Complex Literary Styles in the Book of Mormon

Complex Literary Styles In The Book Of Mormon

By Elder Cecil E. McGavin

Author of “Mormonism and Masonry” and “Cumorah’s Gold Bible.”

IT has been said by misinformed critics that the literary style of the Book of Mormon was simply that of the frontier village at the dawn of the nineteenth century, as dull and uninteresting in its make-up as a country newspaper. To the contrary, there are few books that display as many figures of speech, complex and artistic styles of literature and a variety of other forms of embellishment. The literary features of the book are higher than the provincialisms of the community in which it was translated as the heavens are above the earth.

With a minimum of comment, let us consider a few of the many figures of speech in this marvellous book: One will search in vain for a better use of the simile and metaphor than is illustrated in the following quotations: “They fought like lions for their prey.”—Mosiah 20:10. They fled “even as a goat fleeth with her young from two lions.”—Alma 4:29. “But began to be swept off by them even as a dew before the sun.”—Mormon 4:18. “I am encircled about eternally in the arms of love.”—I Nephi 1:15. “Daggers placed to pierce their souls, and wound their minds.”—Jacob 2:9.

A HEBREW TRAIT

The hyperbole is an exaggeration or overstatement of the facts. It is distinctly a Hebrew trait and is found extensively in this modern book of scripture, as the following examples attest: “All the trees of my vineyard are good for nothing.”—Jacob 5:42. “Therefore he began to be scorched with a burning heat” (conscience).—Alma 15:3.

The metonymy appears in such texts as these: “O how beautiful upon the mountains are the feet of him that bringeth good things.”—Mosiah 15:18. “And his countenance did smile upon them.”—III Nephi 19:25.

The euphemism, a mild or pleasing expression instead of one that is plainer or more accurate, occurs frequently in such texts as, “Soon lay down in the cold and silent grave.”—II Nephi 1:14. “Adam fell that man might be.”—II Nephi 2:25. “Our lives pass away like as it were unto a dream.”—Jacob 7:26.

No better specimens of the allegory can be found in the writings of the masters than these: “Nothing that is good denieth the Christ.”—Mormon 10:6. “O that thou mightest be like unto the valley, firm and steadfast, and immovable in keeping the commandments of the Lord.”—II Nephi 2:10.

Every page of the Book of Mormon affords ample evidence of the vast variety of literary styles, none of which is characteristic of the provincialism of western New York in 1830, yet most of these were popular with the early Hebrew prophets whose sacred writings were shared by the Nephites, who naturally would seek to imitate the style of the authors of their first sacred writings.

SORITES AND LOGIC

In addition to the short expressions we have presented from the Book of Mormon, there are lengthy, complex forms which none but a master attempts to use. Space will permit the consideration of but one,—the Sorites. I am indebted to my colleague, Elder Arch S. Reynolds, for this information, as well as much of the material already presented in this series. This is a form of syllogistic argument in which many syllogisms are combined so as to make a connected argument of length, Involving the existence of interrelated syllogisms. A Sorites is a chain, a piling-up of premises leading to a conclusion, the argument gathering weight as it proceeds.

Very seldom do we find this learned type of reasoning given so pointedly and forcefully, as it is in the Book of Mormon. In fact, this complex and difficult form of logic is very rarely seen in our literature. One good example of this type of logic was written by Sir Thomas Wyatt in the sixteenth century.

The longer life the more offence, 

The more offence the greater paine, 

The greater paine the less defence, 

The less defence the lesser gaine;

The loss of gaine long yll doth trye,

Wherefore come death and let me dye.

Come gentle Death, the ebbe of care,

The ebbe of care the flood of life,

The flood of life the joy full fare,

The joy full fare the end of strife,

The end of strife that thing wish I;

Wherefore come death and let me dye.

From a Sorites by Confucius we quote a few lines:

… And their thoughts were sincere.

Their thoughts being sincere,

Their hearts were rectified,

Their hearts being rectified,

Their persons were cultivated,

Their persons being cultivated,

Their families were regulated,

Their families being regulated,

Their states were rightly governed.

Paul gives a modified Sorites in Galatians 5:16-26, one of the few examples to be found in his writings. It is almost unknown in the Old Testament.

This learned type of reasoning is used extensively in the writings of the Nephites, a few examples of which we quote:

“Wherefore, he has given a law; and where there is no law given there is no punishment; and where there is no punishment there is no condemnation; and where there is no condemnation the mercies of the Holy One of Israel have claim upon them …”—II Nephi 9: 25.

Another example is found in II Nephi 2:13:

“And if ye shall say there is no law, ye shall say there is no sin. If ye shall say there is no sin, ye shall also say there is no righteousness. And if there be no righteousness there be no happiness. And if there be no righteousness nor happiness there be no punishment nor misery. And if these things are not there is no God. And if there is no God we are not, neither the earth; for there could have been no creation of things, neither to act nor to be acted upon; wherefore, all things must have vanished away.”

In the Book of Mormon there are many examples of this learned method of logic, yet the writers of the book were untrained men who laboured with their hands for their support. Many of them confessed their weakness for such a divine task as writing scripture which would be accepted by thousands of cultured peoples as the word of God. Moroni, the last writer upon the plates of gold gave this significant apology:

“Condemn me not because of mine imperfection, neither my father, because of his imperfection, neither them who have written before him; but rather give thanks unto God that he hath made manifest unto you our imperfections, that ye may learn to be more wise than we have been.”

Yet these humble men gave to the world a book of scripture so precious and superior to the writings of men, that Ezekiel did not belittle or cheapen the Holy Bible when he predicted that the sticks of Judah and Joseph would be combined as one when the Lord should proceed to do a marvellous work and a wonder among the people in the last days.

We have considered but one form of logic in this remarkable book, which is scarcely approached in the Bible or surpassed in modern literature. In the Epistle to the Hebrews this type of reasoning is used in a mild way, yet it is purely exposition and argument. It affirms, explains, argues and exhorts, yet does not contain a metaphysical statement. The author reasons from material derived entirely from the Old Testament, whereas, in the Book of Mormon the writers reason from all known sources of information to enlarge the idea and prove their point.

It is utterly unreasonable to assume that Joseph Smith or Sidney Rigdon were the authors of this superb style of logic. It is as unlike their customary writing as the night is unlike the day. The Book of Mormon is certainly a monument to the inspiration of Joseph Smith. In the brief space of ninety days no man could have prepared such a marvellous work except under the inspiration of God.

It is a fact worthy of emphasis that these sublime and superior forms of literary technique, so skilfully used by the Nephites, are absent from the writings of the Jaredites. The few traces of literary embellishment that may appear in that record are due to the influence of the translator, Moroni, who was well acquainted with all the advanced and learned literary styles of the Nephites. Such touches, however, are negligible in this primitive literature.

There are few books that exhibit as many forms of literary embellishment and such a vast variety of literary techniques as are to be found in the Book of Mormon. From the standpoint of literature, as well as doctrine and philosophy, the Nephite Record is not unworthy of the honour accorded it by being considered by its adherents as a suitable companion to the Holy Bible.

Its superb literary features, though incidental to its doctrinal philosophy, make it such a superior volume that plates of gold were not too good as a permanent medium to carry its precious message from the distant past to the present. From any point of view it may be considered, it is not unworthy of the title, the “Gold Bible.”