsed a New York location.[11]

Since the 1950s, opinion among Book of Mormon scholars has increasingly trended toward the realization that the Nephite Cumorah and the Hill in New York cannot be the same

Since the 1950s, opinion among Book of Mormon scholars has increasingly trended toward the realization that the Nephite Cumorah and the Hill in New York cannot be the same.[12] Elder Dallin H. Oaks recalled his own experience at BYU:

Here [at BYU] I was introduced to the idea that the Book of Mormon is not a history of all of the people who have lived on the continents of North and South America in all ages of the earth. Up to that time, I had assumed that it was. If that were the claim of the Book of Mormon, any piece of historical, archaeological, or linguistic evidence to the contrary would weigh in against the Book of Mormon, and those who rely exclusively on scholarship would have a promising position to argue.

In contrast, if the Book of Mormon only purports to be an account of a few peoples who inhabited a portion of the Americas during a few millennia in the past, the burden of argument changes drastically. It is no longer a question of all versus none; it is a question of some versus none. In other words, in the circumstance I describe, the opponents of historicity must prove that the Book of Mormon has no historical validity for any peoples who lived in the Americas in a particular time frame, a notoriously difficult exercise.[13]

There are 13 geographical conditions required for the Book of Mormon Hill Cumorah

In 1981, Palmer identified 13 geographical conditions required for the Book of Mormon Hill Ramah/Cumorah:

  1. near eastern seacoast
  2. near narrow neck of land
  3. on a coastal plain and near other mountains and valleys
  4. one day's journey south of a large body of water
  5. an area of many rivers and waters
  6. presence of fountains
  7. water gives military advantage
  8. an escape route southward
  9. hill large enough to view hundreds of thousands of bodies
  10. hill must be a significant landmark
  11. hill must be free standing so people can camp around it
  12. in temperate climate with no cold or snow
  13. in a volcanic zone susceptible to earthquakes[14]

Clearly, the placement of Cumorah will greatly affect the map which results. Issues of distance, as discussed above, play a role here as well.

Some authors who have other views on the internal geography have directly disputed the validity of some of David Palmer's criteria for the ancient Cumorah.[15] The question of distance plays an important role in the skeptical views towards these criteria. If it is demonstrated that there is a greater distance between the narrow neck of land and Cumorah, for example, and there is a "northern hinterland" to the Nephite domain, then the questions of climate and so forth in these criteria are not going to apply necessarily to the hill Cumorah. Furthermore, the issues of height have been called into question as well.


Statements made by Church leaders or Church publications related to the "Hill Cumorah"

Summary: Church leaders have expressed a variety of opinions over the years regarding the location of the Hill Cumorah


Jump to details:


Nineteenth Century: Statements on Book of Mormon geography made during Joseph Smith's lifetime: 1829-1840


Jump to details:



Question: Did Joseph Fielding Smith reject the theory that the final battlefield of the Book of Mormon took place in Mesoamerica rather than New York?

Joseph Fielding Smith, before he became President of the Church, argued for a New York location as the scene of the final battle

One review of this topic notes:

In 1938 Elder Joseph Fielding Smith wrote an article published in the Deseret News arguing against what he then termed the "modernist" theory that the final battlefield of the Nephites and Jaredites may have been in Central America rather than in New York. In 1956 this article was included in a selection of Elder Smith's writings compiled by his son-in-law Bruce R. McConkie. Although Elder Smith would later become president of the church in 1970, his article arguing for a New York location as the scene of the final battlefield was written many years before he assumed that position, and he apparently never revisited the question as president of the church. There is evidence that Elder Smith may have softened his opposition on the Cumorah question. In a letter written to Fletcher B. Hammond, who argued emphatically for a Central American location and had sent Elder Smith a copy of his findings, the apostle explained, "I am sure this will be very interesting although I have never paid any attention whatever to Book of Mormon geography because it appears to me that it is inevitable that there must be a great deal of guesswork."  Apparently, he did not consider his 1938 argument as settled and definitive or as a measure of doctrinal orthodoxy.

Joseph Fielding Smith acknowledged that this was his opinion, and that others were entitled to their own opinions regarding this subject

Sidney B. Sperry, after whom an annual Brigham Young University symposium is named, was also one who initially supported the New York Cumorah view (that is, an area of New York as the final battlefield of the Nephites and Jaredites). During the 1960s, as he began to explore the issue, he came to a different conclusion... Reversing his earlier position, he wrote: "It is now my very carefully studied and considered opinion that the Hill Cumorah to which Mormon and his people gathered was somewhere in Middle America. The Book of Mormon evidence to this effect is irresistible and conclusive to one who will approach it with an open mind. This evidence has been reviewed by a few generations of bright students in graduate classes who have been given the challenge to break it down if they can. To date none has ever been able to do so."  Sperry, who was very familiar with what Joseph Fielding Smith had previously written, told him that he did not feel comfortable publishing something that contradicted what the apostle had written, but that he and other sincere students of the Book of Mormon had come to that conclusion only after serious and careful study of the text. Sperry said that Elder Smith then lovingly put his arm around his shoulder and said, "Sidney, you are as entitled to your opinion as I am to mine. You go ahead and publish it." [16]

It seems clear, then, that Elder (later President) Smith did not regard his views as the product of revelation, nor did he regard it as illegitimate to have a different view of the matter.


John E. Clark, "Archaeology and Cumorah Questions,": "The hill the plates came from is not at issue; the question is whether this final resting place is the same hill where the ending battles occurred"

Things are rarely as simple as labels make them appear. For the past 50 years, some scholars have suggested that common Latter-day Saint usage of Cumorah confuses two different places and that the modest hill where Joseph Smith recovered the plates is not the eminence of the genocidal battles. Further, the Cumorah battlefield is seen by many scholars as the key for identifying the location of the ancient lands described in the book. Hence, much rests on its correct placement. All these observations lead to a paradox explored here: before archaeology can reveal Cumorah's secrets, it must first be employed to identify its location. The hill the plates came from is not at issue; the question is whether this final resting place is the same hill where the ending battles occurred. Many serious scholars have attempted to prove that the Palmyra hill was the battle hill, but to little avail, largely because they do not understand archaeology as an inexact science. They argue that the Palmyra hill and its surrounding area once had tons of convincing evidence that has long since been destroyed or carted away. —(Click here to continue) [17]


Question: Have any archaeological excavations ever been performed on the site of the Hill Cumorah in New York?

No actual archaeological digs have been performed at the site to actually attempt to find artifacts

Even if there is a chance that the drumlin in New York State is the Hill Cumorah, no actual archaeological digs have been performed at the site to actually attempt to find artifacts. Dirt has been overturned when it has been farmed, and also by equipment when structures have been built. Nobody went through the dirt with a fine-toothed comb. Only unofficial site surveys by non-professional people have been done there in recent years, without professional archaeological supervision, and without careful corroboration and documentation. Historical accounts of artifacts found at the site by farmers and so forth are only unsubstantiated folklore accounts. Even if true, the accounts show that the arrowheads that could be found were tampered with and carried away and sold. So there is nothing left but the accounts themselves, which are not archaeological evidence in themselves. And if arrowheads were found there, does that really prove that it was Cumorah? Arrowheads found at any location in the United States is an unremarkable thing to begin with, as they can be found all over the country in a great many sites. So even if things were found, it still wouldn't prove much.


Question: Did Moroni bury the gold plates in the Hill Cumorah referenced in the Book of Mormon?

The Book of Mormon does not state that the plates of Mormon were buried in the Hill Cumorah: All of the other records except the gold plates were buried there

The Book of Mormon does not state that the plates of Mormon were buried in the Hill Cumorah; in fact, it states that the plates were not buried in Cumorah at that time, but were given to Moroni to safeguard until it came time for them to be put in their ultimate place of deposit:

"And it came to pass that when we had gathered in all our people in one to the land of Cumorah, behold I, Mormon...made this record [the plates of Mormon] out of the plates of Nephi, and hid up in the hill Cumorah all the records which had been entrusted to me by the hand of the Lord, save [except] it were these few plates which I gave unto my son Moroni." (Mormon 6꞉6) (emphasis added)

This demonstrates that the burial place of the rest of the plates from the people of the Nephites were buried at the hill where the Nephite destruction took place, the actual ancient Cumorah.


Michael J. Dorais (2004): "The Geologic History of Hill Cumorah"

Cumorah! The very mention of the name brings multiple images to the minds of Latter-day Saints. We commonly think of the coming forth of the golden plates under the direction of the angel Moroni and of the faithfulness of the Prophet Joseph Smith in fulfilling his mission. We may also think of the preparation of the plates themselves, from Nephi's making a second set of plates, whose ultimate purposes he knew not, to Moroni's final words engraved on that sacred record before he placed it in the Hill Cumorah. The preparation of the Smith family may come to mind as well, such as the fact that Joseph was born of righteous parents and thus was spiritually prepared to become the prophet of the restoration. Perhaps less thought goes to the climatic and financial difficulties that the Smith family experienced while living in New England, prompting them to move to New York in proximity to Cumorah, where a new dispensation would dawn. —(Click here to continue) [18]


Question: Are the large population counts described in the Book of Mormon during the final battle at the Hill Cumorah accurate?

Book of Mormon Central, KnoWhy #231: How Could So Many People Have Died at the Battle of Cumorah? (Video)

Ancient militaristic texts, including those of the Bible, frequently exaggerated the numbers involved in battle for their own propagandistic purposes

A questionable premise is that the numbers recited in the text should be understood as accurate in the same sense we would understand those numbers today. Ancient militaristic texts, including those of the Bible, frequently exaggerated the numbers involved in battle for their own propagandistic purposes, or to simply convey the general concept of 'a very large number'. Very large numbers in the scriptures should always be taken with a grain of salt, since ancient authors (having their own purposes and approach) did not use such terms with the same precision as a modern military historian.

It has also been noted that "so-and-so and his 10,000" may use the term "10,000" as a designation for a military unit. Roman armies had "centuries" (or centuria) which were lead by a "centurion," which implies a hundred men. While such units originally had 100 men, the normal size of such units (even at full strength) was only 60–80 men.[19]

Interestingly, at the time of the Spanish Conquest, Bernal Diaz described Tlascalan armies in the same terms:

Of the followers of the old Xicotenga . . . there were ten thousand; of another great chief named Moseescaci there were another ten thousand; of a third, who was called Chichimecatecle, there were as many more....[20]

Without further information, it is difficult to know whether the Book of Mormon uses the term literally, in a symbolic/propagandist sense to convey a great number of dead, or as a technical military term familiar to Mormon and Moroni but opaque to the modern reader.


Question: Is there a cave in the Hill Cumorah containing the Nephite records?

Brigham Young related a story about how the plates were returned to Moroni in a cave in the Hill Cumorah

On June 17, 1877, Brigham Young related the following at a conference:

I believe I will take the liberty to tell you of another circumstance that will be as marvelous as anything can be. This is an incident in the life of Oliver Cowdery, but he did not take the liberty of telling such things in meeting as I take. I tell these things to you, and I have a motive for doing so. I want to carry them to the ears of my brethren and sisters, and to the children also, that they may grow to an understanding of some things that seem to be entirely hidden from the human family. Oliver Cowdery went with the Prophet Joseph when he deposited these plates. Joseph did not translate all of the plates; there was a portion of them sealed, which you can learn from the Book of Doctrine and Covenants. When Joseph got the plates, the angel instructed him to carry them back to the hill Cumorah, which he did. Oliver says that when Joseph and Oliver went there, the hill opened, and they walked into a cave, in which there was a large and spacious room. He says he did not think, at the time, whether they had the light of the sun or artificial light; but that it was just as light as day. They laid the plates on a table; it was a large table that stood in the room. Under this table there was a pile of plates as much as two feet high, and there were altogether in this room more plates than probably many wagon loads; they were piled up in the corners and along the walls. The first time they went there the sword of Laban hung upon the wall; but when they went again it had been taken down and laid upon the table across the gold plates; it was unsheathed, and on it was written these words: "This sword will never be sheathed again until the kingdoms of this world become the kingdom of our God and his Christ." [21]

The geologic unlikelihood of a cave existing within the drumlin in New York called "Hill Cumorah" suggests that the experience related by the various witnesses was most likely a vision

There are at least ten second hand accounts describing the story of the cave in Cumorah, however, Joseph Smith himself did not record the incident. [22] As mentioned previously, the Hill Cumorah located in New York state is a drumlin: this means it is a pile of gravel scraped together by an ancient glacier. The geologic unlikelihood of a cave existing within the hill such as the one described suggests that the experience related by the various witnesses was most likely a vision, or a divine transportation to another locale (as with Nephi's experience in 1 Nephi 11꞉1). John Tvedtnes supports this view:

The story of the cave full of plates inside the Hill Cumorah in New York is often given as evidence that it is, indeed, the hill where Mormon hid the plates. Yorgason quotes one version of the story from Brigham Young and alludes to six others collected by Paul T. Smith. Unfortunately, none of the accounts is firsthand. The New York Hill Cumorah is a [drumlin] laid down anciently by a glacier in motion. It is comprised of gravel and earth. Geologically, it is impossible for the hill to have a cave, and all those who have gone in search of the cave have come back empty-handed. If, therefore, the story attributed to Oliver Cowdery (by others) is true, then the visits to the cave perhaps represent visions, perhaps of some far distant hill, not physical events.[23]

Given that the angel Moroni had retrieved the plates from Joseph several times previously, it is not unreasonable to assume that he was capable of transporting them to a different location than the hill in New York. As Tvedtnes asks, "If they could truly be moved about, why not from Mexico, for example?"[23]


Cameron J. Packer (2004): "Joseph Smith and others returned the plates to a cave in the Hill Cumorah after he finished translating them"

The Hill Cumorah's significance in the restoration of the gospel goes beyond its being the ancient repository of the metal plates known as the Book of Mormon. In the second half of the 19th century, a certain teaching about a cave in the hill began surfacing in the writings and teachings of several leaders of the Church of Jesus Christ of Latter-day Saints. In their view, the hill was not only the place where Joseph Smith received the plates but also their final repository, along with other sacred treasures, after the translation was finished. According to some of those leaders, Joseph Smith and others returned the plates to a cave in the Hill Cumorah after he finished translating them. At least 10 different accounts, all secondhand, refer to this cave and what was found there. —(Click here to continue) [24]


Question: What happened to the stone box in which gold plates were deposited?

David Whitmer reported seeing the stone box three times, but that it had broken apart and been destroyed

It was reported that David Whitmer had "seen the casket that contained the tablets and seerstone," and that over time "the casket has been washed down to the foot of the hill."[25]

Treasure seekers dug up the hill in an attempt to locate additional treasures

In the years after Joseph Smith reporting recovering the gold plates from "Mormon Hill," treasure seekers dug up the hill in an attempt to locate additional treasure.

There were many holes dug in the Hill Cumorah by treasure seekers after Joseph obtained the plates. Full size image may be viewed here: http://contentdm.lib.byu.edu/cdm/fullbrowser/collection/GEA/id/11495/rv/singleitem
Main articles: Hemispheric geography theory (HGT) and Limited geography theory (LGT)
Main article: Transporting the plates to New York in a LGT model?


Notes

  1. ↑ Rex C. Reeve, Jr., and Richard O. Cowan, "The Hill Called Cumorah," in Larry C. Porter, Milton V. Backman, Jr., and Susan Easton Black, eds., Regional Studies in Latter-day Saint History: New York and Pennsylvania (Provo: BYU Department of Church History and Doctrine, 1992), 73–74.
  2. ↑ David Whitmer interview with Joseph F. Smith and Orson Pratt; version recorded in Joseph F. Smith, Diary, 7-8 September 1878, LDS Church Archives, Salt Lake City, Utah; reproduced in Vogel, Early Mormon Documents 5:41–49.
  3. ↑ Rex C. Reeve, Jr., and Richard O. Cowan, "The Hill Called Cumorah," in Larry C. Porter, Milton V. Backman, Jr., and Susan Easton Black, eds., Regional Studies in Latter-day Saint History: New York and Pennsylvania (Provo: BYU Department of Church History and Doctrine, 1992), 73–74.
  4. ↑ Dean C. Jessee, The Personal Writings of Joseph Smith, [original edition] (Salt Lake City, Utah: Deseret Book, 1984). ISBN 0877479747. GL direct link
  5. ↑ Oliver Cowdery to W. W. Phelps, "Letter VII," (July 1835) Latter Day Saints' Messenger and Advocate 1:155-159. off-site
  6. ↑ Interview with David Whitmer [conducted 7–8 September 1878 in Richmond, Missouri], "Report of Elders Orson Pratt and Joseph F. Smith," Millennial Star 40 (9 December 1878), 771–774.
  7. ↑ Martin H. Raish, "'Encounters with Cumorah: A Selective, Personal Bibliography'," Journal of Book of Mormon Studies 13/1 (2004). [38–49] link
  8. ↑ Jesse A. Washburn and Jesse N. Washburn, From Babel to Cumorah (Provo, UT: New Era Publishing, 1937).
  9. ↑ Thomas S. Ferguson, Cumorah—Where? (Independence, MO: Press of Zion's Print. & Publishing Company, 1947).
  10. ↑ Sidney B. Sperry, Handout, Religion 622 (31 March 1964); published in Sidney B. Sperry, "Were There Two Cumorahs?," Journal of Book of Mormon Studies 4/1 (1995). [260–268] link
  11. ↑ Sidney B. Sperry, The Book of Mormon Testifies (Salt Lake City: Bookcraft, 1952), 335–336. Sperry would later write: "In this volume I have reversed my views, held many years ago, that the Hill Cumorah, around which the last great battles of the Nephites and Jaredites took place, was in the State of New York. The book of Mormon data are very clear and show quite conclusively that the Hill (Ramah to the Jaredites) was in the land of Desolation, somewhere in Middle America. I have summed up my arguments and conclusions in connection with the discussion of Mormon, Chapter 6. My conclusions have been tested in a number of classes of graduate students who were challenged to demonstrate their falsity. Up to the present time, no one has done so. The Hill Cumorah in New York, from which the Prophet Joseph Smith obtained the Nephite plates, may have been so named by Moroni in commemoration of the Cumorah in the land of Desolation, around which his father and fellow Nephites lost their lives in their last struggles with the Lamanites." - Sidney B. Sperry, Book of Mormon Compendium (Salt Lake City: Bookcraft, 1968), 6–7.
  12. ↑ See, for example, John E. Clark, "Archaeology and Cumorah Questions," Journal of Book of Mormon Studies 13/1 (2004). [144–151] link; John L. Sorenson, An Ancient American Setting for the Book of Mormon (Salt Lake City, Utah : Deseret Book Co. ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1996 [1985]),14–16.
  13. ↑ Dallin H. Oaks, "Historicity of the Book of Mormon," Foundation for Ancient Research and Mormon Studies Annual Dinner Provo, Utah, 29 October 1993; cited in Dallin H. Oaks, "The Historicity of the Book of Mormon," (Provo, Utah: FARMS, 1994), 2-3. Reproduced in Dallin H. Oaks, "The Historicity of the Book of Mormon," in Historicity and the Latter-day Saint Scriptures, ed. Paul Y. Hoskisson (Provo, UT: Religious Studies Center, Brigham Young University, 2001), 237–48.
  14. ↑ David A. Palmer, In Search of Cumorah: New Evidences for the Book of Mormon from Ancient Mexico (Bountiful: Horizon, 1981), 28–72.
  15. ↑ See Andrew H. Hedges, Cumorah and the Limited Mesoamerican Theory off-site and see also Edwin Goble, Resurrecting Cumorah, Second Revised Edition, May 2011.
  16. ↑ Matthew Roper, "Losing the Remnant: The New Exclusivist "Movement" and the Book of Mormon (A review of "Prophecies and Promises: The Book of Mormon and the United States of America" by: Bruce H. Porter and Rod L. Meldrum)," FARMS Review 22/2 (2010): 87–124. off-site wiki
  17. ↑ John E. Clark, "Archaeology and Cumorah Questions," Journal of Book of Mormon Studies 13:1-2.
  18. ↑ Michael J. Dorais, "The Geologic History of Hill Cumorah," Journal of Book of Mormon Studies 13:1-2 (2004)
  19. ↑ A. Brent Merrill, "Nephite Captains and Armies," in Ricks and Hamblin, eds., Warfare in the Book of Mormon (Salt Lake City: Deseret Book and FARMS, 1990), 270. Reference cited is Graham Webster, The Roman Imperial Army (New York: Funk and Wagnalls, 1969).
  20. ↑ Bernal Diaz del Castillo, The Bernal Diaz Chronicles, trans. and ed. A. Idell (Garden City, New York: Doubleday, 1956), 161–162, 110, 103; cited in John L. Sorenson, An Ancient American Setting for the Book of Mormon (Salt Lake City, Utah : Deseret Book Co. ; Provo, Utah : Foundation for Ancient Research and Mormon Studies, 1996 [1985]), 263. GL direct link
  21. ↑ Brigham Young, "TRYING TO BE SAINTS, etc.," (June 17, 1877) Journal of Discourses 19:38.
  22. ↑ Cameron J. Packer, "Cumorah's Cave," Journal of Book of Mormon Studies 13/1 (2004). [50–57] link
  23. ↑ 23.0 23.1 John A. Tvedtnes, "Review of Little Known Evidences of the Book of Mormon by Brenton G. Yorgason," FARMS Review of Books 2/1 (1990): 258–259. off-site
  24. ↑ Cameron J. Packer, "Cumorah's Cave," Journal of Book of Mormon Studies 13:1-2 (2004)
  25. ↑ Salt Lake Herald (12 August 1875); reprinting from Chicago Times (7 August 1875); cited in Ebbie L V Richardson, "David Whitmer: A Witness to the Divine Authenticity of the Book of Mormon," (M.A. thesis, Brigham Young University, 1952), 156-58. Also in Lyndon Cook (editor), David Whitmer Interviews: A Restoration Witness (Orem, Utah: Grandin Books, 1991), 7.
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