It seems that the book of Mormon is dependent on the Late War.
Parallels between the LW and BoM:
A battle at a fort where righteous white protagonists are attacked by an army made up of dark-skinned natives driven by a white military leader. The white protagonists are prepared for battle and slaughter their opponents to such an extent that they fill the trenches surrounding the fort with dead bodies. The surviving elements flee into the wilderness/forest (pp. 102-4, 29:1-23) Alma 49:10-25
The enemy develops a strategy to capture the capital city of the righteous protagonists as a means of taking control of the government and land as a whole. They are able to do so because of the speed of their march and because the latter had not retained sufficient defenses (p. 160-161, 44; p. 163, 45:8-22) Helaman 1:15-22
A defensive battle associated with a river (Saranac/Sidon) where the enemy is slaughtered and there is extreme loss of blood. They become frightened because of the great destruction, fight with renewed vigor, and then the defenders strengthen their efforts and triumph. The threat of death results in some of the enemy deserting and joining common cause with the protagonists (p. 176, 47:2-15) Alma 43:27-54; 44:22 [In the LW it is interesting that innovative technology is on the side of the enemy and the righteous protagonists are said to “trust in the strength of their arms,” a phrase with a negative connotations in the BoM since it suggests a lack of faith in God.]
A project of extensive fortification during the war: casting up dirt; entrenchment; building forts, walls, towers, and battlements (p. 199-202, 51) Alma 48:7-9; 49:2-19; 50:1-6
Bands of robbers/pirates marauding the righteous protagonists (p. 11, 1:17; p. 190, 49:37) Helaman 6:37; 11:28-30
The intent of the attacking enemy is to establish a kingdom within the land and bring the people into political servitude (p. 215, 53:29) Alma 43:7-8, 29; 44:2; 48:2
The war defending liberty involves multiple fronts (p. 33, 9:1-2; p. 66, 19:1-2; p. 123, 34:1-2) Alma 52:13; 53:8, 22
Capturing a fort with prisoners in the stealth of night (p. 94, 26:2-4) Alma 55:22
The righteous protagonists triumph over the more numerous foe (p. 21, 5:1-6; p. 106, 30:12; p. 110, 31:5; p. 206, 52:3; p. 213, 53:16) Alma 43:51; 51:31; 56:53-54
The enemy army consistently outnumbers the righteous protagonists (p. 17, 3:22; p. 29, 7:45; p. 48, 14:9; p. 61, 17:17; pp. 88-89, 24:14, 21; p. 103, 29:12-15; p. 147, 40:14; p. 150, 41:7) Alma 2:24; 43:51; Helaman 4:8
In the course of battle the righteous army is left unscathed or nearly unscathed (p. 31, 8:17; p. 44, 13:9; p. 144, 39:7; p. 156, 42:27; p. 188, 49:19; p. 219, 54:27; p. 228, Alg: 23) Alma 49:23; 57:26; 58:39
Repeated casualty and wounded reports, varying from general to more precise estimates (pp. 31-32, 8:18-19; p. 42, 12:9-10; p. 44, 13:10-11; p. 49, 14:26-27; etc) Mosiah 9:19; Alma 2:19; 3:1; 28:2; 49:23; 52:40 [See Grunder]
The enemy tactic of stirring/rousing up the dark-skinned natives against the righteous white protagonists (p. 11, 1:19; p. 47, 14:1; p. 123, 34:2; p. 129, 35:36) Alma 24:1; 43:8; 48:1-2; 51:9 [See Grunder]
The use of scalping (p. 16, 3:13; p. 47, 14:2; p. 71, 19: 55; p. 96, 26:27) Alma 44:12-14 [As a contrast, it is worth noting that in the BoM scalping is actually introduced by the Nephites rather than the Lamanites and only appears once.]
Arrival of reinforcements who turn the tide of battle (p. 214, 53:23) Alma 56:15-18; 57:18
As a result of their defeat at the hands of the righteous protagonists, the natives lay down their weapons of war and enter into a covenant of peace (p. 120, 33:23-24; p. 123, 34:1; p. 129, 35:33-43) Alma 44:15
Alcohol causing people to lose their senses in the context of war (p. 25, 7:5; p. 31, 8:8) Alma 55:8-18; Alma 55:30
The use of alcohol as a stimulant in the context of war (p. 31, 8:8; p. 148, 40:17) Alma 55:11
The use of alcohol to manipulate inexperienced natives (p. 48, 14:11; p. 115, 32:11) Mosiah 22:6-10; Alma 55:8-18
Descriptions of Americas
Battles at Forts
Weapons of War
Joseph Smith probably directed Martin Harris to visit Samuel L. Mitchill, in addition to Martin’s famed visit to Professor Charles Anthon. From the Palmyra Freeman, 1829:
So blindly enthusiastic was Harris, that he took some of the characters interpreted by Smith, and went in search of some one, besides the interpreter, who was learned enough to English them; but all to whom he applied (among the number was Professor Mitchell, of New York,) happened not to be possessed of sufficient knowledge to give satisfaction! Harris returned, and set Smith to work at interpreting the Bible.
In the preface to the 2nd and 3rd editions of Gilbert J. Hunt’s The Late War Between the United States and Great Britain, Samuel Mitchill endorsed Hunt’s book which was “written in the ancient historical style” or “scriptural style” (the description changed between editions). Mitchill wrote:
It seems to me one of the best attempts to imitate the biblical style; and if the perusal of it can induce young persons to relish and love the sacred books whose language you have imitated, it will be the strongest of all recommendations.
Hunt explained his own intention as well:
The author having adopted for the model of his style the phraseology of the best books, remarkable for its simplicity and strength, the young pupil will acquire, with the knowledge of reading, a love for the manner in which the great truths of Divine Revelation are conveyed to his understanding, and this will be an inducement to him to study the Holy Scriptures.
Samuel Mitchill was a strong proponent of a theory of the origins of Ancient Americans that is largely compatible with the Book of Mormon:
Professor Samuel L. Mitchill, formerly of Columbia College, had concluded that two main groups of people once dominated the Americas—the Tartars of northern Asia and the Australasians of the Polynesian islands. Furthermore, they fought one another for many years, culminating in great battles of extermination in what later became upstate New York. This New York theory has much in common with the Book of Mormon. While visiting Professor Charles Anthon in New York in 1828, Martin Harris also met with Mitchill, an encounter that lent support to Harris’s work on the Book of Mormon. — Abstract from A Nation Now Extinct
