Alma 61

Alma 61:1

1 Behold, now it came to pass that soon after Moroni had sent his epistle unto the chief governor, he received an epistle from Pahoran, the chief governor. And these are the words which he received:

Redaction: Mormon’s transition statement between letters is very simple. He will allow Pahoran’s reply to stand for itself.

Alma 61:2

2 I, Pahoran, who am the chief governor of this land, do send these words unto Moroni, the chief captain over the army. Behold, I say unto you, Moroni, that I do not joy in your great afflictions, yea, it grieves my soul.

Redaction: Pahoran begins with a declaration of who is writing the letter, and what is position is. He also recognizes Moroni’s authority as the chief captain over the army. While this is simply a statement of fact, it is also an opening that is designed to give Moroni immediate comfort for his grave concerns. We should understand that the exchange of letters covers much more time than Mormon depicts. It appears that this letter appears on the heels of the one Moroni sent, and indeed our modern world expects a fairly rapid (and with the Internet, nearly instantaneous) turnaround of messages. For Moroni the time period had to be perhaps a week, given the delivery period, Pahoran’s time to respond, and a military courier returning with the message. In a weeks time Moroni would have had ample time to continue to stew about the injustice he perceived in Pahoran. Thus this initial paragraph was very important, and had to be designed to allay Moroni’s greatest fears.

By confirming Moroni’s just position as the leader of the army Pahoran immediately tells Moroni that the order of government has not changed. Pahoran has not changed his position, nor has he attempted to strip Moroni of legitimate power. This confirmation of authority is followed by a recognition of the afflictions that Moroni suffers. Since Moroni had accused Pahoran of not caring, this opening is further designed to combat the types of accusations Moroni has laid against him, and to do so in the early part of the epistle.

Alma 61:3

3 But behold, there are those who do joy in your afflictions, yea, insomuch that they have risen up in rebellion against me, and also those of my people who are freemen, yea, and those who have risen up are exceedingly numerous.

Pahoran explains the real conditions. The situation is almost exactly as Moroni has feared, with the significant difference that Pahoran is still on the side of the freemen. As Moroni feared, the freeman/kingmen conflict has arisen again, and is the ultimate cause of the delay in sending reinforcements. Pahoran clarifies the issue by pointing out that while the kingmen are “exceedingly numerous,” he himself is not to be included among them. Pahoran declares himself to be one of the freemen, which places him firmly on Moroni’s side, and as one who upholds the Nephite political tradition.

Alma 61:4

4 And it is those who have sought to take away the judgment-seat from me that have been the cause of this great iniquity; for they have used great flattery, and they have led away the hearts of many people, which will be the cause of sore affliction among us; they have withheld our provisions, and have daunted our freemen that they have not come unto you.

Alma 61:5

5 And behold, they have driven me out before them, and I have fled to the land of Gideon, with as many men as it were possible that I could get.

The situation in Zarahemla is actually just as Moroni has feared. The kingmen are in possession of the government, and it is they who are withholding the support for the very same reasons they had not wanted to support the Nephite cause in the first place. They are in sufficient power that they are able to displace the rightful ruler, Pahoran, who has fled to Gideon. The retreat of Pahoran to Gideon may be related to the faithfulness of that city’s people. We remember that when Alma begins his reforming journeys around the land of Zarahemla that Gideon is one of the few places where he commends the people (Alma 7:3-6). The people of Gideon are also paired with the faithful Ammonites in rejecting the message of Korihor (Alma 30:21).

The people who have taken over the government are they who had assumed that the arrival of the Lamanites would overthrow the Nephite political order and establish a more Lamanite version. In that more Lamanite version, these people presumed that they might rise to an elite status, even if it were of a dependent city to the Lamanite king. In the modern world we might not understand this mentality on the part of the kingmen. Why would they prefer to be conquered rather than free? The answer lies in two characteristics of Mesoamerican warfare. The first is that the conquered city is allowed to continue to function, and is not destroyed if a surrender is negotiated (Hassig 1988, p. 112). The second is that typical policy is to allow some retention of the local elite to rule the city. An interesting example of how the conquering process may have worked is found in the glyphic evidence of Siyaj K’ak’ (fire born) of Tikal. Siyaj K’ak’ appears to have been a Teotihuacan general who assumes control in Tikal and the surrounding area. In spite of his political dominance, he never assumes the throne, but eventually establishes the son of a local Lady to the throne, thus providing a local elite connection to the continuance of the throne (see Simon Martin and Nikolai Grube. Chronicle of the Maya Kings and Queens. Thames and Hudson, 2000, pp. 29-30).

In practice, this incipient Nephite elite-become “Lamanite” could expect to retain their city and actually have the opportunity of being exalted in power, something that they could not do under the Nephite egalitarian political ideal.

Alma 61:6

6 And behold, I have sent a proclamation throughout this part of the land; and behold, they are flocking to us daily, to their arms, in the defence of their country and their freedom, and to avenge our wrongs.

Alma 61:7

7 And they have come unto us, insomuch that those who have risen up in rebellion against us are set at defiance, yea, insomuch that they do fear us and durst not come out against us to battle.

In his retreat to Gideon, Pahoran has called upon his people to create an army of his own, not to fight against the Lamanites, but rather to defend against those who are fomenting civil disorder in Zarahemla. Of course this reallocation of troops to Gideon forcibly prevents their allocation to either the western or eastern fronts to bolster Helaman or Moroni. Pahoran explains the military situation to Moroni, letting him know that it is at least stable, in that he has created a stalemate of the conflicting parties in the heartland of the Nephite nation. What Pahoran is describing is the worst possible scenario for a military man such as Moroni to hear. Not only is there a war on two fronts against the enemy, but now there is a civil war in the heart of the country.

Alma 61:8

8 They have got possession of the land, or the city, of Zarahemla; they have appointed a king over them, and he hath written unto the king of the Lamanites, in the which he hath joined an alliance with him; in the which alliance he hath agreed to maintain the city of Zarahemla, which maintenance he supposeth will enable the Lamanites to conquer the remainder of the land, and he shall be placed king over this people when they shall be conquered under the Lamanites.

Social: We see in this description the precise conditions we expect of the kingmen. This is the party who has wanted a king-led government all along, and their first act in Zarahemla has been to establish a king. They also presume that by surrendering the country to Ammoron that they will be allowed to retain their position as elite in the land. The precise conditions we would expect for a Mesoamerican conflict are being displayed.

We should also realize that this conflict is not a new one, but one that has been festering in Nephite society for years. What is now occurring is an escalation of the pressures to become more like the rest of the world, and to throw off the unique Nephite forms that separate them from their surrounding world. The people in power are now numerically superior in their desires. Some of the this shift in power is doubtless due to the diversion of manpower to the two military fronts on the east and the west, as those men appear to be loyal to the Nephite ideals. With those men moved away, the remaining men were those who did not favor the war, but rather preferred Lamanite rule. This shift in the numerical power allowed for the taking of Zarahemla.

Alma 61:9

9 And now, in your epistle you have censured me, but it mattereth not; I am not angry, but do rejoice in the greatness of your heart. I, Pahoran, do not seek for power, save only to retain my judgment-seat that I may preserve the rights and the liberty of my people. My soul standeth fast in that liberty in the which God hath made us free.

Pahoran acknowledges that Moroni has attacked him and held him personally responsible for the dereliction of duty. Pahoran knows that it has not been entirely his fault, even though some of the reallocation of men brought them into Gideon rather than sending them to the fronts. Pahoran consciously echoes a phrase from Moroni’s letter when he states that he does not seek power (Alma 60:36). He seeks only the retention of the rightful Nephite form of government that it is his responsibility to lead.

Alma 61:10

10 And now, behold, we will resist wickedness even unto bloodshed. We would not shed the blood of the Lamanites if they would stay in their own land.

Alma 61:11

11 We would not shed the blood of our brethren if they would not rise up in rebellion and take the sword against us.

Redaction: Pahoran creates a parallel set of statements that places he and his men in opposition to both the Lamanites and their rebellious brethren. In both cases he places he and his supporters in the position of those who are defending right, and both the Lamanites and the rebellious Nephites in the same category as the enemy. This conceptual linkage of the Lamanites and the kingmen in Zarahemla is no accident. Pahoran means for both to be seen as similar, and both to be seen as the enemy.

Alma 61:12

12 We would subject ourselves to the yoke of bondage if it were requisite with the justice of God, or if he should command us so to do.

Alma 61:13

13 But behold he doth not command us that we shall subject ourselves to our enemies, but that we should put our trust in him, and he will deliver us.

Pahoran’s statement about submitting to bondage is likely a reaction to the plan of the kingmen. They are planning to submit to Lamanite bondage willingly (verse 8). Pahoran declares that he is not rejecting that possibility entirely, but specifically because it is not commanded of the Lord. Pahoran is placing the true Nephite dependence upon the Lord and his laws in opposition to the actions of the kingmen. More and more, Pahoran paints them as “Lamanite.” By implication, they are not only in violation of the laws of men, but of God, since God has not commanded the surrender to the Lamanites.

Alma 61:14

14 Therefore, my beloved brother, Moroni, let us resist evil, and whatsoever evil we cannot resist with our words, yea, such as rebellions and dissensions, let us resist them with our swords, that we may retain our freedom, that we may rejoice in the great privilege of our church, and in the cause of our Redeemer and our God.

Pahoran has explained his situation, has declared himself a freeman, and now enjoins Moroni to combine with him to fight evil with force now that words have failed.

Alma 61:15

15 Therefore, come unto me speedily with a few of your men, and leave the remainder in the charge of Lehi and Teancum; give unto them power to conduct the war in that part of the land, according to the Spirit of God, which is also the spirit of freedom which is in them.

Alma 61:16

16 Behold I have sent a few provisions unto them, that they may not perish until ye can come unto me.

Alma 61:17

17 Gather together whatsoever force ye can upon your march hither, and we will go speedily against those dissenters, in the strength of our God according to the faith which is in us.

Pahoran cannot send men, but he does send provisions. Gideon is unaffected, and their capacity to produce is not restricted. Nevertheless, we should not think that the redirection of provisions away from Gideon is an easy thing. While Gideon may well have been able to produce a surplus that was excess for their own population, they now have a larger population to feed internally, and have sent some of those foodstuffs to Moroni. The act of sending the provisions should be seen as an extremely generous act in that it would have diminished the available provisions for the army in Gideon.

Alma 61:18

18 And we will take possession of the city of Zarahemla, that we may obtain more food to send forth unto Lehi and Teancum; yea, we will go forth against them in the strength of the Lord, and we will put an end to this great iniquity.

Pahoran already has some men with him in Gideon. He does not ask for all of Moroni’s troops, for he understands that they need to be ready to defend the eastern front. He does need both experienced fighters and a brilliant general, and there was none better than Moroni. Pahoran is certain that with the addition of Moroni and a small force that they can retake Zarahemla. Once Zarahemla is retaken, then greater provisions are available, and many men will be freed from the internal conflict to be able to support the external conflicts.

Alma 61:19

19 And now, Moroni, I do joy in receiving your epistle, for I was somewhat worried concerning what we should do, whether it should be just in us to go against our brethren.

Alma 61:20

20 But ye have said, except they repent the Lord hath commanded you that ye should go against them.

Alma 61:21

21 See that ye strengthen Lehi and Teancum in the Lord; tell them to fear not, for God will deliver them, yea, and also all those who stand fast in that liberty wherewith God hath made them free. And now I close mine epistle to my beloved brother, Moroni.

Pahoran had been considering whether or not he should engage in civil war. Even though Moroni’s epistle had been erroneously directed against him, Pahoran recognized in Moroni’s logic the justification for the assault on Zarahemla. In verse 20 he notes: “But ye have said, except they repent the Lord hath commanded you that ye should go against them.” (italics added). Pahoran accepts Moroni’s reasoning of the justness of fighting one’s own people for the sake of the law of God, and therefore he calls Moroni to assist him in doing just that. At the same time, Pahoran also recognizes that Moroni has been doing great service in defending the eastern border, so Pahoran specifically notes that this process of strengthening the line of defense should continue under Lehi and Teancum, who are Moroni’s trusted generals.

Redaction: Where Moroni’s last epistle (chapter 60) has the hallmarks of a letter written in passion, and without careful planning, this letter appears to be quite well crafted. It rapidly allays Moroni’s fears, and then explains the problem in terms that echo Moroni’s analysis but place Pahoran on Moroni’s side. The final call for a joint effort at redemption is also well thought out in that it also provides for the continued defense of the eastern front. It would appear that when Moroni’s letter arrived, Pahoran took time to understand it, and to craft a response. This is a very calm and conciliatory letter. Pahoran is careful not to demonstrate any personal hurt he might have felt with Moroni’s harsh (and false) accusation. He skips over the personal insult almost as though it did not matter, and focuses on the important aspects of the situation.

Textual: The end of this epistle signals the end of a chapter. This follows the general trend in Mormon’s chapter creation. In this case, both the change in the person of focus and the change from an inserted text trigger the change in chapters.