Two narratives

A common theme in the scriptures, literature, and even psychology is the existence of two narratives from which people choose. Of course, there are usually far more than two, but often there are two fundamentally different narratives.

For example, the New Testament describes two narratives about Christ:

John 10:19-21 There was a division therefore again among the Jews for these sayings. And many of them said, He hath a devil, and is mad; why hear ye him? Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?

There are lots of examples. I'm sure you can think of several right now.

Lehi gave an explanation here:

2 Nephi 2:11, 15 For it must needs be, that there is an opposition in all things. If not so, my firstborn in the wilderness, righteousness could not be brought to pass, neither wickedness, neither holiness nor misery, neither good nor bad... it must needs be that there was an opposition; even the forbidden fruit in opposition to the tree of life; the one being sweet and the other bitter.

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With regard to Book of Mormon geography and historicity, we can choose between two narratives. I'll compare them side by side below.

Note that "Mesoamerica" is a proxy for every theory that places Cumorah somewhere other than in New York.

As always, I emphasize that people are free to believe whatever they want. The table is intended to clarify what others think so you can compare your own beliefs and make up your own mind.

Which do you find more compatible with your beliefs? Which is more compatible with the historical evidence? Which is best corroborated by the sciences?

Mesoamerica	Moroni’s America
Mormon and Moroni lived in Mesoamerica.	Mormon and Moroni lived in North America.
Mormon wrote his abridgment somewhere in Mesoamerica and hid up all the Nephite records in a repository in the Hill Cumorah (Mormon 6:6), a hill somewhere in southern Mexico, before giving "these few plates" to Moroni.	Mormon wrote his abridgment in the vicinity of western New York and hid up all the Nephite records in a repository in in the Hill Cumorah (Mormon 6:6), the hill near Palmyra, New York, before giving "these few plates" to Moroni.
Moroni adds a couple of chapters to his father’s record, travels 3,400 miles to New York, and hides the plates in the stone box, thinking he would not live long. Or, he keeps the plates with him while he roams around Mesoamerica for decades. Or he hides them somewhere else until he is ready to take them 3,400 miles to New York.	Moroni adds a couple of chapters to his father’s record and hides the plates in the stone box in New York, thinking he would not live long.
Later, Moroni retrieves the plates of Ether from the repository in southern Mexico and abridges them. He adds the abridgment to his father’s abridgment, along with a sealed portion, and hides the plates again in New York. Or, Moroni abridges the plates of Ether right after his father died, and the plates were among the few his father gave him.	Later, Moroni retrieves the plates of Ether from the repository in New York and abridges them. He adds the abridgment to his father’s abridgment, along with a sealed portion, and hides the plates again in the stone box on the Hill Cumorah in New York.
Later, Moroni returns to the repository in southern Mexico and gets a sermon and letters from his father. He adds this material to his final comments—the Book of Moroni—and returns to New York to put the finished record back in the stone box.	Later, Moroni returns to the repository in New York and gets a sermon and letters from his father. He adds this material to his final comments—the Book of Moroni—and puts the finished record back in the stone box.
Moroni visits Joseph Smith in 1823 and tells him the record was “written and deposited” not far from Joseph’s home. But this is a mistake because the record was written in Central America and deposited in New York. Either Joseph or Oliver misunderstood, or else Moroni misspoke.	Moroni visits Joseph Smith in 1823 and tells him the record was “written and deposited” not far from Joseph’s home. Moroni accurately describes where the record was written.
Joseph Smith obtained the abridged record of the Nephites and the Jaredites from Moroni’s stone box. He translated part of these plates in Harmony and gave them back to an angel. The Lord told him to translate the plates of Nephi (D&C 10), even though he had reached the end of the plates and hadn't found these plates yet.	Joseph Smith obtained the abridged record of the Nephites and the Jaredites from Moroni’s stone box. He translated these plates in Harmony and gave them back to an angel because he was finished with them. The Lord told him to translate the plates of Nephi (D&C 10), but he didn’t have those yet.
In Harmony, Joseph translated the Title Page from the last leaf of the plates. He had it printed and delivered to the U.S. federal district court in New York as part of his copyright application.	In Harmony, Joseph translated the Title Page from the last leaf of the plates. He had it printed and delivered to the U.S. federal district court in New York as part of his copyright application.
On the way from Harmony to Fayette, David Whitmer said he, Joseph and Oliver encountered an old man bearing the plates who was heading for Cumorah. Joseph said it was one of the three Nephites. But David was mistaken because he conflated the false tradition of the New York Cumorah with another unspecified event.	On the way from Harmony to Fayette, David Whitmer said he, Joseph and Oliver encountered an old man bearing the plates who was heading for Cumorah. Joseph said it was one of the three Nephites. This was the messenger who had the Harmony plates and was returning them to the repository.
In Fayette, an angel returned the Harmony plates to Joseph.	In Fayette, an angel gave Joseph the small plates of Nephi which came from the repository in Cumorah.
In Fayette, Joseph translated the small plates of Nephi (1 Nephi – Words of Mormon).	In Fayette, Joseph translated the small plates of Nephi (1 Nephi – Words of Mormon).
Joseph and Oliver Cowdery and others had multiple visions of Mormon’s repository in the “real” Hill Cumorah, which is somewhere in southern Mexico.	Joseph and Oliver Cowdery and others actually visited Mormon’s repository in the Hill Cumorah in New York and saw the stacks of plates and other Nephite artifacts.
Cumorah cannot be in New York because it is a “clean hill.”	Cumorah is in New York because hundreds of artifacts, including weapons of war, have been recovered from the hill.
Cumorah cannot be in New York because it is a glacial moraine that cannot contain a natural cave.	Cumorah is in New York because an actual room that matches the description given by Brigham Young, Heber C. Kimball, Wilford Woodruff and others has been found there.
Joseph Smith and Oliver Cowdery never claimed revelation about the location of Cumorah. They merely speculated. They adopted a false tradition and misled the Church. Joseph later changed his mind and, by writing anonymous articles, claimed the Book of Mormon took place in Central America and that only scholars could determine where the Book of Mormon took place.	Joseph Smith and Oliver Cowdery didn’t need revelation about the location of Cumorah because they visited Mormon’s repository. They may also have had revelations that they didn’t write or even relate. E.g., JS-H 1:73-4. They did not mislead the Church. Joseph never changed his mind and never linked the Book of Mormon to Central America, through anonymous articles or otherwise.
All the modern prophets and apostles who have identified the Hill Cumorah as the scene of the final battles were speaking as uninspired men. This includes members of the First Presidency speaking in General Conference.	All the modern prophets and apostles who have identified the Hill Cumorah as the scene of the final battles were speaking as their roles as prophets, seers and revelators. This includes members of the First Presidency speaking in General Conference.
The two-Cumorahs theory originated with scholars from the Reorganized Church and was adopted and promoted by LDS scholars because it’s the only explanation that fits their criteria. Joseph Fielding Smith was wrong to condemn the theory and didn’t know what he was talking about.	The two-Cumorahs theory originated with scholars from the Reorganized Church and was adopted and promoted by LDS scholars because they rejected Joseph Fielding Smith when he prophetically said the two-Cumorahs theory would cause members to become confused and disturbed in their faith in the Book of Mormon.
The scholars’ two-Cumorah theory is correct because whenever the current Brethren have a question about the Book of Mormon, they consult the scholars at BYU who promote the two-Cumorahs theory.	The scholars’ two-Cumorah theory doesn’t fit the historical record, the affirmative declarations of Joseph and Oliver, or the prophetic statements of numerous modern prophets and apostles.

Graphically:

The Mesoamerican (two Cumorahs) setting is depicted in the North Visitors' Center on Temple Square, with Mormon surrounded by Mayan glyphs in one hill, while Moroni is far away burying the plates in New York:

The panels at the exhibit include Arnold Friberg's famous paintings of Book of Mormon scenes in Central America. A photo of "Mormon's hill" in Mesoamerica can be found on lds.org here.

[Note: these displays would be consistent with the Church's official position of neutrality if there were no glyphs painted on the walls of Mormon's repository.]

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The New York (one Cumorah) setting as described by Orson Pratt:

“The particular place in the hill, where Moroni secreted the book, was revealed by the angel to the Prophet Joseph Smith, to whom the volume was delivered in September, 1827. But the grand depository of all the numerous records of the ancient nations of the western continent, was located in another department of the hill, and its contents under the charge of holy angels, until the day should come for them to be transferred to the sacred temple of Zion.”  

Orson Pratt, “The Hill Cumorah”, Millennial Star, Vol. 28, July 7, 1866, p. 417