“A Very Fine Azteck Manuscript”:
Latter-day Saint Readings of
Codex Boturini
Christopher James Blythe
The Book of Mormon presented itself as a history of previously unidentiied New World civilizations with origins in the ancient Near East. To defend
its claims of historicity, believers pointed to the work’s correspondence
with the Bible and their own spiritual witnesses. hey also insisted that,
independent of their supernatural access to this ancient world, archaeological discoveries had authenticated and would continue to authenticate
the book’s historical claims. his article documents the all-but-forgotten
Latter-day Saint use of Codex Boturini—a sixteenth-century Mesoamerican codex depicting the Mexica (i.e., Aztec) migration from their mythical
homeland Atzlan to Tenochtitlan, the seat of the empire’s government—as
physical evidence for Book of Mormon history. In the perspective of
these Saints, the pictorial manuscript was an independent record of the
Book of Mormon. For decades, Mormons published images from Codex
Boturini (or described them) alongside commentary that translated the
pictographs through a Mormon lens. As late as 1897, one Latter-day
I would like to express my gratitude to Mason Allred, John Fowles, Matthew Godfrey,
Tyson Reeder, Elder Richard Dilworth Rust, and Jordan Watkins, who each read and
commented on drats of this article, and to other friends and colleagues, including
David Grua, Jefrey Mahas, and especially Christine Elyse Blythe, for listening to me
discuss this project ad nauseam.
Journal of Book of Mormon Studies, vol. 26, 2017, pp. 185–217
© 2017 Neal A. Maxwell Institute for Religious Scholarship, Brigham Young University
Article DOI: https://doi.org/10.18809/jbms.2017.0107 Journal DOI: https://doi.org/10.18809/mijbms.23744774
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Saint scholar of the Book of Mormon, George Reynolds, enthusiastically juxtaposed a scene from the manuscript with one from the Book
of Mormon and asked: “Could any testimony be stronger than this?”1
Yet, inding parallels between ancient Mesoamerican codices and
the Book of Mormon required interpretation if not interpretive leaps.
his article documents diferent interpretations posited for Codex
Boturini. In most cases, these interpretations are similar insomuch
that they identify migration scenes with the Book of Mormon, positing which chapter and verse was illustrated by which image. Yet, each
version difered in detail—sometimes drastically so. hese divergent
interpretations reveal the extent of nineteenth-century Mormonism’s
passion for inding the sacred narrative of the Book of Mormon in
American antiquity. Joseph Smith had already pointed to Native American remains and Egyptian papyri as evidences of a holy past, but he was
not alone. he number of Mormons who independently discovered
Codex Boturini and recorded their “reading” of the manuscript suggests
that identifying artifacts and ancient hieroglyphic texts with the Book
of Mormon was a collective project (ig. 1). In fact, Mormons on the
geographic periphery of the faith, with less access to the church’s leadership, seem to have made the most signiicant contributions.
Mesoamerican codices in the United States
Americans became familiar with ancient Mesoamerica through archaeological literature published ater Mexican independence in 1821. New
writers reproduced the indings of scarce older works and even traveled
to Latin America to produce their own studies of American antiquities.2
he era’s most signiicant volumes on Mesoamerica were those produced by John Lloyd Stephens and artist Frederick Catherwood. he two
recorded their personal observations examining archaeological sites in
1. George Reynolds, “Evidences of the Book of Mormon: Some External Proofs of
Its Divinity. Part III,” Millennial Star 59 (June 24, 1897): 385–93.
2. See R. Tripp Evans, Romancing the Maya: Mexican Antiquity in the American
Imagination, 1820–1915 (Austin: University of Texas Press, 2004).
Blythe / Readings of Codex Boturini 187
Figure 1. Photograph of the irst portion of the Delaield reproduction of Codex Boturini.
Diferent Latter-day Saint commentators identiied this scene with migration narratives
in 1 Nephi or Ether. Mexican historian Orozco y Berra described Codex Boturini’s irst
scene as a depiction of “a lake and an island . . . and in the middle a temple. . . . At the
foot of the temple two igures are reposing, a man without a name and a woman called
Chimalma. . . . They cross the water between the island and the shore in a rowboat. This
island is Aztlan. We remember . . . that the Aztecs left the island and set out for Colhuacan, as the footprints tell us. . . . In a cave under the mountain, over a grass altar is placed
their divinity Huitzilopochtli. . . . The god placed in the grotto repeatedly spoke [to the
people] as the commas [speech symbols] indicate. . . . In Teoculhuacan the Aztecs encountered eight other emigrant tribes; the Matlatzinca, Tepaneca, Chichimeca, Malinalca,
Choloteca, Xochimilca, Chalca, and Huexotzinca.” Paul Radin, trans., The Sources and
Authenticity of the History of the Ancient Mexicans (University of California Publications
in American Archaeology and Ethnology, 1920), 33, plate 1.
two two-volume sets: Incidents of Travel in Central America, Chiapas, and
Yucatan (1841) and Incidents of Travel in Yucatan (1843). Art historian
R. Tripp Evans has credited the publication of these volumes as the irst
time that Americans could access “accurate information concerning
Mexico’s pre-Columbian past . . . in a readable and inexpensive format”
since the expulsion of Spain.3
Like many Americans, Mormons relished in Stephens’s verbal
descriptions and Catherwood’s visual depictions of ancient ruins and
lost cities. In September 1841, John Bernhisel, a Mormon from New
3. Evans, Romancing the Maya, 45.
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York City, sent a copy of Incidents of Travel in Central America, Chiapas, and Yucatan to Joseph Smith. Smith was impressed and declared
“it unfolds and developes many things that are of great importance to
this generation & corresponds with & supports the testimony of the
Book of Mormon.” Incidents of Travel was “the most correct luminous &
comprihensive” of all “histories that have been written pertaining to the
antiquities of this country.”4 Word of Stephens’s and Catherwood’s work
disseminated among the Saints through the church’s Nauvoo newspaper
Times and Seasons, which published a series of articles highlighting
their discoveries.5
Interest in Stephens’s and Catherwood’s Incidents volumes overshadowed other books on American antiquities, even while Latter-day
Saints still occasionally referenced them. Eight years before the publication of Incidents, Mormons embraced Josiah Priest’s American Antiquities and Discoveries in the West, which included descriptions of ruins,
artifacts, and hieroglyphics, under the claim that they demonstrated the
“strong probability” that several ancient civilizations had colonized the
New World throughout its history. Historian Terryl Givens counted ive
Times and Seasons articles referencing Priest’s work in defense of Book
of Mormon history.6
Another work Latter-day Saints referenced frequently in the 1840s,
John Delaield’s An Inquiry into the Origin of the Antiquities of America,
has been virtually forgotten to Mormon history. An Inquiry, like Priest’s
American Antiquities, argued that archaeological evidence suggested Old
4. Joseph Smith to John Bernhisel, November 16, 1841. “Letter to John Bernhisel, 16
November 1841,” p. [1], he Joseph Smith Papers, accessed March 9, 2017, http://www
.josephsmithpapers.org/paper-summary/letter-to-john-bernhisel-16-november-1841/1.
5. For a discussion of the Latter-day Saint reception history of Incidents, see Matthew Roper, “Joseph Smith, Central American Ruins, and the Book of Mormon,” in Approaching Antiquity: Joseph Smith and the Ancient World, edited by Lincoln H. Blumell,
Matthew J. Grey, and Andrew H. Hedges (Provo, UT: BYU Religious Studies Center,
2015), 141–62; Matthew Roper, “John Bernhisel’s Git to a Prophet: Incidents of Travel in
Central America and the Book of Mormon,” Interpreter: A Journal of Mormon Scripture
16 (2015): 207–53.
6. Terryl L. Givens, By the Hand of Mormon: he American Scripture hat Launched
a New World Religion (New York: Oxford University Press, 2002), 96–97.
Blythe / Readings of Codex Boturini 189
World colonization was widespread through the Americas. Delaield’s volume set itself apart from the others by its inclusion of full-page and oten
full-color reproductions of Mesoamerican codices. Most signiicantly An
Inquiry included an eighteen-foot-long reproduction of Codex Boturini.
Codex Boturini, also known as Tira de la Peregrinacion, was initially part of a large collection of Mesoamerican documents gathered
by early eighteenth-century Italian antiquarian Lorenzo Boturini Benaduci, from whom it derived its name. he originals were coniscated
and preserved in Mexico City. he pictorial manuscript consisted of
black-and-white images on one sheet of amate bark paper folded into
22 pages. he migration of the Mexica is depicted through a series of
scenes linked together by footprints informing the audience of the
“direction and sequence” of the story.7
Mesoamerican codices were largely indecipherable to nonindigenous readers. To translate pictorial histories requires the “interpreter [to
be] somewhat familiar with the general story” being expressed.8 While
contemporary Mexica possessing the intended cultural context would
be able to understand what was meant to be conveyed in the pictograph,
other would-be interpreters had to provide their own context in an
efort to decipher the manuscript’s meaning. To the culturally illiterate, a pictograph still hints—it points to igures, actions, and events.
To decipher their mystery, would-be interpreters depend on a cultural
imaginary. here was oten wide slippage between authorial intent and
colonial reception. Western observers oten (though not exclusively)
“read” Mesoamerican codices through a biblical logic. he world’s
population had descended through the three sons of Noah—Japheth,
Shem, and Ham—and dispersed into distinct cultures and languages
in the wake of the Tower of Babel. When encountering Mesoamerican
7. Inga Clendinnen, Aztecs: An Interpretation (New York: Cambridge University
Press, 2000 [1991]), unnumbered page.
8. Elizabeth Hill Boone, “Aztec Pictorial Histories: Records without Words,” in
Writing without Words: Alternative Literacies in Mesoamerica and the Andes, ed. Elizabeth Hill Boone and Walter D. Mignolo (Durham, NC: Duke University Press, 1994),
52.
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Journal of Book of Mormon Studies
Figure 2. Codex
Vaticanus. Christian
interpreters identiied
this scene as Eve
communicating with
the serpent and the
conlict between Cain
and Abel.
ruins, codices, or mythologies, these Bible believers expected to ind
survivals of ancient Near East culture.
Boturini himself declared that Native people possessed “a living
memory of the Tower of Babel,” which he detected in the “imposing
buildings” and throughout their codices. He was also a major proponent for the belief that the apostle homas had introduced Christianity
to the Americas ater Jesus’s death and resurrection.9 his explained
how signs of an ancient Judaism and Christianity remained in the New
World. Mormons would have read similar ideas in Priest’s American
Antiquities and seen how such a lens could be applied to interpreting
Mesoamerican codices in Delaield’s work. Most signiicantly, Delaield
printed an image from Codex Vaticanus (ig. 2), another Mexica codex,
positing that it depicted Eve speaking to a serpent, two altars for sacriice, and Cain murdering his brother, Abel.10
9. Lorenzo Boturini Benaduci, Idea of a New General History of North America:
An Account of Colonial Mexico, ed. and trans. Susan Shroeder (Norman: University of
Oklahoma Press, 2015), 156, 149–50.
10. John Delaield, An Inquiry into the Origin of the Antiquities of America (Cincinnati: N. G. Burgess, 1839), 33.
Blythe / Readings of Codex Boturini 191
As should be apparent, the purpose of this essay is not to present the
Mexica understanding of Codex Boturini. However, one problem with
my approach is that by not presenting readings that take seriously the
Mexica understanding of their own pictographs, readers could be let
with the idea that these manuscripts did not possess culturally indigenous interpretations. To alleviate this problem, I have included Mexican historian Orozco y Berra’s interpretations of the codex in captions
accompanying some of the images.
Vignettes and codices in Kirtland and Nauvoo
he practice of interpreting pictorial narratives had an immediate
antecedent in the Mormon community’s fascination with Egypt. Ater
Joseph Smith purchased four mummies accompanied with Egyptian
papyri in 1835, the Saints had ample opportunity to interact with the
scrolls. Such interaction led to the development of an Egyptian Alphabet and Grammar and the translation of the Book of Abraham,11 as well
as the interpretation of several vignettes that appeared on the papyri.
hese illustrations were identiied as biblical scenes. While deciphering the scrolls’ hieroglyphics was a labor-intensive project, positing a
vignette’s meaning was relatively simple. In December 1835, the Messenger and Advocate, the church’s newspaper in Kirtland, Ohio, published
an article by Oliver Cowdery detailing the vignettes. He enthusiastically described four scenes, including what he saw as depictions of the
Christian godhead, the temptation of Eve (ig. 3), “Enoch’s pillar as
mentioned by Josephus,” and the last judgment.12 In 1842, the Times
and Seasons published three vignettes alongside the irst portion of the
Book of Abraham. Individuals also encountered the vignettes on display
11. he Book of Abraham was a scriptural text revealed by Joseph Smith and eventually canonized by the Church of Jesus Christ of Latter-day Saints as part of the Pearl
of Great Price in 1880.
12. Oliver Cowdery, “Egyptian Mummies—Ancient Records,” Messenger and Advocate 2 (December 1835): 233–37.
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Figure 3. Vignette from Joseph Smith Papyri V, MS 2339. © By Intellectual Reserve,
Inc. According to Oliver Cowdery, “the serpent, represented as walking, or formed in a
manner to be able to walk, standing in front of, and near a female igure, is to me, one
of the greatest representations I have ever seen upon paper, or a writing substance;
and must go so far towards convincing the rational mind of the correctness and divine
authority of the holy scriptures, and especially that part which has ever been assailed
by the inidel community, as being a iction, as to carry away, with one might[y] sweep,
the whole atheistical fabric, without leaving a vestige suicient for a foundation stone.”
Oliver Cowdery, “Egyptian Mummies—Ancient Records,” Messenger and Advocate 2/3
(December 1835): 236.
in Kirtland and Nauvoo, several of whom let accounts of the interpretation they were provided during their tour.13
When a reproduction of Codex Boturini (almost certainly taken
from Delaield’s An Inquiry) arrived in Nauvoo sometime before May
1841, the Saints were aware that such documents need not be considered indecipherable. William Appleby, a recent Mormon convert, visited
13. For a discussion of contemporary and retrospective accounts of these vignettes,
see Kerry Muhlestein, “Joseph Smith and Egyptian Artifacts: A Model for Evaluating
the Prophetic Nature of the Prophet’s Ideas about the Ancient World,” BYU Studies
Quarterly 55/3 (2016): 35–82.
Blythe / Readings of Codex Boturini 193
Nauvoo in May and recalled seeing the codex, which he described as
“a representation of the travels of ‘Lehi’ and family from Jerusalem, (as
recorded in the Book of Mormon, when he came to this continent)
represented by Hieroglyphics, containing near twenty feet in length,
and one foot in breadth, heir footsteps are particularly laid down, the
productions of the soil represented, where they traveled through, the
places of their encampments, and the Boat in crossing the ‘large waters’
heir landing on this continent, Lehi’s circumcising his sons. &c.”14 He
inaccurately stated that the hieroglyphics had been “found engraved on
Rock in South America,” perhaps conlating the codex’s origins with
petroglyphs mentioned in Stephens’s work.
Appleby did not recall who showed him the copy. His only explanation for the document’s presence in Nauvoo was that it was “presented
to Joseph Smith by a gentleman of New York City.”15 For Smith to have
received such presents was not unusual during the 1840s. he Mormon
prophet had already demonstrated his interest in ancient artifacts with
the purchase of the Egyptian mummies in 1835. In 1840, Brigham Young
and Willard Richards wrote Smith to see if he was interested in receiving
a transcription of “many ancient and curious characters” engraved on a
mummy’s headstone at a London museum. “Shall we copy them & send
them to you for translation?” Young asked.16 In 1843, Smith was presented
with six brass plates allegedly discovered in a burial site in Kinderhook,
Illinois.17 One critic even claimed to have brought Smith a Greek psalter
in 1842 under the pretense that he was unaware of the book’s contents.18
14. William Appleby, Autobiography and Journal, 1848–1856, pp. 79–80. Church
History Library, he Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah.
15. Appleby, Autobiography and Journal, 180.
16. Brigham Young and Willard Richards to Joseph Smith, September 5, 1840.
“Letter from Brigham Young and Willard Richards, 5 September 1840,” p. 11, he Joseph Smith Papers, accessed March 9, 2017, http://www.josephsmithpapers.org/paper
-summary/letter-from-brigham-young-and-willard-richards-5-september-1840/11.
17. See Don Bradley and Mark Ashurst-McGee, “Joseph Smith and the Kinderhook
Plates,” in A Reason for Faith: Navigating LDS Doctrine and Church History, ed. Laura
Harris Hales (Provo, UT: BYU Religious Studies Center, 2016), 93–115.
18. Henry Caswell, he City of the Mormons, or hree Days at Nauvoo, in 1842
(London: J. G. F. & J. Rivington, 1842), 34–37.
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In each of these cases, the expectation was that Smith would translate and bring forth new information about an unknown past. herefore, that some would expect him to provide a partial interpretation of
a Mesoamerican codex is reasonable. However, Appleby did not specify
whether Smith had showed him the manuscript—even if he claimed
it was owned by Smith—or who had identiied it as a depiction of the
Nephite migration narrative. It is possible that another Latter-day Saint
had interpreted the codex, just like W. W. Phelps and Oliver Cowdery
had provided interpretive ideas about the Egyptian papyri. If Joseph
Smith was involved in interpreting Codex Boturini, it does not seem to
have been publicized outside of Nauvoo. When the irst known interpreters wrote about the codex, they made it clear they did so without
Smith’s prophetic guidance.
hat being said, they produced their interpretations in reference to
Smith’s work on the Egyptian papyri. Latter-day Saints saw the pictographic Codex Boturini and Joseph Smith’s Egyptian papyri as similar
in style, but valued them diferently. As historian Samuel Brown has
argued, the Saints, like other Americans, expected to ind “the mysteries of human origin and religion” in Egyptian hieroglyphics.19 hose
manuscripts possessed untold stories and secrets about the creation of
the universe. here were, according to Smith’s translation, portions so
sacred that they could not be revealed outside the temple itself. While
vignettes were believed to relate biblical stories, they also contained
new accounts that needed to be integrated into the Latter-day Saints’
understanding of the sacred past.
his was in stark contrast with the way Mormon interpreters
approached Codex Boturini. hey certainly viewed it as an impressive
manuscript. Yet, if Latter-day Saints expected that ancient Egypt could
contain sacred truths to be discovered, they did not seem to hold the
same beliefs about Mesoamerica. It was the Book of Mormon that held
the secrets to unlock Codex Boturini. As one commentator argued,
“he most valuable discoveries in American Antiquity must appeal to
19. Samuel Brown, “Joseph (Smith) in Egypt: Babel, Hieroglyphs, and the Pure
Language of Eden,” Church History 78/1 (March 2009): 45.
Blythe / Readings of Codex Boturini 195
the Book of Mormon for interpretation.”20 Codex Boturini was never
ofered as new scripture. hus, while the translation of the Book of
Abraham provided new doctrine and new narrative of the ancient past,
interpreting Codex Boturini only validated what the Saints already
believed. his was likely why interpreters outside the church’s hierarchy were willing to circulate their interpretations of the manuscript,
while at the same time the production of revelatory writings had been
condemned.21 It was another category of writing altogether.
John E. Page
In the summer of 1841, while on a mission to the eastern states, the
apostle John E. Page purchased a copy of Stephens’s and Catherwood’s
Incidents of Travel in Central America, Chiapas, and Yucatan. On September 1, 1841, he wrote Joseph Smith in part to announce that he had
developed “a new course of argument” for defending the Book of Mormon. Page’s strategy was to compare Catherwood’s seventy illustrations
of Mesoamerican antiquities with the Book of Mormon. his approach,
he claimed, “so completely proves the truth and divinity of the Book
of Mormon there is not a gentile dog let to stir a tongue in an attempt
to put down the collateral testimony which those records aford me in
proof of the Book of Mormon.”22
Two years later, still eager to amass archaeological proofs with
recent publications describing Mesoamerican discoveries, Page purchased Delaield’s An Inquiry into the Origin of the Antiquities of
America in Boston. He was captivated by what he called the “curious hieroglyphic map” that came with each volume. Page recalled
being “strongly impressed with the idea that if the map could be truly
20. John E. Page, “he Book of Mormon,” Gospel Herald, July 6, 1848.
21. Page, “Book of Mormon.”
22. John E. Page to Joseph Smith, September 1, 1841. “Letter from John E. Page, 1
September 1841,” p. 6, he Joseph Smith Papers, accessed March 9, 2017, http://www
.josephsmithpapers.org/paper-summary/letter-from-john-e-page-1-september-1841/6.
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Journal of Book of Mormon Studies
interpreted it would divulge something directly either for or against the
Book of Mormon.”
Not many days passed until I was sitting on a sofa in the city of
Boston taking a review of the “curious map,” my eyes became
heavy with sleep; I reclined my length on the sofa and, as I suppose without doubt, fell into a sleep, and dreamed I was reviewing the map, still anxious to know where to apply it; of a sudden
there appeared the face of a personage before me, apparently far
advanced in years, and says, “Read and compare with the Book
of Ether,” and then disappeared; and I suddenly awoke and did
accordingly, and gave it a critical comparing with the book I assure
you, and to my great satisfaction I ind that the collateral corroboration of the map with the history of the Jaradites as found
in the book of Ether of the Book of Mormon that one is the other
in point of history.23
Ater this revelation, Page removed the reproduction of Codex
Boturini from Delaield’s book and attached it to a white muslin cloth,
which would serve as a visual aid for his lectures on correlations
between the book of Ether and Boturini. He “suspended it across [Boston’s] Boylston hall” where he irst explained his new insights to an
audience of over one thousand.24 In 1934, Page’s son, Justin E. Page,
discovered the banner among his father’s possessions. He described
it as “a canvas about 20 feet long and 20 inches wide, but doubled so
it shows a 10 inch surface and to which is nicely stitched a ine silken
paper or apparently so; and the whole length of the canvas is covered
with engravings much like those on the disks of the Book of Abraham.”25
hat this canvas was designed by fastening Delaield’s reproduction of
Codex Boturini is suggested by its dimensions, as well as by a notation
23. Page, “Book of Mormon.”
24. Page, “Book of Mormon.”
25. Justin E. Page to M. Wilford Poulson, October 1, 1934, M. Wilford Poulson
Papers, MSS 823, Box 5, Folder 8, L. Tom Perry Special Collections, Brigham Young
University. I would like to express appreciation to Robin Jensen for pointing out this
source.
Blythe / Readings of Codex Boturini 197
that identiied the copy as originating in Cincinnati, Ohio, which also
appeared on the reproduction included with An Inquiry.
In March 1844, Page repeated the lecture, using the same banner,
in Washington, DC.26 hat year he also published a short pamphlet
that included a statement signed by three people who were printers
in the area. While they did not profess to be believers in the Book of
Mormon, they argued that the missionaries’ beliefs “merit a fair, candid,
and impartial examination.” hey had reportedly come to this conclusion ater attending “a recent lecture, given by Mr. Page” in which they
“were struck with the extraordinary character of the evidence adduced
to sustain the claims of the Book of Mormon.” Apparently they let fully
convinced by Page’s basic argument. In their words:
If we are to rely upon the veracity of men standing in high public
estimation, and Government favor, Messrs. Delaield, Priest, Stephens and Catherwood, whose recent important discoveries of
ancient antiquities of America, have astounded all, under whose
supervision their statements in relation thereto have come, then
must their evidence remove, in a great degree, the doubts at present existing in the public mind, in relation to the character of this
book; the plates of which, if we are to rely upon the statements
made, were found some seventeen years previous to the discoveries made by the gentlemen named above.27
he aidavit was later used to raise funds for a publication on the Book
of Mormon and American antiquities.
hree years later, Page, now ailiated with a sect of Mormonism
led by schismatic prophet James J. Strang, had such a book foremost
on his mind. During the October 1847 general conference held in
Voree, Wisconsin, Strang announced his support of “the publication of
a new work on the evidences of the Book of Mormon as derived from
a very full development of American Antiquities, by John E. Page.” he
26. Page, “Book of Mormon.”
27. “Conference of the Church of Jesus Christ of Latter Day Saints, at Voree,” Gospel
Herald, October 14, 1847.
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conference followed suit and voted to “recommend the publication . . .
and commend the work to the saints and all men.”28 On July 6, 1848,
Page published a lengthy article in Voree’s Gospel Herald on the book
project, which he then envisioned as a two-volume set, to be entitled
he Collateral and Positive Evidences of the Truth and Divinity of the
Book of Mormon. Page was convinced that by presenting “indisputable
evidence,” the book would “do more to convince the honest in heart of
the truth of the faith of the Latter Day Saints than all the elders can do
without it.”29
Page explained that he would “seek principally to conine [himself]
to such items as have been developed since the Book of Mormon was
published.” His intended project revealed one of the major appeals of
Codex Boturini and other Mesoamerican evidences for the Book of
Mormon. While in the 1830s Latter-day Saints had defended the book’s
historicity with archaeological and geographical arguments, these arguments were less convincing, namely because they were based on evidences that could have been available to an author in 1830. When Mormons pointed to discoveries that were only available to residents of the
United States ater 1830, such as Delaield’s An Inquiry and Stephens’s
Incidents of Travel, they demonstrated the book’s apparent knowledge
of Mesoamerica independent of such discoveries.
Page’s book was never published, although he had clearly begun
working on the text. he Gospel Herald published ive installments of
a column entitled “Collateral Testimony of the Truth and Divinity of
the Book of Mormon.”30 he articles focused on evidences drawn from
Stephens and Catherwood or from newspaper articles documenting
archaeological inds in America.31 Unfortunately, perhaps for want of
space, Page did not present his interpretation of Codex Boturini in
those pages. In fact, he did not so much as reference Delaield’s work.
28. “Conference of the Church of Jesus Christ of Latter Day Saints, at Voree.”
29. Page, “Book of Mormon.”
30. Page, “Book of Mormon.”
31. Page cited an article announcing the discovery of ancient copper tools from the
Bufalo Express and an account of Stephens and Catherwood in the Beloit Journal.
Blythe / Readings of Codex Boturini 199
Only the brief reference he included in his July 6, 1848, essay, as
well as a report of a lecture Page preached before a Strangite audience
later that month in Voree, helps reconstruct Page’s interpretation. In
the irst instance, Page noted that “the map begins with a hieroglyphic
representing the tower of Babel, where the book of Ether begins its
account of the Jaredites (see ig. 4), and ends with the hieroglyphic
representation of two men with sword in hand (see ig. 5), where the
Book of Ether terminates the account of the Jaredites, with the combat
between Coriantumr and Shiz, the two last commanding generals of
that nation.”32 hus, Page provided a direct reading of elements in the
irst and last page of the manuscript (based on the folds of Delaield’s
reproduction of the codex).
he relevant description of the July 1848 sermon from the Gospel
Herald reads:
It was indeed astonishing to read the book of Ether (part of the
Book of Mormon) published in 1830, by Joseph Smith, and lay
by the side of it the great picture of M. Bottarini found in the
ancient halls of the Montezumas, a relic of the Aztec archives,
published some years ater the Book of Mormon, and then behold
the almost speaking picture of all the same events recorded in that
book distributed in the same order, beginning with the same fact
and ending with the same. So perfect is the concord that no man
can think otherwise than that they are chronicles of the same facts.
Even the chronology is marked on the ancient pictures by points
corresponding with the years in the book of Ether. he numbers
of persons in the various scenes correspond. he number of barges
used in crossing various waters is the same. he feasts, the coronation of kings, the battles and the mourning for the slain are found
painted and sculptured on the ancient ruins of Yucatan, Chiapas
and Central America precisely as Joseph Smith had written them
in the Book of Mormon years before the world knew that those
countries contained any ruins.33
32. Page, “Book of Mormon.”
33. “he Book of Mormon,” Gospel Herald, July 27, 1848.
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Figure 4. Codex Boturini. John E. Page
identiied this scene as a depiction of the
Tower of Babel.
Figure 5. Codex Boturini.
Two men with sword in
hand. John E. Page identiied this scene as a depiction of Shiz and Coriantumr
from the Book of Mormon
(Ether 15:29-31).
Because the report does not point to speciic portions of the manuscript,
the reader cannot be sure just where Page believed these events were
portrayed.
Another source may provide additional details about Page’s views.
Page’s interpretation of the codex was set apart by his use of the book
of Ether rather than 1 Nephi. Only one other known interpreter,
Isaac Sheen, would follow Page’s lead in a series of articles entitled,
Blythe / Readings of Codex Boturini 201
“Antiquarian Evidences of the Truth of the Book of Mormon,” published
in the Latter Day Saints’ Herald between 1866 and 1868. In two of the
sixteen installments of this series, Sheen pointed to evidences from
Codex Boturini, following closely to what is known of Page’s interpretations.34 He also saw the manuscript beginning with the Tower of Babel
and ending with the depiction of Coriantumr and Shiz. Referring to the
eight igures shown toward the right of igure 1, Sheen explained that
“these eight houses probably represent eight families which constituted
Jared’s company” mentioned in the text of Ether. his detail likely corresponded to the Gospel Herald’s reference to Page citing the “number
of barges.” Sheen described other scenes that he believed related to the
text. “A tree cut of a short distance from the ground” represented the
Jaredites constructing barges. “A representation of a person shedding
tears on a high place, probably a mountain,” correlated to a passage in
Ether 2:14 where God reprimands the brother of Jared for not praying.
Sheen reasoned, “he chastening of the Lord oten makes men shed
tears.”35 Finally, Sheen pointed to an image of “a serpent with its fang
protruding from its mouth immediately behind four men” (ig. 6).36 his
pictograph, according to Sheen, illustrated a scene from Ether, in which
“there came forth poisonous serpents also upon the face of the land,
and did poison many people” (Ether 9:31).
Sheen does not explain how he learned about the manuscript or
how he developed the interpretation he used. A possibility is that he
learned of it through Page or through reading Page’s writings. Sheen
also interacted with those heterodox communities that did not follow
Brigham Young and as such was in a position to become familiar with
Page’s interpretations.
Returning to Page, by the summer of 1849, he had denounced Strang’s
movement. Later that year, he aligned with another Mormon sect ailiated
34. “Antiquarian Evidences of the Truth of the Book of Mormon, No. 6,” Saints’
Herald, July 15, 1866; “Antiquarian Evidences of the Truth of the Book of Mormon—No.
7,” Saints’ Herald, August 1, 1866.
35. Sheen referred to the image toward the right of igure 11, on page 208 herein.
36. “Antiquarian Evidences of the Truth of the Book of Mormon, No. 6.”
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Journal of Book of Mormon Studies
Figure 6. Codex Boturini. Serpent with a
fang behind four men.
Isaac Sheen identiied
this scene as “poisonous serpents” attacking
the Jaredites (Ether
9:31).
with the visionary James Collins Brewster. Page had not given up the
hope of completing his book project. In October 1851, the majority of
his 1848 fundraising letter was republished in the Brewsterite newspaper,
he Olive Branch.37 his was the last time the book was mentioned in
the press. Page was never able to see the two-volume he Collateral and
Positive Evidences of the Truth and Divinity of the Book of Mormon in
print. Whether he knew it or not, other Latter-day Saints had already
begun publishing portions of Codex Boturini as early as 1845.
The Prophet
Beginning on March 1, 1845, he Prophet, a New York–based Mormon newspaper, serialized “detached portions” of Codex Boturini,
accompanied by interpretive captions and intermittent commentary,
in ive sequential issues. Each issue reproduced a portion of the manuscript under the paper’s header, leaving approximately 1/3 to 1//2 of the
page for columned text. Perhaps he Prophet’s editor, Samuel Brannan,
intended for the issues to resemble the March 1842 issue of the Times
37. “he Book of Mormon,” Olive Branch, October 1851.
Blythe / Readings of Codex Boturini 203
and Seasons that published “a facsimile from the Book of Abraham”
and ofered Joseph Smith’s interpretation of the irst Abraham vignette
(see igs. 7 and 8).38 A caption identiied the images as “he Journey
of Lehi and his family from Jerusalem to the continent of America, in
the irst year of the reign of Zedekiah King of Judeah, previous to the
Babylonish captivity,” the central narrative of 1 Nephi. Brannan’s views
on Codex Boturini may have stemmed from the interpretation already
circulating in Nauvoo in 1841. Each of the identiications recorded in
Appleby’s journal appeared in he Prophet’s serialized interpretation,
and Appleby himself spent time in New York City a month previous to
the serialization, where he could have been in a position to inluence
the publication.39
In the premier issue to feature the reproductions, Brannan expressed
his expectation that for Latter-day Saints those “familiar with the Book
of Mormon, can at once discover, the harmony existing between the two
records.” Indeed, recognizing similarities between the two manuscripts
was reasonable based on the scriptural lens Mormons wielded. However, holding this position does not explain the relationship between the
documents. Rather than alleging the Book of Mormon was a source text
for Codex Boturini, Brannan believed they were two civilizations’ perspectives on one common history. he Book of Mormon was “kept by
the more enlightened part of the aborigines (the Nephites),” and Codex
Boturini was “kept by the less enlightened (the Lamanites).”40 he idea
that the codex was a Lamanite Book of Mormon relected the view of
many Americans that pictorial texts were less sophisticated and thus
they were evidence of a more primitive society than those who used a
phonetic alphabet system. Brannan may have also been inluenced by a
reading of the Book of Mormon that held that Lamanites were illiterate.41
38. “A Facsimile from the Book of Abraham,” Times and Seasons, 1 March 1842.
39. Appleby, Autobiography and Journal, 138.
40. Untitled, he Prophet, March 1, 1845.
41. Recently, Deanna Draper Buck has argued for the prominence of literacy
throughout Book of Mormon peoples, but her argument is the exception that proves
the rule when it comes to previous scholars’ perceptions of the state of literacy in the
Figure 7. The Prophet, March 1, 1845.
Figure 8. Times and Seasons, March 1, 1842.
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Journal of Book of Mormon Studies
Figure 9. According to Orozco y Berra, this scene from Codex Boturini depicts the Aztecs
“coming to the foot a large tree . . . they erect a tabernacle for their god (igure below
tree). There the Aztecs begin to eat quietly, when they hear a tremendous noise and the
tree is split in the middle. This they take as a bad augury and the chiefs leave their meal
and surround their deity imploring him with tears in their eyes. Aacatl is charged with
telling the chief of the Chololtecas, what the god has said, namely, that the people of the
eight barrios should not accompany them.” Radin, Sources and Authenticity of History,
33, plate 2.
Brannan shared Page’s initial hesitance with interpreting the vignettes
without the aid of revelation. “We do not wish to lay down our own
opinion as being the only standard for the explanation of these glyphs,
for this would not be liberal, but when God speaks we will keep silent.”
Yet, some interpretations seemed self-evident. For example, referring
to the facsimile, he wrote, “It must be admitted that the above is a very
striking representation of some things that are recorded in the Book of
Mormon.” Except for the caption that appeared under each image, the
irst, third, and ith installments did not include any speciic interpretive
comments. In the case of the irst facsimile, this may have been because
the general caption seemed suicient for readers to understand that
Brannan was suggesting that the nautical migration vignette should
be seen as the journey to the new continent. In the cases of the last two
installments, it may be that no parallel with 1 Nephi was apparent.
ancient New World. See Deanna Draper Buck, “Internal Evidence of Widespread Literacy in the Book of Mormon,” Religious Educator 10/3 (2009): 59–74.
Blythe / Readings of Codex Boturini 207
Figure 10. In the original Codex Boturini, all ive
igures appear to be partaking of the fruit.
he second facsimile of the codex (ig. 9) was identiied as a portrayal
of Lehi’s signiicant dream depicting Lehi’s sons and others traveling down
a “strait and narrow path” through a mist of darkness (1 Nephi 8:20).
hose who succeeded found their way by holding onto a rod of iron that
led them to a special tree “whose fruit was desirable to make one happy”
(1 Nephi 8:10). With the assistance of a vision of his own, Nephi explains
that the tree represented “the love of God,” the rod represents “the word
of God,” and the mist of darkness represented “the temptations of the
devil” (1 Nephi 11:22, 25; 12:17). Brannan argued that the image depicted
ive igures surrounding the tree of life with the rod attached. However,
in keeping with the narrative, only three of the ive were shown eating
fruit. In the Book of Mormon, he explained, Lehi had witnessed “his wife
(Sarah) with his two sons (Nephi and Sam) partaking of the fruit, while
the other two (Laman and Lemuel) did not.” his was an amazing it, but
in this case it was based on Delaield’s miscopying of the original codex,
which shows each of the ive igures holding a circular object (ig. 10).
Page looked forward in the narrative to explain why the tree was
“represented as broken and falling, with a man’s arms clasped around
the trunk of the tree.” He posited that the tree of life represented the
“kingdom of god on earth” and that Codex Boturini’s author was depicting the eventual corruption of the church in America and an era when
Moroni, “but one man that adhered to the commandments of God,
. . . sought to sustain his kingdom on earth.” It was Moroni who was
208
Journal of Book of Mormon Studies
Figure 11. Latter-day Saint interpreters identiied this scene as Lehi circumcising his children, a visionary encounter with an angel, or the persecution of Nephi by his brothers.
According to Orozco y Berra, “Representation of human sacriice; Aacatl is depicted cutting out the heart of a victim stretched out on a biznaga. . . . He is a member of the tribe.
The other two victims, as the black marks over their faces prove, are strangers.” Radin,
Sources and Authenticity of History, 33, plate 2.
“represented with his arms extended around the tree, at the very time
the top is severed and falling to the ground.”
Concerning the third facsimile (ig. 11), Brannan again identiied the four igures on the let of the facsimile as Lehi’s sons on their
journey. He interpreted three igures lying backwards over cactus-like
plants with a fourth reaching toward one of their bodies as “undoubtedly representing Lehi in the act of circumcision.” Above these igures,
“Nephi is trying the strength of his wooden bow that he invented ater
they had broken their steal ones.” Finally, Brannan explained a inal
igure positioned on top of a large object as “the pillows of heaven or
the irmament.”42 In each of the irst three facsimiles, there were visual
elements that seemed germane to the Book of Mormon narrative—
nautical travel, a tree, and in the third instance, a igure holding a bow.
However, each page also contained elements that seem forced. Lehi
42. Untitled, he Prophet, March 15, 1845.
Blythe / Readings of Codex Boturini 209
circumcising his sons seemed particularly out of place because there
was no corresponding passage in the Book of Mormon. Mexican historian Orozco y Berra identiied the scene as a “representation of human
sacriice,” speciically, the “cutting out the heart of a victim.”43 However,
the New World practice of circumcision was frequently cited as proof
of Native American origins in Hebrew culture, which likely inluenced
the Latter-day Saint reading of the scene.
Initially Brannan hoped the serialized manuscript would attract
new subscribers for he Prophet. A warning accompanied the March 1,
1845, issue that interested parties should subscribe so as to not miss
out on the serialized codex. However, by the April 5, 1845, issue, it
had been decided to forego printing additional excerpts in he Prophet
and instead publish the manuscript in pamphlet form.44 he title never
materialized.
Codex Boturini in Mexico and the American West (1879–1946)
Despite the enthusiasm for Codex Boturini in the 1840s, for three
decades it was omitted from LDS defenses of the Book of Mormon. Of
course, Mormons remained convinced that New World archaeology
would continue to produce discoveries in favor of the scripture’s historicity. he irst missionaries in Mexico City came with that mindset in
place and viewed gathering information on Mesoamerican antiquities
as an important part of their work. In November 1879, the newly arrived
apostle Moses hatcher recorded his desire to ind “Aztec” records kept
on maguey leaves, which detailed “in signs & symbols, the history of
their migrations; about which I will try & secure some knowledge while
in this strange land.”45
43. Paul Radin, trans., he Sources and Authenticity of the History of the Ancient
Mexicans (Berkeley: University of California Publications in American Archaeology
and Ethnology, 1920), 33.
44. he Prophet, April 5, 1845.
45. Moses hatcher, Mexico Mission Journal, vol. 1, p. 45, Vault MSS 248, L. Tom
Perry Special Collections, BYU.
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Journal of Book of Mormon Studies
Only a few days later, on November 19, the missionaries paid
the irst of many visits to the National Museum of Mexico where the
original Codex Boturini was on display. hatcher wrote, “I visited the
National Museum and was greatly interested, particularly in the collection of the introyer antiquities pertaining to Aztack.” He recorded the
museum placard for the codex in his diary, “ ‘A very ine Azteck manuscript’ (of igures signs and symbols) on Maguey in 21 folds or leaves, on
which are is depicted the imigrations migrations of that extraordinary
people. It is considered in Mexico as the most perfect and valuable one
extant.” While hatcher did not then speculate on the codex’s meaning, he seems to have considered its potential religious signiicance. He
noted “many very interesting igures and hieroglyphics, some remarkably resembling those contained in the Pearl of Great Price.”46 In other
words, he recognized similarities between Codex Boturini and the Book
of Abraham.
Strangely, this is the last explicit reference to Codex Boturini in
the journals of the early missionaries to Mexico. hey returned to the
museum, established relationships with historically knowledgeable
Mexicans, and acquired a nice collection of literature on the Mesoamerican past. hey even purchased the full nine-volume set of Lord Kingsborough’s Antiquities of Mexico, of which the irst seven volumes are
devoted to reproducing codices. Codex Boturini appeared in the irst
volume. he missionaries made use of their newly obtained knowledge
to champion antiquities-based arguments in favor of Book of Mormon
historicity.
One of their ot-repeated arguments was based on the Spanish
destruction of “Indian histories.” his was the New World counterpart to Mormon beliefs that volumes of Jewish and Christian scripture
had been lost or corrupted. In a short article published in the Juvenile
Instructor, James Z. Stewart, a missionary to Mexico, explained that “at
the time of the conquest of Mexico by the Spaniards, in the iteenth
century, the Indians had their histories, complete. hey had nearly all
46. hatcher, Mexico Mission Journal, vol. 1, p. 52.
Blythe / Readings of Codex Boturini 211
that is contained in the Book of Mormon.” He argued that “had these
books been preserved, the truth of the divine origin of the Book of
Mormon would have been so clearly proven that no one could reasonably have doubted.” Yet, the Spaniards had not been able to “get them
all.” Stewart referenced the “Aztec Museum” and his reading of “old
Spanish histories of Mexico, Central and South America,” illed with
“astonishing proofs of the divine authenticity of the Book of Mormon.”
He believed the “time is not far distant when [mankind] will be compelled to accept it as true, or, if they condemn it, they will do it contrary
to their own conviction.”47
Stewart did not reference any speciic manuscripts, promising that
hatcher would provide the evidence in future writings. When a series
of articles appeared under hatcher’s name, they made good use of
the historical literature from Mexico but did not once reference Codex
Boturini. hatcher was more taken with the textual Popol Vuh, which
he believed paralleled the book of Ether, than with any of the region’s
pictographs.48 If the Mexico mission did not contribute signiicantly to
the interpretive history of the codex, it revived Mormon interest in the
Mexican past.
In 1888, George Reynolds’s he Story of the Book of Mormon came
close to fulilling Samuel Brannan’s and John E. Page’s vision of a full-length
work featuring images from Codex Boturini. Story was a Book of Mormon paraphrase and commentary geared to be accessible to the church’s
youth. More importantly, it was, as Reynolds noted, “the irst attempt
made to illustrate the Book of Mormon.”49 Historian Paul Gutjahr recently
observed that the volume’s “illustrations everywhere linked Mesoamerica
47. J[ames] Z[ebulon] S[tewart], “Interesting Facts: he Divine Authenticity of
the Book of Mormon Clearly Proved by Ancient Indian Records,” Juvenile Instructor,
March 1, 1880.
48. he “Divine Origins of the Book of Mormon: Historical Evidences Considered”
appeared in he Contributor from April 1881 to August 1881.
49. George Reynolds, he Story of the Book of Mormon (Salt Lake City: Jos. Hyrum
Parry, 1888), iv.
212
Journal of Book of Mormon Studies
to the Book of Mormon.”50 In most cases, Reynolds commissioned artwork from LDS artists, but he also included ive images from Codex
Boturini.51 He highlighted these “Aztec historical charts” in the volume’s
preface, claiming that all previous attempts to translate them “have been
inefectual, and in many cases ludicrous.” From his vantage point, “It
required the publication of the Book of Mormon to turn on them the
light of divine truth, when their intent at once became apparent.”52 hat
being said, Reynolds did not publish any images from Codex Boturini
that had not been previously published in he Prophet. his leaves the
possibility that Reynolds borrowed directly from he Prophet rather than
from Delaield’s reproduction. His inclusion of the miscopied image of
the ive igures eating limits it to one of these two possibilities.
Reynolds’s interpretations were inserted as interesting asides to the
larger narrative. In some cases, the readers were let to make their own
assumptions about how Reynolds believed an image should be read. For
example, the pictograph printed here as igure 1 appeared a page before
Reynolds described Nephi decapitating Laban—perhaps suggesting a
correlation between the two events. he middle igure may have appeared
to Reynolds as a decapitated head. When describing the portion of the
codex printed here as igure 9, Reynolds pointed to the same elements
from Lehi’s dream of the tree of life as Brannan had before. However,
Reynolds’s interpretation of the portion of the codex printed here as
igure 11 difered from the 1841 and 1845 understanding. He omitted
the reference to circumcision—an element that did not originate from
the Book of Mormon text—reasoning instead that it “seems to shew
some of the many attempts made by Nephi’s brethren to slay him, when
they bound him to trees in the wilderness and otherwise abused him.”53
50. Paul C. Gutjahr, he Book of Mormon: A Biography (Princeton: Princeton University Press, 2012), 156.
51. See Noel A. Carmack, “ ‘A Picturesque and Dramatic History’: George Reynolds’s Story of the Book of Mormon,” BYU Studies 47/2 (2008): 115–41.
52. Reynolds, Story of the Book of Mormon, iv.
53. Reynolds, Story of the Book of Mormon, 47; Reynolds suggested an alternate
reading that because “the faces of two of the men are painted black, it is not impossible
that they may represent some persons who had been killed.”
Blythe / Readings of Codex Boturini 213
Two other Latter-day Saint interpretations of Codex Boturini
appeared in 1937 and 1946 respectively. Both included much more of
the complete manuscript than either Brannan or Reynolds had provided. Josiah Hickman concluded his 1937 work, he Romance of the
Book of Mormon, with a chapter entitled “Aztec Codices.” Whereas earlier interpreters were not as concerned with how the order of scenes
matched up with the Book of Mormon narrative, Hickman was particularly concerned with the sequence of events. He paired Codex Boturini
with other codices to narrate 1 Nephi. By reordering the images, Hickman could, for example, place the tree of life narrative ater and not
before what he believed was the central narrative of the codex—the
story of Nephi, Sam, Laman, and Lemuel’s eforts to obtain the brass
plates from Laban—thus keeping with the sequence of events in the
Book of Mormon. Hickman’s reproduction of Codex Boturini included
images that did not appear in he Prophet and also contained the copying mistake present in the copy of the codex contained in Delaield’s
An Inquiry.
While some elements of Hickman’s interpretation mirrored earlier interpretations, it included various unique details not found previously. He pointed to images throughout the manuscript that, he alleged,
depicted the four brothers bringing treasures to Laban, escaping his
wrath, and then one brother sneaking back in to kill him. Hickman
interpreted igure 12 as “a man of authority [i.e. Laban] let behind,
but it indicates his head has been severed, for blood is coming from his
mouth and nostrils.”54
Hickman’s most interesting interpretation related to the three igures lying backwards over cactus plants, which Appleby’s journal and
he Prophet had interpreted as an illustration of Lehi circumcising his
sons but that Reynolds believed represented the multiple occasions
Laman and Lemuel abused Nephi. Hickman posited a third possibility
that the three igures “have their beds placed upon plants or brush,
presumably to protect themselves from poisonous insects or reptiles;
54. Josiah E. Hickman, he Romance of the Book of Mormon (Salt Lake City: Deseret
News Press, 1937), 255.
214
Journal of Book of Mormon Studies
Figure 12. Codex Boturini. Beheaded
igure. Josiah E. Hickman identiied this
igure as the decapitated Laban (1 Nephi
4:18–19).
or it may be to have soter beds to sleep upon.”55 he irst two are portrayed “covered with a dark covering, which may suggest sleep.”56 he
depiction of the third igure, whose eyes are visible but whose mouth
is darkened, “may indicate that physically he is still asleep, though the
open eyes would indicate an inner vision inspired by the divine messenger.”57 he messenger, according to Hickman, “bears the insignia of
holiness.”58 his creative reading neatly placed the vision of Nephi ater
his father’s dream of the tree of life. hose familiar with the narrative
will recognize Hickman’s identiication of the “divine messenger” as a
reference to one of two of Nephi’s divine guides in the narrative.59
Despite Hickman’s expanded interpretation, when compared to earlier renditions, his commentary was oten more modest and less certain.
He wrote of the “suggested relationship, if not a proof of a relationship
between the narrative of the Aztec codices and the story of the Book
of Mormon.”60 Hickman explained that “this chart could reasonably
55. Hickman, Romance of the Book of Mormon, 262.
56. Hickman, Romance of the Book of Mormon, 263.
57. Hickman, Romance of the Book of Mormon, 263.
58. Hickman, Romance of the Book of Mormon, 265.
59. Nephi’s vision begins in 1 Nephi 11:1 under the supervision of the Spirit of the
Lord and is continued by an angelic messenger beginning in verse 14.
60. Hickman, Romance of the Book of Mormon, 242.
Blythe / Readings of Codex Boturini 215
represent Lehi’s departure.”61 One subtitle even referenced “he Supposed First Efort of Lehi’s Sons to Get Record.”62 Yet, even if he used
cautious modiiers when discussing the particulars of his interpretation,
he clearly believed that when taken together there was little reason to
doubt his position. “he wonder is that so much of this classic pictograph lends itself to the Book of Mormon story.”63
In 1946, James W. LeSueur published he Guatemalan Petroglyphs:
he Nephite Story or From Whence Came the Aztecs, which included a
reproduction of Codex Boturini in its entirety.64 LeSueur claimed to
have come to the interpretation by revelatory means. While visiting
the National Anthropology Museum in Mexico City, he saw Codex
Boturini on display. He recognized it from Reynolds’s and Hickman’s
books, but seeing the complete and original manuscript was a vastly
diferent experience. “As I looked it over, the interpretation of it came
to my mind.” LeSueur met with the curator to share his thoughts. he
curator acknowledged the parallels as a “remarkable coincidence.”
Unsatisied, LeSueur pronounced it “more than a coincidence, it is a
deinite conirmation.”65
In most cases, LeSueur did not explain how each pictograph depicted
a Book of Mormon scene; rather he printed a page of the codex and then
a page of scriptural quotes or a summary of a chapter. he reader was
then let to determine how the verses related to the scene. LeSueur
believed that Codex Boturini represented almost the entirety of Book
of Mormon history previous to the coming of Jesus Christ. He began his
interpretation with the migration narrative, continuing through Lehi’s
dream and the breaking of Nephi’s bow, following the history of the
Nephites in the promised land, and quoting scripture in Mosiah, Alma,
61. Hickman, Romance of the Book of Mormon, 249.
62. Hickman, Romance of the Book of Mormon, 252.
63. Hickman, Romance of the Book of Mormon, 252.
64. Like Appleby, LeSueur misidentiied the codex as a petroglyph. His association
of Codex Boturini with Guatemala was singular to him.
65. James W. LeSueur, he Guatemalan Petroglyphs: he Nephite Story, or From
Whence Came the Aztecs (Mesa: n.p., 1946), [1–2].
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Journal of Book of Mormon Studies
and Helaman. LeSueur saw the end of the codex as a depiction of the
sons of Mosiah’s mission to the Lamanites.
LeSueur based his reproduction of Codex Boturini on a copy he
purchased at the National Anthropology Museum, making the images
in he Guatemalan Petroglyphs the only known LDS rendering of the
codex that was not dependent on the Delaield copy. While the only
major diference was the fact that all ive igures believed to be surrounding the fruit of the tree of life had arms and were holding the
fruit, LeSueur was able to interpret the scene almost identically to his
predecessors. He pointed out that “Laman and Lemuel, refuse to eat
holding it out.”66 It is not clear how LeSueur interpreted the three igures
lying backwards on the cactus-like plants; however, the verses he quoted
to correspond with this image discussed the discovery of “fruit and
food” in Bountiful.67 he majority of other interpretations in LeSueur’s
Guatemalan Petroglyphs were more obscure, referring to the settlement
of diferent lands.
Conclusion
Latter-day Saint interpreters of Codex Boturini were part of a larger collective project of “translating” Mesoamerican relics. here was already
a history of well-meaning Christians who had disregarded indigenous
contexts and interpreted hieroglyphics through their own worldview.
he Latter-day Saint reception history of Codex Boturini demonstrates
how early Mormons imbibed and adapted the popular archaeological
literature of the early republic to their needs and desires. heir reading Codex Boturini through the lens of the Book of Mormon was not
substantially diferent from John Delaield’s reading Codex Vaticanus
through the lens of Genesis.
At the same time, this was very much a Latter-day Saint project. he
appeal for these interpreters was in proving the story of Joseph Smith’s
66. LeSueur, Guatemalan Petroglyphs, [36].
67. LeSueur, Guatemalan Petroglyphs, [36].
Blythe / Readings of Codex Boturini 217
discovery of an ancient American record engraved on gold plates near
his home in New York. Indeed, Latter-day Saints were inspired to read
and ponder American antiquity not just from a popular culture still
eager to ind Near East roots in indigenous populations, but also from
Joseph Smith’s own examples. Codex Boturini was a testament to the
Book of Mormon and, to quote John E. Page, “the most valuable discoveries in American Antiquity must appeal to the Book of Mormon
for interpretation.”68
Christopher James Blythe is a historian at the Joseph Smith Papers. He
received his PhD in American religious history from Florida State University in 2015 ater completing degrees from Utah State University and
Texas A&M University. His book manuscript Vernacular Mormonism:
he Development of Christian Apocalypticism among Latter-day Saints
is currently under review for publication. He is a proud member of the
JSP Peripatetic Society.
68. Page, “Book of Mormon.”