“À quatorze ans …Après des mois de ténèbres intérieures j’ai eu soudain et pour toujours la certitude que n’importe quel être humain, même si ces facultés naturelles sont presque nulles, pénètre dans ce royaume de la vérité réservée au génie, si seulement il désire la vérité et fait perpétuellement un effort d’attention pour l’atteindre.”[1]

post lucum[2]



Quite the day was today and could I tell it you,

You’d find your self bereft of sanctity;

None can speak and truth convey thereby–

For sacred is to know apart from all.

My mind’s a blast that rends and brakes the earth,

It speaks a shatt’ring with a singeing tongue.[3]

Be still ye small and hear it spoke wherefrom

Your whence and wither are become to you.[4]





I leave the temple where the pillars leave,

On branching way from column’d branch’s sway,

A sacred route away from where they root.

The outer court was filled with emerald blades,

The inner moves Davidic seed to green.[5]

Courts within once giv’n to flame and smoke,

Consum’d by thundry words from pillar’d clouds,

And then made pure with blood and wat’ry drops.[6]




Within you see that earth and circling sky

Conspired to house their num’rous progeny;

We are inversions of eternity,

Our clay surrounds a firmament within.

Not offspring but a kindred with our source,

A father’s son is brother to his sire.

There never was created element;

We always were and always will we be.





Kings we are with Queens who make us so,

A priestly race with starry come and go.

The light we knew because we knew our selves.

Beyond were two who’d learned and became one

The twofold One Who gave us to below,

So as to draw the good from out the dark.

I will tell the rest I came to know,[7]

And justify a way to god for man.[8]






There once was darkness when I foundered by,

Afore I reached the fanum[10] in the wood,

Ere I knew the sylvan τέμενος,[11]

A world apart from sacredest קֹדֶשׁ[12],

There, alone, and without guide, half lost;[13]

Was I the sport of some malignant power,[14]

Or set upon by native ignorance?

For wisdom’s lack the darkness thick upbraids.[15]




From highest point my mind was down a hill,

A prey to weak’ning thoughts and frozen tongue.

My foe unseen goes to and fro throughout;

Up and down among superiors.[16]

Like spotted, maned, or lupine predator,[17]

That marv’lous power seized this suppliant.

O baneful wrath to myriad hero souls,[18]

How can you seem a thing to me but small?[19]






The awful spirit impelled me thus to leave:[20]

“Away, away” the clamor doubly rang,

“Be ye apart from this entire grove.”[21]

T’was speech as fallen as its source, like to

An aged man in rural weed bedecked,[22]

Once of royal breed and seemly clad,[23]

For treachery cast out from natal court.

Affixed in cold, inverted ‘gainst his home.[24]




His words, like lightning falling out the sky,[25]

Hung ‘round my neck like chains of adamant:

First light as flax then strengthened cords to bind.[26]

His countenance was threefold now, though once

So beautiful.[27]  The trait’rous face is two

And self-exalting pride gave yet one more,

With such his maw could thrice the sinner gnaw.[28]

Unto this three the twofold One gave me.




“Thou art but man” said he whom now I saw.

“Not all that more than grows within this place:

Like foliage put forth and fallen off,[29]

A poor and solitary lot are ye.[30]

As one cast out whose burden once was light,

Now re-attained by signs and words secret,[31]

I you reclaim from gods unknown and not;

Go forth and give thy people to themselves.”[32]




Such out loud vaunt gave freight of pain to me,[33]

In truth, myself I trow, two suns I saw,[34]

The one a light from oil besmeared upon[35]

A son ordained to rise up as the morn;

But here with me a lesser son deprived

Of rays, ‘cept those that sprout from taurine heads,[36]

Not suffering nor doing quietude,[37]

Mis’rable to do or suffer weak.[38]




For all his heat and flow’r he knew me not;

To me as to us all was giv’n to search

Into and contemplate the dark abyss

To broad eternity and th’ utmost Heav’n:

Time experienced and pond’rous care

And solemn thoughts can only find them out;

Thou must commune twofold to save thy soul.[39]

I knew myself so armed and gave reply.




“Art thou brother to me or brethren?[40]

You three persuade me ‘gainst the twofold one?

Wist ye not that I[41] complete the will

That called this self and spake thereto from heav’n?[42]

Thy hateful gifts I honor worth a hair,[43]

Ye speak to me and hide another mind:

Hateful to me beyond the gates unseen.”[44]

Spake I, myself; to me replied the three:




“What is this man who magnifies himself?[45]

Know ye not ye thrice yourself as me?

Seven-fold he makes himself as though

A god he’d be; seven ‘selves’ invoketh

He, to hold his ground within this place.

If god ye be then off’ring take of me:

To make amends by countless ransom I

Will count to you a votive gift renowned:”[46]




“Seven bowls, three footed each,[47] to fill

With oblate flow to sanctify thy flock.

Perhaps not for communal drink this gift

Is best employed; so maidens seven[48] place

Thereon to utter hazy oracles.

As muse helpmeet a lady choose ye out

To scribe[49] and teach thy sacred song while ye

Shepherd seven cities[50] ‘round a mount.”[51]




So spake that one for whom the heavens wept.[52]

And wept I too to see him and his gait:

This one who’d gift to me a cov’nent cup

Tells out, with halting step, exile headlong

Begun: from sweetly sacred limen snatched

Then, like the setting sun, a daylong fall.[53]

With dusty mouth and serpentine deport,[54]

Undead devising death to them who live.[55]




With snakish twist his crooked step concealed;

Undulate in stance, with sanguine glance,

Countenance a crested hood aloft,[56]

He sinuates immense volum’nous neck.[57]

Hissing licks with quiv’ring tongue his mouth[58]

That plied the sounding air with themes untrue.[59]

With limbs distorted, sick by ancient fate,[60]

Enclosed in serpent mien continued he:




“Like things forthwith will all be giv’n to you,[61]

Worthy gifts for leaving cholic by,[62]

Strength, my child, if willing take of me:[63]

Abate ye now from evil-weaving strife.[64]

Within this copse awaits a foe most grand[65]

Beyond where now we stand; the nature of

His strength unknown, upheld by chance or fate,[66]

His wrath inflames ‘gainst vocal suppliants.”[67]




Pretending grace th’ infernal child feigned,

His love for me inverted as was he:

Behold, a worse than money-love[68] is here.[69]

‘A power divine made me’[70] says he but O

Two-fold Justice, one with Wisdom,[71] sang:

numquam deus poterat creare.[72]

With all hope lost upon my ent’ring here[73]

By harsher speech I moved to cast him out:[74]




“I’ll not meet you among these hallowed barks,[75]

Not here now or later coming back![76]

Seer of evils never speaking good,[77]

Vice you love and such you prophesy.[78]

Your plan is not that safer I depart.”[79]

You have not power a son of god to make

For Him received you not;[80] and me you seek

To kill, because He hath no place in you.”[81]




Th’ un-subtled fiend, his eyes on me made sharp,

Made answer with dissembling smoothly giv’n:[82]

“That one ye think to name as foe to me,

That one most grand who loathes the suppliant,

Hath named all thine as mine[83] and thee for me

To save.[84]  O child of earthly make though news

Of which ye have not heard ye newly hear,

Fealty give as my attendant man.”[85]




His truest lie he then revealed to me:

“In happy realms of light where brightly clothed

Transcendent did I shine;[86] my voice I raised

To lower me and bear up all mankind,[87]

Now here am I that man as gods may be.[88]

Though Adam’s son, within his room be thou,[89]

By death put off the man and god put on:[90]

By death perfected as my Father in heav’n.”[91]



Now undisguised the Arch-fiend[92] proffered me:

“Perfect by death be thou by either fate:[93]

Remaining here thy home to thee is lost,[94]

For glory great and priesthood without end.[95]

If homeward should ye fade, thy glory too,

As starry light by moon and sun obscured,[96]

Though quick’ning death shall find ye not anon.

Choose life through me,[97] O ye who ‘dureth not.”




“O what is this you urge on me?” said I;

Then, tempting me, demands he: “Worship me,

Thou son of man.”[98] In hearing this I hurt;

Its doing I abhor.[99] I thus replied:

“Prepared am I by will, not guile, to die,[100]

Speaking such my soul you’d steal at once.”[101]

“Be mine one brief and shameless day,” he said,

“And then of men most righteous be ye called.”[102]





In heart weighed down and split[103] to me I said:

“Encompassed ‘round and set upon I grieve;[104]

Is the lord of sin without or in

Who so accuses me? Does frenzied mind[105]

With false creation[106] pierce into itself?”

Covered o’er by pain as sooty cloud[107]

In dust outstretched I lay,[108] in visage marred;[109]

My fear had swol’n into a bitter hell.[110]




The end thereof, the place and my torment,[111]

Beknown to him who thrust it ‘gainst my sight[112]

And whirled it ‘round,[113] and wary that when hands,

To plant and plough unused, receive increase

Divinely giv’n,[114] perspective single stays;

He proffered me and thus my sight put out.

Unknown to him who knew my history:[115]

T’was by his fruit that twofold would I see.[116]




Grieving soul and sorrowed heart attest:

By flesh, iniquity and tempting sin

Easily was I beset.[117] I knelt

Me up and groaned within myself for voice[118]

To say what even now cannot be heard,[119]

Understood, and not to aught revealed,[120]

Than of its worm and fire will partake:[121]

I tremble to my self-caused suffering.[122]



If crying out or in, I could not tell,

But once I know: exerting all my power,

From out that slough of my despond,[123] sunk in

Despair,[124] like to one with serrated iron

At the throat, I let a dreadful wail.[125]

May the world deny and persecute[126]

This principle and me, for I was heard

By the queenly mother[127] of us all.






Firstly chaos was:[129] From that methought

I saw myself in dark and dreary waste.[130]

With the space of many hours passed,[131]

When th’ offending worm who pierced the world[132]

Had siphoned all my strength ‘til naught but cries

And life were left in me to yet go out:

‘Twas heard, my ululate, that led to me

The Mercy of the Lord, His tender Love.[133]




By many names has she been loved and loathed:

By Israel as Yahweh’s Asherah;

To the fourth of Noah’s Iapetus:[134]

Gaia, Demeter, or Hestia;

Among the schism’d branch of Lehi’s kin

They knew their god was not a partial god;[135]

By the God whose grasping Justice cuts

Saw they Her whose Mercy Him perfects.[136]




When up I rose as from unrest and looked,[137]

The inner court that jealoused Solomon

I had not passed; but as a lily ringed

By thorns,[138] I still retained my open wounds.

With hands both sinister and dext’rous he’d

Come from below my head with full embrace.[139]

“Rise up” he’d said, “and come away, belov’d;”[140]

Was it that I with him am now cast out?




Warring in the midst of my tumult

I often turned against myself and said:

“What am I to do? And which of these

Within my mind is right?  Perchance both wrong?

If one be right, then which, and shall I know?”[141]

Thus lab’ring ‘tween two seeming truthful poles[142]

It came into my heart what yet I lacked:[143]

T’was She who had been with Him from before.[144]




Being where before I’d planned to be,[145]

(There was none else to whom I could go)

I offered up my heart for Mercy’s claim:

“You who bore me ere this shortened life[146]

From spirit element to intellect

And thence in royal courts on high me raised,[147]

Whom thy beloved Justice honors not:[148]

Why O Why has He forsaken me?”[149]




So I spake and seeped a lonely tear;[150]

From the side of Him who set the deep[151]

She came and sat before me as I wept,[152]

And calling me by name[153] so spake the godly

Woman: “Why weepest thou?”[154] to which I said

“You know; why should I recount to one

Who knows all things?”[155] Then said She to me:

“Else Justice hath upon the creature claim.”[156]





She then perceived my worried mind and spake:[157]

“And now, my son, trouble thyself no more;[158]

Only cease to turn against thyself

With uninspired songs by shameless kings.”

Heartened now I asked: “How am I

Delivered from that one who held me bound?”[159]

And She said: “Because of an Atonement[160]

Mercy claimeth all which is her own.”[161]




Then next when I had said: “The Lord hath me

Forsook and me hath He forgot;[162] when I

Was compassed by the sorrow of death around,

And too the pains of hell had gat upon,

When troubling sorrow I had found,[163] O God

Where wert thou then?[164] “My son,” said She, “let peace

To thy soul be.[165]  And he that trusteth in

The Lord, about shall I encompass him.”[166]




“But how was it done?” I queried next.

She said again: “Because of the Atonement

Mercy claimeth all which is her own.

Since ye had fallen, in and of thyself,

There is not anything ye merit.[167]

Tis only He, twice born maternally

By one almighty sire, apart from all

Who hath done any good and merits Me.”




“If only one there is and was,” said I,

“Then how came ye to me?”  “Because,” said She,

“Thy sins ye did lay bare when ere I asked

Why weepest thou, by which penitence

I claimed thee true against Just exercise.[168]

I tell thee this that ye may learn of me:[169]

It was that ye cried as He for me[170]

Which rent my veil[171] and my whole face deformed.[172]




“For with Him as one ye must become

By means of penitence; by other means

My plan could not be brought,[173] this being the plan:

On men did Justice call, that whosoe’er

Repent and harden not his heart, on him

Will I alight, on Me will he have claim,

Like to the Son by Justice lone begot,[174]

Suff’ring from the first His will in all.”[175]




‘Pon seeing me confused at this She said:

“Now still my son, here yet is somewhat more

I would to thee a mystery convey:[176]

Experience alone can knoweth Me,

Thus He alone is filled by Me who takes

Infirmity and suffers under pain,

Affliction, and temptation every kind,

For otherwise My succor can’t be known.[177]




“For only He”, continued She, “knoweth

Me Who suffers by thine imposition,[178]

Not ignorant of woe, to the wretchéd

With My succor has He learnéd to go.[179]

‘Tis He alone can ask the wounded’s plight,

For He Himself the wounded has become.[180]

Tis through Him that I’m come to thee to lead

Thee to His rest[181] and back to His presence.”[182]






More plainly then She gave to me to know:

“Apart from thy becoming Him to Me

Thou art condemned and claim on thee I lack.[183]

For Justice hath a punishment decreed

Before whose bar ye stand afallen, lost,

And hard[184] except for Him who counseleth

With Me and Justice too o’er all our works.[185]

And now, O man, rememb’ring, perish not.”[186]




“And think ye not that I can Justice rob;

If so, He and I would cease to be.[187]

For opposition must there be in all,[188]

Else would I and Justice be destroyed,[189]

For, as all, We are in one compounded,[190]

A twofold One: all things did We create,

In heav’n and earth.[191]  I say create, in truth,

We organized תה֨וּ֨ וׇבֺ֔הוּ ”[192]




“That one within this wood who thee awaits,

Whom th’ accuser made to be thy foe,

Tis Him I cannot rob but may o’erpow’r[193]

And satisfy His Just demands for thee[194]

By recourse to One besmeared upon

Whom Justice sired because We loved the world.[195]

For a moment small had He forsaken

Thee, but see, I’m come to gather thee.”[196]




At that I found a zeal to penetrate

Beyond the inner court wherein I’d learn

That the blood of One besmeared was shed

That He might know of me and I of Him;

I stood before the fanum in the wood,

The sylvan τέμενος, made consecrate

By sprinkled blood,[197] with Her whose presence filled

The sacredest [198]קֹדֶשׁ, to enter in.




“Arise” said She, “and stand; for there awaits

An evil-laden path and long,[199] so long,

And hard, that out of Hell leads up to light;[200]

O thou begot again by godly blood,

Facile is the fall to death, and open

Always are the gates.  And here is toil:

To trace again thy step to upper airs.

Tis few who do, whom equal Justice loves.”[201]








And I: “What is this that thou hast said,[202]

That I, who stand before the pillars leaved,

Have a way both long and hard to tread?

And what is this of hell and death and toil?

Am I not released, as I was told,

By One who suffered all for your succor?

Is this Heav’n which most receives Just light[203]

Or the way into the suffering city?”[204]




Then She: “That second place ye named to me,

I, most high, with Justice urged and made.[205]

I’troth was I with Him from everlasting,[206]

Before the depths and hills and mounts was I

With Him, before the sky and clouds and sea

Which His decree had compassed and established;[207]

Before was I as one brought up with Him,[208]

We are gods, because we have no end.”[209]




“About thy path I will now explain:

Ye have heard it hath been said by them

Of old how strait a gate and narrow way

Leads the few who findeth it; tis true

For many in the world know Me not.[210]

And broad and wide the gate and way to death,

With many there who Justice don’t abide.[211]

But I say that this twofold way is one.”




“For up and down the way is one and like;

Men hearing this misunderstand it oft

As well at first as not at all.[212] Again:

The path to Heav’n and that to Hell are one;

Just as the stumbling block and stepping stone

Are two one rock and you the diff’rence ‘lone.

For free thou art, tis for thyself to act[213]

And not be acted on; thy flesh is free.”[214]




“Desire alone can lead intelligence;[215]

Indeed, whose’er would force the soul,

Against a Champion cased in adamant

Would tilt with straw.[216] Intelligence requires

Denier’s right and total liberty,

And of domination none permits.[217]

To know is willful choice and life eternal,[218]

For right embraceth knowledge which is power.”[219]




That opposition must there be, and is,

In all, all things, which in one compound

Must needs be,[220] I came to understand.

Without contraries there is no progression;

Evil and good so-called are sprung from such.[221]

Shall we good and evil not receive?[222]

Shall we flee our godly heritage?[223]

T’was willful suffering I did not grasp.




“Tell thy son,” I said, “how tis pain

That granteth to the suff’rer truth?”  Then She:

“To suffer is to full express the self,

And thy self is god in embryo.

Thy self is light and thus in light is dark;

It must in dark descend and shineth out.

T’was for this we gave thee to below,

So as to draw the good from out the dark.”




“Thus was and is the One besmeared upon

The law that sanctifies or not.[224] He too,

As thou, is light; He also truth became

By high ascent and low descent, in all

Comprehending[225] thine infirmities.

As thou thereby are Him become to me,

By my succor given thee by Him,[226]

I to thee will cleave as light to light.”[227]




As stars reflect a greater light, said I:

“In this doth suff’ring yield the greatest truth:

As to know is willful choice by one

Tis the highest sign of agency;

When a one whose only pow’r is choice,

Which is the pow’r supreme in every one

By that power layeth down their self,

It conveys a fullness to that one.”




Then She, who giveth light and quickeneth:[228]

“Here is sacredness: to know, thyself,

As doth a god; there is no other way.

Tis only gods can speak a sanctity,

Can truth exchange betwixt and self maintain.

Thus the light in thee I bore before

This shortened life and raised to intellect

Must cleave to Me as light to Light doth cleave.”




To Her: “How lost was I, in dark, and blind?

I sought thee not, nor me that ye should rule.”[229]

“How marv’lous are the works of Him besmeared,

And how long His sufferings for me;[230]

How He His Self to Justice layeth down

For sanctity to speak to me by Thee.”

Then She, “As willfully as He must ye

Abide the way to Him that justifies.”







“Thou must be born of water, blood and spirit.[231]

For as water keep thou my commands:

A watery face hovered o’er by Me.[232]

Then by spirit art thou justified:

Be thou smeared upon and just thereby.

At last by blood receive of sanctity:”[233]

Be sanctified by His sanguinity

Which maketh white by willful suffering.”




“O what commands have ye for me?” I sought;

“How may I by Thee be shaped for above?”

The Goddess sang, to make a king of me:[234]

“As I love them who loveth Me,[235] receive

Of Me a fruit surpassing knowledge o’er,[236]

Which neither gold and silver purchaseth.

Tis good for food and pleasant to the eye,

And meet for thou to eat and become wise.”[237]




“By Me reign and tread thou in Justice’ path.[238]

Th’ Accuser would thee dress in ficus skirt;[239]

I put on thee a power from on high.

For until now a wat’ry chaos thou,

Now ‘pon thy face I move and wash anew;[240]

By this, as when to sea, We give decree,

And this command thou shalt not over pass:[241]

From bloody generation be thou clean.”[242]




As bitterly exquisite was my pain,

When darkly ‘ccused, so sweetly now my joy.[243]

Bless’d is he, knowing the rites of gods,

Purified, initiate by Her.[244]

To me She gave to see His sufferings;

Praise ye Her for these holy catharses![245]

A beastly skin Her roseate fruit left me;[246]

She made for me a little coat therewith.[247]






When She had made an end to oracling

And to Herself retired, I awoke;[249]

The vision closed at length and I

Was left upon the solemn scene to muse.[250]

Wond’ring at the brilliant personage

Of the heav’nly potentate by Whom

I was sprinkled o’er, I recalled

The course of Her divine commands to me.[251]





Fixed in such a state I quiet stood;

What utterance, whence exordium

Should first of all I speak or seize upon?

‘Pon what discourse with tongue afloat to take?

What thanks and how shall I the goddess sing?[252]

Suspense entire held my staring mind

Motionless, intent, and fixed throughout.[253]

On me as such broke amber hue as fire.[254]




Like fire unquenched, like flame ascending up,

Fore’er and e’er, did anguish, pain, and guilt

Fill up my breast: at my own guilt alive.

Such gave me cause to shrink at His approach.[255]

Yea, I saw Him Who cannot be denied;[256]

To witness His advent is to behold

The final day upon you bearing down

With measured step, and this He spake to me:




“This is my name, ‘tis Man of holiness,[257]

Apart from thee, and quite above, I stand.

And endless and eternal is my name,[258]

Ere thee was I and I know more than thee.[259]

‘Tis I thou shalt not test.[260] But, if ye must,

Then make a trial of Me that ye may know[261]

By how much more intelligent I am;[262]

For Man of counsel is my name.”[263] And I:




“Wherefore has She not remained with me

And my right hand to clasp in Hers as one

For truths to hear and voices to exchange?”[264]

He told of when She first had heard my cry:

“Thy behest forgot She not to Me;

At my knee and chin She gave thy cause,[265]

‘If I be thy delight’ said She to Me,

‘Honor thou my son who dureth not.’”[266]




“Think ye She Her sucking child forgot?

That one, born of Her womb, She would forget?

And I as well can never thee forget-[267]

Thou hast sure place by fasten’d nail[268] engraved

In filial palms-[269] of One besmeared upon.

As thou like Him becomes thou dost repent,

And claim on thee hath She, with Me appeased;

For I exercise all my demands.”[270]




Then I: “If all pow’r is giv’n to you;

If all things with you are possible,[271]

What then for suffering? What then for pain?

May ye not this bitter cup remove[272]

And draw us, as it were, by golden chain

To sit in your kingdom, and ne’er go out,[273]

And spare experience that giveth light?

I know you can do everything.”[274] Then He:




“Hear thou now what ardor stirs in me:[275]

Ye ask if by a golden chain from heav’n,

With thou and all the world clinging to,

If I, should I want and minded so,

Could draw the world to me and thou as well?[276]

If yea, thou wouldst preclude experience,

And sustain thy misery thereby;[277]

Would ye seek out Justice yet unclean?”



“Thy Mother, Who was first to visit thee,

Woe is She and pained and weary too

For the wickedness in Her children.

Could She find rest and cleansing from that filth[278]

If I should thee bring forth before thy time?

Condemned art thou, by words and, yea, by works;

Darest thou, in awful spotted state,

To look on me without thy Mother’s claim?”[279]




“And stand ye must before my judgment bar

And for thy self be judged, if thou hast learned.”

Feeling now ashamed eternally,

Acknowledging the justness of my judge,[280]

I fain would have a mountain on me fall.[281]

Then He called on me, which was His plan:

“Thy Mother’s claim is thine through One besmeared;[282]

As Him thou must become and this by me.”





“For He is just, the One besmeared upon;

Tis by His sufferings thy way to me

Is just; by His experience may thou

Thy Mother know and succor of Her claim.

Some falls, it must needs be, are means to rise

The happier;[283] thus sight of misery,

With which th’ accuser threatened thee, long ye

To see, for necessary happiness.”[284]




Thus I saw that we, of godly breed,

T’avoid great errors, must the less commit.[285]

Confident but curious the more,

I sought of Him to know the cause of things,

To count myself felicitous thereby.[286]

“Tell me,” said I, “of Her and mine accuser.

And how shall I become as One besmeared?”

“Tis She,” said He, “by whom I know all things,”[287]




“And ‘tis by Her in me I thee command:

Show not unto the world of thine accuser;[288]

A combination most abom’nable

And wicked in my sight formed he of old[289]

For naught but lust for gain.”[290] “But who?” said I;

Then He: “Th’ accuser joined with Cain of whom

‘Twas said with wrath I loathe the suppliant.”

But, lo, this vision write before its end.[291]


The Great Secret




‘Twas Abel’s vanity th’ accuser saw:

“I thee always see, thou adamson,[292]

Seeking favor for thyself from high;

And now ye search before and round the tents

Of he whose shepherd offspring dwell therein;[293]

Seek ye him within whose sword’s asweat?[294]

Tell thy heart and learn from one who knows.”[295]

Then breathed the second son: “Is it Cain?”




“Whoe’er it is has rightly me discerned,[296]

Circling now upon the path[297] of one o’erborne,

Who has done a grievous thing tonight,[298]

Willing have I yoked myself to know:

Why recently were found our slaughtered kine?”[299]

“Tis Cain ye think?” th’ accuser asked. Abel:

“His sword, yet crimson dight,[300] did give him mark.”

Th’ accuser ‘gain: “It did and will again.”





With start did Abel seek: “Do you know

What’s gone before as well as what will be?[301]

‘Tis godly voice that pours from one unseen?”[302]

The hissed reply: “’Twas I who bent his wrath

And turned it ‘gainst thy flocks and herds.[303]  ‘Twas thee

He would have killed if not for me.  ‘Pon him,

For this, is laid the guilt by everyone,[304]

The weight of which will drive the blood from him.”




That dismal prophecy did Abel prompt:

“What ill λόγος did force his hand to this,[305]

That made him ‘pon the flocks, or me, a curse?”[306]

And then th’ accuser gave: “His wrath at thee

Is simple jealousy; he sees thy days,

Idle with thy flocks, as riotous,

And of paternal substance but a waste.[307]

Thy offering, not his, was giv’n respect.”[308]




“Dost thou see, thou second adamson?

Dost thou see, in this, how great my strength?”[309]

Then Abel: “Yea, I see, but pity him;[310]

Although ‘twas I he meant to die tis he,

As men die most by other than mere death,[311]

And thou has married him to evil haze[312]

And made him less than real, a fleeting shade.”[313]

At this th’ accuser took a new effect:




“Never should ye overstep thy bounds,[314]

Lest thou upon the nauseous mind[315] of Cain

Should look and share therein!  Remember this:

A single day can sprawl or elevate

The lot of man.”[316] With that th’ accuser fled.

And Abel knew: “’Twas not the heart of Cain

Alone that led him down the left hand path

But sickness by a god upon him sent.”[317]




Apart from all was Cain, within his tent.

His garments, once as snow, were scarlet shot[318]

With residue from taurine throat poured out;

Thereby, he thought, his self and kin aton’d[319]

For offering the fruit of Adam’s curse,[320]

Per spoken word[321] from lighted messenger.[322]

Before his tent, as well as in his heart,

The LORD lay dead and sin was wandering.[323]




Within the veil, where blood his seat did spot,[324]

Cain pronounced a name: “Light bearer,

O child of Justice lone begot, do you

Yet stand by me?[325] Again I call for you;

Is there no care for your confederate?”[326]

Th’ accuser came: “I hear; thou hast, I trust,

Thy self and sword in blood rebaptizéd?”[327]

He had, which marked his second covenant.




Th’ original compact was struck when Cain

Beheld to Abel, as to Adam, ‘ppeared

A heav’nly messenger.[328] For many days

The herald spake of One besmeared by whom

Our penitence is consecrate for gain.[329]

To Cain th’ accuser came in masquerade

Of light[330] and said, ‘believe it not,’ and Cain

Believed it not and loved him more than Justice.[331]






To Cain had said th’ accuser, “To thy father

Justice gave the earth and for thy sake

The ground He blessed and thou must not withhold.[332]

As none shall kill in all His holy mount,[333]

Which He shall rear in latter days, I thee

Command: bear Him fruit as Adam did;

Not meet for penitence, but evidence,

That thou, as He, would learn of good and ill.”




When none of Justice’ love that offr’ing won

Cain to his god returned for further light:

By th’ accuser Cain would be endued;

Through blood he would put on his master’s mien.

So ‘gainst his brother’s flocks he put his sword;

Some throats he cut, some sides he tore.[334]  As well

As blows he evil speaking hurled, taught him

By one at once beyond and less than man.[335]




When Cain, within his tent, that name pronounced

And saw th’ accuser come, he thus replied:

“By taurine throat my sword and I are born;

See, my garments know thy blood.” Th’ accuser:

“Supposeth ye thou art my child?[336] Behold,

There is water purer still, if thou

Desire’st yet to come into my fold,

And mine be called and make my burden light.”[337]




Then Cain: “You know that I love you.”[338]  Th’ accuser:

“Then swear thou by thy throat and tell it not,

Lest in the day ye do ye surely die!”[339]

Cain sware and sought: “From my own throat my blood

Ye would that I should spill?”  Th’ accuser spake:

“Yea, thine own blood from other throat; I would

Not thy younger brother o’er us rule.[340]

I will that thou give me the head of Abel.” [341]




Learn of me, as I from Justice learnt:

At the peak of night, with lamps unlit,

Cain sought a serpent’s step and bore along

A sword with double edge, his serpent mouth.

‘Gainst those teeth She cast: “What dost thou seek?

Unbidden thou, at no angelic hest?”[342]

But Cain: “If, mother, you bore order to

The silence, may it order bear to you.”[343]




At this Mercy cried: “Most miserable

Am I, that thus a man should speak to me

As he would never have before.[344] Respect

Thine earthy parents and the gods above.

I thee as a suppliant implore,

In Justice’ name and mine: betray Us not.”[345]

Then Cain: “No more to gods am I in debt;[346]

‘Tis my father’s business I’m about.”[347]




And She sought of him: “Why art thou wroth?

What has turned thy countenance from up?

Do thou well and be received; If not,

Then comes th’accuser who desireth thee.

If ye mine are not then be thou his;

Be his king and by him lies beget.

Be thou lost, who wast before the world.

Behold thy curse or choose ye penitence.”[348]




And Cain was wroth:[349] “Let darkness be my light!

O deepest pit be radiant to me!

Take me, take me; be to me as home!

That goddess bears me torment unto death.”[350]

So Cain walked no more under Mercy’s light.

He said: “If Abel, as the One besmeared,

Would be a Son Ahman, Mahan am I;[351]

By his blood shall my gain be consecrate.”




In the field where Cain did Abel slay,[352]

He gloried in the deed: “I am free;

Surely all is mine that once was his.”[353]

Then Justice spake to Cain: “What is this

That thou hast done?  The blood of Abel cries

To me from Her ‘pon whom thou poured it out.[354]

From Her I thee curse[355] to never know

Her strength.”[356] And, headlong Cain did fall and gush:[357]





“O unhappy goddess, is it true,

This message come to me?  Am I the cause?[358]

By heav’n above and by thy throne therein,

By the earth ‘pon which you rest your feet,

By sacred cities ruled by sacred kings,

And by my head and throat I swear,[359] O Queen:

Unwillingly I left your light!  A god

Constrained me then, as now!  Quem fugis?[360]




So plead Cain with words that flowed and dropt:

“Will you loathe a suppliant?” From such

She turned away and set her eyes aground,

Her face no longer changing at his cant;[361]

Herself She tore away and from him fled

Wither her consort, where Justice, was.[362]

To Justice Cain: “O’ermuch you punish me;[363]

O Eloi, why have you forsaken me?”[364]




“’Tis you,” said Cain, “who drives me from Her face![365]

I, who might have been your son belovéd;

Who might have shown my name significant?[366]

I am [367]קַיִן; by you Eve’s: ‘קָנִ֥יתִי’[368].

A played on Word,[369] no more, was I to you;

So I will flee the goddess’ grievous wrath.[370]

I will go whither none are able to,[371]

And bury up deep my sword[372] in curséd place.”




Apart from all was Cain, driven out

By guilt from everyone upon him cast;

Unto a place he came for pressing out

What kingly sonship might be smeared on him;

He sat, then went again and yonder prayed;[373]

Exceeding was his soul with sorrow full,

None would tarry there and watch with him.[374]

His sword he’d fixed in petrine earth, head down.




And thus we see, as Justice told to me,

The end of Cain who was th’ accuser’s child.[375]

Upon the sign by which he conquered not,

He forward went and fell upon his face;[376]

With fullest force th’ adamantine tooth

Bore through his chest and rose from out his back.[377]

With three days’ time he freed himself and rose;

And thus there was a mark upon him set.[378]






Then from Cain went up a song ne’er heard,

Strange and fallen as its source, a weep;

Th’ accuser’s child bewailed[379] his bleeding eye:

“O Queenly mother of us all, and You,

Who cannot be denied, see me, a god,

Paschal-made[380] by You!  Yea ‘tis true,

By suffering alone are gods begot,

And weakness is the womb in which they grow.”




“’Twas not a two-edged sword that clave me thus,

‘Twas you, more sharp, and quick and powerful,

Who sundered me in joints and marrow both!”[381]

Then Mercy did to Justice turn and speak:

“’Tis clear he did it to himself; the sword

He fixed in earth and fell upon convicts.[382]

Let him not be seen but covered o’er,

That none behold the wound he gave himself.”[383]



So spake Mercy from her golden seat,

And Cain was covered as by sooty cloud,

Livid, froze in ice that bares disgrace.[384]

And thus can plainly we discern[385] that things

Most sweet by far turn sourest by their deeds;

Fester’d lilies smell far worse than weeds.[386]

Thus Justice spake of Cain and mine accuser;

Then I sought from Him to know of Her:






“For iniquity have I been smote,

Driven forth within this wilderness;[388]

Behold, O You Who cannot be denied,

Do not with me be angry, I am weak,

Unworthy and, by nature, evil fall’n,[389]

Ne’ertheless has Mercy been to me.”[390]

Then He to me: “What desirest thou?”[391]

And I to Him: “To know Her condescension.”[392]




And Justice spake: “She is the tree of life,”[393]

The fount of living water, and My love;[394]

Thou art cut off from Her, fall’n and lost.[395]

Know the One besmeared and know Her fruit,[396]

For such is He, a child borne in Her arms.[397]

As She is love, without Her thou art naught,[398]

Wherefore must ye needs have Her, or else

Thy kingdom and inheritance is lost.”[399]





“She is all gifts to those who eateth bread[400]

With sweaty face ‘til they return to Her.[401]

As My ways and thoughts are not as thine,[402]

But higher still, so is She to Me.

To Me She is the earth that beareth up,

By wisdom clothed upon, as with a veil,[403]

With grace upon Her head poured out by love;[404]

‘Twas She Who reared thee on celestial plain.”[405]




“For She and I stood in the midst of all,

And saw and said that all were good.”[406] Then I:

“But whence came we and what’s our wither too?

Whence came th’ elements of intellects

Ye stood among?”  Then He said unto me:

That these two facts exist: should there be two,[407]

Then one is more intelligent; no ‘Α’[408]

Or ‘Ω’[409] be these, they are עו֗לָם.”[410]




Animae incapable ye were,

As yet absent in pow’r to domineer,

‘By Us, the Artisans of better worlds,

Were ye organized; of seed divine

And earth newborn from sky combined are ye;

By Our forethought We fixed Our effigy[411]

Upon thy spirit form, most fine and pure;[412]

Male and female made We thee as We.”[413]




“There is grandeur in this view of life,”

Said I to Him, “that we orig’nally,

With our sev’ral pow’rs were breathed into

The dual form held by the twofold One;

Whilst this planet has gone circling on,

According to the laws thereon affixed,

From so simple a beginning forms

Most beautiful and wonderful evolved.”[414]




Then Justice sang: “Thou art from everlasting,[415]

Thou wert clothed upon[416] by Her, ere I,

To Whom vengeance is, revealed Myself;[417]

When in darkness ye had foundered by

Mercy held thee up;[418] ‘twas She with Whom

I made dry land and sea.[419] Harden not

Thy heart within this wilderness[420] and come

Into My courts,[421] the beauty of קֺדֶשׁ.”[422]







Before Him went a fire round about[423]

That gave the clouds and dark whence came His words,[424]

As lightning comes enlightening.[425] And He:

“I remember She that came to thee,[426]

Encircled thee around as with a robe;[427]

Thou shalt become as One besmeared by Me,

Put upon for cherubic embrace,

By this ordinance I give to thee.”[428]




Enrobed by Her, and consecrate by Him,[429]

As sons by fathers are,[430] before the door

Of sacredestקֺדֶשׁ [431],  to be conceived.

Along His word, as by a rod,[432] I went;

‘til unto Her, the tree of life, I came.[433]

Having been placed within our primal home,[434]

Where enters nourishment we freely eat,[435]

I was drawn out with skin besmeared upon.[436]




I had by the twofold One been heard,

Delivered from th’ accuser’s lips and tongue;[437]

T’was They Who organized the earth and heav’n

Who kept and overshadowed my right hand;[438]

I was glad when They said unto me:

‘Come into Our house, within Our gates.’[439]

Mine eyes I raised as She came unto me![440]

‘Twas She Who came against th’ accuser’s swell.[441]




As per my trust I saw th’ eternal mount,[442]

And there became Their seed by suffering,[443]

Their fruit and heritage,[444] an olive plant

From Her, the fruitful vine[445] Who is righteous.[446]

She heard this suppliant from out the deep;[447]

My soul She weaned,[448] endued with righteousness.[449]

With His [450]שֶׁמֶן was I besmeared upon.[451]

Within [452]קֺדֶשׁ my hands I would upraise.[453]


un Autre[454]




Within and still, intent and fixed throughout,[455]

O’er me broke out a fire as had before.

The fire burned but I was not consumed;[456]

For given light and quickened was I now.[457]

Th’ twofold One reflecting ‘pon Themselves,[458]

They Two were rolled and bound by love to One.[459]

I heard my name; I heard “belov’d” and “son.”[460]

My self had gone and Other come instead.

[1] Weil, Attente de Dieu, pg. 33. “At age fourteen…After months of internal darkness, I suddenly had the everlasting conviction that any person, even should their natural faculties be absent, can penetrate to the kingdom of truth reserved for genius, if only he longs for truth and makes a perpetual effort after its attainment.”

[2] Latin: “post loo-kum.” After the grove.

[3] 1 Kings 19:11-13

[4] John 3:8

[5] Luke 12:27

[6] Lev. 8:10-15

[7] Dante, Inferno 1:8-9

[8] Milton, Paradise Lost 1: 26.

[9] Hebrew: “ha-sa-tan.”  Adversary, accuser.

[10] Latin: “fa-noom.” Temple, sanctuary, sacred space.

[11] Greek: “te-me-nos.” A placed marked off as sacred to a deity.

[12] Hebrew: ko-desh.”  Term for the inner recesses of the Israelite Tabernacle and Temple; sacred.

[13] Milton, Paradise Lost 2:975; Dante, Inferno 1:2-3

[14] Wordsworth, Poetical Works, pp. 2, 463

[15] JSH 1:11, 15

[16] Job 1:6-7

[17] Dante, Inferno1:31-49

[18] Iliad 1:1-4

[19] D&C: 127:2

[20] Wordsworth, Poetical Works, 299

[21] Vergil, Aeneid 6:258-9

[22] Milton, Paradise Regained 1:314

[23] Milton, Paradise Regained 2:299-301

[24] Dante, Inferno 34:29, 90

[25] Luke 10:18

[26] 2 Nephi 26:22

[27] Dante, Inferno 34:18

[28] Dante, Inferno 34:55-7

[29] Iliad 6:146, 149

[30] Hobbes, Leviathan 13:9

[31] Hel. 6:22

[32] Alma 30:53

[33] Milton, Paradise Lost 1:125-6

[34] Euripides, Bacchae 918

[35] D&C 88:7

[36] Euripides, Bacchae 921-2

[37] Euripides, Bacchae 800-1

[38] Milton, Paradise Lost 157-8

[39] Joseph Smith, Teachings of the Prophet Joseph Smith p. 137

[40] D&C: 88:133

[41] Luke 2:49

[42] D&C 1:17

[43] Iliad 9:378

[44] Iliad 9:312-13

[45] Job 7:17

[46] Iliad 9:120-1

[47] Iliad 9:122

[48] Iliad 9:128

[49] D&C 25:3, 6

[50] Iliad 9:149

[51] Hesiod, Theogeny 22-3

[52] D&C 76:26

[53] Iliad 1: 591-2

[54] Gen. 3:14

[55] Milton, Paradise Lost 4:197-8

[56] Vergil, Aeneid 2:206-7; Milton, Paradise Lost 9:525

[57] Vergil, Aeneid 2:208

[58] Vergil, Aeneid 2:210

[59] Milton, Paradise Lost 9:530-1

[60] Sophocles, Philoctetes 41-2

[61] Iliad 9:277

[62] Iliad 9:261

[63] Iliad 9:254-5

[64] Iliad 9:257

[65] Milton, Paradise Lost 1:122

[66] Milton, Paradise Lost 1:133

[67] JSH 1:14, Abr. 3:23-8

[68] 1 Timothy 6:10

[69] Matthew 12:42

[70] Dante, Inferno 3:5

[71] Dante, Inferno 3:6

[72] Latin: God never was able to create.

[73] Dante, Inferno 3:9

[74] Iliad 1:25

[75] Iliad 1:26

[76] Iliad 1:27

[77] Iliad 1:106

[78] Iliad 1:107

[79] Iliad 1:32

[80] John 1:12

[81] John 8:37

[82] Milton, Paradise Regained 1:465, 467

[83] Job 1:12

[84] Job 2:6

[85] Sophocles, Philoctetes 52-3

[86] Milton, Paradise Lost 1:85-6

[87] Abr. 3:27

[88] Genesis 3:5

[89] Milton, Paradise Lost 3:285-6

[90] Milton, Paradise Lost 9:713-4

[91] Matthew 5:48

[92] Milton, Paradise Regained 1:357

[93] Iliad 9:411

[94] Iliad 9:413

[95] Hymn 27

[96] D&C 76:81

[97] 2 Ne. 2:27

[98] Moses 1:12

[99] Sophocles, Philoctetes 86-7

[100] Sophocles, Philoctetes 90-1

[101] Sophocles, Philoctetes 55

[102] Sophocles, Philoctetes 84-5

[103] Iliad 1:188-9

[104] 2 Ne. 4:17-8

[105] Alma 30:16

[106] Shakespeare, Macbeth Act 2, Scene 1

[107] Iliad 18:22

[108] Iliad 18:26-7

[109] 3 Ne. 21:10

[110] Moses 1:20

[111] D&C 76:45

[112] Odyssey 9:383

[113] Odyssey 9:387-8

[114] Odyssey 1:108-11

[115] History of the Church, 6:317

[116] Gen. 3:22

[117] 2 Ne 4:17-8

[118] 3 Ne 17:14

[119] 3 Ne 17:15

[120] D&C 76:46, 48

[121] D&C 76:44

[122] D&C 19:18

[123] Bunyan, Pilgrim’s Progress 20

[124] JSH 1:16

[125] Iliad 18:34-5

[126] JSH 1:25

[127] Iliad 18:35

[128] Greek: “pot-nee-a.”  Designation for royal or divine female figures.

[129] Hesiod, Theogeny 116

[130] 1 Ne 8:7

[131] 1 Ne 8:8

[132] Dante, Inferno 34:108

[133] 1 Ne 8:8, 11:22.

[134] Gen. 10:2

[135] Moroni 8:18

[136] Alma 42:14-5

[137] Milton, Paradise Lost 9:1051-2

[138] Song of Solomon 2:2

[139] Song of Solomon 2:6

[140] Song of Solomon 2:8

[141] JSH 1:10

[142] JSH 1:11

[143] JSH 1:11-2

[144] Proverbs 8:22

[145] JSH 1:15

[146] Iliad 1:352

[147] Hymn 292: “O My Father”

[148] Iliad 1:354

[149] Matt. 27:46

[150] Iliad 1:357

[151] Proverbs 8:29-30, Iliad 1:358

[152] Iliad 1:360

[153] Iliad 1:361, JSH 1:17

[154] Iliad 1:362, John 20:15

[155] Iliad 1:365, Alma 7:13

[156] Alma 42:22

[157] Alma 42:1

[158] Alma 42:29

[159] JSH 1:17

[160] Alma 42:23

[161] Alma 42:24

[162] Isa. 49:14

[163] Ps. 116:3

[164] D&C 121:1

[165] D&C 121:7

[166] Ps. 32:10

[167] Alma 22:14

[168] Alma 42:24

[169] Alma 38:9

[170] Alma 38:8

[171] Matt. 27:51, Mark 15:38, Luke 23:45

[172] 3 Ne 8:18

[173] Alma 42:15

[174] Alma 12:33-4

[175] 3 Ne 11:11

[176] Alma 39: 1, 3

[177] Alma 7:11-2

[178] William Blake, Marriage of Heaven and Hell, Plate 9

[179] Aeneid 1:630

[180] Whitman, Leaves of Grass p. 57

[181] Alma 12:34-5

[182] Alma 42:23

[183] 2 Ne 9:25

[184] Alma 34:9

[185] Jacob 4:10

[186] Mosiah 4:30

[187] Alma 42:25

[188] 2 Ne 2:11

[189] 2 Ne 2:12

[190] 2 Ne 2:11

[191] 2 Ne 2:14

[192] Gen 1:2. Hebrew: toe-hoo va boe-hoo.” The organized state of matter before the Creation in Genesis, traditionally translated as “without form and void.”

[193] Alma 34:15

[194] Alma 34:16

[195] John 3:16

[196] Isa. 54:7

[197] Lev. 8:30

[198] See footnote 11

[199] Dante, Inferno 34:95

[200] Milton, Paradise Lost 2:432

[201] Vergil, Aeneid 6: 125-30

[202] Alma 12:20

[203] Dante, Paradiso 1:4

[204] Dante, Inferno 1:1

[205] Dante, Inferno 1:4-6

[206] Proverbs 8:22-3

[207] Proverbs 8:27-9

[208] Proverbs 8:30

[209] D&C 132:20

[210] D&C 132:22

[211] D&C 132:25

[212] Graham, The Texts of Early Greek Philosophy, pp. 142, 151

[213] Hel. 14:30

[214] 2 Ne 2:26-7

[215] Weil, Attente de Dieu,  p. 71

[216] Wordsworth, Poetical Works p. 347

[217] Weil, Attente de Dieu,  p. 44

[218] John 17:3

[219] Encyclopedia of Joseph Smith’s Teachings 373:8

[220] 2 Ne 2:11

[221] Blake 149, Marriage of Heaven and Hell, plate 3

[222] Job 2:10

[223] Gen. 3:22

[224] D&C 88:20-1

[225] D&C 88:6

[226] Alma 7:12

[227] D&C 88:40

[228] D&C 88:11

[229] Mosiah 8:20

[230] Mosiah 8:20

[231] Moses 6:59

[232] Gen. 1:2

[233] Moses 6:60

[234] Proverbs 8:15

[235] Proverbs 8:17

[236] Eph. 3:19

[237] Gen. 3:6

[238] Proverbs 8:15, 20

[239] Gen. 3:7

[240] Gen. 1:2

[241] Proverb 8:29

[242] D&C 88:138; Matt. 8:3; Mark 1:41; Luke 5:13

[243] Alma 36:21

[244] Euripides, Bacchae 71-5

[245] Euripides, Bacchae 77

[246] Apul. Met. 11.13

[247] 1 Sam. 2:19; Gen. 3:21

[248] Greek: “wa-nocks.”  A title signifying lordship for gods or men.

[249] Apul. Met. 11.7

[250] Wordsworth, Poetical Works 146

[251] Apul. Met. 11.7

[252] Apul. Met. 11.14

[253] Dante, Paradiso 33:97-8

[254] Ezek. 1:27

[255] Mosiah 2:38

[256] Jacob 6:10

[257] Moses 7:35

[258] Moses 7:35

[259] Il. 13:355

[260] Luke 4:12; Deut. 6:16

[261] Il. 8:18

[262] Abr. 3:19

[263] Moses 7:35

[264] Vergil, Aeneid 1:408-9

[265] Il. 1:500-1

[266] Il. 1:505-6

[267] Isa. 49:15

[268] Isa. 22:23

[269] Isa. 49:16

[270] Alma 42:24

[271] Matt. 19:26, Mark 14:36

[272] Mark 14:36

[273] Alma 34:36

[274] Job 42:2

[275] Il. 8:5-6

[276] Il. 8:19, 23-4

[277] Alma 12:26

[278] Moses 7:48

[279] Alma 12:14

[280] Alma 12:15

[281] Alma 12:14

[282] Alma 12:33

[283] Shakespeare, Cymbeline Act 4, Sc. 2

[284] Johnson, Rasselas pg. 8

[285] Pope, Essay on Criticism, 259-60

[286] Vergil, Georgics, 2:490

[287] 2 Ne. 2:24

[288] D&C 19:21

[289] Ether 8:18

[290] Ether 8:16

[291] D&C 76:49

[292] Sophocles, Ajax 1

[293] Gen. 4:20

[294] Ajax 10

[295] Ajax 12-3

[296] Ajax 18

[297] Ajax 19

[298] Ajax 21-2

[299] Ajax 24-6

[300] Ajax 29-30

[301] Sophocles, Ajax 34-5

[302] Sophocles, Ajax 15

[303] Sophocles, Ajax 53

[304] Sophocles, Ajax 28

[305] Sophocles, Ajax 40

[306] Sophocles, Ajax 42

[307] Luke 15:12-3

[308] Gen. 4:4

[309] Sophocles, Ajax 118

[310] Sophocles, Ajax 121

[311] Elizabeth Barrett Browning, Aurora Leigh, p. 78

[312] Sophocles, Ajax 123

[313] Sophocles, Ajax 126

[314] Sophocles, Ajax 127-8

[315] Sophocles, Ajax 66

[316] Sophocles, Ajax 131-2

[317] Sophocles, Ajax 182-5

[318] Isa. 1:18

[319] Lev. 16:6; Moses 5:29

[320] Gen. 3:17-9

[321] D&C 129:8

[322] 2 Ne. 9:9

[323] Lev. 16:9-10

[324] Lev. 16:14

[325] Sophocles, Ajax 91-2

[326] Sophocles, Ajax 89-90

[327] Sophocles, Ajax 94-5

[328] Moses 5:6

[329] 2 Ne. 2:2

[330] 2 Cor. 11:14

[331] Moses 5:13

[332] Gen. 3:17

[333] Isa. 11:9

[334] Sophocles, Ajax 235-6

[335] Sophocles, Ajax 243-4.

[336] Alma 54:11

[337] Mosiah 18:8

[338] John 21:15

[339] Moses 5:29

[340] 1 Ne. 18:10

[341] Mark 6:25

[342] Sophocles, Ajax 284-90

[343] Sophocles, Ajax 293

[344] Sophocles, Ajax 410-1

[345] Sophocles, Ajax 588

[346] Sophocles, Ajax 589-90

[347] Luke 2:49

[348] Moses 5:22-25

[349] Moses 5:26

[350] Sophocles, Ajax 395-403

[351] D&C 78:20; Moses 5:31

[352] Gen. 4:8; Moses 5:32

[353] Moses 5:33

[354] Gen. 4:10; Moses 5:35

[355] Gen. 4:11; Moses 5:36

[356] Gen. 4:12; Moses 5:37

[357] Acts 1:18

[358] Vergil, Aeneid 6:456-8

[359] Matt. 5:34-6

[360] Vergil, Aeneid 6:460-3, 466. Latin: “kwem foo-gis.” “Whom do you flee?”

[361] Vergil, Aeneid 6:469-70

[362] Vergil, Aeneid 6:472-3

[363] Gen. 4:13

[364] Mark 15:34

[365] Gen. 4:14

[366] Sophocles, Ajax 430-1

[367] Hebrew: “kai-yin.”  Hebrew for Cain.

[368] Gen. 4:1. Hebrew: “ka-nee-tee.” “I have gotten.”

[369] John 1:1

[370] Sophocles, Ajax 656

[371] John 13:36

[372] Alma 24:17

[373] Matt. 26:36

[374] Matt. 26:38

[375] Alma 30:66

[376] Matt. 26:39

[377] Aeschylus, Prometheus Bound 64-5

[378] Alma 3:10

[379] Beowulf 782-8

[380] Aeschylus, Prometheus Bound 90-2

[381] D&C 6:2, 11:2, 12:2, 14:2, 33:1

[382] Sophocles, Ajax 909-10

[383] Sophocles, Ajax 915-6, 920

[384] Dante, Inferno 32:34

[385] Alma 24:30

[386] Shakespeare, Sonnet 94.13-4

[387] Greek: “kah-ris.” “Grace.”

[388] Ether 3:3

[389] Ether 3:2

[390] Ether 3:3

[391] 1 Ne. 11:10

[392] 1 Ne. 11:16

[393] 1 Ne. 11:11, 16

[394] 1 Ne. 11:25

[395] Alma 42:6

[396] Alma 5:34

[397] 1 Ne. 11:20

[398] 2 Ne. 26:30, Moroni 7:44, 46

[399] Moroni 10:21

[400] Hesiod, Works and Days, 81-2

[401] Gen. 3:19

[402] Isaiah 55:8

[403] Hesiod, Theogeny 571-4

[404] Hesiod, Works and Days, 65

[405] Coleridge, Poetical Works,  p. 91

[406] Abr. 3:23

[407] Abr. 3:19

[408] Greek: the letter alpha (to be pronounced as such).

[409] Greek: the letter omega (to be pronounced as such).

[410] Abr. 3:18; Hebrew: “oh-lam.” “Eternal.”

[411] Ovid, Met. 1:76-83

[412] D&C 131:7

[413] Gen. 1:27

[414] Darwin, Origin of Species, ch. 14

[415] Ps. 93:2

[416] Ps. 93:1

[417] Ps. 94:1

[418] Ps. 94:18

[419] Ps. 95:5

[420] Ps. 95:8

[421] Ps. 96:8

[422] Ps. 96:9; for the Hebrew see note 11.

[423] Ps. 97:3

[424] Ps. 97:2

[425] Ps. 97:4

[426] Ps. 98:3

[427] 2 Ne. 4:33, 9:14; 3 Ne. 11:8

[428] Ps. 99:7

[429] Ex. 28:41

[430] Ex. 29:29; Gen. 1:27

[431] See footnote 11.

[432] 1 Ne. 8:24

[433] 1 Ne. 8:30

[434] Gen. 18:12

[435] Gen. 2:16

[436] Gen. 3:21

[437] Ps. 120:1-2

[438] Ps. 121:2, 5

[439] Ps. 122:1-2

[440] Ps. 123:1-2

[441] Ps. 124:1-4

[442] Ps. 125:1

[443] Ps. 126:6

[444] Ps. 127:3

[445] Ps. 128:3

[446] Ps. 129:4

[447] Ps. 130:1-2

[448] Ps. 131:2

[449] Ps. 132:9

[450] Hebrew: “sheh-men.” Oil for anointing.

[451] Ps. 133:2

[452] See footnote 11.

[453] Ps. 134:2

[454] French: “oon au-treh.”  An other.

[455] Dante, Paradiso 33:97-8

[456] Ex. 3:2

[457] D&C:88:11

[458] Dante, Paradiso 33:118

[459] Dante, Paradiso 33:86

[460] JSH 1:17