Korihor decided that he was going to take his challenge against Alma, the High Priest, all the way to the end—he was going to play this out. If he knew of the case of Sherem, he did not believe that the Sherem phenomenon would repeat itself, that somehow a divine manifestation would intervene to show that he was wrong. On the contrary, he believed that no sign would be given to undermine his right to speak. Indeed, he was even willing to blaspheme and revile, adopting an “I can say anything I want to” type of attitude. To a modern person we say, “Sticks and stones will break my bones, but names will never hurt me.” But for ancient people, words and names could be injurious. For example, they could commit a tort by placing a curse on someone, or on their land, or by desecrating a name. Such words or incantations were feared as much as actions, and were thought to be able to carry the powers that manifest themselves here in Korihor’s important test case. It got to the point of testing the limits of this new Law of Mosiah about freedom of belief. How far did that law go?