Book of hagoth

Continue Polynesians are descendants of Lehi and the blood relatives of American Indians. Peterson, Mark E., General Conference, April 1962. Moroni America-Alma 63 In the 37th year, there was a large group of men, even in the number of five thousand and four hundred men, with their wives and children, flew from the land of zaragemla into the land that was to the north. This will make the group 10-20000, depending on the size of the family. The text does not explain whether these people sailed north or traveled by land. He doesn't even tell us where they left in the land of zarahemla. All we know is that the land was north of zarahemla. Regardless of whether they have swam or travelled on foot, it seems unlikely that such a large group will sail far from the river. At the very least, they will need a constant supply of water. The text does not mention herds or grains; presumably, people would prefer fresh food from fishing. Moroni America Is Just $9.95 Two Rivers They Could Follow to the Northern Illinois and Mississippi Rivers and their tributaries. Because the text doesn't say they left the town of zarahemla (on the west coast of the Mississippi), it seems more likely they will follow the Illinois River out of the ground. This would bring them in close proximity to the southern part of Lake Michigan and the Michigan Peninsula. In ancient times, much of northwestern Indiana was covered by the Kankaki Swamp, through which the winding Kankaki River flowed. This area has been named the Everglades of the North. Since then it has been drained and converted into farmland, but in ancient times it was an area of abundant wildlife and resources such as freshwater pearls. This would be a logical place for people to look for. Although I do not refer to archaeology in this book, archaeologists have suggested that the date of activity can logically be set in the range from 100 BC to 200 AD in this area. The text suggests that this migration to the north aroused the curiosity of a man named Hagot. Alma 63:5-6 And it happened that Hagoth, he was an extremely curious man, so he went ahead and built him an extremely large ship, on the borders of the land abundant, on the land of desolation, and began it forward into the west sea, along a narrow neck that led into the ground to the north. And so, there were many Non-Fisians who entered them and made a swim forward with a lot of provisions, as well as many women and children; and they headed north. And thus ended the thirty-seventh year. Hagoth Brooke Malia Mann Hagoth's Story shows nephites were proficient in shipbuilding, as Mormon implied in Helaman 3:14. Mormon does not mention Hahot because he built the ship; he mentioned Hahot because he had built an extremely large ship. Since the whole civilization was founded by sailors, there would be more if the Nefis didn't use the ships than if they did, and Hagot shows that they knew how to build ships. I wonder why he built such a large ship and that Nefites became a passenger. Given the sequence of events, it is possible that a big company of people sailed north on the Illinois River, reaching the source. They would continue overland to the land that was to the north where they reached the West Sea and sent the word back to Hagoth. Then Hagot came north and built an extremely large ship to accommodate many of the Nefian who went north. Why did all these people go north? One reason may be natural expansion; i.e. the population of the Nefis is growing, and the Lamanites occupy all the land south of the city. The East (Abundant) was already inhabited. The West may have been less attractive. Another reason may be the economic opportunities in the north, possibly related to abundant copper on the Kevino Peninsula, where hundreds of ancient mines have been found. The text states that Hagot built his ship on the edge of the land of the Abundant Desolation of the Earth. This means that he built it inland, presumably in a protected area that would be quite deep, either on the river or the entrance. From the construction site he launched it into the west sea with a narrow neck, which led to the ground to the north. This passage has more than one meaning. Of course, the narrow neck can be either water or land, and the text does not explain which one in this case (unlike the 10:20 ether, which indicates the narrow neck of the earth). I discussed various narrow features in geography in Chapter 6. The Oxford English Dictionary includes these definitions of neck: a. The pass between hills or mountains; narrow part of the mountain pass. b. Narrow channel or water entrance; Narrow part of sound, etc. c. Narrow piece of land with water on each side; Isthmus or narrow cape d. Narrow stretch of tree, pasture, ice, etc. Click to increase no mountains or forests mentioned in Alma 63, so presumably we are dealing with 1) narrow canal or water entrance; 2) A narrow part of the sound; 3) Isthmus; 4) or narrow cape. The general interpretation is seen as synonymous with the neighbour; i.e. Hagot launched his ship into the west sea near the narrow neck, and a narrow neck leads into the ground to the north. This interpretation suggests that the neck was the neck of the earth, but it is not clear how the neck of the earth will lead to a greater mass of land. The neck of the earth will lead to a greater mass of land, but not to one. This interpretation also raises the question of why the narrow neck is associated with the launch, but not the construction of the ship. That is, Hagot built a ship to desolate the earth, but launched it around the narrow neck that led into the ground to the north. A The interpretation suggests that since Hagot built the ship inland, the narrow neck may be the neck of the river that brought in the meaning of the infiltrated-land to the north. The third possibility is that the narrow neck was a waterway - a narrow canal or entrance, with which he launched his ship into the sea. In this case, a relative pronoun that refers to the Western Sea; i.e. the western sea leads to the ground to the north. Another interpretation would have to launch itself represent what led to the ground to the north. The comma behind the neck will clarify this value; i.e. launched it into the west sea with a narrow neck that led to the ground to the north. This interpretation is somewhat confirmed by the sequence of events. Hagot built the ship by land Desolation, launched it into the West Sea, then took its passengers and took their course north. It is obvious that the West Sea has led to the ground to the north; it's just a matter of how, and how, the narrow neck did as well. The text distinguishes the land to the north and the desolation of the land. Again, this reflects the relative nature of these terms. Often in the text, the desolation of the land to the north. Here the benchmark is next to the desolation of the land where Hagot built his ship. Hence, the land is north in these passages north of the Desolation. Verse 7 indicates that the first ship returned and set sail back to the north. This seems incompatible with the idea that Hahot's departure point was close to the ground to the north, which would have been the case if it had been next to the narrow neck that led into this land. Its passengers boarded the ship in the west sea because this sea led to land to the north, not because the narrow neck did. There are several locations along Lake Michigan that will qualify as a narrow neck according to the definitions. The lake today is located at an altitude of about 577 feet above sea level. There are areas like Benton Harbor where the land is only a few feet taller than the lake. In ancient times, when the lake was higher, the harbor would have been much larger than today, surrounded by peninsulas - narrow necks. This would be a good place to build an extremely large ship and then launch it into the west sea. All this becomes clearer, referring to the map on the left. Hagot was not satisfied with only one ship. 7 And in the thirty-eighth year this man built other ships. And the first ship also returned, and many more people entered it; and they also took a lot of provisions, and set off again to land north. 8 And it happened that they were never heard of again. And we assume they drowned in the depths of the sea. And it happened that another ship also did sail forward; and whither it go we don't know. The text does not say in what month of the thirty-seventh year launched his first ship, or in what month he returned in thirty- eighth year. The first ship could have disappeared for a year, just a few months, or almost two years. I assume he came back about a year later, just because Hagot built other ships before he came back. Anyway, the first flight was successful. Either the ship sailed for six months, discovered something worth exploring, and turned around for supplies for an even longer expedition, or it spent some time - winter, perhaps to its destination, before returning. He may have dropped off passengers at various locations, such as mining areas in northern Michigan, and then continued the study. There was at least one permanent community in the land to the north because Alma's son Corianton went forward to deliver provisions for the people who settled there (Alma 63:10). Polynesia One aspect of Hagot's poems is the connection that was made between Hagot and the Polynesian people. Although the text states that the Nefi people thought that the people of Hahot drowned in the sea, there is a tradition of LDS that the people of Hagota went to Japan, Hawaii and the Polynesian Islands. Without commenting on the merits of these traditions, is the North American situation consistent with them? The answer is yes. Hagoth DVD Wayne May. Click to buy Although the general opinion regarding Hagoth is that he launched his boats directly into the Pacific Ocean (i.e. the West Sea), his ships could have arrived in the Pacific Ocean from Lake Michigan as well. A black-and-white map on the left shows the northeastern waterway that leads to the Sea Route of St. Lawrence. From there, the ship could move into the Pacific Ocean, moving south around South America or north through the Northwest Passage and down the Bering Strait. In a conversation with Samoans in 1976, President Kimball referred to the scattering of Israel in connection with the Polynesians. He said: Some of them stayed in America and went from Alaska to the south. This may correspond to the route of the Northwest Passage. Other traditions refer to the ancestors of the Maori from the accession of the two waters. Although Matthew Cowley and others interpreted the phrase, referring to the narrow neck of the earth between two bodies of water, which means Central America, the two waters do not connect there. Two waters connect at the southern tip of South America: the Atlantic and Pacific Oceans. The North American situation does not establish a link between Hagoth and Polynesia, nor does it contradict it. Moroni America Jonathan Neville Page 181-190 (i) William L. Mangold, Middle Woodland Classes Kankakee River Valley and Beyond, Doctoral Thesis at the Department of Anthropology, Indiana University (2009) p. 219. Available online at 20(2).pdf Native Americans have used copper from this area for the past 6,800 years. The natives extracted copper from rock as well as from glacial deposits. The entire peninsula from Kevino Point to the Ontonagon River contains ancient mountain quarries. The deposits on The Royal Island were also mined by natives (according to conservative estimates, there were at least 1,089 pits on the island). Collector's Corner, Mineralogic Society of America, . One analysis of 115 geographical features of the English-speaking colonists, called the neck of the earth, concluded that the narrow neck of the land of the Book of Mormon would be a peninsula, not a isthmus, because 113 of the 115 features studied were peninsulas. Some of the land, the Book of Mormon Resources, . Of course, if the narrow neck here was a water feature, it would not be a peninsula. For a thorough review of the LDS teachings, see Robert E. Parsons, Hago and Polynesians, in the Book of Mormon: Alma, Testimony of the Word, Ed. Monte S. Nigman and Charles D. Tate Jr., (Center for Religious Studies, BYU 1992), 249-62, online at . Genetic evidence indicates that Polynesians came from south-east Asia and Taiwan. See K. R. Howe, Ideas of Maori Origin, Encyclopedia of New York, available online . Parsons, op cit. (vi) Parsons, op cit. President Nelson visits Polynesia on May 20, 2019. 4,000 Latter-day Saints in Fiji greet President Nelson on his fifth stop of the Pacific Ministry tour on May 22, 2019. I remember very well this beautiful land and the wonderful saints of Fiji when I served a mission from 1975 to 1977. I was privileged to meet President Spencer W. Kimbal, the prophet who called me on a mission to Fiji. There, in 1976, he visited Fiji with Elder Russell M Nelson as his personal doctor, along with Elder David B. Haight as a newly called Apostle. Pictured left - Pres Kimball in Fiji in 1976 with the president of Yee County to his left and sister Yee to his right. Above his left shoulder is Mission President Kenneth M. Palmer of New York, and Elder Rhian W. Nelson is on his right shoulder. What an honor to be there that day. We had only about 600 members in Fiji at the time, and today (2019) we have more than 22,000. As part of the Fiji Suva Mission, we have also opened missionary work in the Gilbert Islands (Kiribati today). My companion, Richard Evans, and I were the first to baptize the Gilbert people, and today there are more than 15,000 members of the Church. The growth of the Church among the blessed people of Hagot is growing. I lived with Fijians, served them and had hundreds of visits with them in my house They are pure wonderful people. They have the Spirit of the Manatees about them. I am very interested in what their dwellings (called The storm, pronounced bur-ey), is very similar to the Hopewell civilization in the United States. The Fijians also have a chiefs' house built higher on the platform than a regular villager as seen below. Nephiit and the Lamanite reference to Polynesia, provided by the Joseph Smith Foundation Summary in 1836, the keys to the guide to the collection of the House of Israel were given to Joseph Smith Moses at the Kirtland Temple (see JI 110:11). Seven years later, the first missionaries were sent to the Polynesian Islands and then to Japan. The story of Hahot in the Book of Mormon, a Nefian who built several ships and sailed with a large group of Nephis (Alma 63:4-9), sparked interest in the origin of the Polynesian people. The Presidents of the Church and members of the Twelve Apostles made many statements because of their belief that the Polynesian people came from the American colony of Lehi. Inspired by the Teachings of Polynesia by Mark E. Petersen, the Polynesian Saints are characterized by great faith. Why do they have such a great faith? That's because these people are from the blood of Israel. They are the heirs to the promises of the Book of Mormon. God awakens them to their great destiny. As Latter-day Saints, we have always believed that Polynesians are descendants of Lehi and native American relatives, despite other people's opposing theories. 1 George S. Cannon The teaching that the Hawaiian people and all other Polynesians are the heirs to the blessings promised to Abraham's descendants originates through George S. Cannon. While he was in Lahain, he received the knowledge directly from the Lord that Hawaiians were the home of Israel. From that time on, Elder Cannon and his associates began to teach that the Hawaiian people were an offshoot of Israel through the descendants of Lehi, the Prophet of the Book of Mormon. 2 Patriarchal Blessings Paul Cheesman notes in Early America and Polynesians that Bruce G. Pitt, a graduate student, viewed part of a microfilm #34 at the BYU library that contained the patriarchal blessings given to these people in relation to the line announced in blessings. The following information was found: Of the 321 common Polynesian lines being considered, 155 were declared Manasseh, 2 From Manasseh and Ephraim, 68 Joseph, 62 Israel, 4 Jacob, 28 Ephraim, 1 Legia and 1 from Japet . . . Another researcher, Max Hirsi, wrote that of the 35 patriarchal blessings given to the Polynesians, thirteen were from the Ephraim tribe, fourteen said they were from Manasseh, and the other eight were from the Joseph tribe. During Dr. Paul Chisman's visits to the islands, he interrogated the patriarchs at various locations and found that almost three-quarters of the declared lines were from Manasseh and a quarter were from Ephraim, some of them were appointed by descendants of the Joseph tribe. Since Lehi was a descendant of Manasseh (Alma 10:3) and Ishmael was a descendant of Ephraim (journal of discourses 23:184), the common pedigree of these two descendants of Joseph, which was sold to Egypt and Polynesian saints gives support to the theory that Polynesians came from the American Nephis. 3 Japan Heber J. Grant According to Alma Taylor's memoir of the Prayer of Elder Heber Grant, Who Dedicated the Land of Japan to Missionary Work in 1901, Elder Grant spoke of those who, due to lawlessness, were cut off from the Nefian . . . and said that we felt that through the ancestry of those rebellious Nephis who had joined the Lamanites, that the blood of Lehi and Nephi (and all of Israel) had been passed on to the people of this land, many of whom had the traits and manners of the American Indians, and he asked the Lord what if it was true that He would not forget the integrity of His servants Lehi and Nephi and would test them regarding their descendants in the last days of this (Japanese) people because we felt that they were a worthy people. 4 Hawaii Matthew Cowley Brothers and Sisters, you are God's children, you are Israel. You have Nephi's blood in your veins. 5 David O. McKay we are grateful that on these fertile islands you have guided the descendants of Father Lehi and prevented them from flourishing. 6 Spencer W. Kimball And so it seems pretty clear to me that your ancestors moved north and crossed part of the South Pacific. You didn't bring your notes with you, but you brought a lot of food and provisions. So, we have a large community of people in the southern seas who came from Nefites, and who came from the ground south and went to land north, which could be Hawaii. And then a further settlement could be moving south again to all these islands and even to New zealand. The Lord knows what he is doing when he sends his people from one place to another. It was the scattering of Israel. Some of them stayed in America and went from Alaska to the south. And the other of you have come in this direction. President Spencer W. Kimball continued by quoting former President Joseph F. Smith, who said, I would like to tell you, brothers and sisters from New York, you are some of the people of Hahot, and perhaps not about it! He didn't want any arguments about it. It was definitely. So you're from Israel. You were distracted. Now you're being collected. 7 Perhaps you are interested to know that when Elder Spencer W. Kimball set me apart for my mission to New ealand in 1946, he said, We bless you with the power and the gift of languages to learn the Maori language... We've installed you. among Lehi's children to do good. 8 Gordon B. Hinckley Again, there was something prophetic about it. Here were two large strains of israel's home of Ephraim's children from the British islands, and Lehi's children from the Pacific Islands. 9 Hugh B. Brown We thank you, O God, for telling us the Book of Mormon, the story of the ancient americans of America. We thank you for the fact that of these inhabitants, the ancestors of these, whose heads are leaning before T here, came from the western shores of America to the southern seas in accordance with your plan, and now their descendants humbly raise their voice in a thank-you confession of your kindness, your mercy and your love for them and those who were before them. We humbly thank you for building this building on this earth so that those faithful Maori who came here in the early days, descendants of Father Lehi, can be remembered by their descendants and saved through the ordinances that will be performed in this House on their behalf. 10 Elder Matthew Cowley, Matthew Cowley, recounts the great convention held in 1881, which represented all the indigenous tribes of New York. They were collected in their home village near Mastertown, near Wellington. Many of those who attended the conference were old enough to see the first Christian missionaries arrive in New york, and all those who attended belonged to the Christian church. They were Catholics, Methodists or Presbyterians. One of the dominant themes was the consideration of why maori were no longer religiously united as they were before Christianity came to them. If Christianity was the supreme light- the true religion - why were they divided into many churches? So they began to ask themselves which of these Christian churches was suitable for the Maori race, and which one should belong to, so that there would be only one church among them. Not knowing the answer and not being able to decide in their debates, they turned to their sage, Paore Potangaroa, and asked him which church they should all join. He said he would have to think about it and then went to his own residence, which was nearby. After three days of fasting and prayer, asking Jehovah, which was the right church for the Maori people, he returned to his people and said: My friends, the church for the Maori people has not yet come among us. You'll know him when he comes. His missionaries will travel in pairs. They will come from the rising sun. They will visit us in our homes. They will learn our language and teach us the gospel in our native language. When they pray, they will raise their right hands. Paora Potangaroa asked Ranginoi Kingi to write down what he was going to say, and his words were proclaimed to his people in the house of eight years on March 16, 1881. A few things of interest to us have been said: 1881 is a day of completeness; this is the year when missionaries first taught the Maori people the fullness of the gospel. This is also the year when W. M. Bromley arrived to preside over the mission. Before leaving Utah, he was told that it was time to bring the gospel to the Maori people. Potangaroa said that next year, 1882, will be the year of sealing. This was in 1882, when they were first told about the sealing ordinances performed in the temple. He said that the third year, 1883, will be the year of veneration, when they will pay tribute to whom the tribute is due, the custom to whom custom . . . honor to whom honor (see Romans 13:7). Elder Cowley interpreted this as the year when the Maori joined the Church in large numbers and gave a tribute to which the tribute was due to the custom to which custom was to be bound when they began to worship the Lord. The prophecy continued to say that they were lost sheep in the house of Israel. They learn about Judah's sceptre and Shiloh, the king of the world. They will also learn about the sacred church with the big wall surrounding it. There would be an increase in race and their faith, love and peace. This was at a time when Maori began to be destroyed, just as American Indians were in the United States. There was much apprehension among them, the fear that they would disappear as a people. This covenant was written on a piece of paper, and at the top of the paper they drew an all-inclusive eye. This prophecy was placed in a cement monument in the eight-year house where the congress was held. He remained there from 1881 to 1929, when the Maori sect, known as the Ratana Church, groping to justify that they were a true Maori church, as predicted by Potangaroa, cracked a cement monument to gain in his prophecy, hoping to find something in it that would establish their claim to the right of the maori church. Unfortunately, the storage chamber containing the prophecy was not sealed hermetically sealed, and the paper was so damaged by moisture that nothing was legible on it. It was 1929. In 1944, Matthew Cowley was president of the New York Mission. He was there during the war, and the only American missionaries he had were himself, his wife and their daughter. They held a convention for Maori in the same area where Paora Potangaroa gave his prophecy in 1881. The 1944 congress was attended by Eriata Nopera, another great Maori leader. When he rose to speak, he told his people that he was a little boy there when Paora Potangaroa gave his prophecy and repeated what he remembered about the prophecy. At the end of this day's convention, one of the women attending the convention had her husband go bring a parcel wrapped in brown paper from the trunk in House. When he brought her the package, she called President Cowley and Eriat Noper in the next room and gave them to them. What happened was that in 1881, when the prophecy was recorded by Ranginui, a photographer from Wellington heard that the Maori had made a prophecy. He went to the village and asked for permission to take a picture of her. This was granted, and he photographed the prophecy before it was sealed in a cement monument. The woman's family obtained a copy of the photograph and have since kept it. She then gave it to her brother Noper, who in turn passed it on to President Matthew Cowley. So we know what was in the prophecy of Paora Potangaroa. 11 Samoa Spencer W. Kimball I thought to read you a scripture that applies especially to you Pacific Islanders. It was in alma's sixty-third chapter, He then read the story of Hagot. And so it seems pretty clear to me that your ancestors moved north and crossed part of the South Pacific. You didn't bring your notes with you, but you brought a lot of food and provisions. So, we have a large community of people in the southern seas who came from Nefites, and who came from the ground south and went to land north, which could be Hawaii. And then a further settlement could be moving south again to all these islands and even to New zealand. The Lord knows what he is doing when he sends his people from one place to another. It was the scattering of Israel. Some of them stayed in America and went from Alaska to the south. And the other of you have come in this direction. 12 Tonga Robert E. Parsons asked Elder John Groberg, who had spent years among the Tongans, if they had any tradition of their coming to the islands. He said that they had nothing more detailed than the Maori, but members of the Church, both among TheNgans and Samoans, were adamant in their tradition that they came from the east and not from the west, as some modern scholars claim. 13 Notes: Petersen, Mark E. New Testimonies for the Book of Mormon, Era of Improvement (June 1962) 65:456-59; also in the conference report (April 1962) 111-15 George C. Cannon, as quoted in Britsch, R. Lanier. To the islands of the sea: The story of Latter-day Saints in the Pacific Ocean. Salt Lake City: The Book of Deseret, 1986, page 97-98 Cheesman, Paul R. and Millie Foster Cheesman. Early America and Polynesians. Provo, Utah: The Publication of Promised Lands, Inc., 1975, page 15; as quoted in Robert E. Parsons, Hagot and Polynesians, in the Book of Mormon: Alma, Testimony of the Word, Ed. Monte S. Nigman and Charles D. Tate Jr. (Provo, UT: Center for Religious Studies, Brigham Young University, 1992), 249-62 Memories of Alma Taylor Elder Heber J. praying, dedicating the land of Japan to receive the restored gospel, Palmer, Spencer J., and Roger R. Keller. Religions of the world: A view of Latter-day Saints. Provo, Utah: Brigham Young University, 1989, 91 Elder Matthew Cowley, in an address to a Hawaiian in Laya, as recorded in Cole, William A., and Edwin W. Jensen. Israel in the Pacific: Genealogical text for Polynesia. Salt Lake City: The State Genealogical Society of the State 1961, page 384 Prayer, proposed by President David O. McKay, dedicated to the prayer of the New York Temple: Dedicated Prayer, Incrends. Mackay at the Temple of New York, Church News, May 10, 1958, 2, 6 President Spencer W. Kimball speaks to the people of Samoa, as recorded in the Official Report of the Samoan District Conference held in Pago Pago and Apia, Samoa, 15, 16, 17, 18 February 1976 by Robert E. Parsons, Hagot and Polynesians, in the Book of Mormon: Alma, Testimony, Ed. Monte S. Nyman and Charles D. Tate Jr. (Provo, UT: Center for Religious Studies, Brigham Young University, 1992), 249-62 President Gordon B. Hinckley's comment on the dedication of the New York Temple to observe the Europeans gathered with the Pacific Maoris, the Temple in the Pacific. Era of Improvement (July 1958) 61:506-509, 538 Elder Hugh B. Brown's final prayer at the ceremony to lay the cornerstone for the Temple of New York, as said in Cummings, David W. Mighty Missionary of the Pacific. Salt Lake City: Bookcraft, 1961, p. 63; and Chisman, Paul R. and Millie Foster Chisman. Early America and Polynesians. Provo, Utah: Edition of Promised Lands, Inc., 1975, page 14 Cowley, Matthew. Matthew Cowley - Says. Salt Lake City: Deseret Book, 1954, page 200-205, as stated in Robert E. Parsons, Hagot and Polynesians, in the Book of Mormon: Alma, Testimony of the Word, Ed. Monte S. Nigman and Charles D. Tate Jr. (Provo, UT: Center for Religious Studies, Brigham Young University, 1992), p. 249-262 President Spencer W. Kimball in an interview with the people, as recorded in the Official Report of the Conference on the Samoan Region, held in Pago-Ago , Samoa, 15, 16 February, 17, 18, 1976 Robert E. Parsons, Hagot and Polynesians, in the Book of Mormon: Alma, Testimony of the Word, ed. Monte S. Nyman and Charles D. Tate Jr. (Provo, UT: Center for Religious Studies, Brigham Young University, 1992), 249-62 Joseph Smith-Vicky Foundation 1937 Stuart Mecha and the Personal Testimony of Stuart Mech and the Personal Testimony of Stuart Mech, Waipava, H.B., New york. Alvin W. Jensen Signed manuscript, recorded May 20, 1937 in the Missionary Journal, (Ab. Joseph F. Smith) First Mission, Elder Alvin W. Jensen, Salt Lake City. Although some scholars insist that Polynesian ancestors came from the East and sailed east to settle in Polynesia, The Church of Jesus Christ of Latter-day Saints has always that they sailed west from America. In 1818, Stuart Mecha, a late-day Maori saint from New York, sent a telegram to Church leaders thanking him for the privilege of allowing a group of Maori saints to travel to Salt Lake City to pass through the temple. In the telegram, Brother Meha added, Who knows, but that some of the people of Hahot are back, perhaps! in this photo of a meeting of Mormon members in Nuhac in photos of Hironi Waang Christie (fourth from right) and Stuart Meji (third from right). Later, the First Presidency of the Church and some members of the General Authority welcomed in Vandermere Park in honor of this maori Saint Party of New York. In his speech on this occasion, President (Joseph F.) Smith responded to the telegram: I would like to tell you, brothers and sisters from New York, you are some of the people of Hahot, and there is NO about him! Continuing, President Smith recounted how he was given to him by the spirit of working in Hawaii that the Polynesians were descendants of Lehi. Brother Mecha testified that these statements touched his heart, and he no longer had the uncertainty that the Polynesians were indeed in the House of Israel. (From Stuart Mehaly's Personal Testimony, Waipawa, H.B., N.Y. Signed manuscript, written May 20, 1937, in the Missionary Journal, First Mission, Elder Alvin W. Jensen, Salt Lake City. Source: Allen H. Richardson, David Richardson and Anthony E. Bentley. 1000 Testimonies for The Church of Jesus Christ of Latter-day Saints: Part 2-Voice from the Dust: 500 Testimonies in Support of the Mormon City Of , 2001, page 33. The expression that Hagot was an extremely curious man meant that his skills and knowledge in shipbuilding companies were extremely good and were not possible for ordinary people. For those who could not understand how he could build a ship, they used the term curious to describe their skills similar to the skill Nephi mentioned in 1 Nephi 18:1.341 Travels Hagot Alma 63:6 (55 BC) (Pictured right, a Phoenician ship carved on the face of a 2nd century AD sarcophagus.: The map below suggests a possible area Where Hagot built and launched his ship. hagoth book of mormon

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