Korihor presents his argument more expansively here. He repeats the charge that the Nephites are following their fathers’ “foolish traditions” but now he adds a more serious accusation. Those traditions, enforced by power-hungry priests, force the people to “bind themselves down” into a situation of captivity and subjugation. The charge that Nephite are usurpers of power and authority is one that Lamanites typically make of Nephites. (See, for example, Alma 20:13.) Perhaps Korihor is not simply a Nephite apostate but a Nephi-become-Lamanite (see commentary accompanying Alma 30:32–34) on his own missionary journey—an interesting mirror to that of Mosiah’s sons. In fact, Mormon may have positioned this story immediately after that of Mosiah’s sons as a contrast. If Korihor were a Lamanite missionary to the Nephites, it may explain even better the reason for his journey to Jershon and then Gideon. He would have had even more reason to believe that they would find his preaching attractive.
At this point, however, Korihor is not typical of what most Lamanites would have believed. He might have developed his own philosophy, perhaps being influenced by the Amalekites who were apostate Nephites living in Lamanite territory and with Lamanite affiliations.
We do not have much evidence about internal divisions in Maya religion, but there is good evidence for differences in the late Aztec religion, including not only differing versions of the religious mythologies but also certain philosophies.