Themis wrote:Robert F Smith wrote:
Sure, Themis,
I'll mention four:
In the Fall of 1969, while a student at the Hebrew University in Jerusalem, I was sitting at the living room table in our LDS Branch President's home examining his wife's introduction to cuneiform Akkadian (she was taking a class at the univ., while her husband was completing his PhD there). Anyhow, while looking over the list of cuneiform signs or characters, the transliterations, and translations, I noticed one sign which was transliterated as she'um, which was translated as "grain; barley." I immediately recognized that the same word occurred in the Book of Mormon, and quickly found it at Mosiah 9:9 in a list of food plants. I surmised that the generic term was applied to a form of grain (like Amaranth) not familiar to Joseph Smith, and that it was a carryover from the Jaredite period (the -um ending was lost centuries before Lehi, who would not likely have encountered that Mesopotamian term anyhow). There are many such direct linguistic parallels which Joseph could not have known.
http://chriscarrollsmith.blogspot.ca/2008/12/sheum-in-book-of-mormon.html
http://chriscarrollsmith.blogspot.ca/2010/01/sheum-may-not-be-akkadian-after-all.html
http://mormondiscussions.com/phpBB3/viewtopic.php?f=3&t=4498
I agree with Chris that it is very problematic.
I have met and talked with Chris Smith, and have carried on discussions with him online. He is a gentleman and a scholar, and has an excellent sense of humor. However, on this matter he is just wrong on at least a half-dozen key issues. Even so, if this were the only legitimate linguistic parallel to bring forth, coincidence might very well be a justifiable surmise. Note my statement, above, that "there are many such direct linguistic parallels," which is statistically impossible if the Book of Mormon is pure fantasy. See some discussion of that at http://mormondiscussions.com/phpBB3/viewtopic.php?f=3&t=27202.
In the case of Book of Mormon sheum, Chris depends on A. Livingstone's erroneous comments, and some assumptions about ancient Near Eastern and New World history which are just bunk. For, there is no question that Akkadian she'um is a good reading for the cuneiform Sumerogram (logogram), even in the late period, e.g., Miguel Civil (Oriental Institute, Univ. of Chicago) has no peer in reading cuneiform literature, and he reads line 36 of Seleucid Tablet VII/4 as še-um (Civil, MSL, 14:466 for Aa Tablets).[1] However, as I have stated, I see no reason for Lehi to have been familiar with cuneiform, and I attribute the presence of the word in the form of a "habitual spelling" or frozen ideogram[2] to the Jaredites, who most likely left north Mesopotamia circa 3200 B.C. The story of the "confusion of tongues" is not a late Hebrew creation (as assumed by Chris Smith), but is part of Mesopotamian legend as the Sumerian “Golden Age” passage in which “the whole universe, the people in unison, to Enlil in one tongue (eme-aš-àm) gave praise,” to be followed shortly by the struggle between Enlil and Enki, lord of Eridu, who “changed the speech in their mouths, put contention into it, into the speech of man that (until then) had been one.”[3] That Ether 1:33-37 has an early form of that legend speaks to authenticity of the Book of Mormon.
As the founders of the great Olmec civilization (the "Mother Culture" of Mesoamerica), the Jaredites did come to the cataclysmic end of their long running existence sometime after the arrival of Nephites and Mulekites. Linguistic experts have been able to establish a great deal of vocabulary and concepts which were transmitted by the Olmec to subsequent cultures of that region (Chris Smith seems not to understand how that works in real time).
Akkadian she'um is noteworthy for its broad semantic range, being applicable to "grain, cereal" in general or to more specific items: "barley; pine nut (pignolia); grain-measure,”[4]
[1] Cf. Civil in Oriens Antiquus, 21:15; Rykle Borger, Mesopotamisches Zeichenlexikon, AOAT 305 (Münster: Ugarit Verlag, 2004), 158 #579.
[2] Z. Cochavi-Rainey, Akkadian Dialect of Egyptian Scribes, 37, 74.
[3] S. N. Kramer, Sumerian Mythology, rev. ed. (Harper & Row, 1961/reprint Univ. of Penn. Press, 1972), xiv,107 n. 2.
[4] René Labat, Manuel d’épigraphie akkadienne, rev. ed. (Paris: Libraire Orientaliste Paul Geuthner, 1976), 367; Assyrian Dictionary of the Oriental Institute of the Univ. of Chicago (Chicago: Oriental Institute/Glückstadt: J. J. Augustin, 1956-2010) = CAD, “Š2” 17/2:345-355.