E:\chapter8.htm - Ancient America



E I G H T

The Teotihuacan Culture

Before there was light

Before there was day

When there was still darkness

The gods met in council in Teotihuacan

I BELIEVE THAT THE early part of the Teotihuacan culture played a significant role in Nephite history from about 50 BC to 400 AD. Teotihuacan, which means "the city of the gods" or "the place where men became gods," is about 45 minutes of driving time northeast from Mexico City. Today, a community by the same name is near the ancient ruins. Oftentimes, the ruins are simply referred to as "the pyramids." The Pyramids of the Sun and of the Moon are the most imposing structures at Teotihuacan. (See Figure 8-1.)

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The Valley of Mexico where present-day Mexico City is located has been the homeland of many civilizations, including the 1325 AD-1521 AD Aztecs. From 150 BC to 750 AD, the ceremonial center of Teotihuacan flourished. Nephite immigrants may have moved into the Valley of Mexico beginning about 50 BC.

Teotihuacan, pronounced TAY O TEE WAH CAHN, is located in the Valley of Mexico in the State of Mexico. 'Me accent is commonly heard on either the last or the next-to-last syllable.

The people who occupied the Teotihuacan city center date from about 150 BC to 750 AD, although people obviously were in the Mexico Valley both preceding and following the Teotihuacan Period. The inhabitants of Teotihuacan were considered to be an ancient civilization by the 13th to 16th Century AD Aztecs of Mexico City.

About 1325 AD, the civilization that we know as the Aztecs began to settle in and around the lakes in the valley. The early Teotihuacanos settled around the lakes, but not in the lakes. This area may be what is referred to in the Book of Mormon when a pre-Christian era migration of Nephites went to a land of large bodies of water and many rivers:

And they did travel to an exceedingly great distance, insomuch that they came to large bodies of water and many rivers. (Helaman 3:4)

Tradition reports that Teotihuacan was really a religious center; as a result, "the place of the gods" is an appropriate appendage. The plaque at the entrance of the Teotihuacan Room at the National Museum of Anthropology in Mexico City reads as follows:

BEFORE THERE WAS LIGHT

BEFORE THERE WAS DAY

WHEN THERE WAS STILL DARKNESS

THE GODS MET IN COUNCIL IN TEOTIHUACAN

The climate of the Mexico Valley is not as conducive to heavy vegetation growth as is the case in the majority of the Maya lands and along the Gulf of Mexico. As a result, the deterioration of the mounds at Teotihuacan has not been as great as in the other two mentioned areas. It is as if the pyramids have always been there.

Of all of the Mesoamerican ruins, Teotihuacan was the first to be recognized as a tourist attraction. The Pyramid of the Sun was restored to highlight the 100th anniversary of Mexico's independence from Spain. The year of the celebration was 1910. (See Figure 8-2.)

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The 16th-Century Catholic priests wrote about the traditional history of Teotihuacan. Foremost among them was the prolific scholar, Bernardino Sahagun. However, the firstknown report about the pyramids in recent history is an account written by Ramon Almaraz in 1865. He provided descriptions and measurements of the Pyramids of the Sun and of the Moon. (Bernal 1985:64)

A man by the name of Leopoldo Batres began excavation work at the pyramids in earnest. He undertook the restoration work of the Pyramid of the Sun and, as stated, prepared it for the commemoration of Mexico's centennial in 1910. (lbid 65)

Under the direction of the Mexican government, restoration work at Teotihuacan has continued throughout the years; and the tourists who have visited the site number in the millions. Today, a small museum with many gift shops is found in the area. Obsidian is indigenous to the area, and vendors are commonly heard to say, "Do you want to buy some of my junk?" or "Buy this for your second wife."

My first visit to Teotihuacan was in 1957. With four other companions, I was returning from my mission in Argentina. My grandfather, who was 75 years old, still lacked five months before completing his 2 1/2-year mission. He met me at the airport in Mexico City. That was a great reunion for me. In those days, a husband typically went on a mission without taking his wife. My grandmother stayed at home in Salt Lake for the 2 1/2 years my grandfather served his mission. She waited for him, however.

Both carbon-14 dating and the sophistication of the science of archaeology now provide for accurate dating patterns and population estimates. The following chart illustrates the chronology of Teotihuacan:

TEOTIHUACAN DATING

|Teotihuacan Period I |150 BC-200 AD |25,000 Inhabitants |

|Teotihuacan Period II |200 AD-350 AD |50,000 Inhabitants |

|Teotihuacan Period III |350 AD-600 AD |200,000 Inhabitants |

|Teotihuacan Period IV |600 AD-900 AD |60,000 Inhabitants |

You will observe that both Periods I and II fall within the Book of Mormon time period. Period III is consistent with the pattern throughout Mesoamerica when both a concentrated building program and an increase of population occurred. Rare exceptions are found to this rule, however, such as the Izapa culture in the State of Chiapas.

TEOTIHUACAN PERIOD I (150 B C-200 AD)

A few years prior to the Christian era, the phase referred to as Teotihuacan Period I was initiated. During this 350-year time period, the city expanded to occupy more than 12 square miles; and the population grew to an estimated 25,000 to 30,000 people. The increase in population of Teotihuacan during Period I was caused, in large part, by people who migrated to the Mexico Valley and then settled in the City of Teotihuacan.

Archaeologists have determined that Teotihuacan was a city in the true sense of the word. People depended on each other for their livelihood. Although the main work during Period I was agricultural in nature, many other vocations were in evidence, including architects, painters, sculptors, businessmen, professionals, priests, and government officials.

The evidence set forth during Period I portrays much more than just tribal communities. Different social classes existed. The culture reflected both rich people and poor people. The climate, which provided a high seasonal rainfall during May through October, and the surrounding lakes assured Teotihuacan and other Mexico Valley communities that they would have both fish for food and water for crops.

Crops consisted of com, beans, fruits, and vegetables conducive to an elevation of 7,200 to 7,400 feet above sea level. Cactus, which grows in the area, has been utilized for centuries to produce a vegetable that looks and tastes like string beans. It is still eaten today in the Mexico Valley.

The maguey plant had a variety of uses, the most popular being the extraction of a juice that is called pulque, which is fermented to make a popular liquor drink.

An amazing amount of construction was undertaken during Period I of Teotihuacan. The main avenue, called the Avenue of the Dead, was laid out and was functional during this period. The Temple of the Sun was built during Period I virtually as it stands today. And the inner structure of the Temple of the Moon was also built during Period I. (See Figures 8-3a & 8-3b.) These buildings are contemporary with the great pyramid of Cholula. Cholula is located on the other side of the two volcanic mountain peaks, Popocatepetl and Ixtachihuatl.

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TEOTIHUACAN PERIOD II (200 AD-350 AD)

During the 150 years called Teotihuacan Period II, the population of the city doubled in size, reaching an estimated 50,000 inhabitants. The pattern is the same as throughout Mesoamerica and became known as the Classic Period. This period corresponds with the period of apostasy in the Book of Mormon. (See 4 Nephi 1:24ff-201 AD to 321 AD.)

The Pyramid of the Moon was completed during this period, and many other buildings were built. The most sensational building that was constructed during Period II is the Temple of Quetzalcoatl. This temple is considered to be one of the major architectural accomplishments of the Teotihuacanos.

Cement was utilized extensively in the construction of the buildings to hold lava rocks in place and to construct roadways and floors. Plaster covered the buildings, which were then painted in brilliant colors typical of the colors that are found in the simple home dwellings in Mexico today. Murals and frescos, which are also reminiscent of the manner in which the Mexican culture is portrayed today, graced the walls of the buildings of Teotihuacan during Period II.

Teotihuacan Period II was truly a fluorescent period. It is recognized for its elaborateness in buildings and art and its movement toward the people's worshipping a pantheon of gods, foremost of which was the feathered- serpent god called Quetzalcoatl. Tlaloc, the rain god, was also a derivative of the god Quetzalcoatl. (See Figure 8-4.)

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TEOTIHUACAN PERIOD III (350 AD-600 AD)

The advancement of Teotihuacan during Period III consisted of a continuation of Period II. The square of the Temple of the Moon was completed as well as the accompanying buildings of the Quetzalcoatl butterfly. The walls on buildings of the latter were painted in very elaborate colors and detailed designs.

The population reached a high of about 200,000 inhabitants during this time period, which probably made Teotihuacan the largest city in the world during this 250-year time period. Today, Mexico City, with over 22 million people, shares the same fame-that is, Mexico City is the largest city in the world.

Migrations that had begun in the 1st Century BC continued to be made into the Mexico Valley during this period:

It is interesting to note the foreign districts, typical of a metropolitan center. The most obvious in Teotihuacan are those who arrived from the Oaxaca valley. There is even a tomb patterned after the Monte Alban style. (Bernal 1985:36)

During the time period of Teotihuacan Period III, a great amount of trade activity took place throughout Mesoamerica. Trade goods from Teotihuacan, such as obsidian, began showing up in places like Oaxaca (Monte Alban), Guatemala City (Kaminaljuyz), and Peten (Tikal) early in the 4th Century AD.

A section of the City of Kaminaljuyz (Guatemala City) has been labeled "Little Teotihuacan." In Tikal, in the Peten Jungle of Guatemala, sections of the city were built after the Teotihuacan architectural style during Period III.

Also, during the beginning of Teotihuacan Period III, 350 AD, a change in the political system took place. The priestcraft society that began in 200 AD in Maya territory was also prevalent in Teotihuacan. However, whereas the Maya priest system continued throughout the Classic Period (200 AD to 900 AD) and until the Conquest of Mexico in 1519, the Teotihuacan political system changed.

During the Teotihuacan Period III, the civil authorities, who may have been more militarily and economically oriented, began to enforce a more capitalistic approach as opposed to a mystical or religious approach. This new form of government was more interested in regional development than in building great temples to their gods. Such an interest does not mean that the priests lost their power. It only suggests that during Period III (350 AD-600 AD), the priests did not have supreme control over the political and economic structure of the people of the Mexico Valley as they did in Maya territory.

A type of humanism developed wherein a leadership combination evolved consisting of the priests and the wealthy merchants. This religious and civil combination became a magnificent epicenter, a type of civil mercantilism dedicated to human success as opposed to tall pyramids dedicated to gods. (See Bernal 1985:40-41.)

This type of government is what Moroni must have been referring to when he wrote the following:

And it came to pass that they formed a secret combination ....

And they have caused the destruction of this people [Jaredites] of whom I am speaking, AND ALSO THE DESTRUCTION OF THE NEPHITES. (Ether 8:18, 21)

The three most powerful groups that formed this combination beginning at 350 AD consisted of (1) merchants who traveled extensively throughout Mesoamerica meeting with heads of states to promote trade and to exact tribute, (2) a central military force adequate enough to enforce their activities, and (3) the priests who formed a type of merger with the previous two groups. The duty of the priests was to control the society through spiritual and supernatural interpretations. The priests were the educated class of the Teotihuacan culture. (See Bernal 1985:44-46.)

For all intents and purposes, Teotihuacan was administered by SECRET COMBINATIONS from 350 AD-600 AD, Teotihuacan Period III.

TEONHUACAN PERIOD IV (600 AD-900 AD)

Moroni warned:

And whatsoever nation shall uphold such secret combinations, to get power and gain, until they shall spread over the nations, behold, they shall be destroyed .... (Ether 8:22)

That is precisely what happened at Teotihuacan during Period IV, 600 AD to 900 AD. The population decreased from the estimated high of 200,000 down to 60,000 inhabitants.

By 750 AD, some of the buildings had already fallen in ruins; and by 900 AD, Teotihuacan became abandoned as both a city center and a strong political force in Mesoamerica. Apparently, nearby Cholula had fallen captive to other invaders.

Bernal believes that the principal reason for the decline of Teotihuacan was the excessive centralization of the major powers of the society-that is, the combination of the merchants, priests, and military. This combining, according to Bernal, brought about deep dissatisfaction of the people toward the government. (Bernal 1985:54)

The so-called representatives of the gods had evolved into a dictatorship who were a minority. The breakup of the society paved the way for the Toltecs to come on the scene. They then became the dominant military force for the next 300 years, or from 900 AD to 1200 AD.

More than 100 years elapsed after the downfall of the Toltec nation before the people we know as the Aztecs became the ruling force in the valley. The Aztec government began about 1325 AD. Thus, we can well understand why the culture of Teotihuacan was considered to be an ancient civilization by the 14th-Century Aztecs.

The fall of Teotihuacan started a chain reaction throughout all of Mesoamerica. During the 9th Century AD, other major centers whose governments deteriorated included Monte Alban, Tikal, Uxmal, and Chichen Itza. Chichen Itza was subsequently occupied by the Toltecs of the Mexico Valley.

THE PYRAMIDS OF THE SUN AND MOON

For the first-time visitor to Mexico City, a visit to the Teotihuacan pyramids is a must. The flavor of the vendors and the opportunity to climb to the top of both pyramids at Teotihuacan are highlights of a visit to Mexico. However, the first-time visitor will have difficulty separating the culture of the Aztecs in Mexico City (1325 AD-1521 AD) from the culture of Teotihuacan ( 150 BC-900 AD). (See Figure 8-5.)

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The Pyramid of the Sun was virtually completed during Teotihuacan Period I (150 BC-200 AD). The inner structure of the Pyramid of the Moon was also completed during Period I, with the upper structure being completed later.

At the time of the building of the Pyramid of the Sun, we witness the greatest activity in the Book of Mormon. The history recorded in the books of Mosiah, Alma, Helaman, 3 Nephi, and 4 Nephi all took place during Period I of Teotihuacan.

During this time period (55 BC), a large company of Nephites migrated into the Land Which Was Northward-that is, the land that was northward from the Land of Zarahemla. If the Land of Zarahemla was located in what today is Chiapas, Mexico, near the Isthmus of Tehuantepec, then perhaps this migration ended up in the Mexico Valley. Mexico City is a land that is northward, and Teotihuacan manifested an increase in  population during this time period as a result of migrations from the southern areas:

And it came to pass that in the thirty and seventh year of the reign of the judges [55 BC], there was a large company of men, even to the amount of five thousand and four hundred men, with their wives and their children, departed out of the land of Zarahemla into the LAND WHICH WAS NORTHWARD.

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. (Alma 63:4-5) (See Figure 8-6.)

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During the 1st Century BC, from both the archaeological data at Teotihuacan and from the Book of Mormon, the political climate was ripe for just such a migration. Mexico City is much cooler than the Chiapas Depression, and the Mexico Valley with its mild climate and ample rainfall must have seemed an ideal place in which to settle. If some of the new settlers at Teotihuacan were Nephites, that fact would help explain some of the legends that have been handed down regarding the area. For example, the idea behind the building of the Pyramids of the Sun and of the Moon reflects a Christian theme. The traditional history reports that the gods met in council at Teotihuacan before the earth was formed. They asked whom they should send down to bring about a new dawn. The account was recorded by the 16th-Century Catholic priest, Bernardino Sahagun. Until recent years, this legend was portrayed in a light-and-sound production at Teotihuacan. The story has a familiar feeling when compared to the council in heaven as recorded in the Pearl of Great Price. I will quote first from the account in the Pearl of Great Price and follow that quotation with the legend reported by Sahagun.

And the Lord said: Whom shall I send? And one answered like unto the Son of Man: Here am I, send me. And another answered and said: Here am I, send me. And the Lord said, I will send the first.

And the second was angry, and kept not his first estate; and, at that day, many followed after him.

And then the Lord said: Let us go down. And they went down at the beginning, and they, that is the Gods, organized and formed the heavens and the earth. (Abraham 3:27-28; 4:1)

The mythological account associated with the Pyramids of the Sun and of the Moon has been passed down through the centuries as follows:

It is told that when yet [all] was darkness, when yet no sun had shone and no dawn had broken-it is said-the gods gathered themselves together and took counsel among themselves there at Teotihuacan. They spoke; they said among themselves:

"Come hither, O gods! Who will carry the burden? Who will take it upon himself to be the sun, to bring the dawn?"

And upon this, one of them who was there spoke: Tecuciztecatl presented himself. He said: "O gods, I shall I be the one."

And again the gods spoke: "[and] who else?"

Thereupon they looked around at one another. They pondered the matter. They said to one another: "How may this be? How may we decide?"

None dared; no one else came forward. Everyone was afraid; they [all] drew back.

And now present was one man, Nanauatzin; he stood there listening among the others to that which was discussed. Then the gods called to this one. They said to him: "Thou shall be the one, O Nanauatzin."

He then eagerly accepted the decision; he took it gladly. He said: "It is well, O gods; you have been good to me." (Anderson and Dibble 7:4-5)

The account, which is taken from the Florentine Codex and which was written by Sahagun, concludes by saying that Tecuciztecatl was afraid to jump into the fire to bring about the new dawn. On the other hand, Nanauatzin did give his life by jumping into the fire. The great Pyramid of the Sun was dedicated in honor of Nanauatzin.

This event relegated Tecuciztecatl to the role of a lesser god. Therefore, the gods took a rabbit and threw it into the moon to darken the moon. The Pyramid of the Moon was then built and dedicated to the lesser god.

THE TEMPLE OF QUETZALCOATL

The Temple of Quetzalcoatl was built during Teotihuacan Period II, 200 AD-350 AD. This time period corresponds with the beginning of the great apostasy in the Book of Mormon. The Temple of Quetzalcoatl, as stated above, represents one of the major architectural accomplishments of the Teotihuacan history.

The Christian theme of the white god Quetzalcoatl is very prevalent in the structure at Teotihuacan. Latter-day Saints are often confused as they try to associate the name or title of Quetzalcoatl with Christ. The confusion arises because the Aztec word Quetzalcoatl means feathered serpent. The quetzal is a beautiful bird that is native to Guatemala. The bird has long green tail feathers. (See cover of this book.) Coatl simply means serpent. (For more information, see Chapter 14, "The White God Quetzalcoatl.") Apparently, however, the title or name of Quetzalcoatl came about as a result of the visit of the resurrected Christ to the Nephites.

From various accounts, we learn that Quetzalcoatl was born of a virgin. He came from the east. He was dressed in a long white robe. He taught his people the law of the fast, and he instructed them in baptism. He died, and three days later he was resurrected. He left from the area of Coatzacoalcos, Veracruz. He prophesied that his people would pass through much persecution but that he would return and they would become lords and heirs of the earth.

Without going into great detail regarding the symbolism of Quetzalcoatl in association with the Savior, I will merely note that the name Quetzalcoatl became a title and that other priests or leaders took upon themselves the title or name of the deity. One such person is the 10th-Century Toltec leader, Topiltzin Quetzalcoatl.

The stone-etched Teotihuacan sculptures of the serpents with collars of feathers etched around their necks and the accompanying rain god Tlaloc are representative of the powerful influence Quetzalcoatl had upon the people. Quetzalcoatl was also universal in nature-that is, his influence was felt throughout Mesoamerica. (See Figure 8-7.)

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The real question had to do with the concept of God as understood by the 200 AD-350 AD residents of Teotihuacan. If we can deduce anything from the sculptures of Quetzalcoatl, it is that beginning at 200 AD, the knowledge of the true nature of God was lost. By 350 AD, the apostasy was well established. We learn this from Mormon's statement dated to 322 AD:

But wickedness did prevail upon the face of the whole land, insomuch that the Lord did take away his beloved disciples, and the work of miracles and of healing did cease because of the iniquity of the people.

And there were no gifts from the Lord, and the Holy Ghost did not come upon any, because of their wickedness and unbelief.

And it came to pass that there were sorceries, and witchcrafts, and magics; and the power of the evil one was wrought upon all the face of the land, even unto the fulfilling of all the words of Abinadi, and also Samuel the Lamanite. (Mormon 1: 13, 14, 19)

With this type of environment at Teotihuacan in the 3rd Century AD, we can easily see why such a gruesome representation was made of Quetzalcoatl, or Christ. The people had lost the true concept of God. And that loss occurred at the same time that the apostasy began in the Old World. Satan is also universal in nature. The Council of Nice was held in 325 AD. During the course of this council in Italy, God was deleted to a being without body, parts, and passions. In Mexico, God was relegated to a silent stone serpent head with decorative feathers around its neck.

SUMMARY OF SCRIPTURES WITH POSSIBLE RELATIONSHIP TO TEOTIHUACAN

The following scriptures in the Book of Mormon are proposed as showing a possible relationship with the Mexico Valley and the archaeological ruins of Teotihuacan:

Alma 63:4 (55 BC)

And it came to pass that in the thirty and seventh year of the reign of the judges, there was a large company of men, even to the amount of five thousand and four hundred men, with their wives and their children, departed out of the land of Zarahemla in the land which was northward.

As mentioned above, the Land Which Was Northward is proposed as the Valley of Mexico. The City of Teotihuacan may have been one of the cities to which the 55 BC Nephites migrated. This migration consisted of 5,400 men with their wives and children. You cannot tell from the scripture whether the number of 5,400 included the women and children or whether the number needs to be increased to include the women and children. At any rate, the time period is the same time that Teotihuacan was experiencing a high increase in growth as a result of migrations from the south. (See discussion earlier in chapter.)

Alma 63:5-6 (55 BC)

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 of land 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 this ended the thirty seventh year.

In the above scripture, the area where Hagoth launched his ship is probably the Isthmus of Tehuantepec on the Pacific side-southeast of Acapulco about 300 miles. Landing near Acapulco, the people would have then migrated inland to Mexico City and the surrounding areas. (See Chapter 18, "The Land Northward.")

I prefer the route from Acapulco to Mexico City over either the route from Tehuantepec to Oaxaca to Mexico City or from Tehuantepec to Veracruz to Mexico City.

At the time of the Conquest of Mexico, Indian runners were still carrying fresh fish daily from Acapulco to the Aztec emperor Montezuma, who lived in Mexico City.

According to Ixtlilxochitl, Tultecas who were exiled at the beginning of the 4th Century AD embarked at Huatulco and boated as far north as Guadalajara. Huatulco is near the Isthmus of Tehuantepec and is currently being developed as a new resort area by Mexico.

Alma 63:7-8 (54 BC)

And in the thirty and eighth year, this man [Hagoth] 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 this ended the thirty and eighth year.

We are informed that two ships were lost. Mormon tradition suggests that at least one of these ships ended up in the Hawaiian Islands, thus accounting for the similarity in culture and traditions between the Polynesians and the people of Mesoamerica.

Communication apparently occurred between the Nephites in the Land of Zarahemla and those who traveled by boat to the Land Which Was Northward or to the Land Northward. The people knew which ships arrived and which ships did not arrive. They also seemed to know when provisions made it to the Land Northward.

Alma 63:10 (53 BC)

And it came to pass in the thirty and ninth year of the reign of the judges, Shiblon died also, and Corianton had gone forth to the land northward in a ship, to carry provisions unto the people who had gone forth into that land.

This scripture reaffirms that contact continued between the Nephites in the Land of Zarahemla and the Nephites who went to the Land Northward by ship. The shipping distance from Tehuantepec to Acapulco is about 300 miles. The distance is approximately 125 miles inland from Acapulco to Mexico City.

 

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Helaman 3:3-4 (46 BC)

And it came to pass in the forty and sixth, yea, there was much contention and many dissensions; in which there was an exceedingly great many who departed out of the land of Zarahemla, and went forth unto the land northward to inherit the land.

And they did travel to an exceedingly great distance, insomuch that they came to large bodies of water and many rivers.

This period of time reflected great movements of people among the Nephites. The time period parallels the population growth that occurred in the Mexico Valley, as illustrated at Teotihuacan, because of migrations from the south. (See discussion earlier in chapter.) From a Book of Mormon perspective, the migrations occurred because of dissensions in the Land of Zarahemla.

The "bodies of water" and "many rivers" may refer to the lakes in the Mexico Valley. Three shallow lakes remained on the valley floor at the time of the Conquest of Mexico. One of the lakes was a salt-water lake. Mexico City was literally built on a lake. If people migrated inland to the Mexico Valley, they most likely would have traveled the Veracruz route, which would have required them to cross many rivers, including the massive Papaloapan River system along the Gulf of Mexico.

The distance from Tuxtla Gutierrez, Chiapas (proposed Zarahemla), to Mexico City (proposed Land Which Was Northward where large bodies of water were found) is about 600 miles. Today, nine out of every ten buses travel the Veracruz route from Mexico City to Tuxtla Gutierrez. The trip is a long, hard one. I would rather fly.

Helaman 3:7,10-11 (46 BC)

And there being but little timber upon the face of the land, nevertheless the people who went forth became exceedingly expert in the working of cement; therefore they did build houses of cement, in the which they did dwell.

And it came to pass as timber was exceedingly scarce in the land northward, they did send forth much by way of shipping.

And thus they did enable the people in the land northward that they might build many cities, both of wood and cement.

As mentioned earlier, the Book of Mormon account about the extensive use of cement occurred during the time period that the Pyramid of the Sun was built at Teotihuacan. Also, Teotihuacan's Avenue of the Dead, along with the many buildings that were built of rock and cement, were constructed at Teotihuacan during the 1st Century BC.

Even today, in the Mexico Valley, most of the buildings are built out of cement. Lumber is very scarce. The type of lumber that is grown in the mountains around the Valley of Mexico is not of the size and quality of that grown in North America.

Helaman 3:12 (46 BC)

And it came to pass that there were many of the people of Ammon, who were Lamanites by birth, did also go forth into this land.

The Book of Mormon, as well as the archaeological record at Teotihuacan and other parts of the Valley of Mexico, substantiates a rather large movement of people into the Land Northward (Mexico Valley) during the 1st Century BC.

3 Nephi 7:12 (29 AD)

Therefore, Jacob seeing that their enemies were more numerous than they, he being the king of the band, therefore he commanded his people that they should take their flight into the northernmost part of the land, and there build up unto themselves a kingdom, until they were joined by dissenters, (for he flattered them that there would be many dissenters) and they became sufficiently strong to contend with the tribes of the people; and they did so.

This migration may also have ended up in the Mexico Valley. Jacob was appointed head of the secret-combination society. This society is the one that had caused the regulations of the government to be destroyed. Teotihuacan was ruled by a religious and civil combination from 300 AD to 600 AD. This combination may have been initiated by the wicked King Jacob in the 1st Century AD.

3 Nephi 9:9 (34 AD)

And behold, the great city of Jacobugath, which was inhabited by the people of king Jacob, have I caused to be burned with fire because of their sins and their wickedness, which was above all the wickedness of the whole earth, because of their secret murders and combinations; for it was they that did destroy the peace of my people and the government of the land . . . .

The City of Jacobugath may have been located in the Mexico Valley. We do not have enough evidence at this point to propose Jacobugath to be the City of Teotihuacan, but the pattern is similar to what we witness at Teotihuacan.

Mormon 2:28 (350 AD)

And the three hundred and forty and ninth year had passed away. And in the three hundred and fiftieth year we made a treaty with the Lamanites and the robbers of Gadianton, in which we did get the lands of our inheritance divided.

The 350 AD treaty was not just a treaty between the Nephites and the Lamanites. The Robbers of Gadianton were included in the treaty. The governmental stronghold of the Robbers of Gadianton possibly was at Teotihuacan in the Valley of Mexico.

Beginning at 350 AD, the combination of government at Teotihuacan began to exercise control and to trade throughout Mesoamerica.

The Nephites who lived about the Narrow Neck of Land may have simply been in the way of the trade activities between the Mexico City Valley and Guatemala City area. The extermination of the Nephites was well along by 350 AD.

David Palmer writes the following:

Could an informal alliance have been struck between the two powerful cities [Kaminaljuyz/Guatemala City  and Teotihuacan/Mexico City]? If so, the only thing preventing a consummation of that marriage would have been the presence of the hated "Nephites" who controlled areas on both sides of the Isthmus. (Palmer 1981:204)

SUMMARY

The ancient civilization of Teotihuacan, which began to fall into ruins by 750 AD and which was abandoned as a city center at 900 AD, had its beginnings during the Book of Mormon time-about 150 BC.

From 55 BC to 29 AD, the Book of Mormon records several migrations into the Land Which Was Northward, where large bodies of water were found. This was the same time period when Teotihuacan was experiencing a high growth rate and, as a result, may have been one of the cities where the migrating Nephites settled.

The Book of Mormon speaks about the people's shipping of provisions to the Land Northward. This shipping also may have been directed toward the Valley of Mexico and its surrounding provinces.

The Book of Mormon speaks of the people in the Land Northward building houses out of cement because timber was scarce in the land. Teotihuacan manifests many buildings made of cement, and timber is indeed scarce in the Mexico Valley.

Secret combinations under the leadership of King Jacob fled into the Land Northward. Teotihuacan was subsequently ruled by a combination society.

The 350 AD treaty and the 385 AD destruction of the Nephites paved the way for the extended Mesoamerican trade activity that began at Teotihuacan in the early part of the 4th Century AD.

The post 200 AD activity of Teotihuacan certainly qualifies it to be called a wicked city. Jacobugath in the Land Northward was called a wicked city by the Lord.

In conclusion, we do not have enough evidence to dogmatically label the Mexico Valley as the Land Which Was Northward during the 1st Century BC time period. However, the circumstantial evidence, when accompanied with the language, geographical, and historical evidence of other parts in Mesoamerica in comparison with the Book of Mormon, causes the Mexico Valley to be the leading candidate for the Land Which Was Northward where there were large bodies of water.

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