1 Nephi 8

MDC Contents			1 Nephi 8:1 1 And it came to pass that we had gathered together all manner of seeds of every kind, both of grain of every kind, and also of the seeds of fruit of every kind. Redactive analysis: In the 1830 copy of the Book of Mormon there is no chapter break here. It is nevertheless a reasonable place for a new beginning, as the end of our current chapter 7 clearly ends a story. What is interesting is that this verse is intercalated between one large story (the return for the family of Ishmael) and the another (the dream of the tree of life). In between those two large stories we have a single verse. Why? Nephi's narrative (until later in 2 Nephi) is a combination history/personal journal. It recounts historical information, but really only as a background for the effects of the events on Nephi. The historical background is the skeleton on which Nephi hangs the more important spiritual "flesh" of his account. Verse 1 is one of those historical structural "bones." The events of Lehi's dream and its subsequent effect on Nephi do not occur immediately after the return with Ishmael's family. In fact, it is probable that quite a bit of time passed. From verse 1 we have the impression of time, and of activity, but not of specific events. Verse 1 is a time marker between larger narrations. Historical analysis: From a historical perspective, the activities of gathering together seeds indicates the beginning of the task of removing themselves from known civilization. While there is as of yet no indication in 1 Nephi that the Lehite band knew where they were going, it is now clear that they knew that they would be far from the normal realms of civilization, and that they would be in that location for enough time that they would be required to set up agriculture to support themselves. Regardless of what they might find in that new place, the storage of familiar crops was a prudent safeguard. Verse 1 tells us that when the brothers were not fighting against each other, the clan prepared for their eventual journey. 1 Nephi 8:2 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. As has been indicated before, Lehi was a "visionary" man, and received his revelations through the means of symbolic dreams which required interpretation. The vision announced in verse 2 is the most completely reported of any of Lehi's dreams. 1 Nephi 8:3 3 And behold, because of the thing which I have seen, I have reason to rejoice in the Lord because of Nephi and also of Sam; for I have reason to suppose that they, and also many of their seed, will be saved. 1 Nephi 8:4 4 But behold, Laman and Lemuel, I fear exceedingly because of you; for behold, methought I saw in my dream, a dark and dreary wilderness. Prior to the discussion of the elements of the dream, Lehi tells his family why he feels the dream has been important. Whatever general lessons we, in the modern day, learn from the dream of the tree of life, to Lehi it was very personal, and involved his immediate family. It gave him joy (in Nephi and Sam) and intense sorrow (for Laman and Lemuel). I suspect that Lehi tells his family the dream for the sake of Laman and Lemuel, in the hope that by so telling it they will see their course and turn to the Lord. This putative purpose in Lehi presenting his dream is almost lost in Nephi's account, because the story also becomes intensely personal for Nephi. One of the lessons here is that what we may do specifically for one, may have an intensely positive but unplanned effect on another. The spirit can take our intentions and use them for even greater purposes. Historical background: The vision which follows is well known as the "Tree of Life" vision. As a symbolic story revolving around a ancient symbol, some background is warranted. The tree is a nearly world-wide symbol of the conduit of communication between the upper and lower worlds. It therefore can stand for revelation, closeness to God, or the benefits of God. It serves these functions even when far removed from Judeo-Christian tradition. The tree of life symbolism is well known for the Near East, the Far East, and Mesoamerica. The Judaic tradition of the Tree of Life combines several elements which tend to go together, the tree, the fruit, and a fluid which at times is the juice of the fruit, and more often is water which issues from the Tree, or from nearby. The Tree of Life in Lehi's vision shares some of these elements, but has some very specific differences, which will be noted in context. While Lehi's vision may depart from classical Tree of Life mythology, it nevertheless shares a long tradition of visions in which trees and water serve as major motifs. John W. Welch has described a document from antiquity which has interesting structural and thematic parallels to Lehi's dream. His article is entitled "The Narrative of Zosimus and the Book of Mormon" (FARMS publication). The "Narrative of Zosimus" was originally written in Hebrew "and appears to be at least as old as the time of Christ, and perhaps much older" (Welch, "The Narrative of Zosimus and the Book of Mormon" p. 311). Points of correspondence are the righteous man entering a desolate area (Lehi in the wilderness, Zosimus in the desert) and imagery prominently involving a tree and a river. There is also the correspondence of a spiritual guide, which is more prominent in Zosimus than Lehi, but yet present in each. A major structural difference which Welch does not point out is that while both trees (Lehi's and Zosimus') have fruit, the fruit is the critical element in Lehi's vision, and only a side reference in Zosimus. The function of the tree in Zosimus is to lift him to a different plane, which uses the function of the tree of life as a conduit, but is not part of the fruit imagery. The interesting part of the Narrative of Zosimus is that it is an example of Tree of Life imagery from antiquity which does not fit the expected mold of Judaic mythological tradition. In that way, it serves as an excellent model for the Lehi dream, which also borrows some of the tradition, but differs in other ways. A final note to the precursors of the Lehi dream has to do with the effect of the dream on the plates on Joseph and his family. When Joseph Smith, Jr. translated this part of the plates it likely stirred his soul, as it closely related to his own experience. Joseph Smith, Sr. was also a "visionary" man, having had several symbolic dreams (a trait also apparently shared by his mother). One of those dreams is reported in Lucy Mack Smith's History of Joseph Smith: "In 1811, we moved from Royalton, Vermont, to the town of Lebanon, New Hampshire. Soon after arriving here, my husband received another very singular vision which I will relate: "I thought," said he, "I was traveling in an open, desolate field, which appeared to be very barren. As I was thus traveling, the thought suddenly came into my mind that I had better stop and reflect upon what I was doing, before I went any farther. So I asked myself, 'What motive can I have in traveling here, and what place can this be?' My guide, who was by my side, as before, said, 'This is the desolate world; but travel on.' The road was so broad and barren that I wondered why I should travel in it; for, said I to myself, 'Broad is the road and wide is the gate that leads to death, and many there be that walk therein; but narrow is the way, and strait is the gate that leads to everlasting life, and few there be that go in thereat.' Traveling a short distance further, I came to a narrow path. This path I entered, and when I had traveled a little way in it, I beheld a beautiful stream of water, which ran from the east to the west. Of this stream, I could see neither the source nor yet the mouth; but as far as my eyes could extend I could see a rope, running along the bank of it, about as high as a man could reach, and beyond me was a low, but very pleasant valley, in which stood a tree such as I had never seen before. It was exceedingly handsome, insomuch that I looked upon it with wonder and admiration. Its beautiful branches spread themselves somewhat like an umbrella, and it bore a kind of fruit, in shape much like a chestnut bur, and as white as snow, or, if possible, whiter. I gazed upon the same with considerable interest, and as I was doing so, the burs or shells commenced opening and shedding their particles, or the fruit which they contained, which was of dazzling whiteness. I drew near and began to eat of it, and I found it delicious beyond description. As I was eating, I said in my heart, 'I cannot eat this alone, I must bring my wife and children, that they may partake with me.' Accordingly, I went and brought my family, which consisted of a wife and seven children, and we all commenced eating and praising God for this blessing. We were exceedingly happy, insomuch that our joy could not easily be expressed. While thus engaged, I beheld a spacious building standing opposite the valley which we were in, and it appeared to reach to the very heavens. It was full of doors and windows, and they were all filled with people, who were very finely dressed. When these people observed us in the low valley, under the tree, they pointed the finger of scorn at us, and treated us with all manner of disrespect and contempt. But their contumely we utterly disregarded. I presently turned to my guide and inquired of him the meaning of the fruit that was so delicious. He told me it was the pure love of God, shed abroad in the hearts of all those who love him, and keep his commandments. He then commanded me to go and bring the rest of my children. I told him that we were all there. 'No,' he replied, 'look yonder, you have two more, and you must bring them also.' Upon raising my eyes, I saw two small children, standing some distance off. I immediately went to them, and brought them to the tree; upon which they commenced with the rest, and we all rejoiced together. The more we ate, the more we seemed to desire, until we even got down upon our knees and scooped it up, eating it by double handfuls. After feasting in this manner a short time, I asked my guide what was the meaning of the spacious building which I saw. He replied, 'It is Babylon, it is Babylon, and it must fall. The people in the doors and windows are the inhabitants thereof, who scorn and despise the Saints of God because of their humility.' I soon awoke, clapping my hands together for joy." (Smith, Lucy Mack. History of Joseph Smith by His Mother. Bookcraft, Salt Lake City, 1979:48-50). 1 Nephi 8:4 4 But behold, Laman and Lemuel, I fear exceedingly because of you; for behold, methought I saw in my dream, a dark and dreary wilderness. Narrative analysis: Nephi makes virtually no transition between Lehi's reason for relating the vision and the beginning of the vision. Lehi remarks that he fears for Laman and Lemuel, and immediately begins the story of the reason why. This introduction recalls the structural element of Joseph Smith Sr's dream "I thought," said he, "I was traveling in an open, desolate field, which appeared to be very barren." (History of Joseph Smith ) p. 48. In both cases, the setting of the dream serves to create a contrast between the dreary landscape and the tree and river. The purpose of the dream is to highlight the central symbolic figure, and this begins by creating a contrast between the initial scene and the central symbolic figures. The tree and river stand out compared to the dark and dreary wilderness. Symbolic analysis: the dark and dreary wilderness represents the world, and the choice of words so similar to "dark and dreary world" is a fortuitous choice which makes the association clearer. We are beginning the dream in the current world, and are to be given a vision of "another" world, or realm. 1 Nephi 8:5 5 And it came to pass that I saw a man, and he was dressed in a white robe; and he came and stood before me. 1 Nephi 8:6 6 And it came to pass that he spake unto me, and bade me follow him. Narrative analysis: The story is moved along at the beginning by a guide. Eventually the guide fades, but the introduction is lead by the guide. This role occurs in both the Joseph Smith Sr. dream and in the Narrative of Zosimus ("and behold and angel of the Lord was sent saying to him, Zosimus, man of God, behold I am sent by the Most High God of all, to tell thee that thou shalt journey to the blessed, but shalt not dwell with them" Narrative of Zosimus p. 315). The guide serves to announce the beginning of the dream, as well as to indicate that the dream is coming from a higher source, that is, the source from whence the messenger came. Symbolic analysis: In Lehi's dream, the messenger is in white, which color symbolism in the Book of Mormon matches the Western usage of pure, clean, and in the case of a dream, divine. Thus a messenger from God (angel by definition) comes to lead Lehi on the journey. 1 Nephi 8:7 7 And it came to pass that as I followed him I beheld myself that I was in a dark and dreary waste. Narrative analysis: The repetition of the dark and dreary waste may be an indication that the initial transition is Nephi's, and we are now into Lehi's rendition. There is no structural reason for the repetition of the dark and dreary waste. The first instance, therefore, would be Nephi's way of introducing the story, and this instance would be the information in the correct context and sequence. From a story standpoint, the presence of the dark and dreary waste following the appearance of the messenger makes more sense, as the messenger then ushers in the entire scene, rather than appearing only after the opening scene. 1 Nephi 8:8 8 And after I had traveled for the space of many hours in darkness, I began to pray unto the Lord that he would have mercy on me, according to the multitude of his tender mercies. Narrative analysis: The vision of the tree comes after Lehi's desire for the mercy of the Lord. While the object of Lehi's desire is not clear in the Book of Mormon text, it follows the pattern of the Narrative of Zosimus, where the vision is the result of the desires of a righteous man: "About that time there was in the desert a certain man named Zosimus, [who for forty years ate no bread, and drank no wine, and saw not the face of man.] This man was entreating God that he might see the way of life of the blessed..." (Narrative of Zosimus p. 315). In this context, it is clear that when Lehi prays for "tender mercies" he is interested in things of the Spirit, not personal comforts. Thus the dream of the tree comes precisely in response to this desire. 1 Nephi 8:9 9 And it came to pass after I had prayed unto the Lord I beheld a large and spacious field. Narrative analysis: The large and spacious field contrasts with the dark and dreary waste. This change in scene occurs after Lehi's faithful request, and must be seen as a response to it. Structurally, the shift in scene serves to move from the beginning of the story to the essence of the symbolic revelation. Symbolic analysis: The shift from dark and dreary waste to spacious field is one of wild to civilized. The dream begins in a symbolic state of disorder, and moves to an ordered state. The ordered state is seen as more desirable, and therefore "higher" in order and importance. Lehi moves from the current world to a higher plane when he enters this phase of the dream. 1 Nephi 8:10 10 And it came to pass that I beheld a tree, whose fruit was desirable to make one happy. Narrative analysis: The vision of the tree is a common element among the three visions we are examining, that of Lehi, Joseph Smith, Sr.,and the Narrative of Zosimus. The trees all serve as symbolic conduits for the divine, but do so in a slightly different way. In the vision of Lehi and Joseph Smith Sr., it is the fruit of the tree which becomes the ultimate communicator of the divine. In the narrative of Zosimus the trees are the mode of reaching another plane. The use of tree of life symbolism is a world wide phenomenon, and the presence of the image in these visions is indicative of the wide ability of the tree to evoke the connection with the divine. Symbolic analysis: Lehi does not overtly name the tree as the tree of life, though Nephi does in his personal version of the dream (1 Nephi 11:25). Nevertheless, Lehi could not fail to see the symbolic confluence of the tree and fruit in this dream and that of the tree in the Garden of Eden. Nevertheless, while the Edenic tree stands as the symbolic prototype, Lehi's vision is not a recurrence of the Garden imagery nor symbolism. As with much of Book of Mormon theology, Lehi's dream is more clearly prescient of Christ's role in the world, and theme which is much more deeply buried (albeit present) in the Garden's tree. The verses do not make it clear how Lehi knows that the fruit is "desirable to make one happy", though it may be assumed that the knowledge came from the accompanying messenger. It is perhaps unfortunate that Joseph Smith chose the word "happy" here, because that word connotes too fleeting an emotion. It is more likely that this fruit provides the celestial emotions which are later translated as "joy". 1 Nephi 8:11 11 And it came to pass that I did go forth and partake of the fruit thereof; and I beheld that it was most sweet, above all that I ever before tasted. Yea, and I beheld that the fruit thereof was white, to exceed all the whiteness that I had ever seen. Symbolic analysis: The fruit is white, which carries over the theme of divinity first encountered in the white clothing of the angelic companion. To partake of the fruit requires action on Lehi's part. The existence of the fruit is not sufficient to provide happiness or divine joy. It is required that one partake of the fruit. The partaking of the fruit follows another widespread symbolic theme, where ingestion of food is the equivalent of internalizing that which the fruit symbolizes. In other words, the eating is symbolic of accepting that for which the fruit stands. The partaking of this white fruit is clearly parallel to the partaking of the fruit in the Garden (both the allowed and the forbidden.) The function is the same in both cases, where the ingestion of the fruit has a greater purpose than simple physical nourishment. The fruit is an apt symbol for the gospel, in that it is inert, and without life in and of itself, yet contains the seed which leads to new life. Ingesting this fruit ingests this symbolic new life. 1 Nephi 8:12 12 And as I partook of the fruit thereof it filled my soul with exceedingly great joy; wherefore, I began to be desirous that my family should partake of it also; for I knew that it was desirable above all other fruit. Symbolic analysis: The classic tree of life imagery has the participant partaking of some part of the tree. It is usually the fruit, but may have also been a liquid. It appears that tradition associated two elements with the Tree of Life, a solid food, and a liquid. The liquid at times was the water which flowed from the base of the tree, and at times was the liquid of the fruit. This was particularly the case in the ancient Near East where palm wine was associated with the Tree of Life. In partaking of the fruit, Lehi is participating in the larger tradition where the benefits of the tree are received by eating the fruit. The interesting part is that the tree of life in Lehi's vision has a twist on the traditional benefit. Most of the historical myths associated with a tree of life have the fruit (liquid) imparting either renewed life or its analog, renewed health. Lehi's fruit does neither. Rather than refreshing his body, the fruit of this particular tree refreshes his soul. In this way, the symbolism passes beyond the association of the Tree of Life with physical life, and moves to the realm of spiritual life. It is in this realm that Lehi's fruit is able to fill him with "exceedingly great joy." Narrative analysis: This part of Lehi's vision was clearly shown to Joseph Smith Sr.: " Its beautiful branches spread themselves somewhat like an umbrella, and it bore a kind of fruit, in shape much like a chestnut bur, and as white as snow, or, if possible, whiter. I gazed upon the same with considerable interest, and as I was doing so, the burs or shells commenced opening and shedding their particles, or the fruit which they contained, which was of dazzling whiteness. I drew near and began to eat of it, and I found it delicious beyond description. As I was eating, I said in my heart, 'I cannot eat this alone, I must bring my wife and children, that they may partake with me." While the beginning of the visions of Lehi and Joseph Smith, Sr were clearly based on the same archetypes and celestial revelation, the outcome of the request to have their family come and partake was clearly different. For Joseph Smith Sr. the revelation was to show him unborn members of the family who should also come. For Lehi, it showed that current members would refuse to do so. In the economy of the Lord, there are many symbols and symbolic situations which have been repeated, but frequently with slightly different meanings. In the case of the parables of Christ, the standard interpretations (see James Talmage) are quite different in their symbolic analysis to the interpretations of the same parables by Joseph Smith, Jr. Symbols by their very nature are open to multiple interpretations. 1 Nephi 8:13 13 And as I cast my eyes round about, that perhaps I might discover my family also, I beheld a river of water; and it ran along, and it was near the tree of which I was partaking the fruit. At this point, Lehi's dream continues the classical associations of water with the tree. Given Lehi's Semitic background, this is an expected part of the symbology of the tree. 1 Nephi 8:14 14 And I looked to behold from whence it came; and I saw the head thereof a little way off; and at the head thereof I beheld your mother Sariah, and Sam, and Nephi; and they stood as if they knew not whither they should go. 1 Nephi 8:15 15 And it came to pass that I beckoned unto them; and I also did say unto them with a loud voice that they should come unto me, and partake of the fruit, which was desirable above all other fruit. 1 Nephi 8:16 16 And it came to pass that they did come unto me and partake of the fruit also. Narrative analysis: From the standpoint of creating the tension of the story line, the calling of Sariah, Sam, and Nephi as a set establishes Lehi's family as part of the vision, and clearly establishes the ability of his family to hear Lehi and his words. Symbolic analysis: When Lehi calls to Sariah, Sam, and Nephi, they hear their father. Even more, they believe what he has told them, and act upon it. This simple act is symbolic of our call to the Savior, and the ability of those who are able to hear and recognize his voice to come unto him. The strength of the vision for our world, however, lies not so much in the simple ability of those who hear to come and partake, but the recognition that the process is not nearly so simple for many in this world. In contrast to those depicted in the rest of the vision, the simple faith of Sariah, Sam, and Nephi is remarkable. 1 Nephi 8:17 17 And it came to pass that I was desirous that Laman and Lemuel should come and partake of the fruit also; wherefore, I cast mine eyes towards the head of the river, that perhaps I might see them. 1 Nephi 8:18 18 And it came to pass that I saw them, but they would not come unto me and partake of the fruit. Narrative analysis: When Lehi begins his recounting of the vision, the content of these two verses is what most impressed him, and at least in the text as we have it from Nephi, was the reason that Lehi related the vision to his family. After personally tasting of the goodness of the fruit, and having the added joy of sharing that with some of the members of his family, Lehi naturally looks for the remainder. In the text we have only that Lehi saw them, and that they would not come. We can surmise that Lehi did more than spy them. After calling to Sariah, Sam, and Nephi, he would have done no less for Laman and Lemuel. Rather than simply see them and watch them refuse the fruit, we must assume that Lehi tried with all of his might to catch their attention - to have them see him as well has he saw them. Only after Lehi could be sure that they saw, heard, and understood, could he understand that they "would not come unto me and partake of the fruit." 1 Nephi 8:19 19 And I beheld a rod of iron, and it extended along the bank of the river, and led to the tree by which I stood. 1 Nephi 8:20 20 And I also beheld a strait and narrow path, which came along by the rod of iron, even to the tree by which I stood; and it also led by the head of the fountain, unto a large and spacious field, as if it had been a world. Narrative analysis: The symbology of a road is clear and world wide. Roads are for journeying, for changing both location and status. In Lehi's dream, the road not only leads by the fountain, but the "large and spacious field, as if it had been a world." I personally suspect that this addition of "as if it had been a world" was a textual addition of Nephi, who appears to be less comfortable with the language of symbols than his father. Lehi, who apparently understood the symbols without the detailed exegesis Nephi later receives would likely have instantly recognized the road as symbolic of journey through this earth life, on the way to that which comes after. The rod of iron is the guide along the road. Its role as a guide is more important than its structural rigidity. In Joseph Smith Sr.'s vision of what must have been a revelation of the same symbolic archetypes, the guide exists, but is of much more flexible stuff: "Of this stream, I could see neither the source nor yet the mouth; but as far as my eyes could extend I could see a rope, running along the bank of it, about as high as a man could reach, and beyond me was a low, but very pleasant valley, in which stood a tree such as I had never seen before." In the more modern dream, the guide function is fulfilled by rope. It is the concept of the guide that is important, and the emphasis on the "iron" may lead us to a conclusion that the guide is inflexible. That would be an unfortunate reading of the image. 1 Nephi 8:21 21 And I saw numberless concourses of people, many of whom were pressing forward, that they might obtain the path which led unto the tree by which I stood. While Lehi's vision begins with a very personal revelation about his sons, the lesson is clearly expanded to show how the world fits into the pattern. In the vision, Lehi's family becomes a type and model for the rest of the world, both for those who would come to taste the fruit, and for those who would not. The entire world follows this same search, just as individually as did Lehi's family. The "concourses of people, many of whom were pressing forward" represent the inheritance of spirit we bring with us to this world. It is in the nature of our spirits to want to press forward to obtain this fruit, even if our conscious minds do not recognize that fact. 1 Nephi 8:22 22 And it came to pass that they did come forth, and commence in the path which led to the tree. 1 Nephi 8:23 23 And it came to pass that there arose a mist of darkness; yea, even an exceedingly great mist of darkness, insomuch that they who had commenced in the path did lose their way, that they wandered off and were lost. Symbolic analysis: The basic elements are the tree, path, and mist of darkness. The tree must be seen as a goal, else there is little reason for beginning on the path. Therefore the mists of darkness, representing the veil on the one hand and the temptations of the world on the other, do not obscure the vision of the tree (at least at first). The path is also marked and known. The symbolic setup for the imagery is that the end of our existence is known to us, and both the reward and the way are open and visible to us. Neither of these things are hidden. It is not in the purposes of God to obscure the goal nor the way. The mists of darkness arise after we are on the path. Where the mists of darkness represent the veil, the beginning of the path is in the premortal life. Where the mists of darkness represent the temptations of this life, the beginning of the path is when we find it during this earth life. In this latter mode, the vision is descriptive of the process of conversion. It would seem that the two ways of looking at the mists of darkness provide quite different meanings for the tree of life vision. That is essentially correct, but certainly not beyond the power of symbolisms to evoke a multiplicity of meanings. It is the very power of symbols to evoke multiple meanings and contexts simultaneously that makes them powerful. 1 Nephi 8:24 24 And it came to pass that I beheld others pressing forward, and they came forth and caught hold of the end of the rod of iron; and they did press forward through the mist of darkness, clinging to the rod of iron, even until they did come forth and partake of the fruit of the tree. 1 Nephi 8:25 25 And after they had partaken of the fruit of the tree they did cast their eyes about as if they were ashamed. It is tempting to look only at verse 24 and not the importance of clinging to the iron rod. Of course that guide allowed them to come to the tree, but note the real message contained in verse 25. "And after they had partaken of the fruit of the tree they did cast their eyes about as if they were ashamed." While these people did hold to the iron rod, it essentially did nothing for their eternal salvation. Holding to the rod places us in a position where we can correctly exercise our agency and progress, but the fact of holding the rod does not guarantee a successful choice when we reach the tree. Surely we have all known someone who has "held to the rod" and attended meetings, even gone on a mission, and then declined to further partake of the fruit. The iron rod is a guide, not an end. 1 Nephi 8:26 26 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. Narrative analysis: The construction of elements in Lehi's vision spirals out from the specific to the general. It begins with himself, adds his immediate family, and then expands to include the world. The first extra-familial wanderers we meed are those at the foot of the path. The vision now expands to include many who are not on the path at all, and indeed, those who disdain the path. Symbolic analysis: The most difficult image is the building standing in the air - "high above the earth." It appears likely that the building is shown detached from the "world" because the large and spacious field in which Lehi stands is representative of the larger path to celestialization, and the building has no part in that. It is visible to it, it obviously can effect it, but has no true place in the world of the tree. 1 Nephi 8:27 27 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. Narrative analysis: The most interesting part of this part of the vision is the detail that "their manner of dress was exceedingly fine." The people in the building are wealthy, and carry the trappings of earthly power. The theme of the wealthy of the earth disdaining the things of God is an old one, and is repeated here. The purpose is not to condemn the wealthy, but to separate wealth and earthly acclaim from the essential elements which will bring one to the tree. The theme of the rich/gospel dichotomy often continues with the difficulty of the rich have in accepting the gospel. This is probably the function of the pointing of the fingers. Christ often pointed out that those who perform for the accolades of the world will have their reward of the world. These are they who develop their own rules, and disdain those who do not follow their path. The finely dressed men and women are appropriate to the symbolic function of this building in the vision. 1 Nephi 8:28 28 And after they had tasted of the fruit they were ashamed, because of those that were scoffing at them; and they fell away into forbidden paths and were lost. The extension of the dream from the individual to the many continues in this development. The vision may mention the building of the philosophies of men, but it is about the quest of souls for the fruit of the gospel. Some find it and hold to it. Some lose themselves on the way. Some gain a taste, but are convinced by those in the building of the philosophies of men that they didn't really taste what they thought they did. The effect of those philosophies must be strong indeed to overcome the taste of that fruit. 1 Nephi 8:29 29 And now I, Nephi, do not speak all the words of my father. Narrative analysis: Nephi has related the dream without much editorial intrusion until now. At this point he gives notice that not only is he synopsizing his father's dream, but is intentionally leaving out details. The reason for the exclusion comes in the detailed vision Nephi receives of his father's dream. Nephi is saving details and narrative power for his own vision. 1 Nephi 8:30 30 But, to be short in writing, behold, he saw other multitudes pressing forward; and they came and caught hold of the end of the rod of iron; and they did press their way forward, continually holding fast to the rod of iron, until they came forth and fell down and partook of the fruit of the tree. Narrative analysis: Nephi is indeed becoming "short in writing" at this point. Where he has given details before, and might be seen as relating almost a verbatim narrative, he clearly abandons that and moves quickly through the last points. At this point in the narration, Nephi has presented enough of the essentials of Lehi's dream to set up his own experience, and he begins to move more rapidly to that point in his story. It is interesting that he begins to hurry through right at the denouement for the righteous. What might have been the highlight of Lehi's vision becomes a near afterthought in Nephi's relation - the justification of the righteous. 1 Nephi 8:31 31 And he also saw other multitudes feeling their way towards that great and spacious building. 1 Nephi 8:32 32 And it came to pass that many were drowned in the depths of the fountain; and many were lost from his view, wandering in strange roads. Lehi's dream covers the whole range of this earth life, from the cautious to the righteous to the unrighteous. This segment of the vision discusses the unrighteous, who are following the wrong paths, to the wrong place. Interestingly, they drown in the depths of the fountain. This is the first indication that the water in this vision has a malefic aspect. This theme is picked up and expanded in Nephi's version. It is interesting because it is contrary to the expectation Lehi and Nephi would have had concerning water associated with the Tree of Life. The water is usually one of the beneficial aspects of the tree, and in some myths the benefit of life is achieved by drinking the water. Clearly the water at this point does not save. It may be that water serves as a metaphor for a place without a path, as in the water even directions can be difficult to ascertain. 1 Nephi 8:33 33 And great was the multitude that did enter into that strange building. And after they did enter into that building they did point the finger of scorn at me and those that were partaking of the fruit also; but we heeded them not. 1 Nephi 8:34 34 These are the words of my father: For as many as heeded them, had fallen away. 1 Nephi 8:35 35 And Laman and Lemuel partook not of the fruit, said my father. The vision returns to the intimate here. While we can see it happening, it was probably more dramatic in the original vision. The vision began with the family, expanded to the entire world, and returns to the family. With the end of the vision clearly pointing out the difference between those of his family who partook of the fruit, and those who did not, it is clear why Lehi announces the vision with his statement of concern for Laman and Lemuel. Narrative analysis: Nephi makes an interesting editorial slip in verse 33. He has thus far removed himself from the story, and it does not appear that Nephi played an important role in Lehi's dream. Nevertheless at this point his own involvement in the story supersedes his relation of his father's dream, and he inserts "did point the finger of scorn at me and those that were partaking..." I see the major purpose of the inclusion of Lehi's vision in Nephi's personal account (the small plates of Nephi) as a precursor to Nephi's experience which results from the dream. As with other parts of Nephi's narration, he may begin to relate something from the large plates, but soon abandons that synopsis for the personal effect of the events. Thus we had the story of Laban in great detail precisely because it was of major importance to Nephi. Likewise, Nephi begins by a reasonably faithful narration of his father's vision, but at the end is anxious to get on with his real purpose - the discussion of his own vision. For this reason he hurries the tale at the end, and for this reason he slips in the editorial "I." 1 Nephi 8:36 36 And it came to pass after my father had spoken all the words of his dream or vision, which were many, he said unto us, because of these things which he saw in a vision, he exceedingly feared for Laman and Lemuel; yea, he feared lest they should be cast off from the presence of the Lord. 1 Nephi 8:37 37 And he did exhort them then with all the feeling of a tender parent, that they would hearken to his words, that perhaps the Lord would be merciful to them, and not cast them off; yea, my father did preach unto them. 1 Nephi 8:38 38 And after he had preached unto them, and also prophesied unto them of many things, he bade them to keep the commandments of the Lord; and he did cease speaking unto them. Narrative analysis: Verses 37 and 38 are a fascinating picture into the divergent purposes to which Lehi's vision was put. For Nephi it becomes an important springboard to his own personal epiphany, yet for Lehi, it was a vision for Laman and Lemuel, and triggered not only this vision, but a sermon (verse 37) and further prophesy for them (38), none of which is recorded. Nephi tells us as much about his own purposes by what he leaves out here as he does by what he has included.
			by Brant Gardner. Copyright 1998