Izapa Stela 5
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Izapa Stela 5 is one of a number of large, carved stelae found in the ancient Mesoamerican city of Izapa in 1941 by Smithsonian archaeologist Matthew W. Stirling. Also originally known as the "Tree of Life" stone,[1] the complex religious imagery of Izapa Stela 5 has led to different theories about its meaning, particularly those pointing to origins outside Mesoamerica.
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[edit] Mesoamerican findings
Stela 5 is composed of andesite (volcanic stone) and weighs around one-and-a-half tons.[2] Of all the stelae at Izapa, Stela 5 presents perhaps the most complex image. Researcher Garth Norman has counted "at least 12" human figures, a dozen animals, over 25 botanical or inanimate objects, and 9 stylized deity masks.
Due to the location of its finding at one of the most important religious centers - Izapa in the Soconusco area of Chiapas Mexico along the Guatemalan border - the academic community believes that the stone has to do with some religious legend or has other religious meaning.
[edit] Theories
Early theories and research on the stone led to its naming as the "tree of life stone." Researchers initially theorized that the stone contained a creation myth or similar story, suggested by some scholars to have a link to the so-called Biblical tree of life.
Later some researchers drew a parallel to the story of the fig tree from the Bible.[citation needed]
Others have interpreted the imagery to support theories of an African origin, citing what appears to be a boat at the bottom of the scene. This is done in support of a two-race Mayan-Olmec theory of Mesoamerica, one of African origin and the other of Middle Eastern or Asiatic origins.[3]
In line with theories put forth by Stirling and others, Brigham Young University Archeology chair and Professor M. Wells Jakeman stated that he believed the bas-relief image was a representation of Lehi's vision of the tree of life. Lehi's dream in the Book of Mormon.[4] Although Jakeman published mutliple interpretations and theories about the stone during his lifetime, the Lehi theory quickly filtered through Mormon culture.
Other Latter-day Saint researchers demonstrated the resemblance to the story in that the six figures at the level of the tree represent Lehi's family at the time, from left to right: Sariah, Lehi, Laman, Lemuel, Sam and Nephi. Four of the six figures are facing the tree, representing those who ate of the fruit in Lehi's vision, and the Laman and Lemuel figures are facing away representing their rejection of the tree. Many other parallels have been drawn between the symbology on this stone and Lehi's vision related in the Book of Mormon.[5] However, most current LDS Scholars reject this claim, although each of the above interpretations supports LDS views on the Book of Mormon. See Archaeology and the Book of Mormon.
Because of where it is found and the central focus of the scene is what appears to be a tree surrounded by deities and their attendants, many scholars still believe it may have to do with a creation myth, although the vast majority of Mesoamerican scholars do not support linking Izapa Stela 5 to the Bible, the Book of Mormon, or an "out of Africa" theory.
[edit] Notes
- ^ Stirling. Christensen
- ^ Gareth W. Lowe, Thomas A. Lee Jr., and Eduardo Martinez Espinosa, "Izapa: An Introduction to the Ruins and Monuments," Papers of the New World Archaeological Foundation 31 (1982): 110.
- ^ Clyde Winters; "Evidence of the African Migration to America and Olmec Religion"
- ^ 2. M. Wells Jakeman, "An Unusual Tree-of-Life Sculpture from Ancient Central America," University Archaeological Society Newsletter 4 (1953): 26–49.
- ^ See The Izapa Culture: A Mesoamerican Tree of Life
[edit] References
- Christensen, Ross T., (1959) "The Symbol of the Tree of Life in Ancient America, and the New Tree-of-Life Carving Discovered at Izapa, Chiapas, Mexico," University Archaeological Society Newsletter 22 (1959): 4.
- Jakeman, M. Wells, (1952) An Archaeological Reconnaissance of the Xicalango Area of Western Campeche, Mexico. Bulletin of the University. Archaeological Society, no. 3. Brigham Young University, Provo.
- Norman, V. Garth, (1973) Izapa Sculpture, Part 1: Album. Papers of the New World Archaeological Foundation 30. Brigham Young University, Provo.
- Stirling, Matthew W., (1943) "Stone Monuments of Southern Mexico," Bureau of American Ethnology Bulletin 138.
- Clark, John, (1999) " A New Artistic Rendering of Izapa Stela 5: A Step toward Improved Interpretation" Maxwell Institute, 1999. Pp. 22–33
