A Literary Commentary

The Book of Mormon

1 Nephi 3

v.7=And it came to pass that I, Nephi, said unto my father: I will go and do the things which the Lord hath commanded, for I know that the Lord giveth no commandments unto the children of men, save he shall prepare a way for them that they may accomplish the thing which he commandeth them.

“Pourtant, mes très vénérées Dames, bien qu’encore sous le coup de l’étonnement devant une apparition aussi singulière, je sais qu’à Dieu il n’est rien d’impossible, et je dois croire fermement que tout ce que j’entreprendrai avec votre aide et conseil sera mené à terme. Je rends donc gloire à Dieu de toutes mes forces, et à vous, mes Dames, qui me faites tant d’honneur en me confiant une si noble charge, que j’accepte avec grande joie. Voici votre servante prête à vous suivre. Commandez, j’obéirai. Et qu’il soit fait de moi selon vos paroles.”[1]

1 Nephi 4

v.9=And I beheld his sword, and I drew it forth from the sheath thereof; and the hilt thereof was of pure gold, and the workmanship thereof was exceedingly fine, and I saw that the blade thereof was of the most precious steel.

“And the young Fisherman rose up and crept towards the room of the merchant, and over the feet of the merchant there was lying a curved sword, and the tray by the side of the merchant held nine purses of gold. And he reached out his hand and touched the sword…”[2]

v.10=And it came to pass that I was constrained by the Spirit that I should kill Laban; but I said in my heart: Never at any time have I shed the blood of man. And I shrunk and would that I might not slay him.

“Nisus ait: ‘dine hunc ardorem mentibus addunt,

Euryale, an sua cuique deus fit dira cupido?”[3]


“And three hours before dawn, and while it was still night, his Soul waked him and said to him, ‘Rise up and go to the room of the merchant, even to the room in which he sleepeth, and slay him, and take from him his gold, for we have need of it.’”[4]


“Candide dans l’instant tire la sienne, et l’enfonce jusqu’à la garde dans le ventre du baron

jésuite; mais en la retirant toute fumante, il se mit à pleurer: Hélas!  mon Dieu!  dit-il, j’ai tué mon ancien maître, mon ami, mon beau-frère; je suis le meilleur homme du monde, et voilà déjà

trois hommes que je tue; et dans ces trois il y a deux prêtres.”[5]


v.13=Behold the Lord slayeth the wicked to bring forth his righteous purposes. It is better that one man should perish than that a nation should dwindle and perish in unbelief.

“Better one suffer than a nation grieve.”[6]

v.18=Therefore I did obey the voice of the Spirit, and took Laban by the hair of the head, and I smote off his head with his own sword.

“And his Soul said to the young Fisherman, ‘Strike him,’ and he struck him so that he swooned and he seized then the nine purses of gold, and fled hastily through the garden of pomegranates, and set his face to the star that is the star of morning.”[7]

v.19=And after I had smitten off his head with his own sword, I took the garments of Laban and put them upon mine own body; yea, even every whit; and I did gird on his armor about my loins.

“Cacambo, qui fesait sentinelle à la porte de la feuillée,

accourut.  Il ne nous reste qu’à vendre cher notre vie, lui dit

son maître; on va, sans doute, entrer dans la feuillée; il faut

mourir les armes à la main.  Cacambo, qui en avait bien vu

d’autres, ne perdit point la tête; il prit la robe de jésuite que

portait le baron, la mit sur le corps de Candide, lui donna le

bonnet carré du mort, et le fit monter à cheval.  Tout cela se

fit en un clin d’oeil.  Galopons, mon maître; tout le monde vous

prendra pour un jésuite qui va donner des ordres; et nous aurons

passé les frontières avant qu’on puisse courir après nous.  Il

volait déjà en prononçant ces paroles, et en criant en espagnol:

Place, place pour le révérend père colonel!”[8]


1 Nephi 8

v.2=And it came to pass that while my father tarried in the wilderness he spake unto us, saying: Behold, I have dreamed a dream; or, in other words, I have seen a vision.

“…καὶ γάρ τ᾽ ὄναρ ἐκ Διός ἐστιν…”[9]

vv.25-27=And after they had partaken of the fruit of the tree they did cast their eyes about as if they were ashamed. And I also cast my eyes round about, and beheld, on the other side of the river of water, a great and spacious building; and it stood as it were in the air, high above the earth. And it was filled with people, both old and young, both male and female; and their manner of dress was exceedingly fine; and they were in the attitude of mocking and pointing their fingers towards those who had come at and were partaking of the fruit.

“The retreat of the Rousseauist into some ‘land of chimeras’ or tower of ivory assumes forms almost incredibly complex and subtle, but at bottom the ivory tower is only one form of man’s ineradicable longing to escape from the oppression of the actual into some land of heart’s desire, some golden age of fancy.”[10]

1 Nephi 12

v.16=And the angel spake unto me, saying: Behold the fountain of filthy water which thy father saw; yea, even the river of which he spake; and the depths thereof are the depths of hell.

“…you may behold
A dark and barren field, through which there flows,
Sluggish and black, a deep but narrow stream,
Which the wind ripples not, and the fair moon
Gazes in vain, and finds no mirror there.
Follow the herbless banks of that strange brook
Until you pause beside a darksome pond,
The fountain of this rivulet, whose gush
Cannot be seen, hid by a rayless night
That lives beneath the overhanging rock
That shades the pool—an endless spring of gloom,
Upon whose edge hovers the tender light,
Trembling to mingle with its paramour,–“[11]

1 Nephi 13

v.8=And the angel spake unto me, saying: Behold the gold, and the silver, and the silks, and the scarlets, and the fine-twined linen, and the precious clothing, and the harlots, are the desires of this great and abominable church.

“vobis picta croco et fulgenti murice vestis,

desidiae cordi, iuvat indulgere choreis,

et tunicae manicas et habent redimicula mitrae.”[12]


“By falsities and lyes the greatest part

Of Mankind they corrupted to forsake

God thir Creator, and th’ invisible

Glory of him that made them, to transform

Oft to the Image of a Brute, adorn’d

With gay Religions full of Pomp and Gold,

And Devils to adore for Deities:”[13]


v.15= And I beheld the Spirit of the Lord, that it was upon the Gentiles, and they did prosper and obtain the land for their inheritance; and I beheld that they were white, and exceedingly fair and beautiful, like unto my people before they were slain.


“It is impossible for any man of candor to reflect on this circumstance without partaking of the astonishment. It is impossible for the man of pious reflection not to perceive in it a finger of that Almighty hand which has been so frequently and signally extended to our relief in the critical stages of the revolution.”[14]


v.26= And after they go forth by the hand of the twelve apostles of the Lamb, from the Jews unto the Gentiles, thou seest the formation of that great and abominable church, which is most abominable above all other churches; for behold, they have taken away from the gospel of the Lamb many parts which are plain and most precious; and also many covenants of the Lord have they taken away.


“If Scripture, though deriv’d from heav’nly birth,

Has been but carelessly preserved on Earth;

If God’s own People, who of God before

Knew what we know, and had been promis’d more,

In fuller Terms of Heaven’s assisting Care,

And who did neither Time, nor Study spare

To keep this Book untainted, unperplext;

Let in gross Errours to corrupt the Text,

Omitted paragraphs, embroyl’d the Sense,

With vain Traditions stopt the gaping Fence,

Which every common hand pull’d up with ease:

What Safety from such brushwood-helps as these?

If written words from time are not secur’d,

How can we think have oral Sounds endur’d?

Which thus transmitted, if one Mouth has fail’d,

Immortal Lyes on Ages are intail’d;

And that some such have been, is prov’d too plain;

If we consider Interest, Church, and Gain.”[15]


1 Nephi 17

v.53= And it came to pass that the Lord said unto me: Stretch forth thine hand again unto thy brethren, and they shall not wither before thee, but I will shock them, saith the Lord, and this will I do, that they may know that I am the Lord their God.

“as intellectual beings we feel the air purified by the electric shock, when material force is overthrown by intellectual energies.”[16]

1 Nephi 18

v.18= Because of their grief and much sorrow, and the iniquity of my brethren, they were brought near even to be carried out of this time to meet their God; yea, their grey hairs were about to be brought down to lie low in the dust; yea, even they were near to be cast with sorrow into a watery grave.

“’Child of my sorrow,’ he said, ‘well shouldst thou be called Benoni, instead of Rebecca! Why should thy death bring down my grey hairs to the grave, till, in the bitterness of my heart, I curse God and die!’”[17]

1 Nephi 19

v.12= And all these things must surely come, saith the prophet Zenos. And the rocks of the earth must rend; and because of the groanings of the earth, many of the kings of the isles of the sea shall be wrought upon by the Spirit of God, to exclaim: The God of nature suffers.

“’Either the world is now at an end or ell He that is maker of kynde suffryth.’”[18]

2 Nephi 2

v.11= 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. Wherefore, all things must needs be a compound in one; wherefore, if it should be one body it must needs remain as dead, having no life neither death, nor corruption nor incorruption, happiness nor misery, neither sense nor insensibility.

“Capacity for joy/Admits temptation.”[19]

“Without contraries is no progression.”[20]

“Dieses heißt Schicksal: gegenüber sein/und nichts als das und immer gegenüber.”[21]

“…it is spedeful to some soulis to fele on this wise, somtime to be in comfort, and somtyme to faile and to be left to hemselfe. God wille we knowen that He kepyth us even alike sekir in wo and in wele.”[22]

“Happiness is enjoyed only in proportion as it is known; and such is the state or folly of man, that it is known only by experience of its contrary.”[23]

“The best heads that ever existed, Pericles, Plato, Julius Cæsar, Shakspeare, Goethe, Milton, were well-read, universally educated men, and quite too wise to undervalue letters. Their opinion has weight, because they had means of knowing the opposite opinion.”[24]

“Well, the way of paradoxes is the way of truth.”[25]

“Summa vero vis infinitatis et magna ac diligenti contemplatione dignissima est. in qua intellegi necesse est eam esse naturam ut omnia omnibus paribus paria respondeant;”[26]

“Nothing in the world is single;

All things by a law divine

In one spirit meet and mingle.”[27]


“διέταξε δὲ θέρος εἶναι καὶ χειμῶνα καὶ φορὰν καὶ ἀφορίαν καὶ ἀρετὴν καὶ κακίαν καὶ πάσας τὰς τοιαύτας ἐναντιότητας ὑπὲρ συμφωνίας τῶν ὅλων ἡμῶν θ᾽ ἑκάστῳ σῶμα καὶ μέρη τοῦ σώματος καὶ κτῆσιν καὶ κοινωνοὺς ἔδωκεν.”[28]


“…that which purifies us is triall, and triall is by what is contrary.”[29]


“And I looked at the bookcase again. There were the biographies: Johnson and Goethe and Carlyle and Sterne and Cowper and Shelley and Voltaire and Browning and many others. And I began thinking of all those great men who have for one reason or another admired, sought out, lived with, confided in, made love to, written of, trusted in, and shown what can only be described as some need of and dependence upon certain persons of the opposite sex. That all these relationships were absolutely Platonic I would not affirm, and Sir William Joynson Hicks would probably deny. But we should wrong these illustrious men very greatly if we insisted that they got nothing from these alliances but comfort, flattery and the pleasures of the body. What they got, it is obvious, was something that their own sex was unable to supply; and it would not be rash, perhaps, to define it further, without quoting the doubtless rhapsodical words of the poets, as some stimulus; some renewal of creative power which is in the gift only of the opposite sex to bestow.”[30]


“Mark with serene impartiality

The strife of things, and yet be comforted,

Knowing that by the chain causality

All separate existences are wed

Into one supreme whole, whose utterance

Is joy, or holier praise! ah! surely this were governance”[31]


v.23= And they would have had no children; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin.

“Rather your dauntless vertue, whom the pain

Of Death denounc’t, whatever thing Death be,

Deterrd not from atchieving what might leade

To happier life, knowledge of Good and Evil;”[32]


v.25= Adam fell that men might be; and men are, that they might have joy.


“As Men of Breeding, sometimes Men of Wit,

T’ avoid great Errors, must the less commit,”[33]


“Be cheerful; wipe thine eyes

Some falls are means the happier to arise.”[34]


“Perhaps we should be dull were we not chidden,

Paradise fruits are sweetest when forbidden.

Folly can season Wisdom, Hatred Love.”[35]


“’Sir, said he, if you had seen the miseries of the world, you would know how to value your present state.” “Now, said the prince, you have given me something to desire; I shall long to see the miseries of the world, since the sight of them is necessary to happiness.’”[36]


“And that shal be for a properte of blissid love that we shall know in God, which we myte never a knowen withoute wo goeing afore.”[37]


“…it is impossible to join the wisdom of the serpent and the innocence of the dove, without the precious knowledge of the nature of evil.”[38]


“Et si quelqu’un disait que l’homme était banni à cause de Lady Eve, je vous dis qu’il gagnait plus par Marie que par Ève quand l’humanité était jointe à la Divinité, ce qui n’aurait jamais eu lieu si le méfait d’Eve n’était pas arrivé. Ainsi l’homme et la femme devraient être heureux pour ce péché, à travers lequel un tel honneur est venu. Pour aussi bas que la nature humaine est tombée à travers cette créature, la nature humaine a été soulevée plus haut par cette même créature.”[39]


v.27= Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself.


“Can hearts, not free, be tri’d whether they serve

Willing or no, who will but what they must

By Destinie, and can no other choose?”[40]


“…Evil’s own existence here,

Which God permits because the question’s hard

To abolish evil nor attaint free-will.”[41]


2 Nephi 4


v.19= And when I desire to rejoice, my heart groaneth because of my sins; nevertheless, I know in whom I have trusted.


“’For, where my worthiness is poor,

My will stands richly at the door

To pay shortcomings evermore.’”[42]



2 Nephi 5


v.25=And the Lord God said unto me: They shall be a scourge unto thy seed, to stir them up in remembrance of me; and inasmuch as they will not remember me, and hearken unto my words, they shall scourge them even unto destruction.



When sin is lashed by virtue it is nothing, But when sin lashes sin then is God glad.”[43]


2 Nephi 9


v.7= Wherefore, it must needs be an infinite atonement—save it should be an infinite atonement this corruption could not put on incorruption. Wherefore, the first judgment which came upon man must needs have remained to an endless duration. And if so, this flesh must have laid down to rot and to crumble to its mother earth, to rise no more.


“Furthermore He leryd that I should behold the glorious asyeth, for this

asyeth makyng is more plesyng to God and more worshipfull for manys salvation

without comparison than ever was the synne of Adam harmfull.”[44]


2 Nephi 21


v.6= The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion and fatling together; and a little child shall lead them.


“τὸν δ᾽ ἄρ᾽ ὑπόδρα ἰδὼν προσέφη πόδας ὠκὺς Ἀχιλλεύς:

‘Ἕκτορ μή μοι ἄλαστε συνημοσύνας ἀγόρευε:

ὡς οὐκ ἔστι λέουσι καὶ ἀνδράσιν ὅρκια πιστά,

οὐδὲ λύκοι τε καὶ ἄρνες ὁμόφρονα θυμὸν ἔχουσιν,

ἀλλὰ κακὰ φρονέουσι διαμπερὲς ἀλλήλοισιν,

ὣς οὐκ ἔστ᾽ ἐμὲ καὶ σὲ φιλήμεναι, οὐδέ τι νῶϊν

ὅρκια ἔσσονται, πρίν γ᾽ ἢ ἕτερόν γε πεσόντα…”[45]


2 Nephi 24


v.2=And the people shall take them and bring them to their place; yea, from far unto the ends of the earth; and they shall return to their lands of promise. And the house of Israel shall possess them, and the land of the Lord shall be for servants and handmaids; and they shall take them captives unto whom they were captives; and they shall rule over their oppressors.


“Graecia capta ferum uictorem cepit et artes

intulit agresti Latio.…”[46]


2 Nephi 28


v.7=Yea, and there shall be many which shall say: Eat, drink, and be merry, for tomorrow we die; and it shall be well with us.


“ὡς τοὐμπιεῖν γε καὶ φαγεῖν τοὐφ᾽ ἡμέραν,

Ζεὺς οὗτος ἀνθρώποισι τοῖσι σώφροσιν,

λυπεῖν δὲ μηδὲν αὑτόν.”[47]


2 Nephi 29


v.8= Wherefore murmur ye, because that ye shall receive more of my word? Know ye not that the testimony of two nations is a witness unto you that I am God, that I remember one nation like unto another? Wherefore, I speak the same words unto one nation like unto another. And when the two nations shall run together the testimony of the two nations shall run together also.


“Let us not dally with God when he offers us a blessing, to take as much of it as wee think will serve our ends, and turne him back the rest upon his hands, lest in his anger he snatch all from us again.”[48]


v.12= For behold, I shall speak unto the Jews and they shall write it; and I shall also speak unto the Nephites and they shall write it; and I shall also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I shall also speak unto all nations of the earth and they shall write it.


“’Tis said the sound of a Messiah’s Birth

Is gone through all the habitable Earth:

But still that Text must be confin’d alone

To what was Then inhabited, and known:

And what Provision could from thence accrue

To Indian Souls, and Worlds discovered New?

In other parts it helps, that Ages past,

The Scriptures there were known, and were imbrac’d…”[49]


2 Nephi 33


v.1=And now I, Nephi, cannot write all the things which were taught among my people; neither am I mighty in writing, like unto speaking; for when a man speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the hearts of the children of men.


“οὐκοῦν αὖ τὸν μὴ ἔχοντα τιμιώτερα ὧν συνέθηκεν ἢ ἔγραψεν ἄνω κάτω στρέφων ἐν χρόνῳ, πρὸς ἄλληλα κολλῶν τε καὶ ἀφαιρῶν, ἐν δίκῃ που ποιητὴν ἢ λόγων συγγραφέα ἢ νομογράφον προσερεῖς;”[50]


Jacob 2


v.28= For I, the Lord God, delight in the chastity of women. And whoredoms are an abomination before me; thus saith the Lord of Hosts.


“’Tis chastity, my brother, chastity:

She that has that, is clad in compleat steel,”[51]


Jacob 4


v.2=But whatsoever things we write upon anything save it be upon plates must perish and vanish away; but we can write a few words upon plates, which will give our children, and also our beloved brethren, a small degree of knowledge concerning us, or concerning their fathers—


“Or quelle immortalité précaire que celle du manuscrit! Qu’un

édifice est un livre bien autrement solide, durable, et résistant!”[52]




v.17= And at the time that Mosiah discovered them, they had become exceedingly numerous. Nevertheless, they had had many wars and serious contentions, and had fallen by the sword from time to time; and their language had become corrupted; and they had brought no records with them; and they denied the being of their Creator; and Mosiah, nor the people of Mosiah, could understand them.


“c’est écrire qui nous permet de décrire et de connaître la volonté de Dieu[53]


Mosiah 3


v.19=For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father.


“If a man is to become human he must not let impulse and desire run wild, but must oppose to everything excessive in his ordinary self, whether in thought or deed or emotion, the law of measure.”[54]



What have I to fear? Being man’s enemy am I not God’s friend?”[55]


Mosiah 4


v.23= I say unto you, wo be unto that man, for his substance shall perish with him; and now, I say these things unto those who are rich as pertaining to the things of this world.


“As long as our civilization is essentially one of property, of fences, of exclusiveness, it will be mocked by delusions. Our riches will leave us sick; there will be bitterness in our laughter, and our wine will burn our mouth. Only that good profits which we can taste with all doors open, and which serves all men.”[56]


“You’re poor, except in what you richly give;”[57]

v.24= And again, I say unto the poor, ye who have not and yet have sufficient, that ye remain from day to day; I mean all you who deny the beggar, because ye have not; I would that ye say in your hearts that: I give not because I have not, but if I had I would give.

“a grateful mind

By owing owes not, but still pays, at once

Indebted and dischargd;”[58]


v.27= And see that all these things are done in wisdom and order; for it is not requisite that a man should run faster than he has strength. And again, it is expedient that he should be diligent, that thereby he might win the prize; therefore, all things must be done in order.


“Quod est, eo decet uti et, quicquid agas, agere pro viribus.”[59]


Mosiah 9


v.12= Now they were a lazy and an idolatrous people; therefore they were desirous to bring us into bondage, that they might glut themselves with the labors of our hands; yea, that they might feast themselves upon the flocks of our fields.


“I have certainly never heard of anything in that state which deserves to be regarded as an example to us—if indeed one should dignify with the name of ‘state’ the power which a horde of barbarians united by complicity in crime has seized by violence and murder…greedy attacks on the property of others, mutual assistance for purposes of plunder, and criminal conspiracy…”[60]


Mosiah 11


v.15=And it came to pass that he planted vineyards round about in the land; and he built wine-presses, and made wine in abundance; and therefore he became a wine-bibber, and also his people.



They should drink wine; water is quite unwholesome.


Alack, your Grace, the taxes which the customs

Take at the city gate are grown so high

We cannot buy wine.


Then you should bless the taxes

Which make you temperate.”[61]


Mosiah 13


v.9= But I finish my message; and then it matters not whither I go, if it so be that I am saved.


“ἐλεύθερος γάρ ἐστιν, ᾧ γίνεται πάντα κατὰ προαίρεσιν καὶ ὃν οὐδεὶς δύναται κωλῦσαι.”[62]


Mosiah 26


v.1= Now it came to pass that there were many of the rising generation that could not understand the words of king Benjamin, being little children at the time he spake unto his people; and they did not believe the tradition of their fathers.


“With the weakening of their faith the later Puritans lost the sense of a divine companionship, but retained their aloofness from men.”[63]


Mosiah 29


v.9= And if my son should turn again to his pride and vain things he would recall the things which he had said, and claim his right to the kingdom, which would cause him and also this people to commit much sin.


“εἰ δὲ δή τις ἄριστον θείη τὸ βασιλεύεσθαι ταῖς πόλεσιν, πῶς ἕξει τὰ περὶ τῶν τέκνων; πότερον καὶ τὸ γένος δεῖ βασιλεύειν; ἀλλὰ γιγνομένων ὁποῖοί τινες ἔτυχον, βλαβερόν.”[64]


Alma 7


v.12= And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities.


“Not even Christ himself

Can save man else than as He hold man’s soul;

And therefore did He come into our flesh,”[65]


Alma 12


v.10= And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full.


“Ordinary people waited till life disclosed to them its secrets, but to the few, to the elect, the mysteries of life were revealed before the veil was drawn away.”[66]


Alma 14


v.11= But Alma said unto him: The Spirit constraineth me that I must not stretch forth mine hand; for behold the Lord receiveth them up unto himself, in glory; and he doth suffer that they may do this thing, or that the people may do this thing unto them, according to the hardness of their hearts, that the judgments which he shall exercise upon them in his wrath may be just; and the blood of the innocent shall stand as a witness against them, yea, and cry mightily against them at the last day.


“th’ unjust the just hath slain,

…but the bloodie Fact

Will be aveng’d, and th’ others Faith approv’d

Loose no reward, though here thou see him die,”[67]


“And in these same words I saw a mervelous, hey privitye hid in God, which privity He shall openly make knowen to us in Hevyn, in which knowyng we shal verily see the cause why He suffrid synne to come, in which syte we shall endlesly joyen in our Lord God.”[68]


Alma 17


v.37= But behold, every man that lifted his club to smite Ammon, he smote off their arms with his sword; for he did withstand their blows by smiting their arms with the edge of his sword, insomuch that they began to be astonished, and began to flee before him; yea, and they were not few in number; and he caused them to flee by the strength of his arm.


“τὸν μὲν ἄρ᾽ Εὐρύπυλος, Εὐαίμονος ἀγλαὸς υἱός,

πρόσθεν ἕθεν φεύγοντα μεταδρομάδην ἔλασ᾽ ὦμον

φασγάνῳ ἀΐξας, ἀπὸ δ᾽ ἔξεσε χεῖρα βαρεῖαν:

αἱματόεσσα δὲ χεὶρ πεδίῳ πέσε”[69]


v.39=And when he had driven them afar off, he returned and they watered their flocks and returned them to the pasture of the king, and then went in unto the king, bearing the arms which had been smitten off by the sword of Ammon, of those who sought to slay him; and they were carried in unto the king for a testimony of the things which they had done.

“Sácanlos de las tiendas, cáenlos en alcaz,

Tanto braço con loriga veriedes caer apart”[70]


Alma 18

  1. 24-32=And Ammon began to speak unto him with boldness, and said unto him: Believest thou that there is a God? And he answered, and said unto him: I do not know what that meaneth. And then Ammon said: Believest thou that there is a Great Spirit? And he said, Yea. And Ammon said: This is God. And Ammon said unto him again: Believest thou that this Great Spirit, who is God, created all things which are in heaven and in the earth? And he said: Yea, I believe that he created all things which are in the earth; but I do not know the heavens. And Ammon said unto him: The heavens is a place where God dwells and all his holy angels. And king Lamoni said: Is it above the earth? And Ammon said: Yea, and he looketh down upon all the children of men; and he knows all the thoughts and intents of the heart; for by his hand were they all created from the beginning.

“ζητοῦμεν οὖν τίνα ταῦτα. λέγουσιν οἱ φιλόσοφοι, ὅτι μαθεῖν δεῖ πρῶτον τοῦτο, ὅτι ἔστι θεὸς καὶ προνοεῖ τῶν ὅλων καὶ οὐκ ἔστι λαθεῖν αὐτὸν οὐ μόνον ποιοῦντα, ἀλλ᾽ οὐδὲ διανοούμενον ἢ ἐνθυμούμενον:”[71]


Alma 19

v.5= Therefore, if this is the case, I would that ye should go in and see my husband, for he has been laid upon his bed for the space of two days and two nights; and some say that he is not dead, but others say that he is dead and that he stinketh, and that he ought to be placed in the sepulchre; but as for myself, to me he doth not stink.

“ni la puanteur de son corps ni l’immondice de son visage ne pouvaient l’empêcher de le couvrir de baisers et de le serrer contre sa poitrine.”[72]


Alma 22

v.18= O God, Aaron hath told me that there is a God; and if there is a God, and if thou art God, wilt thou make thyself known unto me, and I will give away all my sins to know thee, and that I may be raised from the dead, and be saved at the last day. And now when the king had said these words, he was struck as if he were dead.

“’God save me if there’s any God.’

But even so, God save me”[73]


Alma 24 (This chapter has elements reminiscent of Sophocles’ Ajax)


v.16= And now, my brethren, if our brethren seek to destroy us, behold, we will hide away our swords, yea, even we will bury them deep in the earth, that they may be kept bright, as a testimony that we have never used them, at the last day; and if our brethren destroy us, behold, we shall go to our God and shall be saved.


“O thou old warrior, let us yield to Heaven!

Come, plant we here in earth our angry spears,

And make a truce…”[74]


“He dug rapidly until he had made a trench about a foot long and a foot deep. Then he placed the stack of clothes in it and stood aside to rest a second. Burying his clothes was not a symbol to him of burying his former self; he only knew he wouldn’t need them anymore.”[75]


v.30=And thus we can plainly discern, that after a people have been once enlightened by the Spirit of God, and have had great knowledge of things pertaining to righteousness, and then have fallen away into sin and transgression, they become more hardened, and thus their state becomes worse than though they had never known these things.


“If Jesus has marked you there ain’t nothing you can do about it. Them that have knowledge can’t swap it for ignorance.”[76]


Alma 29


v.4= I ought not to harrow up in my desires the firm decree of a just God, for I know that he granteth unto men according to their desire, whether it be unto death or unto life; yea, I know that he allotteth unto men, yea, decreeth unto them decrees which are unalterable, according to their wills, whether they be unto salvation or unto destruction.


“δοιοὶ γάρ τε πίθοι κατακείαται ἐν Διὸς οὔδει

δώρων οἷα δίδωσι κακῶν, ἕτερος δὲ ἑάων:

ᾧ μέν κ᾽ ἀμμίξας δώῃ Ζεὺς τερπικέραυνος,

ἄλλοτε μέν τε κακῷ ὅ γε κύρεται, ἄλλοτε δ᾽ ἐσθλῷ:”[77]


Alma 30


v.16=Ye look forward and say that ye see a remission of your sins. But behold, it is the effect of a frenzied mind; and this derangement of your minds comes because of the traditions of your fathers, which lead you away into a belief of things which are not so.


“Thinking of that moment later, when he was all right again, he often said to himself that all these gleams and flashes of the highest sensation of life and self-consciousness, and therefore also of the highest form of existence, were nothing but disease, the interruption of the normal conditions; and if so, it was not at all the highest form of being, but on the contrary must be reckoned the lowest.”[78]


v.27= And thus ye lead away this people after the foolish traditions of your fathers, and according to your own desires; and ye keep them down, even as it were in bondage, that ye may glut yourselves with the labors of their hands, that they durst not look up with boldness, and that they durst not enjoy their rights and privileges.


“…οἳ δὲ τοὺς νόμους

ἔθεντο ποικίλλοντες ἀνθρώπων βίον,

κλαίειν ἄνωγα:”[79]


“Then grave and hoary-headed hypocrites,

Without a hope, a passion or a love,

Who through a life of luxury and lies

Have crept by flattery to the seats of power,

Support the system whence their honors flow.

They have three words -well tyrants know their use,

Well pay them for the loan with usury

Torn from a bleeding world! -God, Hell and Heaven:

A vengeful, pitiless, and almighty fiend,

Whose mercy is a nickname for the rage

Of tameless tigers hungering for blood;

Hell, a red gulf of everlasting fire,

Where poisonous and undying worms prolong

Eternal misery to those hapless slaves

Whose life has been a penance for its crimes;

And Heaven, a meed for those who dare belie

Their human nature, quake, believe and cringe

Before the mockeries of earthly power.”[80]


v.28=Yea, they durst not make use of that which is their own lest they should offend their priests, who do yoke them according to their desires, and have brought them to believe, by their traditions and their dreams and their whims and their visions and their pretended mysteries, that they should, if they did not do according to their words, offend some unknown being, who they say is God—a being who never has been seen or known, who never was nor ever will be.


“‘ἐπεὶ οὖν ταῦτά σοι λίαν ἀρέσκει, λάβε τὰ ἐναντία: ὅτι θεοὶ οὔτ᾽ εἰσίν, εἴ τε καὶ εἰσίν, οὐκ ἐπιμελοῦνται ἀνθρώπων οὐδὲ κοινόν τι ἡμῖν ἐστι πρὸς αὐτοὺς τό τ᾽ εὐσεβὲς τοῦτο καὶ ὅσιον παρὰ τοῖς πολλοῖς ἀνθρώποις λαλούμενον κατάψευσμά ἐστιν ἀλαζόνων ἀνθρώπων καὶ σοφιστῶν ἢ νὴ Δία νομοθετῶν εἰς φόβον καὶ ἐπίσχεσιν τῶν ἀδικούντων.’”[81]


v.44= But Alma said unto him: Thou hast had signs enough; will ye tempt your God? Will ye say, Show unto me a sign, when ye have the testimony of all these thy brethren, and also all the holy prophets? The scriptures are laid before thee, yea, and all things denote there is a God; yea, even the earth, and all things that are upon the face of it, yea, and its motion, yea, and also all the planets which move in their regular form do witness that there is a Supreme Creator.


“But still I feel that His embrace

Slides down by thrills, through all things made,

Through sight and sound of every place;”[82]


“τί ποτ᾽ οὖν ἐστιν ὁ κόσμος, τίς αὐτὸν διοικεῖ. οὐδείς; καὶ πῶς οἷόν τε πόλιν μὲν ἢ οἶκον μὴ δύνασθαι διαμένειν μηδ᾽ ὀλιγοστὸν χρόνον δίχα τοῦ διοικοῦντος καὶ ἐπιμελομένου, τὸ δ᾽ οὕτως μέγα καὶ καλὸν κατασκεύασμα εἰκῇ καὶ ὡς ἔτυχεν οὕτως εὐτάκτως οἰκονομεῖσθαι; ἔστιν οὖν ὁ διοικῶν.”[83]


v.48=Now Korihor said unto him: I do not deny the existence of a God, but I do not believe that there is a God; and I say also, that ye do not know that there is a God; and except ye show me a sign, I will not believe.


“Ζηνὸς δ᾽ ἐγὼ κεραυνὸν οὐ φρίσσω, ξένε,

οὐδ᾽ οἶδ᾽ ὅ τι Ζεύς ἐστ᾽ ἐμοῦ κρείσσων θεός.”[84]


v.53=But behold, the devil hath deceived me; for he appeared unto me in the form of an angel, and said unto me: Go and reclaim this people, for they have all gone astray after an unknown God. And he said unto me: There is no God; yea, and he taught me that which I should say. And I have taught his words; and I taught them because they were pleasing unto the carnal mind; and I taught them, even until I had much success, insomuch that I verily believed that they were true; and for this cause I withstood the truth, even until I have brought this great curse upon me.


“I thought I could free Russia. I heard men talk of liberty one night in a café. I had never heard the word before. It seemed to be a new God they spoke of. I joined them. It was there all the money went. Five months ago they seized us. They found me printing the paper. I am going to the mines for life.”[85]


v.60=And thus we see the end of him who perverteth the ways of the Lord; and thus we see that the devil will not support his children at the last day, but doth speedily drag them down to hell.


“He looked around desperately for someone to help him but the place was deserted except for one huge yellow monster which sat to the side, as stationary as he was, gorging itself on clay.”[86]


Alma 32


v.34= And now, behold, is your knowledge perfect? Yea, your knowledge is perfect in that thing, and your faith is dormant; and this because you know, for ye know that the word hath swelled your souls, and ye also know that it hath sprouted up, that your understanding doth begin to be enlightened, and your mind doth begin to expand.


“When the prophecies of faith are verified, the function of faith is gone.”[87]


Alma 39


v.3= And this is not all, my son. Thou didst do that which was grievous unto me; for thou didst forsake the ministry, and did go over into the land of Siron among the borders of the Lamanites, after the harlot Isabel.


“Judg not what is best

By pleasure, though to Nature seeming meet,

Created, as thou art, to nobler end

Holie and pure, conformitie divine.”[88]


Alma 40


v.3= Behold, he bringeth to pass the resurrection of the dead. But behold, my son, the resurrection is not yet. Now, I unfold unto you a mystery; nevertheless, there are many mysteries which are kept, that no one knoweth them save God himself. But I show unto you one thing which I have inquired diligently of God that I might know—that is concerning the resurrection.


“Our Lord God shewid to manner of privityes. On is this gret privyte with al the

prive peynts that longen therto, and these privites He wil we knowen hid

into the tyme that He wil clerly shewen hem to us. That other arn the privytes

that He wil maken opyn and knowen to us…”[89]


Alma 41


vv.2-4= I say unto thee, my son, that the plan of restoration is requisite with the justice of God; for it is requisite that all things should be restored to their proper order. Behold, it is requisite and just, according to the power and resurrection of Christ, that the soul of man should be restored to its body, and that every part of the body should be restored to itself. And it is requisite with the justice of God that men should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good. And if their works are evil they shall be restored unto them for evil. Therefore, all things shall be restored to their proper order, every thing to its natural frame—mortality raised to immortality, corruption to incorruption—raised to endless happiness to inherit the kingdom of God, or to endless misery to inherit the kingdom of the devil, the one on one hand, the other on the other—


“Nel ponto della morte la riceve solamente l’anima; ma nel giudicio generale la riceverà insiememente l’anima e’l corpo, perché’l corpo è stato compagno e strumento de l’anima a fare il bene e il male, secondo che è piaciuto a la propria volontà. Ogni operazione buona e gactiva è (acta col mezzo del corpo; e però giustamente, figliuola mia, è renduto a’ miei eletti gloria e bene infinito col corpo loro glorificato, remunerandoli delle loro fadighe che per me insiememente con l’anima portò. E cosí agl’ iniqui sarà renduta pena etternale col mezzo del corpo loro, perché fu strumento del male.”[90]


v.5= The one raised to happiness according to his desires of happiness, or good according to his desires of good; and the other to evil according to his desires of evil; for as he has desired to do evil all the day long even so shall he have his reward of evil when the night cometh.


“Thus Heav’n, that cou’d constrain us to obey,

(With rev’rence if we might presume to say,)

Seems to relax the rights of Sov’reign sway:

Permits to Man the choice of Good and Ill;

And makes us Happy by our own Free-will.”[91]


Alma 42


v.17-18=Now, how could a man repent except he should sin? How could he sin if there was no law? How could there be a law save there was a punishment? Now, there was a punishment affixed, and a just law given, which brought remorse of conscience unto man.


“Because no disobedience can ensue

Where no submission to a judge is due;”[92]


“The pow’r, from which all kings derive their state,

Whom they pretend, at least, to imitate,

Is equal both to punish and reward;

For few would love their God, unless they fear’d.”[93]


Alma 46


v.12= And it came to pass that he rent his coat; and he took a piece thereof, and wrote upon it—In memory of our God, our religion, and freedom, and our peace, our wives, and our children—and he fastened it upon the end of a pole.


“Quod votis optastis, adest, perfringere dextra;

in manibus Mars ipse viris. Nunc coniugis esto

quisque suae tectique memor, nunc magna referto

facta, patrum laudes.”[94]


Alma 49


v.26= And it came to pass that he was exceedingly angry with his people, because he had not obtained his desire over the Nephites; he had not subjected them to the yoke of bondage.


“No man yet was ever wicked without secret discontent…”[95]


Helaman 2


v.8= And when the servant of Helaman had known all the heart of Kishkumen, and how that it was his object to murder, and also that it was the object of all those who belonged to his band to murder, and to rob, and to gain power, (and this was their secret plan, and their combination) the servant of Helaman said unto Kishkumen: Let us go forth unto the judgment-seat.


“PRES. Brothers, the questions have been answered well. There are none but Nihilists present. Let us see each other’s faces. (The Conspirators unmask.) Michael, recite the oath.


MICHAEL. To strangle whatever nature is in us; neither to love nor to be loved, neither to pity nor to be pitied, neither to marry nor to be given in marriage, till the end is come; to stab secretly by night; to drop poison in the glass; to set father against son, and husband against wife; without fear, without hope, without future, to suffer, to annihilate, to revenge.”[96]


Helaman 13


vv.22-23= Ye do not remember the Lord your God in the things with which he hath blessed you, but ye do always remember your riches, not to thank the Lord your God for them; yea, your hearts are not drawn out unto the Lord, but they do swell with great pride, unto boasting, and unto great swelling, envyings, strifes, malice, persecutions, and murders, and all manner of iniquities.

For this cause hath the Lord God caused that a curse should come upon the land, and also upon your riches, and this because of your iniquities.


“Since, struck with rays of prosperous fortune blind,

We light alone in dark afflictions find.”[97]


3 Nephi 11


v.11= And behold, I am the light and the life of the world; and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things from the beginning.


“I am content to touch the brink

Of the other goblet, and I think

My bitter drink a wholesome drink.”[98]


“Nunc pereat Teucrisque pio det sanguine poenas.”[99]


3 Nephi 12


v.48= Therefore I would that ye should be perfect even as I, or your Father who is in heaven is perfect.


“scio, neminem posse beate vivere, ne tolerabiliter quidem, sine sapientiae studio, et beatam vitam perfecta sapientia effici”[100]


3 Nephi 18


v.29=For whoso eateth and drinketh my flesh and blood unworthily eateth and drinketh damnation to his soul; therefore if ye know that a man is unworthy to eat and drink of my flesh and blood ye shall forbid him.


“…wee know all Sacred things not perform’d sincerely as they ought, are no way acceptable to God in thir outward formality.”[101]


Mormon 1


v.3= Therefore, when ye are about twenty and four years old I would that ye should remember the things that ye have observed concerning this people; and when ye are of that age go to the land Antum, unto a hill which shall be called Shim; and there have I deposited unto the Lord all the sacred engravings concerning this people.


“Her cave was stored with scrolls of strange device,

The works of some Saturnian Archimage,

Which taught the expiations at whose price

Men from the Gods might win that happy age

Too lightly lost, redeeming native vice;

And which might quench the Earth-consuming rage

Of gold and blood — till men should live and move

Harmonious as the sacred stars above;”[102]


Ether 8


v.11=And now Omer was a friend to Akish; wherefore, when Jared had sent for Akish, the daughter of Jared danced before him that she pleased him, insomuch that he desired her to wife. And it came to pass that he said unto Jared: Give her unto me to wife.


“SALOMÉ: I am ready, Tetrarch. [Salomé dances the dance of the seven veils.]

HEROD: Ah! wonderful! wonderful! You see that she has danced for me, your daughter. Come near, Salomé, come near, that I may give you your reward. Ah! I pay the dancers well. I will pay thee royally. I will give thee whatsoever thy soul desireth. What wouldst thou have? Speak.

SALOMÉ [Kneeling]: I would that they presently bring me in a silver charger….”[103]


vv.12-14=And Jared said unto him: I will give her unto you, if ye will bring unto me the head of my father, the king. And it came to pass that Akish gathered in unto the house of Jared all his kinsfolk, and said unto them: Will ye swear unto me that ye will be faithful unto me in the thing which I shall desire of you? And it came to pass that they all sware unto him, by the God of heaven, and also by the heavens, and also by the earth, and by their heads, that whoso should vary from the assistance which Akish desired should lose his head; and whoso should divulge whatsoever thing Akish made known unto them, the same should lose his life.


“…before their walk was over he had told her more definitely what Hoffendahl demanded. This was simply that he should hold himself ready for the next five years to do at a given moment an act which would in all probability cost him his life…Very likely it would be to shoot someone—some blatant humbug in a high place; but whether the individual should deserve it or shouldn’t deserve it was not to be one’s affair…He had taken a vow of blind obedience, the vow as of the Jesuit fathers to the head of their order.”[104]


v.18= And it came to pass that they formed a secret combination, even as they of old; which combination is most abominable and wicked above all, in the sight of God;


“Nullam capitaliorem pestem quam voluptatem corporis hominibus dicebat a natura datam, cuius voluptatis avidae libidines temere et ecfrenate ad potiendum incitarentur.  Hinc patriae proditiones, hinc rerum publicarum eversiones, hinc cum hostibus clandestina colloquia nasci;”[105]


Ether 15


v.31= And it came to pass that after he had smitten off the head of Shiz, that Shiz raised up on his hands and fell; and after that he had struggled for breath, he died.


“The outstretched arms shot up convulsively three times, waving grotesque stiff-fingered hands in the air.”[106]


Moroni 7


v.8= For behold, if a man being evil giveth a gift, he doeth it grudgingly; wherefore it is counted unto him the same as if he had retained the gift; wherefore he is counted evil before God.


“For gifts are scorn’d where givers are despised.”[107]


v.47=But charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him.


“In scattering the seed, scattering your ‘charity,’ your kind deeds, you are giving away, in one form or another, part of your personality, and taking into yourself part of another; you are in mutual communion with one another, a little more attention and you will be rewarded with the knowledge of the most unexpected discoveries.”[108]


Moroni 8


v.10= Behold I say unto you that this thing shall ye teach—repentance and baptism unto those who are accountable and capable of committing sin; yea, teach parents that they must repent and be baptized, and humble themselves as their little children, and they shall all be saved with their little children.


“A solemn thing it is to me

To look upon a babe that sleeps

Wearing in its spirit-deeps

The undeveloped mystery

Of our Adam’s taint and woe,

Which, when they developed be,

Will not let it slumber so;”[109]


v.22=For behold that all little children are alive in Christ, and also all they that are without the law. For the power of redemption cometh on all them that have no law; wherefore, he that is not condemned, or he that is under no condemnation, cannot repent; and unto such baptism availeth nothing—


“’You’re marked with knowledge,’ the blind man said. ‘You know what sin is and them that know what it is can commit it.’”[110]


Doctrine & Covenants


Section 29


34 Wherefore, verily I say unto you that all things unto me are spiritual, and not at any time have I given unto you a law which was temporal; neither any man, nor the children of men; neither Adam, your father, whom I created.


“ἐὰν μὴ ἐν τῷ αὐτῷ ᾖ τὸ εὐσεβὲς καὶ συμφέρον, οὐ δύναται σωθῆναι τὸ εὐσεβὲς ἔν τινι.”[111]


Section 45

51 And then shall the Jews look upon me and say: What are these wounds in thine hands and in thy feet?

52 Then shall they know that I am the Lord; for I will say unto them: These wounds are the wounds with which I was wounded in the house of my friends. I am he who was lifted up. I am Jesus that was crucified. I am the Son of God.

53 And then shall they weep because of their iniquities; then shall they lament because they persecuted their king.


“in somnis, ecce, ante oculos maestissimus Hector               270

visus adesse mihi largosque effundere fletus,

raptatus bigis ut quondam, aterque cruento

pulvere perque pedes traiectus lora tumentis.

ei mihi, qualis erat, quantum mutatus ab illo

Hectore qui redit exuvias indutus Achilli               275

vel Danaum Phrygios iaculatus puppibus ignis!

squalentem barbam et concretos sanguine crinis

vulneraque illa gerens, quae circum plurima muros

accepit patrios. ultro flens ipse videbar

compellare virum et maestas expromere voces:               280

‘o lux Dardaniae, spes o fidissima Teucrum,

quae tantae tenuere morae? quibus Hector ab oris

exspectate venis? ut te post multa tuorum

funera, post varios hominumque urbisque labores

defessi aspicimus! quae causa indigna serenos               285

foedavit vultus? aut cur haec vulnera cerno?’

ille nihil, nec me quaerentem uana moratur,

sed graviter gemitus imo de pectore ducens,

‘heu fuge, nate dea, teque his’ ait ‘eripe flammis.”[112]


Section 88

15 And the spirit and the body are the soul of man.

“Nam uti genus hominum compositum ex corpore et anima est, ita res cuncta studiaque omnia nostra corporis alia, alia animi naturam secuntur.”[113]

Section 121

37 That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or the authority of that man.

“Nothing more unhallows a man, more unprepares him to the service of God in any duty, then a habit of wrath and perturbation, arising from the importunity of troublous causes never absent.”[114]

Section 122

And if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good.

“…though hell itself should gape

And bid me hold my peace”[115]


Section 131

7There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes;

“…nothing can be brought

From nothing; and, what is, can ne’er be turn’d to naught.”[116]


Section 135

4 When Joseph went to Carthage to deliver himself up to the pretended requirements of the law, two or three days previous to his assassination, he said: “I am going like a lamb to the slaughter; but I am calm as a summer’s morning; I have a conscience void of offense towards God, and towards all men. I shall die innocent, and it shall yet be said of me—he was murdered in cold blood.”

“Well since it is decreed all flesh must go,

(And I am flesh—at least for aught you know)

I first declare, I die with pious mind,

In perfect charity with all mankind.”[117]


The Pearl of Great Price

Moses 5

v.11=And Eve, his wife, heard all these things and was glad, saying: Were it not for our transgression we never should have had seed, and never should have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient.

“For, though day after day, at morn or evensong, I have knelt in God’s house, I have never repented of my sin.  How could I repent of my sin when you, my love, were its fruit!  Even now that you are bitter to me I cannot repent.  I do not.  You are more to me than innocence.  I would rather be your mother—oh! much rather!—than have been always pure . . . Oh, don’t you see? don’t you understand?  It is my dishonour that has made you so dear to me.  It is my disgrace that has bound you so closely to me.  It is the price I paid for you—the price of soul and body—that makes me love you as I do.  Oh, don’t ask me to do this horrible thing.  Child of my shame, be still the child of my shame!”[118]

v.31= And Cain said: Truly I am Mahan, the master of this great secret, that I may murder and get gain. Wherefore Cain was called Master Mahan, and he gloried in his wickedness.

“The final use of a science that has thus become a tool of the lust for power is in Burke’s phrase to ‘improve the mystery of murder.’”[119]

Moses 7

vv.32-33=The Lord said unto Enoch: Behold these thy brethren; they are the workmanship of mine own hands, and I gave unto them their knowledge, in the day I created them; and in the Garden of Eden, gave I unto man his agency; And unto thy brethren have I said, and also given commandment, that they should love one another, and that they should choose me, their Father; but behold, they are without affection, and they hate their own blood;.

“Great God! Hast Thou given men Thine own image that it should be thus cruelly defaced by the hands of their brethren!”[120]

Abraham 3

v.8=And where these two facts exist, there shall be another fact above them…

“ὅσα γὰρ ἐκ πλειόνων συνέστηκε καὶ γίνεται ἕν τι κοινόν, εἴτε ἐκ συνεχῶν εἴτε ἐκ διῃρημένων, ἐν ἅπασιν ἐμφαίνεται τὸ ἄρχον καὶ τὸ ἀρχόμενον, καὶ τοῦτο ἐκ τῆς ἁπάσης φύσεως ἐνυπάρχει τοῖς ἐμψύχοις: καὶ γὰρ ἐν τοῖς μὴ μετέχουσι ζωῆς ἔστι τις ἀρχή, οἷον ἁρμονίας.”[121]

vv.24-5= And there stood one among them that was like unto God, and he said unto those who were with him: We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may dwell; And we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them;

“For man becomes human only insofar as he exercises moral choice.”[122]

Joseph Smith—History

v.16= But, exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction—not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such marvelous power as I had never before felt in any being—just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me.

“…when suddenly in the midst of sadness, spiritual darkness and oppression, there seemed at moments a flash of light in his brain, and with extraordinary impetus all his vital forces suddenly began working at their highest tension.  The sense of life, the consciousness of self, were multiplied ten times at these moments which passed like a flash of lightning.  His mind and his heart were flooding with extraordinary light; all his uneasiness, all his doubts, all his anxieties were relieved at once; they were all merged in a lofty calm, full of serene, harmonious joy and hope.”[123]



Joseph Smith

“Thy mind, O man! if thou wilt lead a soul unto salvation, must stretch as high as the utmost heavens, and search into and contemplate the darkest abyss, and the broad expanse of eternity—thou must commune with God.” (History of The Church, 3:295)

“There is the same world for all of us, and good and evil, sin and innocence, go through it hand in hand.  To shut one’s eyes to half of life that one may live securely is as though one blinded oneself that one might walk with more safety in a land of pit and precipice.”[124]

“God himself was once as we are now, and is an exalted man, and sits enthroned in yonder heavens! That is the great secret. If the veil were rent today, and the great God who holds this world in its orbit, and who upholds all worlds and all things by His power, was to make himself visible—I say, if you were to see him today, you would see him like a man in form—like yourselves in all the person, image, and very form as a man;” (King Follett Discourse)

“That which is purely human, that is Godlike, that is God.”[125]

[1] Christine de Pizan, Le Livre de la Cité des Dames, 1.7

[2] Oscar, Wilde, The Fisherman and His Soul

[3] Vergil, Aeneid 10:184-185

[4] Oscar Wilde, The Fisherman and his Soul

[5] Voltaire, Candide, chapitre XV

[6] John Dryden, Absalom and Achitophel, 416

[7] Oscar Wilde, The Fisherman and His Soul

[8] Voltaire, Candide, chapitre XV

[9] Homer, Iliad 1.63

[10] Irving Babbitt, Rousseau and the Romantics, pp. 68-69

[11] Percy Bysshe Shelley, Orpheus, vv.2-14

[12] Vergil, Aeneid 9:614-616

[13] John Milton, Paradise Lost 1:367-373

[14] James Madison, Federalist 37

[15] John Dryden, Religio Laici, 258-275

[16] Ralph Waldo Emerson, Napoleon: Man of the World

[17] Sir Walter Scott, Ivanhoe, ch. 38

[18] Julian of Norwich, The Shewings of Julian of Norwich, XVIII.689-690

[19] Elizabeth Barrett Browning, Aurora Leigh 1.689-690

[20] William Blake, The Marriage of Heaven and Hell, Plate 3

[21] Rainer Maria Rilke, Duineser Elegien, 8.33-34

[22] Julian of Norwich, The Shewings of Julian of Norwich, XV.577-580

[23] Samuel Johnson, Adventurer #67

[24] Ralph Waldo Emerson, Conduct of Life

[25] Oscar Wilde, The Picture of Dorian Gray, Ch. 3

[26] Cicero, de natura deorum, 1.50

[27] Percy Bysshe Shelley, Love’s Philosophy, vv. 5-7

[28] Epictetus, διατριβαί, 1.12.16

[29] John Milton, Areopagitica,

[30] Virginia Woolf, A Room of One’s Own, ch. 5

[31] Oscar Wilde, Humanitad, vv.379-384

[32] John Milton, Paradise Lost, 9.694-697

[33] Alexander Pope, An Essay on Criticism, 259-260

[34] William Shakespeare, Cymbeline, Act IV, Sc. 2

[35] Percy Bysshe Shelley, Fragments Connected with Epipsychidion, 115-117

[36] Samuel Johnson, The History of Rasselas, Prince of Abissinia, Ch. 3

[37] Julian of Norwich, The Shewings of Julian of Norwich, XLVIII.1712-1714

[38] Francis Bacon, Advancement of Learning, as quoted in Will Durant, The Story of Philosophy: The Lives and Opinions of the Greater Philosophers, (Washington Square Press, New York, 1966) 114

[39] Christine de Pizan, Le Livre de la Cité des Dames, 1.9

[40] John Milton, Paradise Lost, 5.532-534

[41] Elizabeth Barrett Browning, Aurora Leigh, 8.764-766

[42] Elizabeth Barrett Browning, Vision of Poets, 691-693

[43] Oscar Wilde, The Duchess of Padua, Act II

[44] Julian of Norwich, The Shewings of Julian of Norwich, XXIX.1000-1002

[45] Homer, Iliad, 22.260-266

[46] Horace, Epistulae, 2.i.156-157

[47] Euripides, Κύκλωψ, 336-338

[48] John Milton, Of Reformation in England, Bk 2

[49] John Dryden, Religio Laici, 174-181

[50] Plato, Φαῖδρος 278d-e

[51] John Milton, A Mask Presented at Ludlow Castle, 420-421

[52] Victor Hugo, Notre-Dame de Paris, livre cinquième, chapitre II

[53] Christine de Pizan, Le Livre de la Cité des Dames, 1.37

[54] Irving Babbitt, Rousseau and Romanticism, pg. 27

[55] Oscar Wilde, The Duchess of Padua, Act II

[56] Ralph Waldo Emerson, Napoleon: Man of the World

[57] Elizabeth Barrett Browning, Aurora Leigh, 5.949

[58] John Milton, Paradise Lost, 4.55-57

[59] Cicero, Cato Maior de senectute, 27.9

[60] John Milton, Prolusion 7

[61] Oscar Wilde, The Duchess of Padua, Act II

[62] Epictetus, διατριβαί, 1.12.9

[63] Irving Babbitt, Rousseau and Romanticism, pg. 250

[64] Aristot. Pol. 3.1286b

[65] Elizabeth Barrett Browning, Aurora Leigh, 8.544-546

[66] Oscar Wilde, The Picture of Dorian Gray, Ch. 3

[67] John Milton, Paradise Lost, 11.455, 457-459

[68] Julian of Norwich, The Shewings of Julian of Norwich, XXVII.960-963

[69] Homer, Iliad, 5.79-82

[70] El Cantar de Mio Cid, Canto 3, 118

[71] Epictetus, διατριβαί, 2.14.10-11

[72] Christine de Pizan, Le Livre de la Cité des Dames, 2.17

[73] Elizabeth Barrett Browning, Aurora Leigh, 1.796-797

[74] Matthew Arnold, Sohrab and Rustum, 438-440

[75] Flannery O’Connor, Enoch and the Gorilla in The Complete Stories, pg. 115

[76] Flannery O’Connor, The Peeler in The Complete Stories, pg. 72

[77] Homer, Iliad, 24:527-530

[78] Fyodor Dostoyevsky, The Idiot, part II, ch. 5

[79] Euripides, Κύκλωψ, 338-340

[80] Percy Bysshe Shelley, Queen Mab: A Philosophical Poem, IV.203-220

[81] Epictetus, διατριβαί, 2.20.23

[82] Elizabeth Barrett Browning, A Child’s Thought of God, 4.10-12

[83] Epictetus, διατριβαί, 2.14.25-27

[84] Euripides, Κύκλωψ, 320-321

[85] Oscar Wilde, Vera, or The Nihilists, Prologue

[86] Flannery O’Connor, A View of the Woods

[87] George Santayana, Interpretations of Poetry and Religion

[88] John Milton, Paradise Lost, 11.603-606

[89] Julian of Norwich, The Shewings of Julian of Norwich, XXXIV.1146-1149


[91] John Dryden, PROLOGUE To His ROYAL HIGHNESS, Upon His first appearance at the DƲKE’S THEATRE since his Return from SCOTLAND, 40-44

[92] John Dryden, The Hind and the Panther, vv.485-6

[93] John Dryden, Britannia Rediviva, vv.345-348

[94] Vergil, Aenied, 10.279-282

[95] Samuel Johnson, Rambler #76

[96] Oscar Wilde, Vera, or the Nihilists, Act I

[97] John Dryden, Astraea Redux, 95-96

[98] Elizabeth Barrett Browning, A Vision of Poets, 916-918

[99] Vergil, Aeneid, 10.617

[100] Seneca, epistulae morales, 16.1

[101] John Milton, Tetrachordon, on Deut. 24. 1, 2

[102] Percy Bysshe Shelley, The Witch of Atlas, 18.185-192

[103] Oscar Wilde, Salomé

[104] Henry James, The Princess Casamassima, pp. 293-294

[105] Cicero, Cato Maior de senectute, 39-40

[106] Oscar Wilde, The Picture of Dorian Gray, Ch.11

[107] John Dryden, The Hind and the Panther, v.1358

[108] Fyodor Dostoyevsky, The Idiot, part 3, ch. 6, pg. 447

[109] Elizabeth Barrett Browning, Isobel’s Child, 113-119

[110] Flannery O’Connor, The Peeler, in The Complete Stories, pg. 73

[111] Epictetus, διατριβαί, 1.27.14

[112] Vergil, Aeneid 2.270-289

[113] Sallust, bellum jugurthinum, 2

[114] John Milton, Tetrachordon, on Deut. 24. 1, 2

[115] William Shakespeare, Hamlet: Prince of Denmark, I.ii.244-245

[116] John Dryden, Translation of the Third Satire of Persius, vv.159-160

[117] John Dryden, Epilogue from Cleomones the Spartan Hero, vv.7-10

[118] Oscar Wilde, A Woman of No Importance, Act IV

[119] Irving Babbitt, Rousseau and Romanticism, pg. 263

[120] Sir Walter Scott, Ivanhoe, ch.29

[121] Aristotle, Πολιτικά, 1.1254a

[122] Irving Babbitt, Rousseau and Romanticism, pg. 205

[123] Fyodor Dostoyevsky, The Idiot, part II, ch. 5

[124] Oscar Wilde, Lady Windermere’s Fan, Act IV

[125] Oscar Wilde, Humanitad, v.438