r/latterdaysaints • u/onewatt • 10h ago
Helaman 7:10 is WILD (from an archaeological & anthropologic perspective)
Nephi the prophet is sad. He's dang sad. He just finished his ministry to the people in the north in total failure. So, naturally, he gets on his.... *checks notes*... personal tower in his garden and gripes to the people walking by?
And behold, now it came to pass that it was upon a tower, which was in the garden of Nephi, which was by the highway which led to the chief market, which was in the city of Zarahemla; therefore, Nephi had bowed himself upon the tower which was in his garden, which tower was also near unto the garden gate by which led the highway.
How freaking weird is that? Who keeps a tower in their garden? Who has a garden on a major road inside a major city? Isn't agriculture normally done outside of cities? And why would a prophet be keeping a "garden?" And why have a structure seemingly built for the purpose of putting on a performance to passers-by?? So many cultural oddities and specificity here.
It's bananas.
If I were looking to, say, try and figure out where this event actually happened, I'd have to find a location where the following elements converge around 30 AD:
- Religious leader's property
- Property is in prime location on major road instead of secluded away
- Property is close enough to the center of the city that it's near the "chief market"
- Property has a garden of some sort
- Garden has a tower
- Tower is on the edge of the property
- Tower used to air your domestic issues to the public
But what are the odds of finding all that in ohwaitIfoundit
Researchers in ecology, botany, archaeology, and anthropology, report their independent findings in ancient Guatemalan ruins:
- Religious elite living near center of cities
- "existence of gardens in Maya cities"
- "forest-gardens within the administrative boundaries of their cities, where residential patio groups were located"
- "Gardens of the elite, like those of temples, contained ornamental, aromatic, and medicinal plants"
- "The plants were likely exchanged at the market then used on-site for the purposes of healing."
- "the flows of trade routes... were oriented to satiate aristocratic elites... in order to appear before their subjects and peers."
- "Low, open, circular platforms were built in residential areas... on the eastern margin of [these residential compounds]"
- "structures were used in supra-household rituals... between the levels of domestic and public."
So in Guatemala, in the pre-classic Mayan time period (approx 1000 bc to 300 AD) we find a cultural norm that places the elite priestly class near the center of the cities, preferring to live on important routes, where their homes would have gardens growing ceremonial and medicinal plants (yes, probably psychoactive!) which they would likely trade at the nearby markets, and in these home/garden compounds there is sometimes a raised platform (taller pyramidal structures have also been found in ancient residential gardens, but not quite overlapping the same time period so possible, but not verified to the same period yet) and that platform is pushed right up to the edge of the property so people could perform to passers-by.
This isn't just having a single city name (Bountiful) show up in pre-Columbian Mayan rituals (that did happen, too); this is 7 converging requirements in a single place at a specific era.
If the Book of Mormon were fiction the odds of finding all 7 of these requirements would be as unlikely as reading Harry Potter and later finding a castle with a willow on the property with a secret passage under the willow which leads to a pub in a village full of people who don't know how to drive, plus one more thing I can't think of because 7 is a lot!
It's dang impressive.
Bibliography:
Antorcha-Pedemonte, Ricardo, Tlacaelel Rivera-Núñez, and Lane F. Fargher-Navarro. “The Impact of Ancient Mesoamerican Cities on Long-Term Environmental Sustainability: The View from Historical Ecology.” Frontiers in Ecology and Evolution 11 (2023): 1237953. https://doi.org/10.3389/fevo.2023.1237953.
García Targa, Juan. “The Urban Landscape of the Mayan Cities: A Vision from the Archaeological Heritage.” Landuum, Spring 2018. https://www.landuum.com/en/history-and-culture/the-urban-landscape-of-the-mayan-cities-a-vision-from-the-archaeological-heritage/.
Granziera, Patrizia. “Cultura prehispánica en los jardines aztecas.” Antropología: Revista Interdisciplinaria del INAH, no. 61 (2001): 2–9. https://revistas.inah.gob.mx/index.php/antropologia/article/view/17703.
Lentz, David L., Trinity L. Hamilton, Stephanie A. Meyers, Nicholas P. Dunning, Kathryn Reese-Taylor, Armando Anaya Hernández, Debra S. Walker, Eric J. Tepe, Atasta Flores Esquivel, and Alison A. Weiss. “Psychoactive and Other Ceremonial Plants from a 2,000-Year-Old Maya Ritual Deposit at Yaxnohcah, Mexico.” PLOS ONE 19, no. 4 (2024): e0301497. https://doi.org/10.1371/journal.pone.0301497.
MacLellan, Jessica, and Victor Castillo. “Between the Patio Group and the Plaza: Round Platforms as Stages for Supra-Household Rituals in Early Maya Society.” Journal of Anthropological Archaeology 66 (2022): 101417. https://doi.org/10.1016/j.jaa.2022.101417.
Milligan, Mark. “The Secret Gardens of the Maya: How Ancient Homes Fed a Civilisation.” HeritageDaily, August 3, 2026. https://www.heritagedaily.com/2026/08/the-secret-gardens-of-the-maya-how-ancient-homes-fed-a-civilisation/158825.
Porras Mora, Alejandra. “The History of Landscape and Gardens in the Maya Cities.” In World in Denmark Conference: City PLANTastic, 9–10. Copenhagen, 2012.
Sorenson, John L. “Nephi’s Garden and Chief Market.” In Reexploring the Book of Mormon, edited by John W. Welch, 236–38. Provo, UT: Foundation for Ancient Research and Mormon Studies; Salt Lake City: Deseret Book, 1992. https://scripturecentral.org/archive/books/book-chapter/nephis-gardenandchiefmarket.
Watson, Sarah E., Joshua T. Schnell, Shanti Morell-Hart, Andrew K. Scherer, and Lydie Dussol. “Health Care in the Marketplace: Exploring Maya Medicinal Plants and Practices at Piedras Negras, Guatemala.” Ancient Mesoamerica 34, no. 2 (2023): 383–406. https://doi.org/10.1017/S0956536122000037.