Page 3

Book of Mormon AuthorshipHome
Page 1
Page 2
Page 4

 

Spalding's "Manuscript Story"

The critics cannot seem to decide whether there are any significant similarities between the Fabius story and the Book of Mormon. They do not want to admit that there are any specific parallels, but their theory of memory substitution requires at least a few general similarities between the two stories; otherwise, the witnesses would not have confused Fabius's narrative with the Book of Mormon. Initially, James Fairchild, president of Oberlin College, stated that he and L. L. Rice had compared the "Manuscript Story" with the Book of Mormon "and could detect no resemblance between the two, in general or in detail" (Davis 1959, 111). However, Fairchild later argued that the "general features" of the Fabius story "fulfills the requirements of the 'Manuscript Found'" (Bush 1977, 54). Other critics, like Fawn Brodie and Lester Bush, have admitted that there are at least a few "superficial" similarities between Spalding's manuscript and the Book of Mormon, although Bush insists that "there are virtually no similarities in episodes, characters, or themes" (Bush 1977, 42). But, in fact, the Fabius story has parallels not only with the Book of Mormon, but also with later Mormon doctrine.

An obvious parallel, usually conceded by the critics, including Bush, is the fact that both books claim to be based upon the discovery of buried documents. Spalding gave this account in his manuscript:

Near the west Bank of the Coneaught River there are the remains of an ancient fort. As I was walking and forming various conjectures respecting the character situation and numbers of those people who far exceeded the present race of Indians in works of art & inginuety I hapned to tread on a flat Stone. This was at a small distance from the fort: & it lay on the top of a small mound of Earth exactly horizontal -- The face of it had a singular appearance I discovered a number of characters which appeared to me to be letters -- but so much effaced by the ravages of time, that I could not read the inscription. With the assistance of a leaver I raised the Stone -- But you may easily conjecture my astonishment when I discovered that its ends and sides rested on Stones & that it was designed as a cover to an artificial cave. -- I found on examining that its Sides were lined with * * * built in a connical form with * * * down -- & that it was about eight feet deep . . . . Here I noticed a big flat Stone fixed in the form of a doar. I immediately tore it down & Lo a cavity within the wall presented itself . . . . Within this cavity I found an earthan Box with a cover which shut it perfectly tite -- The Box was two feet in length one & half in breadth & one and three inches in diameter. . . . When I had removed the cover I found that it contained twenty eight sheets of parchment . . . appeared to be manuscripts written in an eligant hand with Roman Letters & in the Latin Language. They were written on a variety of Subjects. But the Roll which principally attracted my attention contained a history of the authors life & that part of America which extends along the great Lakes & the waters of the Missisippy. (Spalding 1910, 1-2)

In his official history, Joseph Smith gave this description of the discovery of the plates:

Convenient to the village of Manchester, Ontario county, New York, stands a hill of considerable size, and the most elevated of any in the neighborhood. On the west side of this hill, not far from the top, under a stone of considerable size, lay the plates, deposited in a stone box. This stone was thick and rounding in the middle on the upper side, and thinner towards the edges, so that the middle part of it was visible above the ground, but the edge all around was covered with earth. Having removed the earth, I obtained a lever, which I got fixed under the edge of the stone, and with a little exertion raised it up. I looked in, and there indeed did I behold the plates, the Urim and Thummim, and the breastplate, as stated by the messenger. The box in which they lay was formed by laying stones together in some kind of cement. In the bottom of the box were laid two stones crossways of the box, and on these stones lay the plates and the other things with them. (JS-H 1:51-52)

Oliver Cowdery also said that the plates were found in a box made of stones cemented together, but gave a different description of the stones inside the box: "From the bottom of the box, or from the breast-plate, arose three small pillars composed of the same description of cement used on the edges; and upon these three pillars was placed the record . . . . I must not forget to say that this box, containing the record was covered with another stone, the bottom surface being flat and the upper, crowning. But those three pillars were not so lengthy as to cause the plates and the crowning stone to come in contact" (Latter Day Saints' Messenger and Advocate, Oct. 1835). Spalding's account may have said that the sides of the artificial cave were lined with "pillars" built in a conical form; if so, it could have been the source of Oliver's description of the pillars in the box.

Although neither Joseph nor Oliver publicly described a cave, later Mormon lore did allege the existence of a cave containing a great many records. In 1877 Brigham Young related the following story, which he said came from Oliver Cowdery:

When Joseph got the plates, the angel instructed him to carry them back to the hill Cumorah, which he did. Oliver says that when Joseph and Oliver went there, the hill opened, and they walked into a cave, in which there was a large and spacious room. He says he did not think, at the time, whether they had the light of the sun, or artificial light; but it was just as light as day. They laid the plates on a table; it was a large table that stood in the room. Under this table there was a pile of plates as much as two feet high, and there were altogether in this room more plates than, probably, many wagon loads; they were piled up in the corners and along the walls. The first time they went there, the sword of Laban hung upon the wall; but when they went again, it had been taken down and laid upon the table across the gold plates; it was unsheathed, and on it were written these words, 'This sword will never be sheathed again until the kingdoms of this world become the kingdom of God and His Christ.' (Smith and Sjodahl 1972, 47)

This tale bears a resemblance to the story of Beowulf. The mother of Grendel dragged Beowulf beneath the waters of a lake and into an underground chamber. Within the cave, Beowulf "saw fire-light, a white blaze brilliantly shining." Beowulf swung his sword at the creature, but it failed to wound her. Then Beowulf saw hanging on the wall a large, beautifully constructed sword, the work of giants. With this sword, Beowulf killed both Grendel and his mother, but the blade dissolved from the venomous blood of the creatures. Nonetheless, Beowulf gave the hilt of the sword to Hrothgar: "On it was written the source of the struggle of old, when the flood, the ocean breaking its bounds, struck down the race of giants. . . . On the sword-guards, it was also rightly engraved, set down and declared in runic letters of pure gold for whom that sword had first been made" (Beowulf 1963, 50).

The story also relates that there was in the land, unknown to anyone, another underground chamber, in which giants had placed gold and jewels. The crypt is described as a high-roofed chamber underneath a towering barrow of stone. The treasure had been guarded by soldiers, until the last one died. A dragon had then found the barrow and stood guard over the hoard. In the fiftieth year of Beowulf's reign, a man accidentally found his way into the chamber and carried off a gold flagon. The dragon was enraged and began to burn the countryside. Beowulf and another man named Wiglaf killed the dragon, but Beowulf was mortally wounded. Before he died, Beowulf caught a glimpse of the dragon's chamber and "saw how that hall of earth held within it arches of stone, firm on their stanchions." He ordered Wiglaf to enter the barrow. Above the hoard of treasure a banner of pure gold radiated so much light that Wiglaf could see the contents of the cave. With an armful of treasure, Wiglaf returned to Beowulf, who soon after died. Realizing that the treasure was cursed and would lead to enmity and murder, Wiglaf suggested that it be buried with Beowulf: "Then the twisted gold was loaded on a wagon, a mass beyond counting . . . ." A large barrow was built for Beowulf, and the treasure was placed inside: "They let earth keep the treasure of heroes, left the gold in the ground, where it lives on still to this day" (Beowulf 1963, 73, 82-83).

There are many points of similarity between Beowulf and Oliver Cowdery's story, as related by Brigham Young: an underground chamber, brilliantly lit; a sword hanging on the wall; the sword engraved with writing; a hoard of treasure, buried by ancient soldiers, large enough to fill a wagon. Another epic also relates that the treasure of the Nibelungen was hidden in a mountain and that a hundred wagons could not have carried it away.

Of course, the Arabian Nights also provided tales of hidden treasure, particularly the story of Aladdin. Aladdin was a rather idle boy, until in his fifteenth year, an African magician came to town and told Aladdin that he was his uncle. The magician led Aladdin to a valley between two mountains, where he pronounced some magic words. The earth shook and opened, uncovering a stone with a brass ring fixed in the middle. The magician told Aladdin that he was the only one permitted to lift the stone. When the stone was pulled up, a door appeared, with steps descending into a cave. Aladdin passed through two large chambers filled with gold and silver and then found another door leading into a third room, which contained trees laden with jewels. Again, there are resemblances between this tale and the "Manuscript Story."

In his 1838 history, Joseph said that just before his first vision, he was surrounded by thick darkness and felt a malevolent power. The first time that he visited the hill where the plates were buried, he made an attempt to take the plates, but was stopped by Moroni, who told him to return precisely one year from that date. Oliver Cowdery gave a different version of what occurred at the hill. He said that when Joseph tried to take the plates, he received a shock, which weakened him. After making two more attempts and receiving another shock, a vision opened before his eyes, in which he saw the prince of darkness, surrounded by his innumerable associates. Joseph was told that he could not take the plates at that time, because he had thoughts of obtaining wealth from them. Moroni instructed him to return in a year's time. According to Willard Chase's statement, in 1827 Joseph told him yet another story about his attempt to get the plates:

He repaired to the place of deposit and demanded the book, which was in a stone box, unsealed, and so near the top of the ground that he could see one end of it, and raising it up, took out the book of gold; but fearing some one might discover where he got it, he laid it down to place back the top stone, as he found it; and turning round, to his surprise there was no book in sight. He again opened the box, and in it saw the book, and attempted to take it out, but was hindered. He saw in the box something like a toad, which soon assumed the appearance of a man, and struck him on the side of his head. -- Not being discouraged at trifles, he again stooped down and strove to take the book, when the spirit struck him again, and knocked him three or four rods, and hurt him prodigiously. After recovering from his fright, he enquired why he could not obtain the plates; to which the spirit made reply, because you have not obeyed your orders. . . . come one year from this day . . . . (Howe 1834, 242)

These accounts resemble two other tales. The first is Sir Gawain and the Green Knight. Gawain had an encounter with the Green Knight in the court of King Arthur, in which it was agreed that Gawain would meet the knight at the Green Chapel one year from that day. Gawain traveled to a wild place with ragged rocks to look for the chapel. He saw a hollow barrow, which had a hole in each end and on each side. Wondering if this could be the Green Chapel, Gawain imagined that it looked more like the haunt of Satan. The Green Knight's command that Gawain meet him one year later parallels Moroni's instructions to Joseph, and the allusion to Satan recalls Joseph's encounter with the prince of darkness.

The second tale is a part of Malory's Le Morte d'Arthur. After having the story of Joseph of Arimathea related to him, Galahad was asked to accompany a monk to a tomb, which held within it a fiend: "Sir Galahad approached fearlessly and lifted the cover of the tomb. Dense smoke issued forth, and then the fiend leaped out. He was a terrifying figure, in the likeness of a man. Sir Galahad crossed himself, and the fiend spoke again: 'Sir Galahad, I see that you are encircled by angels and that I may not touch you!' Then Sir Galahad saw in the tomb the body of a man in full armor, with a sword by his side" (Malory 1962, 370). This tale suggests Moroni's visit to Joseph, giving him information about the plates, and Joseph's arrival at the place of deposit, where he encountered a spirit in the stone box, which assumed the appearance of a man. Inside the box, Joseph saw a breastplate.

Orson Pratt described the gold plates as "being not quite as thick as common tin. They were filled on both sides with engravings, in Egyptian characters, and bound together in a volume" (Pratt 1840, 472). Joseph Smith followed this description in his Wentworth letter. The claim that the gold plates were not as thick as tin recalls an account given by Pausanius of a sacred record kept hidden by the Messenians. A man named Aristomenes took the record to Mount Ithome and buried it in a hole. Later an old man appeared to Epiteles: "The dream commanded him to find where a yew and a myrtle grew together on Mount Ithome, and to dig between them . . . . Next morning Epiteles came to the place that was described, and when he dug there he found a bronze jar, which he took to Epaminondas . . . . Inside he found a leaf of tin beaten to extreme fineness and rolled up like a scroll, and inscribed with the mystery of the Great goddesses: this was the thing Aristomenes had hidden" (Pausanius 1971, 2:163).

The "Manuscript Story" purports to be a history written by a Roman named Fabius. He states that he is making a record of the inhabitants of America for the benefit of future Europeans, who may one day live in that part of the world, and that he will deposit the record in a box. He says further that the information which he is providing about himself and his arrival in the New World is only an extract from a longer manuscript, which will be deposited with his history. The Book of Mormon also declares that it is an abridgment of a more detailed record and that it was written for future generations of Indians and Gentiles, and it too was deposited in a box.

Fabius was appointed as secretary to Constantine, and one day the emperor asked him to take an important message to the general of the army in Britain.

Spalding ManuscriptBook of Mormon
[Pp.4-5] Preparation was made instantly and we sailed -- The vessel laden with provisions for the army -- cloathing, knives and other impliments for their use had now arived near the coasts of Britan when a tremendous storm arose & drove us into the midst of the boundless Ocean. Soon the whole crew became lost & bewildered -- They knew not the direction to the rising Sun or polar Star -- for the heavens were covered with clouds; & darkness had spread her sable mantle over the face of the raging deep. Their minds were filled with consternation & dispair -- What could we do? How be extrecated from the insatiable jaws of a watry tomb. Then it was that we felt our absolute dependence on that Almighty & gracious Being who holds the winds and storms in his hands -- From him alone could we expect deliverance. To him our most fervent desires ascended -- prostrate & on bended nees we poured forth incessant supplications . . . . After being driven five days with incridable velocity before the furious wind, the storm abated in its violance -- but still the wind blew strong in the same direction. . . . On the sixth day after, the storm wholly subsided, the sun rose clear & the heavens once more appeard to smile. . . . At length a Mariner stept forward in the midst and proclaimed. Attend O friends & listen to my words -- A voice from on high hath penetrated my soul & the inspiration of the Almighty hath bid me proclaim -- Let your sails be wide spread and the gentle winds will soon waft you into a safe harbor -- A country where you will find hospitality. . . . On the fifth day after this we came in sight of Land -- we entered a spacious River . . . . We anchored within a small distance from shore. [1 Nephi 18:8-23] And it came to pass after we had all gone down into the ship, and had taken with us our provisions and things which had been commanded us, we did put forth into the sea and were driven forth before the wind towards the promised land. And after we had been driven forth before the wind for the space of many days, behold, my brethren and the sons of Ishmael and also their wives began to make themselves merry . . . . And it came to pass that Laman and Lemuel did take me and bind me with cords . . . . And it came to pass that after they had bound me insomuch that I could not move, the compass, which had been prepared of the Lord, did cease to work. Wherefore, they knew not whither they should steer the ship, insomuch that there arose a great storm, yea, a great and terrible tempest, and we were driven back upon the waters for the space of three days; and they began to be frightened exceedingly lest they should be drowned in the sea . . . . And on the fourth day, which we had been driven back, the tempest began to be exceedingly sore. And it came to pass that we were about to be swallowed up in the depths of the sea. And after we had been driven back upon the waters for the space of four days, my brethren began to see that the judgments of God were upon them, and that they must perish save that they should repent of their iniquities . . . . Nevertheless, I did look unto my God, and I did praise him all the day long . . . . and my parents being stricken in years, and having suffered much grief because of their children, they were brought down, yea, even upon their sickbeds. . . . yea, their grey hairs were about to be brought down to lie low in the dust; yea, even they were near to be cast with sorrow into a watery grave. . . . . wherefore, when they saw that they were about to be swallowed up in the depths of the sea they repented of the thing which they had done, insomuch that they loosed me. And it came to pass after they had loosed me, behold, I took the compass, and it did work whither I desired it. And it came to pass that I prayed unto the Lord; and after I had prayed the winds did cease, and the storm did cease, and there was a great calm. And it came to pass that I, Nephi, did guide the ship, that we sailed again towards the promised land. And it came to pass that after we had sailed for the space of many days we did arrive at the promised land; and we went forth upon the land, and did pitch our tents; and we did call it the promised land.

Spalding's story also parallels the storm described in the Aeneid, as does the Book of Mormon. Furthermore, the Jaredite barges were propelled across the sea by strong, constant winds.

Lehi's ship once again resumed its course, after Nephi regained control of the Liahona, and in Spalding's story, a mariner is inspired by the Almighty to proclaim that "gentle winds will soon waft you into a safe harbor -- A country where you will find hospitality." After five more days of sailing, Fabius's ship came in sight of land, "entered a spacious River -- & continued sailing up the same many leages until we came in view of a Town" (Spalding 1910, 5). This is reminiscent of Bacon's New Atlantis, in which his ship is blown off course by strong winds, comes upon land, and enters "into a good haven, being the port of a fair city" (Bacon 1942, 246).

Fabius's group was received by the king, who ceded to them a tract of land. A plan was adopted to allow seven young women, who were passengers on the ship, to choose husbands, and they were paired with Fabius, the ship's captain and mate, and four other men. In the same way, the five daughters of Ishmael provided wives for Nephi, his three brothers, and Zoram. Fabius's group also settled on an economic policy: "The property was common stock -- what was produced by our labor was likewise to be common, all subject to the distribution of the judges who were to attend to each family & see that propper industry and econimy were practised by all" (Spalding 1910, 9). After Christ's appearance in the New World, the Nephites and Lamanites also had all things in common, and the common stock plan of Fabius's group is similar to the united order, which the Mormons tried to follow.

The captain recommended that the group remain a distinct people, "another Italy," and that they try to enlighten the "dark souls" of the natives. But one mariner said that he would select a lass from the "copper coulered tribe" and their children would become "as fair & nearly as white as your honors children" (Spalding 1910, 10). The Book of Mormon, of course, holds to the theory that the skin color of Indians can change from dark to fair. The words "fair" and "white" are used in combination in several passages in the Book of Mormon: "she was exceedingly fair and white" (1 Nephi 11:13), "I beheld that they were white, and exceedingly fair and beautiful" (1 Nephi 13:15), "as they were white, and exceedingly fair and delightsome" (2 Nephi 5:21), "their skin became white like unto the Nephites; and their young men and their daughters became exceedingly fair" (3 Nephi 15-16), and "that perhaps ye may be found spotless, pure, fair, and white" (Mormon 9:6).

The "Manuscript Story" describes two distinct groups of people. The natives who lived on the coast, called the Deliwans, were hunters and wore animal skins, much like the Lamanites.

Spalding ManuscriptBook of Mormon
[P. 11] To strangers they were hospitable . . . but to enimies, implacable cruel & barbarous in the extreme. -- Innumerable hords of this discription of people were scattered over an extensive country, who gained their living by hunting the elk, the dear & a great variety of other wild animals . . . . Shooting the arrow slinging stones . . . . Their cloathing consisted of skins dressed with the hair on -- but in warm weather, only the middle part of their bodies were incumbered with any covering -- The one half of the head of the men was shaved & painted with red -- & the one half of the face was painted with black.[Enos 1:20] . . . their hatred was fixed, and they were led by their evil nature that they became wild, and ferocious, and a blood-thirsty people, full of idolatry and filthiness; feeding upon beasts of prey; dwelling in tents, and wandering about in the wilderness with a short skin girdle about their loins and their heads shaven; and their skill was in the bow, and in the cimeter, and the ax.

[Alma 3:4-5] And the Amlicites were distinguished from the Nephites, for they had marked themselves with red in their foreheads after the manner of the Lamanites; nevertheless they had not shorn their heads like unto the Lamanites. Now the heads of the Lamanites were shorn; and they were naked, save it were skin which was girded about their loins, and also their armor, which was girded about them, and their bows, and their arrows, and their stones, and their slings, and so forth.

[Mosiah 10:8] . . . men armed with bows, and with arrows, and with swords, and with cimeters, and with stones, and with slings; and they had their heads shaved that they were naked; and they were girded with a leathern girdle about their loins.

[3 Nephi 4:7] . . . and they were girded about after the manner of robbers; and they had a lamb-skin about their loins, and they were dyed in blood, and their heads were shorn, and they had headplates upon them; and great and terrible was the appearance of the armies of Giddianhi, because of their armor, and because of their being dyed in blood.

[P.84] Each man had a sword by his side and a spear in his hand, and on their breasts down to their hips and on their thighs they wore pieces of mamouth skins to guard them from arrows and the weapons of death. [Alma 49:6] [The Lamanites] had also prepared themselves with shields, and with breastplates; and they had also prepared themselves with garments of skins, yea, very thick garments to cover their nakedness.

Fabius became concerned that if his group continued to live among these people, they would lose what remnants of civilization they possessed and degenerate into savages. After some remarkable reflections on the nature of the solar system, reasoning that the sun was really at the center and that the earth was a globe, Fabius concluded that they would be able to reach their native land by traveling westward. He also learned that the natives had a tradition which said that their ancestors immigrated from the west, and he was told that about fifteen days' journey to the northwest, there was a civilized people living in great towns on the banks of a large river. Fabius, Crito, and a Delawan interpreter set out to find this land. After passing over a great mountain, they came to a river called Owaho: "Here was a large town or city inhabited by a distinct race of people from any we had seen before" (Spalding 1910, 18). Thus the "Manuscript Story" sets up a contrast between coastal, savage tribes and a more inland, civilized people, just as the Book of Mormon does. The people of Nephi had separated themselves from the wild Lamanites and had traveled northward to found a city. The Nephites also knew that it is the earth, and not the sun, which moves (Helaman 12:15).

Fabius informed the king of his intention to move to this new land, and the king provided him with four Mammoons: "These were an annimal of prodigious magnitude, even biger than the eliphant, which the natives had tamed & domesticated -- They were very segacious & docile & were employed in carying burthens and in drawing timber" (Spalding 1910, 18). This parallels Ether 9:19: "And they also had horses, and asses, and there were elephants and cureloms and cumoms; all of which were useful unto man, and more especially the elephants and cureloms and cumoms."

Spalding ManuscriptBook of Mormon
[Pp. 19-20] Sacks were provided from Course Cloth to receive the most valuable part of our goods & furniture -- These were thrown across three of the Mammoons . . . . Thus having resided among the Deliwans two years -- & being prepared to take our departure . . . . We passed on -- No obsticles impeded our journey until we came to the great River Suscowah -- which runs between the Deliwah River and the great mountain -- The water being too deep for fording, we built a small boat and with this, at several times we conveyed the whole of the baggage & Company across . . . . We then proceeded on by slow marches, -- but in crossing the great mountain we had some difficulties to encounter . . . but finally arived safely at the great city Owhahon on the twenty fifth day after our departure from the Deliwan. [Ether 2:1,6,13] And it came to pass that Jared and his brother, and their families . . . went down into the valley which was northward . . . with their flocks which they had gathered together, male and female, of every kind. . . . And it came to pass that they did travel in the wilderness, and did build barges, in which they did cross many waters . . . . the Lord did bring Jared and his brethren forth even to that great sea which divideth the lands. And as they came to the sea they pitched their tents . . . and they dwelt in tents, and dwelt in tents upon the seashore for the space of four years.
     Fatigued with a long and difficult journey, . . . all were disposed to establish our residence here until further information could be obtained & further measures concerted to prosecute our journey to Europe The King and his principal officers . . . . assigned us . . . a number of houses on the bank of the river at a little distance from the City. [Compare 1 Nephi 16:19] and being much fatigued, because of their journeying . . .

Fabius's group journeyed northwest, built a small boat to cross a deep river, arrived at "the great city," and dwelled in houses on the bank of a river. The Jaredites traveled north to a valley, built barges to cross many waters, arrived at "the great sea," and dwelled in tents on the seashore. Fabius's group intended to continue their journey back to Europe, crossing what they hoped would be a sea of small extent between the continents. The Jaredites also continued their journey by building barges to cross the sea.

Fabius states that the customs, laws, government, and religion of the Ohons, as this people were called, "demonstrate that they must have originated from some other nation & have but a very distant affinity with their Savage neighbours" (Spalding 1910, 21). Thus Solomon's story does not derive all of the inhabitants of America from one group of people. Similarly, the Book of Mormon brings three groups of people to the New World.

Fabius notes that the Ohons had a light olive complexion, and that there were some persons "whose hair was of a redish hue," apparently referring to the Madoc theory of Welsh Indians. The Ohons wore clothing made of cloth and lived by cultivating the land and tending domesticated animals. Their method of manufacturing iron and lead was not quite as perfect as the European, but they could convert iron "nearly into the consistence of steal" (Spalding 1910, 23). The Nephites also tilled the land and raised domesticated animals. Furthermore, the Book of Mormon claims that the Nephites knew how to make steel (Jarom 1:8).

Concerning the Ohons' written language, Fabius states: "They had characters which represent words & all compound words had each part represented by its apropriate character. The variation of cases moods & tenses was designated by certain marks placed under the character" (Spalding 1910, 25). In July 1835 Joseph Smith acquired some Egyptian scrolls. He started translating one of these scrolls as the Book of Abraham. In conjunction with this work, he was also formulating an Egyptian Alphabet and Grammar. In his grammar Joseph arranged characters in a column on the left-hand side of the page, and next to each character, he gave an interpretation. A character had a particular meaning, depending upon what "degree" it was in. There were five degrees, and apparently each degree had five parts. Meanings of characters varied according to their degree and part, and characters could be combined into compound symbols. According to Joseph's system, placing marks above or below a symbol either increased or decreased its signification. In some way, these marks were associated with connecting parts of speech, which Joseph listed as verbs, participles, prepositions, conjunctions, and adverbs. Joseph also had names for various kinds of "connections," which included present, past, and future tenses for verbs. This parallel between the language of the Ohons and Joseph's Egyptian grammar is a very strong link between Spalding and the Book of Mormon. It is highly unlikely that Joseph Smith and Solomon Spalding would have produced independently, from their own imaginations, concepts of a system of language which are so similar. (For more parallels with the Alphabet and Grammar, see Spalding Notes)

In each large town, the Ohons had priests, into whose hands were committed copies of the sacred Roll, containing the tenets and ceremonies of their religion. Fabius quotes from the sacred Roll:

There is an intelligent omnipotent Being, who is self existant & infinitely good & benevolent -- Matter eternally existed -- He put forth his hand & formed it into such bodies as he pleased -- He presides over the universe & has a perfect knowledge of all things -- From his own spiritual substance he formed seven sons -- These are his principal agents to manage the affairs of his empire -- He formed the bodies of men from matter Into each body he infused a particle of his own spiritual substance, in consequence of which man in his first formation was inclined to benevolence & goodness. There is also another great inteligent Being who is self existent & possessed of great power but not of Omnipotence -- He is filled with infinite malice against the good Being & exerts all his subtlety & pow to ruin his works. . . . Death desolves the connection -- Etherial Bodies are prepared for the souls of the righteous -- These bodies can pass thro' any part of the universe & are invisable to mortal eyes. Their place of residence is on a vast plain which is beautified with magnificent Buildings -- with Trees, fruits & flowers. No immagination can paint the delights, the felicity of the Righteous. But the wicked are denied etherial bodies -- Their souls naked and incapable of seeing light, dwel in darkness & are tormented with the keenest anguish -- Ages roll away & the good being has compassion upon them -- He permits them to take possession of etherial bodies and they arise quick to the abodes of delight & glory. (Spalding 1910, 28-29)

These doctrines have obvious affinities with the later teachings of Joseph Smith. He taught that God and intelligence are self-existent, that matter is eternal, and that God merely formed matter into bodies. He said that there are three kinds of bodies and three kingdoms -- celestial, terrestrial, and telestial -- but that Satan and his followers are deprived of bodies and will suffer eternal punishment. Those who are to inherit the telestial world must abide in hell until Christ has completed his work (see D&C 76). Spalding's description of the celestial plain is evidently derived from Plato's Phaedo. Plato said that the souls of the virtuous dwell on the "true earth" amid the ether: "And in this fair earth the things that grow, the trees, and flowers and fruits, are correspondingly beautiful . . . . And they have sacred groves and temples of the gods . . . and in all other ways their blessedness is in accord with this" (Phaedo 110d-111c, Loeb translation). In his Egyptian Alphabet and Grammar, Joseph Smith defined the character Beth as "The place appointed of God for the residence of Adam . . . great valley or plain given by promise; filled with fruit trees and precious flowers . . . place of happiness" (fifth degree, second part).

The eternity of matter is a Greek concept, but the beliefs of the Ohons also have similarities with Zoroastrianism, the religion of the Magi. Zoroastrianism held that a cosmic battle is being waged between two eternal spiritual beings, who represent good and evil. The leader of the hosts of light is Ahura Mazda, who is accompanied by six Amesha Spentas, acting as his agents. The spirit of darkness is Angra Mainyu, who counters the good works of Ahura Mazda with evil. At death, each individual's good and evil deeds are weighed, and he is sent either to heaven or hell, or to an intermediate place, if the good and bad balance each other. When Ahura Mazda triumphs at the end of the world struggle, there will be a purification by fire and the creation of a new heaven and earth, and Angra Mainyu will be banished to the realm of eternal darkness.

The practice of polygamy is described in a passage which Spalding apparently planned to remove from his manuscript or intended to revise: "Let thy citizens be numbered once in two years -- & if the young women, who are fit for marriage are more numerous than the young men -- then wealthy men, who are young & who have but one wife, shall have the priviledge, [with the permission of the King] to marry another until the numbers of the single young men & the single young women are made equal But he that hath two wives shall have a house provided for each -- & he shall spend his time equally with each one" (Spalding 1910, 29). It is apparent that Spalding did not find the idea of polygamy abhorrent, if conditions seemed to require it, although he limited it to the young. Jacob, the brother of Nephi, denounces polygamy, but sees that it might be necessary in limited circumstances: "Wherefore, my brethren, hear me, and hearken to the word of the Lord: For there shall not any man among you have save it be one wife; and concubines he shall have none . . . . For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things" (Jacob 2:27, 30). Mormons often cited an imbalance in the sexes as justification for polygamy, although studies have shown that women did not outnumber men in Utah. Furthermore, men like Brigham Young and Orson Pratt strove to follow Spalding's advice to provide separate houses for their wives and to divide their time equally between their spouses. Brigham's wives were housed in the "White House," the Beehive House, the Lion House, Forest Farm, and houses in Provo and St. George. Orson housed his six wives in Salt Lake, Tooele, and Fillmore. Orson's first wife Sarah complained that Orson "intended to put these five women on an exact equality with me; that he should spend a week with one, a week with another . . . ." (New York Herald, 18 May 1877).

Critics have complained that Spalding did not write the Fabius story in a scriptural style and therefore could not have written the Book of Mormon. However, three pages of chapter seven, quoting from the sacred Roll, are written in imitation of the Bible. Here is a portion of this material:

Now O man attend to thy duty & thou shalt escape the portion of the wicked & enjoy the delights of the righteous Avoid all acts of cruelty to man and beast defraud not thy neighbour, nor suffer thy hands secretly to convey his property from him -- Preserve thy body from the contamination of lust -- & remember the seduction of thy neighbors wife would be a great Crime . . . . Be grateful for all favours & forsake not thy friend in adversity. Treat with kindness & reverence thy Parents . . . . Let rulers consult the welfare of the people and not agrandige themselves by oppression & base bribes . . . . Let Parents restrain the vices of their children & instruct their minds in useful knowledge . . . . Hold out the hand of kindness and friendship to thy neighbour -- consider him when reduced to indigence & distress. . . . Say not to thyself I will indulge in inactivity & idleness & lie upon the bed of sloth & slumber away the precious moments of time -- for in this thou art unwise . . . . (Spalding 1910, 29-30)

These admonitions are an obvious imitation of the Decalogue, Proverbs, and the Sermon on the Mount. Joseph Smith included similar material in a revelation dated 9 February 1831 (D&C 42), which covers the sins of murder, stealing, lying, lust, adultery, speaking evil, and idleness, and includes an admonition to consecrate property to be used for the poor.

There is other evidence that Spalding made use of scripture in his writing. For example, Fabius ponders his situation: "O that my head were waters & my eyes a fountain of tears -- then my intolerable burthen should be poured forth in a torrent & my soul set at liberty. But behold the light springs up & beams upon my soul. She brings in her train Hope -- that celestial Godes, that sure & strong anchor" (Spalding 1910, 16). The first part of this passage comes from Jeremiah 9:1: "Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!" The last part alludes to Hebrews 6:19: "Which hope we have as an anchor of the soul, both sure and stedfast." This same passage from Hebrews appears to be the source for Ether 12:4, where Moroni quotes the words of Ether: "which hope cometh of faith, maketh an anchor to the souls of men, which would make them sure and steadfast."

The Book of Moses also provides a small but still significant stylistic parallel. Spalding wrote that priests instructed the Sciotans to subdue their passions "that they may secure happiness to themselves in this life - & imortal happiness beyond the grave" (Spalding 1910, 44). At Moses 6:59, the Lord instructs Adam to tell his children that they must repent that they might "enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory."

Chapter VIII of the "Manuscript Story" introduces the semi-mythical figure of Lobaska. He appeared in the city of Tolanga with his wife and four sons. It was he who gave to the Ohons their system of writing, the sacred Roll containing their religious tenets, and their political constitution. People believed that Lobaska conversed with celestial beings, and he pretended that the theology of the sacred roll "was revealed to him in several interviews which he had been permitted to have with the second son of the great & good Being" (Spalding 1910, 35). Spalding made it clear that he was drawing the character of Lobaska from history and myth, for he wrote: "If we can place any reliance on the dark annals of antient history, it is a certain fact that Letters are indebted for their existence to the inventive genius of certain extraordinary characters -- Egypt & Chaldea contended for the honour of being the first who invented letters" (Spalding 1910, 25). He was undoubtedly thinking of Thoth, the Egyptian inventor of letters, and of Oannes, who according to Berossus, appeared in Babylonia and gave men "an insight into letters and sciences, and arts of every kind. He taught them to construct cities, to found temples, to compile laws, and explained to them the principles of geometrical knowledge" (Cory [1832] 1975, 19). Lobaska is also patterned after king Numa, who instituted many of the Roman religious rites, as well as their priesthood, and claimed that his knowledge was revealed to him by the Muses and the goddess Egeria, with whom he had many secret meetings. Other writers before Spalding had invented similar characters. Thomas More declared that a man named Utopos was responsible for transforming the ignorant savages of Sansculottia into the most civilized nation on earth, the imaginary state of Utopia. Francis Bacon claimed that the lawgiver of the island of Bensalem was a king named Solamona, who had lived 1,900 years earlier. The king instituted a society called Solomon's House, named after the wise Hebrew king, which was devoted to investigating the mysteries of nature and developing new inventions. A member of the society stated: "We imitate also flights of birds; we have some degrees of flying in the air. We have ships and boats for going under water and brooking the seas" (Bacon 1942, 298). Similarly, Spalding made Lobaska the inventor of a flying machine. And the barges of the Jaredites were of a peculiar design, which enabled them to move while submerged in the sea.

Both Lobaska and Nephi were founding figures, who dispensed both moral teachings and practical knowledge, including metallurgy.

Spalding ManuscriptBook of Mormon
[Pp.22-23] The manufacturing of Iron & lead was understood but was not carried on to that extent & perfection as in Europe. A small quantity of Iron in proportion to the number of inhabitants served to supply them with all the impliments which custom had made necessary for their use -- By hammering & hardening their Iron they would convert it nearly into the consistence of steal & fit it for the purpose of edge tools.

[P.35] He still continued to associate among the people & was indefatigable in his labours to dispel their ignorance, correct their superstition & vices to excite their industry & to defuse a more accurate knowledge of the mechanical arts -- The manufacture of Iron in particular was not known: this he taught a number by showing them how to build a small furnace & to cast iron ware -- & then how to build a small forge & refine pigs and convert them into Iron -- He had resided among the Sciotans about three years & the happy effects of his Labors were visible to all observs -- A great reformation had taken place in the morals & manners of the people -- industry had encreased -- agriculture & the mechanical arts had received great improvement -- & houses were built on a more commodious & eligant construction.

[1 Nephi 17:11, 16] And it came to pass that I, Nephi, did make a bellows wherewith to blow the fire, of the skins of beasts; and after I had made a bellows, that I might have wherewith to blow the fire, I did smite two stones together that I might make fire. . . . And it came to pass that I did make tools of the ore which I did molten out of the rock.

[2 Nephi 5:15-17] And I did teach my people to build buildings, and to work in all manner of wood, and of iron, and of copper, and of brass, and of steel, and of gold, and of silver, and of precious ores, which were in great abundance. And I, Nephi, did build a temple; and I did construct it after the manner of the temple of Solomon. . . and the workmanship thereof was exceedingly fine. And it came to pass that I, Nephi, did cause my people to be industrious, and to labor with their hands.

[Compare also Mosiah 11:8-9] And it came to pass that king Noah built many elegant and spacious buildings; and he ornamented them with fine work of wood, and of all manner of precious things, of gold, and of silver, and of iron, and of brass, and of ziff, and of copper; and he also built him a spacious palace . . . .

Lobaska educated his four sons: "they had all received an education from their father -- & even the youngest, who was but about eleven years old could read and write with great correctness & facility" (Spalding 1910, 34). King Benjamin was also concerned with the education of his three sons: "And it came to pass that he had three sons . . . . And he caused that they should be taught in all the language of his fathers, that thereby they might become men of understanding" (Mosiah 1:2).

In the time of Lobaska, the Ohons were divided into two kingdoms, Sciota and Kentuck. When a war began between the two kingdoms, Lobaska advised the Sciotans to lay a trap for the Kentucks. To reach the city of Tolanga, the Kentucks had to pass by a hill or mountain, less than a mile from the great river Ohio.

Spalding ManuscriptBook of Mormon
[Pp. 36-39] All were unanimously of opinion that to comply with the haughty demand of Bombal, by tearing the blue feathers from their caps would be degrading the honour of the nation and a relinquishment of their natural right -- they were likewise sensible that the most vigorous exertions were necessary to save the country from ruin. The opinion and advice of Lobaska, was requested. It is my opinion says he, that by using a little stratigem this war might be bro't to a conclusion which will be honourable to this kingdom. . . . the army was assembled and impliments provided with the utmost expidition -- & they marched down the river to a certain place where the army of the enimy must pass, in order to arrive at the City of Tolanga At this place the hill or mountain came within less than a mile of the River & flat or level Land intervened -- Here Lobaska directed that a Canal should be dug from the River to the Hill . . . . In the meantime Hadokam bro't into the field seven thousand and more of his warriors, men of brave hearts and valiant for the Battle -- The indignant King of the Kentucks by this time had assembled an army of thirty thousand men who were ready at the risk of their lives to vindicate the pre-eminance of their nation and the transcendent dignity of their king & his chiefs -- At the head of this army Bombal began his march to execut his threatned vengance on the Siotans . . . . Bombal halted and formed his men in two Ranks extending from the river to the hill -- He had a reserved core, who were placed in the rear of the main body -- Having thus arranged them for battle, he went from one wing to the other -- proclaiming aloud, we have been insulted, brave soldiers, by these cowardly Siotans -- They have assumed the blue Feather, the badge of our preeminance & exalted dignity -- Behold it flying in their Caps -- will your high born souls submit to behold such Dastards place themselves on equal ground with you -- No my valiant warriors, let us revenge the insult by the destruction of their puny army & the conflagration of their City -- Make a furious charge upon them -- & the victory is ours -- Let your motto be the blue Feather & you will fight like wolvs robed of their puppies. Hadoram had by this time formed his army in order of Battle close to the edge of the Canal & extended them only in one rank from the River to the Hill -- As the Kentucks approached within a small distance, the Sciotans gave back & began a retreat with apparent confusion, notwithstanding the pretended exertions of the King & his officers to prevent their retreating -- Bombal observing this commanded to rush forward on the full run but to keep their Ranks in order -- This they instantly obeyed as one man & as soon as their feet stept on the slender covering of the canal it gave way & they fell to the bottom, some in one position and some in another -- A disaster so novel & unexpected must have appalled the stoutest heart & filled their minds with amasement & terror. -- Nor did this complete the misfortune of the army of Bombal -- an ambush of the Sciotans, who lay on the side of the hill opposite to the reserved Corps of the Kentucks, rushed down upon them in an instant -- Surprise & terror prevented resistance -- they threw down their arms & surrendered -- The retreating army of Hadoram immediately returned with shouting to the edge of the Canal -- Their enimies, who but a moment before, tho't themselves invincible & certain of victory were now defenceless & wholly in their power -- Lobaska was present & saw the success of his stratigem his great soul disdained revenge on an helpless & prostrate Enimy -- he conjured the Siotans not to shed one drop of Blood -- but to be generous & merciful -- Bombal had now recovered from his surprise & seeing the deplorable situation of his army, his haughty soul felt the keenest anguish . . . . I now emplore your generosity & compassion for my army -- Spare their lives -- & then name your terms & if I can comply with them, without degrading the honor of my Crown, it shall be done. Your request says Hadoram is granted -- Surrender your arms & let your army return in peace -- As for your majesty, & the chiefs of your nation, who are present, you will . . . return to the city of Tolanga, & there we will excute a treaty of peace & amity that shall be advantageous & honourable to both nations. -- These terms were accepted & the Kentucks returned in peace to their own country [Alma 43:26-54] And he caused that all the people in that quarter of the land should gather themselves together to battle against the Lamanites, to defend their lands and their country, their rights and their liberties; therefore they were prepared against the time of the coming of the Lamanites. And it came to pass that Moroni caused that his army should be secreted in the valley which was near the bank of the river Sidon, which was on the west of the river Sidon in the wilderness. . . . he thought it no sin that he should defend them by stratagem; therefore, he found by his spies which course the Lamanites were to take. Therefore, he divided his army and brought a part over into the valley, and concealed them on the east, and on the south of the hill Riplah; and the remainder he concealed in the west valley, on the west of the river Sidon, and so down into the borders of the land Manti. . . . And as the Lamanites had passed the hill Riplah, and came into the valley, and began to cross the river Sidon, the army which was concealed on the south of the hill, which was led by a man whose name was Lehi, and he led his army forth and encircled the Lamanites about on the east in their rear. And it came to pass that the Lamanites, when they saw the Nephites coming upon them in their rear, turned them about and began to contend with the army of Lehi. . . . And it came to pass that the Lamanites became frightened, because of the great destruction among them, even until they began to flee towards the river Sidon. And they were pursued by Lehi and his men; and they were driven by Lehi into the waters of Sidon, and they crossed the waters of Sidon. . . . And it came to pass that Moroni and his army met the Lamanites in the valley, on the other side of the river Sidon, and began to fall upon them and to slay them. . . . Now in this case the Lamanites did fight exceedingly . . . . And they were inspired . . . by Zerahemnah, who was their chief captain, or their chief leader and commander; yea, they did fight like dragons, and many of the Nephites were slain by their hands . . . . Therefore for this cause were the Nephites contending with the Lamanites, to defend themselves, and their families, and their lands, their country, and their rights, and their religion. And it came to pass that when the men of Moroni saw the fierceness and the anger of the Lamanites, they were about to shrink and flee from them. And Moroni, perceiving their intent, sent forth and inspired their hearts with these thoughts -- yea, the thoughts of their lands, their liberty, yea, their freedom from bondage. And it came to pass that they turned upon the Lamanites, and they cried with one voice unto the Lord their God, for their liberty and their freedom from bondage. And they began to stand against the Lamanites with power; and in that selfsame hour that they cried unto the Lord for their freedom, the Lamanites began to flee before them, and they fled even to the waters of Sidon. . . . Therefore when Zerahemnah saw the men of Lehi on the east of the river Sidon, and the armies of Moroni on the west of the river Sidon, that they were encircled about by the Nephites, they were struck with terror. Now Moroni, when he saw their terror, commanded his men that they should stop shedding their blood.

[Alma 44:1-20] And it came to pass that they did stop and wthdrew a pace from them. And Moroni said unto Zerahemnah: . . . . I command you by all the desires which ye have for life, that ye deliver up your weapons of war unto us, and we will seek not your blood, but we will spare your lives, if ye will go your way and come not again to war against us. . . . Now there were many . . . that were struck with fear; and many came forth and threw down their weapons of war at the feet of Moroni, and entered into a covenant of peace. . . . Now Zerahemnah, when he saw that they were all about to be destroyed, cried mightily unto Moroni, promising that he would covenant and also his people with them, if they would spare the remainder of their lives, that they never would come to war again against them. And it came to pass that Moroni caused that the work of death should cease again among the people. And he took the weapons of war from the Lamanites; and after they had entered into a covenant with him of peace they were suffered to depart into the wilderness.

Note that both the Kentucks and the Nephites fight to defend and preserve their "rights." Lobaska and Moroni both employ a "stratagem" to defeat their enemies. In both cases, these stratagems involve similar geographical locations, including a valley between a hill and river. Bombal exhorts his men to "fight like wolves," while Zerahemnah inspires his men to "fight like dragons," and Moroni inspires his men to fight for their liberty and freedom. The Kentucks are ambushed by a group of Sciotans, who rush upon them from the side of a hill, as the Lamanites are attacked by an army which is concealed on the south of a hill. Many of Zerahemnah's men are struck with fear and throw down their weapons, just as Bombal's men are filled with terror and throw down their weapons. Lobaska tells the Sciotans to be generous and refrain from shedding blood, and Hadoram, king of the Sciotans, demands that the Kentucks surrender their arms, just as Moroni commands his men to stop shedding the blood of the Lamanites and tells Zerahemnah's men to deliver up their weapons. Bombal pleads with Lobaska to spare the lives of his men, as Zerahemnah pleads with Moroni to spare the lives of his men. A treaty of peace is concluded, and the defeated armies are allowed to depart. How is it possible that Joseph Smith, who was translating an ancient Nephite record, would describe an incident with details and language so similar to a story written by Solomon Spalding?

As part of the treaty between the Sciotans and Kentucks, Lobaska demanded the right to establish schools in Kentuck and to appoint instructors. The Kentucks advanced in learning so rapidly that they began to excel the Sciotans, and they became industrious and prosperous. This recalls the Lamanite king, who in the days of Alma I, appointed Amulonites to be teachers in various parts of the land, to instruct the Lamanites in the language of Nephi and in keeping records. The Lamanites became wealthy traders.

Spalding ManuscriptBook of Mormon
[Pp. 41-42] He returned back & sent his second son & three of the most forward scollars of the Sciotans to establish a school at Gamba. . . . These young men having imbibed the spirit & principles of the great preceptor, spared no exertions to instruct the scholars & to defuse useful knowledge among the people -- The happy effects of their labors were visible in a short time. The people embraced the religion of Lobaska & became more industrious & civilized. In their various improvements in agriculture, the mechanical arts and literature they even exsaled [excelled] the Sciotans & appeared to be as prosperous & flourishing. [Mosiah 24:1-7] And it came to pass that Amulon did gain favor in the eyes of the king of the Lamanites; therefore, the king of the Lamanites granted unto him and his brethren that they should be appointed teachers over his people . . . . And he appointed teachers of the brethren of Amulon in every land which was possessed by his people . . . . But they taught them that they should keep their record, and that they might write one to another. And thus the Lamanites began to increase in riches, and began to trade one with another and wax great . . . .

Lobaska formed the people into two great empires, separated by the river Ohio. Labarmock, the eldest son of Lobaska, was appointed to the office of emperor of Sciota, while Lambon, the third son, became high priest, with four priests as assistants. Both offices of emperor and high priest were hereditary. Hamback, the second son of Lobaska, was chosen as emperor of Kentuck, and Kato, the youngest son, was ordained as high priest. The Nephites and Lamanites also lived in two different lands, separated by a strip of wilderness. The Nephites had two primary offices, the governor of the land and the high priest.

The inhabitants of Sciota and Kentuck experienced a period of peace and expansion, much like the people of Mosiah.

Spalding ManuscriptBook of Mormon
[Pp. 53-54] As luxery & extravigance were scarcely known to exist, especially among the common people, [an happy equality was] hence there was a great similarity in their manner of living, their dress, their habits & manners. -- Pride was not bloated & puffed up with enormous wealth -- Nor had envy fewel to inflame her hatred & malice. . . . We can now trace the causes of their increase & prosperity. . . . to such an equality of property as to prevent the pride of wealth & the extravagance of luxury . . . . During this time their vilages & cities were greatly enlarged -- new settlements were formed in every part of the country which had not been inhabited -- & a vast number of towns were built -- which rivaled as to number of inhabitants, those which existed at the time their imperial governments were founded -- Their settlements extended the whole length of the great River Ohio to its confluence with the Mississippi, & over the whole country on both sides of the Ohio River, which are watered by streams which empty into it. -- And also along the great Lakes of Eri & Mishigan & even some settlements were formed in some part of the country which borders on Lake Ontario. -- Such was the vast extent of the country which they inhabited -- & such the fertility of the soil that many millions were easily fed & supported with such a plenty & competence of provision, as was necessary for their comfort and happiness. [Mosiah 27: 3-7] And there was a strict command throughout all the churches that there should be no persecutions among them, that there should be an equality among all men; that they should let no pride nor haughtiness disturb their peace; that every man should esteem his neighbor as himself, laboring with their own hands for their support. . . . And there began to be much peace again in the land; and the people began to be very numerous, and began to scatter abroad upon the face of the earth, yea, on the north and on the south, on the east and on the west, building large cities and villages in all quarters of the land. And the Lord did visit them and prosper them, and they became a large and wealthy people.

Both of these texts begin with a discussion of pride and equality and then transition to a description of the building of large villages and cities. This appears to be beyond the realm of coincidence.

For 480 years, the two empires of Sciota and Kentuck existed in relative peace. Nonetheless, the people took the precaution of constructing fortifications.

Spalding ManuscriptBook of Mormon
[Pp. 54-55] During the time of their rising greatness & tranquility their policy led them to fortify their country in every part, the interior as well as the frontiers -- this they did partly for their own safety, provided a war should take place & they should be invaded by an enimy -- & partly to keep alive & improve a warlike spirit & the knowlege of military Tacticks. Near every vilage or city they constructed forts or fortifications. Those were generally of an oval form & of different dimentions according to the number of inhabitants who lived in the town. -- The Ramparts or walls, were formed of dirt which was taken in front of the fort. A deep canal or trench would likewise be formed -- This would still encrease the difficulty of surmounting the walls in front. -- In addition to this they inserted a piece of Timber on the top of the Ramparts -- These pieces were about seven feet in length from the ground to top which was sharpned -- The distance between each piece was about six inches -- thro. which they could shoot their arrows against an Enimy. Some of their fortifications have two Ramparts, which run parallel with each other built in the same manner, with a distance between of about two or three perches -- Their Gates are strong & well constructed for defence -- Within these forts are likewise a number of small houses -- for the accomidation of the army & inhabitants in case of an invasion -- & likewise a storehouse for the reception of provision & arms. A country thus fortified -- containing so many milion of inhabitants, hardy & robust & with habits formed for war -- might well be supposed as able to defend themselves against an invading Enimy -- If they were beat from the frontier, they could still retreat back to the fortifications in the interior & their make a successful stand. [Alma 48:8] Yea, he had been strengthening the armies of the Nephites, and erecting small forts, or places of resort; throwing up banks of earth round about to enclose his armies, and also building walls of stone to encircle them about, round about their cities and the borders of their lands; yea, all round about the land.

[Alma 50:1-6] And now it came to pass that Moroni did not stop making preparations for war, or to defend his people against the Lamanites; for he caused that his armies . . . should commence in digging up heaps of earth round about all the cities, throughout all the land which was possessed by the Nephites. And upon the top of these ridges of earth he caused that there should be timbers, yea, works of timbers built up to the height of a man, round about the cities. And he caused that upon those works of timbers there should be a frame of pickets built upon the timbers round about; and they were strong and high. And he caused towers to be erected that overlooked those works of pickets, and he caused places of security to be built upon those towers, that the stones and the arrows of the Lamanites could not hurt them. And they were prepared that they could cast stones from the top thereof, according to their pleasure and their strength, and slay him who should attempt to approach near the walls of the city. Thus Moroni did prepare strongholds against the coming of their enemies, round about every city in all the land.

In both the "Manuscript Story" and the Book of Mormon, husbands are enjoined to be faithful and to treat their wives and children with love and tenderness. Spalding wrote: "Being taught by their religion the social virtues they manifested a great regard for the rights of the other sex & always treated them with attention, civility & tenderness"; "Having been early taught to [restrain the] govern their passions & to regard the practice of virtue as their greatest good, it was generally the case, that love, friendship & harmony existed in families." (Spalding 1910, 48, 51-52) Jacob chatises his people: "For behold, I, the Lord, have seen the sorrow, and heard the mourning of the daughters of my people . . . because of the wickedness and abominations of their husbands. . . . For they shall not lead away captive the daughters of my people because of their tenderness, save I shall visit them with a sore curse . . . . Behold, ye have done greater iniquities than the Lamanites, our brethren. Ye have broken the hearts of your tender wives, and lost the confidence of your children, because of your bad examples before them . . . . Behold, the Lamanites your brethren . . . are more righteous than you . . . . Behold, their husbands love their wives, and their wives love their husbands; and their husbands and their wives love their children" (Jacob 2:31-35; 3:5, 7).

The "Manuscript Story" launches into a tale of star-crossed lovers, reminiscent of Rivalin and Blancheflor, the parents of Tristan. Elseon, the son of Hamboon, Emperor of Kentuck, fell in love with Lamesa, daughter of Rambock, Emperor of Sciota. However, it was not the custom of the Sciotans and Kentucks to intermarry, and Elseon's request to take Lamesa as his wife was denied by Rambock, who wished Lamesa to marry Sambal. Elseon and Lamesa devised a scheme to leave Sciota and journeyed to the city of Gamba, where they were married by the emperor and empress of Kentuck. Sambal was infuriated at having lost Lamesa and urged the Sciotans to go to war.

Sambal enlisted the aid of a necromancer named Hamack to rouse the people's emotions.

Spalding ManuscriptBook of Mormon
[Pp. 74-75] He had recourse to a class of men who were denominated prophets & conjurors to favour his disign. . . . As they pretended to have art of investigating the councils & designs of the heavenly Hierachy & to have a knowledge of future events . . . . Hamack then arose & in his hand he held a stone which he pronounced transparent -- tho' it was not transparent to common eyes. -- Thro' this he could view things present & things to come -- could behold the dark intrigues & cabals of foreign courts -- & discover hidden treasures, secluded from the eyes of other mortals. He could behold the galant & his mistress in their bed chamber & count all their moles warts & pimples. Such was the clearness of his sight when this transparent stone was placed before his eyes. [Alma 37: 22-23] For behold, the Lord saw that his people began to work in darkness, yea, work secret murders and abominations; therefore the Lord said, if they did not repent they should be destroyed from off the face of the earth. And the Lord said: I will prepare unto my servant Gazelem, a stone, which shall shine forth in darkness unto light, that I may discover unto my people who serve me, that I may discover unto them the works of their brethren, yea, their secret works, their works of darkness, and their wickedness and abominations.

The transparent stone of Hamack also has obvious similarities to Joseph Smith's seer stones and the interpreters. In addition, this passage from the Spalding manuscript recalls Bennett's allegation that Joseph used a seer stone to decide if a man could have intercourse with one of the Chambered Sisters of Charity.

The "Manuscript Story" and the Book of Mormon share another feature -- the "letter" motif. Elseon exchanges letters with the emperor of Sciota; Lamesa receives a letter from her father; Rambock sends a letter to Hamboon, who in turn dispatches an envoy with a letter to Rambock; Rambock then sends the envoy back with a declaration of war. In the Book of Mormon, Moroni sends a servant with an epistle to Ammoron, who replies with another epistle; Helaman sends a very long epistle, covering three chapters, to Moroni; Ammoron and Helaman also exchange epistles; Moroni writes two epistles to Pahoran, which brings an epistle in reply from Pahoran; Lachoneus receives an epistle from Giddianhi; the king of the Lamanites and Mormon exchange epistles, as do Coriantumr and Shiz; and Mormon writes two epistles to his son Moroni.

Furthermore, in both the "Manuscript Story" and the Book of Mormon, enmity between the two primary groups of people is attributed to robbery. The high priest of Sciota declares that "Elseon, the heir apparent to the imperial throne of Kentuck has been guilty of Robery & impiety within our dominions -- He has robed this empire of an invaluable treasure . . . ." Rambock also declares: "Ingratitude & perfedy, seduction, Robery & the most daring impiety against heaven have been perpetrated within our dominions -- The young prince of Kentuck is the monster, who has been guilty of these Crimes" (Spalding 1910, 79, 83). Similarly, in his letter to Moroni, Ammoron states: "your fathers did wrong their brethren, insomuch that they did rob them of their right to the government when it rightly belonged unto them" (Alma 54:17). The Lamanites also complained that Nephi "took the records which were engraven on the plates of brass, for they said that he robbed them. . . . therefore they have an eternal hatred towards the children of Nephi" (Mosiah 10:16-17).

Rambock issued an edict, declaring: "The Sciotans are required to exterminate, without distinction of age or sex all the inhabitants of the empire of Kentuck" (Spalding 1910, 80). The various kings of the region gathered their troops in support of their emperor, and the war of extermination began. At the great battle of Geheno, an immense slaughter ensued, covering the earth with the bodies of one hundred thousand men. A two-day armistice was declared to allow ten thousand men from each army to bury the dead. They dug mass graves, in which they deposited the bodies, and covered them with large heaps of earth. The chiefs who had been killed were also buried, and "over them they raised prodigious mounds of earth -- which will remain for ages, as monuments to commemorate the valiant feats of these heroes of the great Battle of Geheno" (Spalding 1910, 96). The Book of Mormon states that after the people of Ammonihah were destroyed by the Lamanites, "their dead bodies were heaped up upon the face of the earth, and they were covered with a shallow covering" (Alma 16:11). Moreover, the battle of Geheno resembles the armistice and final war of extermination between the Nephites and Lamanites at the battle of Cumorah. The Spalding manuscript lists the kings and the number of men that each commanded, although the list is attenuated by the loss of two pages: Habelon, with fifteen thousand; Ulipoon, with eighteen thousand; Numapon, with sixteen thousand; and Ramuck, with ten thousand. The Book of Mormon also lists a number of men who each commanded ten thousand men: Gidgiddonah, Lamah, Gilgal, Limhah, Jeneum, Cumenihah, Moronihah, Antionum, Shiblom, Shem, and Josh. About one hundred and thirty thousand men were killed at Cumorah. The battle of Geheno also has parallels with the war which resulted in the extinction of the Jaredites at the hill Ramah.

Spalding ManuscriptBook of Mormon
[P.94] . . . both armies proceeded to make provision to refresh themselves, being nearly exhausted by the fatigues of a most bloody contest which had lasted nearly five hours. That day afforded them no time to bury their dead. . . . The warriors with their spears in their hands extended themselves upon the earth, & spent the night in rest and sleep -- Next morning they arose with renovated vigor. Their tho'ts were immediately turned to the sanguine field -- Many warriors say they lie there, pierced with mortal wounds & covered with blood.[Ether 15:23-27] And on the morrow they fought again; and when the night came they had all fallen by the sword save it were fifty and two of the people of Coriantumr, and sixty and nine of the people of Shiz. And it came to pass that they slept upon their swords that night . . . . And it came to pass that they ate and slept, and prepared for death on the morrow. . . . they fought for the space of three hours, and they fainted with the loss of blood.
[P. 97] As the Sciotans sallied out in parties to plunder & to ravage the country, these were pursued, overtaken or met by parties of the Kentucks -- Many bloody skirmishes ensued . . . . Wherever the Sciotans marched devastation attended their steps -- & all classes of people without distinction of age or sex, who fell into their hands became the victims of their infuriated malice -- The extermination of the Kentucks appeared to be their object, not considering that it might soon be their turn to have such horrid cruelties retaliated upon them with a three-fold vengence. [Ether 14:17-18] And it came to pass that Shiz pursued after Coriantumr, and he did overthrow many cities, and he did slay both women and children, and he did burn the cities. And there went a fear of Shiz throughout all the land; yea, a cry went forth throughout the land -- Who can stand before the army of Shiz? Behold, he sweepeth the earth before him!

The "Manuscript Story" relates the feats of two young Kentuck soldiers, who performed the bold and heroic act of stealing into the camp of the Sciotans, where they slew hundreds of sleeping men, before being discovered. The tale is obviously borrowed from the Aeneid's account of Euryalus and Nisus, who stole into the Rutulian camp. Like Euryalus and Nisus, the two Kentucks were pursued, one got far in advance, but the other was overtaken by the enemy. The first came back to defend his comrade, but both were killed. A similar fate awaited Teancum, when he entered Ammoron's camp at night to kill the king (Alma 62:36).

The Sciotans captured the city of Gamba, plundering and burning it, which recalls both the sack of Rome and the capture of the city of Zarahemla.

Spalding ManuscriptBook of Mormon
[Pp. 100-101] Rambock marched his whole army towards the City of Gamba -- & such was the stillness of their movements that they were not perceived -- nor was it known by Hamboon that they had marched until the morning light. -- As soon as the Kentucks perceived that the Sciotans had abandoned the place of their encampment & found the direction they had gone, they immediately pursued them with the utmost expedition. -- But too late to prevent the intended slaughter & devastation. The Sciotans without delaying their march by attacking any forts in their way merely entered the vilages, killing the inhabitants who had not made their escape & burning their houses -- They arived before the City of Gamba -- Great indeed was the surprise, the consternation & terror of the Citizens -- Many fled to the fort -- A band of about three thousand resolute warriors seized their arms, determined to risk their lives in the defence of the City. . . . As soon as all resistance was over come & had subsided, the Sciotans lost no time -- but marched into the City and commenced a general plunder of all articles which could conveniently transported.[Helaman 1:19-20] But it came to pass that Coriantumr did march forth at the head of his numerous host, and came upon the inhabitants of the city, and their march was with such exceedingly great speed that there was no time for the Nephites to gather together their armies. Therefore Coriantumr did cut down the watch by the entrance of the city, and did march forth with his whole army into the city, and they did slay every one who did oppose them, insomuch that they did take possession of the whole city.
[Pp 102-106] Hamboon & his army had arrived within five miles of the City. They beheld the flames beginning to assend. The idea was instantly realized that an indiscrimate slaughter had taken place. -- In addition to the distruction of all their property, they now had a reallizing annticipation of the massacre of the dearest friends & relation. . . . . He halted within about half a mile of the Sciotans -- & sent out a small party to reconoiter & discover their situation -- In the mean time he ordered Hanock to march with twelve thousand men round the Sciotan Army & lie in ambush in their rear in order to surprise them with an attack after the battle should commence. . . . [Ulipoon] repairs to Hambock & addressed him to this effect. . . . With your permission I will lead on my division & storm the fort of the Kentucks. . . . Having marched towards the fort until they had got beyond the view of the Sciotan army -- he then ordered them to turn their course towards the great River . . . . [Hanock] immediately dispach an express to Hamboon -- informing him that he should pursue them as their object probably was to ravage the country . . . . During the Night Hanock made his arangements -- he formed his men into four Divisions & surrounded the Enimy. . . . wherever they rushed forward in any direction they met the deadly spears of the Kentucks -- It is impossible to discribe the horror of the bloody scene . . . . But only three thousand made their escape. As for Ulipoon he was mortally wounded & laid prostrate on the field. . . . What says Rambock to his princes, is our wisest course to pursue? Sabamah, Rancoff & Nunapon advised him to retreat without losing a moment, for say them, we have taken ample revenge for the crime Elseon. -- To effect this we have thrown ourselves into the heart of their country -- have lost a large division of our army -- & are so weakened by our losses that we are in the utmost danger of being defeated & even anihilated. [Helaman 1:27-32] But behold, the Lamanites were not frightened according to his desire, but they had come into the center of the land, and had taken the capital city which was the city of Zarahemla, and were marching through the most capital parts of the land, slaying the people with a great slaughter, both men, women, and children, taking possession of many cities and of many strongholds. But when Moronihah had discovered this, he immediately sent forth Lehi with an army round about to head them before they should come to the land Bountiful. And thus he did; and he did head them before they came to the land Bountiful, and gave unto them battle, insomuch that they began to retreat back towards the land of Zarahemla. And it came to pass that Moronihah did head them in their retreat, and did give unto them battle, insomuch that it became an exceedingly bloody battle; yea, many were slain, and among the number who were slain Coriantumr was also found. And now, behold, the Lamanites could not retreat either way, neither on the north, nor on the south, nor on the east, nor on the west, for they were surrounded on every hand by the Nephites. And thus had Coriantumr plunged the Lamanites into the midst of the Nephites, insomuch that they were in the power of the Nephites, and he himself was slain, and the Lamanites did yield themsleves into the hands of the Nephites.

The Kentucks were not prepared for the Sciotan attack on Gamba, their capital city in "the heart of their country," just as Moronihah did not anticipate the Lamanite attack on Zarahemla in "the capital parts of the land." Both the Sciotans and Lamanites marched swiftly toward their targets, killed a few defenders, and took control of the city. After Gamba was taken, Ulipoon turned his army towards his own land, but Hanock "immediately" dispatched Hamboon to pursue them, as Moronihah "immediately" sent Lehi to prevent the Lamanites from reaching Bountiful. Hanock's men followed, and when Ulipoon's army was surrounded, a bloody battle ensued, in which Ulipoon was killed, just as the Lamanite army was surrounded by Moronihah, and Coriantumr was slain in a bloody battle.

Ulipoon's real intention "was to march with the utmost expedition to his own dominions & to carry with him his rich plunder" (Spalding 1910, 104). After he and many of his men were killed by Hanock, two thousand escaped to their own land, but about fifty fled to the army of Rambock. The story of Ulipoon has several parallels in the Book of Mormon. Amalickiah tried to lead his followers into the land of Nephi, but was pursued by Moroni; he escaped with a few men and sought the aid of the king of the Lamanites. Morianton and his people attempted to flee into the north country, but were intercepted by Teancum, who killed Morianton.

Descriptions of assaults on the cities of Gamba and Noah include similar battles with defenders at the entrances to the cities.

Spalding ManuscriptBook of Mormon
[Pp. 100-101] A band of about three thousand resolute warriors seized their arms, determined to risk their lives in the defence of the City. The leader of this band was Lamock the eldest son of Labanko . . . . He posted his warriors in a narrow passage which led to the City. -- The Sciotan Emperor immediately formed his plan of attack. -- A large host selected from all the grand divisions of his army marched against them -- They were commanded by Moonrod -- He led them against this gallant & desparate band of Kentucks & made a most furious & violent charge upon them. But they were resisted with a boldness, which will forever do honour to their emmortal valour. -- Many hundreds of their Enimies they pierced with their deadly weapons & caused heaps of them to lie prostrate in the narrow passage. -- Such prodigious havock was made on the Sciotans by this small band of valiant Citizens, . . . that even Moonrod began to despair of forcing his march into the City, thro' this narrow passage. -- Being informed by a treacherous Kentuck of another passage, he immediately dispatched a party of about four thousand from his band to enter the City thro' that passage & to fall upon the rear of the Kentucks. . . . About seven hundred with their valiant leader thus made their escape, -- The remainder of the three thousand sold their lives in defence of their friends & their country. [Alma 49:20-22] Thus they were prepared, yea, a body of their strongest men, with their swords and their slings, to smite down all who should attempt to come into their place of security by the place of entrance; and thus were they prepared to defend themselves against the Lamanites. And it came to pass that the captains of the Lamanites brought up their armies before the place of entrance, and began to contend with the Nephites, to get into their place of security; but behold, they were driven back from time to time, insomuch that they were slain with an immense slaughter. Now when they found that they could not obtain power over the Nephites by the pass, they began to dig down their banks of earth that they might obtain a pass to their armies, that they might have an equal chance to fight; but behold, in these attempts they were swept off by the stones and arrows which were thrown at them; and instead of filling up their ditches by pulling down the banks of earth, they were filled up in a measure with their dead and wounded bodies.

Sambal succeeded in breaking through the defenses of the Kentuck fort and sought out Lamesa. Heliza tried to stop him, but was killed by Sambal. After Elseon arrived with thirty thousand warriors, a fierce battle ensued, during which Sambal struck off the head of Helicon, the intimate friend of Elseon. After receiving the news, Elseon went in search of Sambal. The two champions fought, and Sambal was killed, in a scene which recalls the battle between Coriantumr and Shiz. When the Sciotans saw Sambal's huge, lifeless body, they fled in terror. Elseon pursued them, killing thousands, but then returned to the fort.

A Kentuck bard immortalized the love between Helicon and Heliza, who had both been killed in the war. The description of their union after death in a "delightful Bower" recalls the Cave of Love, in which Tristan was finally joined with the fair Isolde.

The armies of Rambock and Hamboon were still facing each other, but awaiting reinforcements. Elseon marched with twenty thousand men to Hamboon's camp. And here Spalding's manuscript suddenly ends, with the Kentucks preparing to battle Rambock's forces.

The "Manuscript Story" contains so many parallels with the Book of Mormon and with Mormon doctrine that it is impossible to believe that they are all merely the result of coincidence. The same factors which qualify Spalding as the author of the Book of Mormon are also evident in the "Manuscript Story." Solomon was obviously fascinated by the ancient earthen mounds and Indian forts, which were found in Ohio. He imagined the discovery of buried records, which also contained a story about a seer stone. He wanted to construct from his own imagination a history of the ancestors of the American Indians. He invented the details of their lives, their dress, houses, animals, their government, religion, and manner of warfare. He hypothesized the existence of two groups of people, one savage and the other more highly civilized. The civilized peoples were divided into two empires and embarked upon a fearful war of extermination. Solomon drew upon his knowledge of ancient history, Arthurian romances, Plato, Virgil's Aeneid and Bacon's New Atlantis. It is certainly not impossible to believe that Solomon set aside the "Manuscript Story" and decided to write an expanded version, covering a much longer period of history and incorporating some new thoughts about the origins of the inhabitants of the New World. Despite the denials of the critics, there are specific parallels between the "Manuscript Story" and the Book of Mormon. And other elements of Spalding's story, such as the theological doctrines and the system of writing of the Ohons, provide strong links between Joseph Smith and Solomon Spalding.

For more parallels between the Spalding manuscript and Joseph Smith's writings, see the Spalding Authorship Page, Recent Defenses of the Book of Mormon, and Another Spalding Fragment.


Top of Page   Previous Page   Next Page