“This book is a long conference of God, the angels, and Mahomet, which that false prophet very grossly invented; sometimes he introduceth God, who speaketh to him, and teacheth him his law, then an angel, among the prophets, and frequently maketh God to speak in the plural. … Thou wilt wonder that such absurdities have infected the best part of the world, and wilt avouch, that the knowledge of what is contained in this book, will render that law contemptible …”

— John Adams

John Adams: John Adams Library (Boston Public Library) BRL; Du Ryer, André, ca. 1580-ca. 1660, tr; Adams, John, 1735-1826, former owner, "[ 2013-05-01 http://ia700200.us.archive.org/4/items/korancommonlycal00john/korancommonlycal00john.pdf, The Koran : commonly called the Alcoran of Mahomet (1806)]," Springfield [Mass.] : Printed by Henry Brewer, for Isaiah Thomas, Jun.
1770s

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John Adams 202

2nd President of the United States 1735–1826

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“Do what thou wilt shall be the whole of the Law.”

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I:40 This famous statement derives from several historic precedents, including that of François Rabelais in describing the rule of his Abbey of Thélème in Gargantua and Pantagruel: Fait ce que vouldras (Do what thou wilt), which was later used by the Hellfire Club established by Sir Francis Dashwood. It is also similar to the Wiccan proverb: An ye harm none, do what thou wilt; but the oldest known statement of a similar assertion is that of St. Augustine of Hippo: Love, and do what thou wilt.
Source: The Book of the Law (1904)

“There is no law beyond Do what thou wilt.
Love is the law, love under will.”

Aleister Crowley book The Book of the Law

The Comment; this is a summary combination and restatement of the assertions of I:40 and I:57.
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“We have chosen Mahomet not as the most eminent Prophet; but as the one we are freest to speak of. He is by no means the truest of Prophets; but I do esteem him a true one.”

Thomas Carlyle (1795–1881) Scottish philosopher, satirical writer, essayist, historian and teacher

1840s, Heroes and Hero-Worship (1840), The Hero as Prophet
Context: We have chosen Mahomet not as the most eminent Prophet; but as the one we are freest to speak of. He is by no means the truest of Prophets; but I do esteem him a true one. Farther, as there is no danger of our becoming, any of us, Mahometans, I mean to say all the good of him I justly can. It is the way to get at his secret: let us try to understand what he meant with the world; what the world meant and means with him, will then be a more answerable question. Our current hypothesis about Mahomet, that he was a scheming Impostor, a Falsehood incarnate, that his religion is a mere mass of quackery and fatuity, begins really to be now untenable to any one. The lies, which well-meaning zeal has heaped round this man, are disgraceful to ourselves only.

“Now there was one of these Essens, whose name was Manahem, who had this testimony, that he not only conducted his life after an excellent manner, but had the foreknowledge of future events given him by God also. This man once saw Herod when he was a child, and going to school, and saluted him as king of the Jews; but he, thinking that either he did not know him, or that he was in jest, put him in mind that he was but a private man; but Manahem smiled to himself, and clapped him on his backside with his hand, and said," However that be, thou wilt be king, and wilt begin thy reign happily, for God finds thee worthy of it. And do thou remember the blows that Manahem hath given thee, as being a signal of the change of thy fortune. And truly this will be the best reasoning for thee, that thou love justice [towards men], and piety towards God, and clemency towards thy citizens; yet do I know how thy whole conduct will be, that thou wilt not be such a one, for thou wilt excel all men in happiness, and obtain an everlasting reputation, but wilt forget piety and righteousness; and these crimes will not be concealed from God, at the conclusion of thy life, when thou wilt find that he will be mindful of them, and punish time for them." Now at that time Herod did not at all attend to what Manahem said, as having no hopes of such advancement; but a little afterward, when he was so fortunate as to be advanced to the dignity of king, and was in the height of his dominion, he sent for Manahem, and asked him how long he should reign. Manahem did not tell him the full length of his reign; wherefore, upon that silence of his, he asked him further, whether he should reign ten years or not? He replied, "Yes, twenty, nay, thirty years;" but did not assign the just determinate limit of his reign. Herod was satisfied with these replies, and gave Manahem his hand, and dismissed him; and from that time he continued to honor all the Essens. We have thought it proper to relate these facts to our readers, how strange soever they be, and to declare what hath happened among us, because many of these Essens have, by their excellent virtue, been thought worthy of this knowledge of Divine revelations.”

Josephus on the Essenes

AJ 15.11.4-5
Antiquities of the Jews

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“This idea is confirmed in Scripture; it is distinctly stated that one sole thing, fear of God, is the object of the whole Law with its affirmative and negative precepts, its promises and its historical examples, for it is said, "If thou wilt not observe to do all the words of this Law that are written in this book, that thou mayest fear this glorious and fearful name, the Lord thy God" (Deut. xxviii. 58) This is one of the two purposes of the Akedah (sacrifice or binding of Isaac).”

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Source: Guide for the Perplexed (c. 1190), Part III, Ch.24

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John Adams 202

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