MISCELLANEOUS DISCOURSES.
I.
THE SPIRIT OF MORMONISM; A SLANDER REFUTED.
Introductory.
People judged by their laws.
The calling of Sidney Rigdon.
A few days with the Prophet--Prayerfulness.
Woman's place in Mormonism.
God's Herald of the Resurrection and Human Brotherhood--Woman.
Unjust criticism answered.
By their works they shall be judged.
II.
ERRONEOUS IMPRESSIONS ABOUT THE LATTER-DAY SAINTS--SOME THINGS THEY DO
NOT BELIEVE.
Catholic belief.
Faith in the Godhead.
Erroneous reports.
Revelation quoted.
Belief in revelation.
Inspired utterances.
Revealed word.
God's word is Truth.
Testimony borne.
III.
THE THINGS OF GOD GREATER THAN MAN'S CONCEPTION OF THEM.
Divine things misjudged.
Marvelous work and a wonder.
The New Jerusalem.
Restoration of Israel.
Lost tribes in the north.
Israel now gathering.
Purposes of God will not fail.
IV.
MORMONISM AS A BODY OF DOCTRINE.
Introductory.
Mormon view of the universe.
Philosophy of Mormonism.
Source of moral evil.
The place and mission of Christ in Mormon doctrine.
V.
PEACE.
The blessedness of peace.
The God of Battles.
Justice the basis of peace.
VI.
THE MYSTERIOUS HARMONIES OF THE GREAT REPUBLIC.
Introduction.
The miracle of American achievements.
The inspiration of the founders of the American Constitution.
The unique things in American government.
Part I.
Origin of the Book of Mormon.
SCHROEDER-ROBERTS DEBATE.
Published with the consent and by courtesy of the National American
Society,
David I. Nelke, President.
FOREWORD.
The following debate on the "Origin of the Book of Mormon," came about
in the following manner: The writer saw in the _Salt Lake Tribune_ two
numbers of Mr. Schroeder's article and observing the general trend
of the argument felt that a prompt reply should appear in the same
publication, that it might be read by the same people who would read
Mr. Schroeder's article. A letter was accordingly addressed to the
_Tribune,_ to ascertain if that paper would publish a reply to Mr.
Schroeder. The Editor answered that the _Tribune_ was reproducing the
article from the _American Historical Magazine,_ published in New York,
and that perhaps its publishers would be pleased to receive a reply to
Mr. Schroeder. If the publishers of the _Historical Magazine_ accepted
such an article, the _Tribune_ would then be willing to reproduce it,
if the _Deseret News,_ the Mormon Church organ, would agree to publish
Mr. Schroeder's article.
This suggested a too complicated arrangement to suit the writer, hence
he dropped the matter with the _Tribune,_ and took it up with the
publishers of the _American Historical Magazine,_ who gave place to his
answer to Mr. Schroeder in current numbers of that publication, 1908-9.
And the writer has heard nothing from the _Tribune_ or Mr. Schroeder
since.
At the conclusion of the article on the "Origin of the Book of Mormon,"
the _Historical Magazine Company,_ Mr. David I. Nelke, President,
announced their willingness to publish in _Americana,_--which in the
meantime had succeeded the _American Historical Magazine_ a detailed
history of the "Mormon Church," if the writer would prepare it.
The History has been running in _Americana_ now for more than two and
a half years, and will continue until the History of the Church is
completed up to date.
* * * * * *
And now a word as to the origin of the Book of Mormon before presenting
the discussion. It will be an advantage to the reader if he has before
him Joseph Smith's account of the origin of the Book of Mormon. For our
present purpose the account the Prophet gives in his statement to Mr.
John Wentworth, of Chicago, of the origin of the Book of Mormon is,
on account of its brevity and comprehensiveness, most suitable. After
detailing the events of his first vision, received in the Spring of
1820, and the intervening three years, the Prophet comes to the Book of
Mormon part of his narrative:
THE APPEARING OF MORONI.
"On the evening of the 21st of September, A. D. 1823, while I was
praying unto God and endeavoring to exercise faith in the precious
promises of scripture, on a sudden a light like that of day, only
of a far purer and more glorious appearance and brightness, burst
into the room,--indeed the first sight was as though the house was
filled with consuming fire; the appearance producing a shock that
affected the whole body; in a moment a personage stood before me
surrounded with a glory yet greater than that with which I was
already surrounded. This messenger proclaimed himself to be an
angel of God, sent to bring the joyful tidings that the covenant
which God made with ancient Israel was at hand to be fulfilled;
that the preparatory work for the second coming of the Messiah was
speedily to commence; that the time was at hand for the gospel in
all its fulness to be preached in power unto all nations, that a
people might be prepared for the Millennial reign. I was informed
that I was chosen to be an instrument in the hands of God to bring
about some of His purposes in this glorious dispensation.
THE BOOK OF MORMON.
"I was also informed concerning the aboriginal inhabitants of this
country and shown who they were, and whence they came; a brief
sketch of their origin, progress, civilization, laws, governments;
of their righteousness and iniquity, and the blessings of God
being finally withdrawn from them as a people, was made known to
me; I was also told where were deposited some plates on which were
engraven an abridgment of the records of the ancient prophets that
had existed on this continent. The angel appeared to me three times
the same night and unfolded the same things. After having received
many visits from the angels of God unfolding the majesty and glory
of the events that should transpire in the last days, on the
morning of the 22d of September, A.D. 1827, the angel of the Lord
delivered the records into my hands.
DESCRIPTION OF THE NEPHITE RECORD.
"These records were engraven on plates which had the appearance
of gold; each plate was six inches wide and eight inches long,
and not quite so thick as common tin. They were filled with
engravings, in Egyptian characters, and bound together in a volume
as the leaves of a book, with three rings running through the
whole. The volume was something near six inches in thickness, a
part of which was sealed. The characters on the unsealed part were
small, and beautifully engraved. The whole book exhibited many
marks of antiquity in its construction and much skill in the art
of engraving. With the records was found a curious instrument,
which the ancients called 'Urim and Thummim,' which consisted
of two transparent stones set in the rim of a bow fastened to
a breastplate. Through the medium of the Urim and Thummim I
translated the record by the gift and power of God.
"In this important and interesting book the history of ancient
America is unfolded, from its first settlement by a colony that
came from the Tower of Babel, at the confusion of languages, to
the beginning of the fifth century of the Christian era. We are
informed by these records that America in ancient times had been
inhabited by two distinct races of people. The first was called
Jaredites and came directly from the Tower of Babel. The second
race came directly from the City of Jerusalem, about six hundred
years before Christ. They were principally Israelites, of the
descendants of Joseph. The Jaredites were destroyed about the time
that the Israelites came from Jerusalem, who succeeded them in the
inheritance of the country. The principal nation of the second race
fell in battle towards the close of the fourth century [A.D.].
The remnant are the Indians that now inhabit this country. This
book also tells us that our Savior made His appearance upon this
continent after His resurrection; that He planted the gospel here
in all its fulness, and richness, and power, and blessing; that
they had apostles, prophets, pastors, teachers, and evangelists;
the same order, the same priesthood, the same ordinances,
gifts, powers, and blessings, as were enjoyed on the Eastern
continent; that the people were cut off in consequence of their
transgressions; that the last of their prophets who existed among
them was commanded to write an abridgment of their prophecies,
history, etc., and to hide it up in the earth, and that it should
come forth and be united with the Bible for the accomplishment of
the purposes of God in the last days."
The book issued from the press sometime in the month of March, 1830. [A]
[Footnote A: For a more detailed account of the origin of the Book of
Mormon, see the writer's work, "New Witnesses for God," Vol. II, chs.
iv and viii.]
From the first appearance of Joseph Smith's account of the origin
of the Book of Mormon, there was felt the need of a counter theory
of origin. The first to respond to this "felt" need was Alexander
Campbell, founder of the "Disciples" or "Christian" Church. He
assigned the book's origin straight to Joseph Smith, whom he accused
of conscious fraud in "foisting it upon the public as a revelation."
This in 1831. Then came the Spaulding theory of origin by Hurlburt,
Howe, _et al.,_ 1834; for which Mr. Campbell repudiated his first
theory of the Joseph Smith authorship. In 1899 Lily Dougall in "The
Mormon Prophet," advanced her theory of the Prophet's "self delusion,"
"by the automatic freaks of a vigorous but undisciplined brain." This
was supplemented in 1902 by Mr. I. Woodbridge Riley's theory of "pure
hallucination, honestly mistaken for inspired vision; with partly
conscious and partly unconscious hypnotic powers over others." [B]
[Footnote B: Both the Dougall and Riley theories are considered in Vol.
I. of _Defense of the Faith and the Saints_, pp. 42-62; and the older
theories of the origin in _New Witness for God_, Vol. III, chas. xliv,
xlv.]
Mr. Schroeder, however, will have none of these later theories; and
although the finding of the Rev. Mr. Spauldings' "Manuscript Found,"
by Professor Fairchild of Oberlin College, in 1884--details of which
are given in the debate gave a serious set back to that theory, Mr.
Schroeder deems the Spaulding theory of the origin of the Book of
Mormon the only tenable counter theory advanced, and assuming the
existence of another Spaulding manuscript _not found,_ and not likely
to be found, he proceeds with his argument; to which I make answer,
with what success the reader must judge.
B. H. ROBERTS.
Salt Lake City, October, 1911.
THE ORIGIN OF THE BOOK OF MORMON.
BY THEODORE SCHROEDER
I.
Every complete, critical discussion of the divine origin of the Book
of Mormon naturally divides itself into three parts:--first, an
examination as to the sufficiency of the evidence adduced in support
of its miraculous and divine origin; second, an examination of the
internal evidences of its origin, [1] such as its verbiage, its alleged
history, chronology, archaeology, etc.; third, an accounting for its
existence by purely human agency and upon a rational basis, remembering
that Joseph Smith, the nominal founder and first prophet of Mormonism,
was probably too ignorant to have produced the whole volume unaided.
Under the last head, two theories have been advocated by non-Mormons.
By one of these, conscious fraud has been imputed to Smith, and by the
other, psychic mysteries have been explored [2] in an effort to supplant
the conscious fraud by an unconscious self-deception.
[Footnote 1: Valuable contributions to this study are Lamb's "Golden
Bible" and a pamphlet by Lamoni Call classifying two thousand
corrections in the inspired grammar of the first edition of the Book of
Mormon.]
[Footnote 2: The best effort along this line is Riley's "The Founder of
Mormonism." To me the conclusions are very unsatisfactory, because so
many material considerations were overlooked by that author.]
In 1834, four years after its first appearance, an effort was made to
show that the Book of Mormon was a plagiarism from an unpublished novel
of Solomon Spaulding. For a long time this seemed the accepted theory
of all non-Mormons. In the past fifteen years, apparently following
in the lead of President Fairchild of Oberlin College, [3] all but
two of the numerous writers upon the subject have asserted that the
theory of the Spaulding manuscript origin of the Book of Mormon must be
abandoned, and Mormons assert that only fools and knaves still profess
belief in it. [4] With these last conclusions I am compelled to disagree.
[Footnote 3: President Fairchild, in the New York _Observer_ for
February 5, 1885, that being immediately after his discovery of the
Oberlin Manuscript, says: "The theory of the origin of the Book of
Mormon in the traditional manuscript of Solomon Spaulding will probably
have to be relinquished. * * * Mr. Rice, myself, and others compared it
with the Book of Mormon, and could detect no resemblance between the
two in general or detail. * * * Some other explanation of the origin
of the Book of Mormon must be found, if an explanation is required."
(Reproduced in Whitney's "History of Utah," 56. Talmage's "Articles of
Faith," 278.)
Ten years later Mr. Fairchild is not so brash in assuming the Oberlin
Manuscript to be the only Spaulding Manuscript, and he certifies
only that the Oberlin Manuscript "is not the original of the Book
of Mormon." (Letter dated Oct. 17, 1895, published in vol. lx.,
_Millennial Star,_ p. 697, Nov. 3, 1898. Talmage's "Articles of Faith,"
279.)
_Fairchild's Latest Statement._--In 1900 President Fairchild wrote the
Rev. J. D. Nutting as follows:
"With regard to the manuscript of Mr. Spaulding now in the library of
Oberlin College, I have never stated, and know of no one who can state,
that it is the only manuscript which Spaulding wrote, or that it is
certainly the one which has been supposed to be the original of the
Book of Mormon. The discovery of this MS. does not prove that there may
not have been another, which became the basis of the Book of Mormon.
The use which has been made of statements emanating from me as implying
the contrary of the above is entirely unwarranted.
"JAMES H. FAIRCHILD"]
[Footnote 4: The _Deseret News_ editorially says this on July 19, 1900:
"The discovery of the manuscript written by Mr. Spaulding, and its
deposit in the library at Oberlin College, O., * * * has so completely
demolished the theory once relied upon by superficial minds that the
Book of Mormon was concocted from that manuscript, that it has been
entirely abandoned by all opponents of Mormonism except the densely
ignorant or unscrupulously dishonest."
And this on May 14, 1901:
"It is only the densely ignorant, the totally depraved and clergymen of
different denominations afflicted with anti-Mormon rabies who still use
the Spaulding story to account for the origin of the Book of Mormon."]
In setting forth my convictions and the reasons for them, I have
undertaken nothing entirely new, but have only assigned myself the task
of establishing as an historical fact what is now an abandoned and
almost forgotten theory. This will be done by marshaling in its support
a more complete array of the old evidences than has been heretofore
made and the addition of new circumstantial evidence not heretofore
used in this connection.
It will be shown that Solomon Spaulding was much interested in American
antiquities; that he wrote a novel entitled the "Manuscript Found," in
which he attempted to account for the existence of the American Indian
by giving him an Israelitish origin; that the first incomplete outline
of this story, with many features peculiar to itself and the Book of
Mormon, is now in the library of Oberlin College, and that while the
story as rewritten was in the hands of a prospective publisher, it
was stolen from the office under circumstances which caused Sidney
Rigdon, of early Mormon fame, to be suspected as the thief; that
later Rigdon, on two occasions, exhibited a similar manuscript which
in one instance he declared had been written by Spaulding and left
with a printer for publication. It will be shown further that Rigdon
had opportunity to steal the manuscript and that he foreknew the
forthcoming and the contents of the Book of Mormon; that through Parley
P. Pratt, later one of the first Mormon apostles, a plain and certain
connection is traced between Sidney Rigdon and Joseph Smith, and that
they were friends between 1827 and 1830. To all this will be added very
conclusive evidence of the identity of the distinguished features of
Spaulding's "Manuscript Found" and the Book of Mormon. These facts,
coupled with Smith's admitted intellectual incapacity for producing the
book unaided, will close the argument upon this branch of the question,
and it is hoped will convince all not in the meshes of Mormonism that
the Book of Mormon is a plagiarism. To those Mormons whose minds are
untainted by mysticism, who have the intelligence to weigh evidence
and the courage to proclaim convictions opposed to accepted church
theories--to such Mormons, though not convinced that the evidence here
reviewed amounts to a demonstration, it must be that this essay will
yet furnish even to them a more believable and more probable theory of
the origin of the Book of Mormon than the one which involves a belief
in undemonstrable miracles as well as matters entirely outside of all
other experience of sane humans. Certainly the theory here advanced
requires for its belief the acceptance of less of improbable assumption
than does any other explanation offered. With this statement of what
it is expected to accomplish we may proceed to review the evidence in
detail.
SOLOMON SPAULDING AND HIS FIRST MANUSCRIPT.
Solomon Spaulding was born in 1761 at Ashford, Conn., graduated from
Dartmouth in 1785, graduated in theology in 1787, and became an obscure
preacher. The fact that Spaulding had become an infidel, [5] that in
rewriting the first outline of his story he adopted, as he said, "the
old Scripture style" to make it seem more ancient, [6] and the further
fact that he told at least four persons at different times that his
story would some day be accepted as veritable history [7]--all of these,
combined with the peculiar product, tend to show that one motive for
the writing of this supposed novel may have been the author's desire
to burlesque the Bible and furnish a practical demonstration of the
gullibility of the masses.
[Footnote 5: See Addendum to Spaulding Manuscript at Oberlin College
and Howe's "Mormonism Unveiled," 288.]
[Footnote 6: Howe's "Mormonism Unveiled," 288.]
[Footnote 7: Howe's "Mormonism Unveiled," 283, 4, 6, 7.]
While at Dartmouth College, Spaulding had as a classmate the
subsequently famous imposter and criminal, Stephen Burroughs, [8] which
fact furnishes interesting material for reflection as to how far the
subsequent ill fame of Burroughs, coupled with personal acquaintance,
may have operated in Spaulding as a fruitful suggestion inducing this
labor as a means of securing fortune through fraud. If Spaulding
did not see the possibility of a new and profitable religion in his
"Manuscript Found," then he was more short-sighted than was a nephew
of his named King. This nephew told one Hale, a schoolteacher, of his
belief that he could start a new religion out of this novel and make
money thereby, at the same time briefly outlining a plan very similar
to the one long afterward adopted by Smith, Rigdon and Company. If we
can place any confidence in the report of an interview between a Mormon
"elder" and a nephew of Solomon Spaulding, then it would appear that
in the opinion of the latter's brother Solomon Spaulding was not a man
who would be, by conscientious scruples, deterred from practicing such
a fraud, if believed profitable. [10] Be that as it may, Spaulding did
hope by the sale of his literary production to make sufficient money to
enable him to pay his debts. [11]
[Footnote 8: "Memoirs of Stephen Burroughs," p. 26, ed. of 1811, shows
Burroughs to have entered Dartmouth in 1781, which must have been
Spaulding's date of entry, he having graduated in 1785.]
[Footnote 9: "New Light on Mormonism," 261.]
[Footnote 10: xxxv. _Saints' Herald_, 820.]
[Footnote 11: Howe's "Mormonism Unveiled," 285.]
In 1809 Solomon Spaulding and Henry Lake built and conducted a forge at
Salem (now Conneaut), O., where, in 1812, the former made his second
business failure. [12]
[Footnote 12: "Prophet of Palmyra," 443; Howe's "Mormonism Unveiled,"
279 and 282; "New Light on Mormonism," 13.]
Spaulding, being an invalid, possessed of a good education and habits
of study, naturally took to literary work, which he probably commenced
soon after 1809, [13] and continued until his death in October, 1816.
During this seven years he seems to have written several other
manuscripts [14] besides the two with which we are directly concerned.
[Footnote 13: Howe's "Mormonism Unveiled," 279; "New Light on
Mormonism," 13-14.]
[Footnote 14: Howe's "Mormonism Unveiled," 285; "New Light on
Mormonism," 20.]
Necessarily Spaulding's surroundings gave some direction to the course
of his literary efforts. Environed as he was in a country where once
dwelt the mound-builders, and having himself caused one of the mounds
to be opened, with the resulting discovery of bones and relics of a
supposedly prehistoric civilization, [15] like thousands before him,
he was led to speculate upon the character of that civilization and
the origin of those ancient peoples. Josiah Priest, in his "Wonders of
Nature and Providence" (1824), quotes over forty authors, half of whom
are Americans, and all of whom, prior to 1824, advocated an Israelitish
origin of the American Indian. Some of these dated as far back as
Clavigaro, a Catholic priest in the seventeenth century.
[Footnote 15: "New Light on Mormonism," 14.]
In Spaulding's first writing of his manuscript story, he pretended to
find a roll of parchment in a stone box within a cave. In the Latin
language, this contained an account of a party of Roman sea voyagers,
who, in the time of Constantine, were, by storms, drifted ashore on
the American continent. One of their number left this record of their
travels, of Indian wars and customs, which record Spaulding pretends to
have found and to translate. [16] How that resembles a synopsis of the
Book of Mormon!
[Footnote 16: "The Manuscript Found." For Howe's synopsis see
"Mormonism Unveiled," 288. Whitney's "History of Utah," 49-51.]
In 1834, when E. D. Howe had in preparation his book, "Mormonism
Unveiled," wherein the Spaulding story was first exploited, this first
manuscript was given by Spaulding's family to D. P. Hurlburt, the agent
of Howe. The Spaulding family, without having made any examination
whatever of the papers delivered to Hurlburt, seem always to have
believed, [17] though without any evidence, that he received and sold
to the Mormons the rewritten story entitled "Manuscript Found," which
will be more fully discussed hereafter. From Howe this first manuscript
story went into the possession of one L. L. Rice, who bought out Howe's
business, and later, with other effects of Rice's, it was shipped to
Honolulu, and there, in 1884, accidentally discovered by President
James H. Fairchild of Oberlin College. [18] This manuscript is now in
the Oberlin library, and has been published by two of the Mormon sects
as being a refutation of the Spaulding origin of the Book of Mormon. It
can be such refutation only to those who mistake it for another story.
Howe, in 1834, published a fair synopsis of the manuscript now at
Oberlin [19] and submitted the original to the witnesses who testified
to the many points of identity between Spaulding's "Manuscript Found"
and the Book of Mormon. These witnesses then (in 1834) recognized the
manuscript, secured by Hurlburt and now at Oberlin, as being one of
Spaulding's, but not the one which they asserted was similar to the
Book of Mormon. They further said that Spaulding had told them that he
had altered his original plan of writing by going farther back with his
dates and writing in the old Scripture style, in order that his story
might appear more ancient. [20]
[Footnote 17: "New Light on Mormonism," by Mrs. Ellen F. Dickinson.]
[Footnote 18: Publisher's Preface to "The Manuscript Found," p. iv.
_Deseret News_, 1886; Whitney's "History of Utah," p. 49; Talmage's
"Articles of Faith," 278-9.]
[Footnote 19: Howe's "Mormonism Unveiled," 288; Whitney's "History of
Utah," 49.]
[Footnote 20: Howe's "Mormonism Unveiled," 288.]
According to many witnesses, the re-written "Manuscript Found" (like
the Book of Mormon) was an attempt at imitating the literary style of
the Bible. So was the manuscript submitted to Patterson, according to
his own statement. [21] No such indications are found in the Oberlin
manuscript, which further evidences that it is not the manuscript of
which the witnesses testified, and which Patterson says was submitted
to him. The Oberlin manuscript also furnishes internal evidences of
an improbability that it was ever submitted to a publisher by any man
as sane and well educated as was Spaulding. The plot of the story is
incomplete, and the manuscript is full of interlineations, alterations,
careless or phonetic spelling, and misused capital letters. These are
all easily explainable consistently with Spaulding's erudition, if
we view the manuscript as a hasty and careless blocking out of his
literary work, but it is not in such a condition as would make him
willing to submit it to a publisher.
[Footnote 21: "The Spaulding Story Examined and Exposed," by John E.
Page, 7; "Who wrote the Book of Mormon?" 7; "Mormonism Exposed," by
Williams.]
If we bear in mind that from the beginning it was asserted that this
manuscript now at Oberlin was not the one from which the Book of Mormon
was alleged to have been plagiarized, then President Fairchild's
conclusion that it disproves such plagiarism of course becomes absurd
and only demonstrates his ignorance of the early testimony upon
which was asserted the connection of the Book of Mormon and another
manuscript. This also disposes of the Mormon argument most frequently
urged against the theory here advocated.
Either through like ignorance of the evidence of 1834 that this was not
the manuscript then being testified about, or through a willingness to
play upon the ignorance of others, the two leading sects of Mormons
have published this first manuscript as a refutation of a theory which
no one ever advocated, viz.: That the manuscript now at Oberlin was
the thing from which Smith _et al._ plagiarized the Book of Mormon. In
my judgment, the publication of this first incomplete manuscript story
furnishes additional evidence that the rewritten story did constitute
the foundation of the Book of Mormon. When we remember what was said
in 1834 as to the character of changes made in rewriting, and that
the rewritten story was revamped by Smith, Rigdon and Company, we are
astonished at the number of similarities retained; as, for instance,
the finding of the story in a stone box, its translation into English,
the attempt to account for a portion of the population of this
continent, the wars of extermination of two factions, the impossible
slaughters of primitive warfare, and the physically impossible armies
which were gathered without modern facilities of either transportation
or the furnishing of supplies--the fact that after two rewritings, the
second being by new authors, there should remain these very unusual
features, makes the discovery and publication of this first manuscript
only an additional evidence that the second one did furnish the basis
of the Book of Mormon.
By always remembering these separate manuscripts and their different
histories, much seeming conflict of evidence can be explained, mistaken
conclusions accounted for, and confusion avoided. The Mormons, in
their publication of this first manuscript story, have labeled it
"The Manuscript Found," though no such title is discoverable anywhere
upon or in the body of the manuscript in the Oberlin library. [22] The
evident purpose of this is to further confound that first story with
the second or rewritten manuscript which it will be demonstrated really
was used in constructing the Book of Mormon, and which manuscript
the witnesses to be hereafter introduced described by that title.
Having traced to its final resting-place at Oberlin College the first
manuscript story, which had no direct connection with the Book of
Mormon and never was claimed to have such, let us now, if we can, trace
into the Book of Mormon Spaulding's rewritten story, entitled "The
Manuscript Found."
[Footnote 22: xxxv. _Saints' Herald,_ 130; "Prophet of Palmyra," 459.]
SPAULDING'S REWRITTEN MANUSCRIPT.
Spaulding commenced his writing about 1809, changing his plans while
still at Conneaut, that is, prior to 1812, [23] at which later date the
rewritten story of "The Manuscript Found" was still incomplete. [24]
In 1812 Spaulding borrowed some money with which to go to Pittsburg,
hoping there to get his novel published and thus make it possible
for him to pay his debts. [25] In Pittsburg Spaulding submitted his
manuscript to one Robert Patterson, then engaged in the publishing
business. [26] The exact date is not known but it is probable almost to
certainty that Spaulding would do this immediately upon his arrival
in Pittsburg in 1812, since that was one of his definite purposes in
going there. Spaulding's widow is reported as saying: "At length the
manuscript was returned to the author, and soon after we removed to
Amity, Washington County, Pa." [27] The return of the manuscript before
1814, the date of the removal to Amity, is made additionally certain
by the testimony of Redick McKee [28] and Joseph Miller. [29] This
additional evidence, especially that of the latter, makes it plain that
Spaulding had his rewritten manuscript at Amity, thus demonstrating its
return to Spaulding before the latter's removal from Pittsburg. The
evidences of identity between the manuscript testified about as being
at Amity, and Spaulding's rewritten story, leave no doubt. The review
of this evidence of identity will be postponed until we come to review
the other evidences of identity between "The Manuscript Found" and the
Book of Mormon.
[Footnote 23: Howe's "Mormonism Unveiled," 288.]
[Footnote 24: Howe's "Mormonism Unveiled," 283.]
[Footnote 25: Howe's "Mormonism Unveiled," 282-3.]
[Footnote 26: "New Light on Mormonism," 16-17; "History of the
Mormons," 43; "Who Wrote the Book of Mormon?" 7.]
[Footnote 27: "Gleanings by the Way," 252; "Mormons' Own Book," 29;
"Prophet of Palmyra," 419; "History of the Mormons," 43.]
[Footnote 28: Washington (Pa.) _Reporter_ of April 21, 1869; "Who Wrote
the Book of Mormon?" 6.]
It is said that Patterson returned the manuscript to Spaulding with
the advice to "polish it up, finish it, and you will make money out
of it." [30] On behalf of Patterson it has been said that he directed
its return unless the author would furnish ample security to guarantee
the expense of publishing, which we can readily believe to have been
impossible to the impecunious Spaulding. [31]
[Footnote 30: "New Light on Mormonism," 238; _Magazine American
History,_ June, 1882; _Scribner's Monthly,_ August, 1880; "Prophet of
Palmyra," 423.]
[Footnote 31: "Mormonism Exposed," by Williams, 16; "Prophet of
Palmyra," 455; "The Spaulding Story Examined and Exposed," by John E.
Page, 7.]
After residing in Pittsburg two years, [32] the Spauldings moved to
Amity in Washington County, Pa., where Solomon Spaulding and his
returned "Manuscript Found" again became the center of attraction
among the commonplace neighborhood listeners, who did their loafing
about the Spaulding tavern. [33] Here the story was polished and
finished, [34] and from Amity Spaulding again journeyed to Pittsburg,
in the hope in the second attempt of securing the publication of his
story, "The Manuscript Found." [35] Spaulding's widow and daughter
assert that at one time Patterson advised Spaulding "to make out a
title-page and preface." [36] That remark would seem most likely to
have been made after the finishing of the story, and I therefore feel
justified in believing it to have been made after the second submission
of the manuscript. Mrs. Spaulding-Davidson says this request was
never complied with, but for reasons which are unknown to her. In the
light of evidence to be hereafter reviewed, we are justified in an
inference that one of the causes was a theft of the manuscript from the
publisher's office, followed, perhaps, within a few weeks or months, by
the death of Spaulding, which occurred in October, 1816.
[Footnote 32: Howe's "Mormonism Unveiled," 287; "Who Wrote the Book of
Mormon?" 7.]
[Footnote 33: "Prophet of Palmyra," 441, 442.]
[Footnote 34: Reddick McKee in Washington (Pa.) _Reporter_, April 12,
1869; "Who Wrote the Book of Mormon?" 6.]
[Footnote 35: "Prophet of Palmyra," 442-55.]
[Footnote 36: "Prophet of Palmyra," 419-42; iii. _Millennial
Harbinger_, about May 1839; Boston _Recorder_ during May 1839;
"Mormons' Own Book," 29.]
ERRONEOUS THEORIES EXAMINED.
It has been a theory among some that Joseph Smith himself secured the
Spaulding manuscript from the house of William H. Sabine of Onondaga
Valley, N.Y., for whom Smith worked as a teamster in 1823. [37]
According to another theory, Sidney Rigdon, while the "Manuscript
Found" was at the printing office, copied it, the original being
returned to Spaulding. A third theory supposes Smith to have copied
it while working for Sabine about 1823, leaving the original there. A
fourth theory makes Spaulding copy his story for the publisher while
keeping the duplicate at home to be afterward cared for by the family.
Under all of these theories, the original of Spaulding's rewritten
story was delivered in 1833 to D. P. Hurlburt to be used by E. D. Howe
in his then forthcoming book, "Mormonism Unveiled," but, according
to the Spaulding family, was by Hurlburt sold to the Mormons, and,
according to the Mormons, destroyed by Hurlburt because wholly unlike
the Book of Mormon. These theories can claim for themselves no greater
weight than that, in the opinion of their several non-Mormon advocates,
they furnish a possible explanation as to the connecting link between
Spaulding and Smith, but upon all essentials, except one, are without
any evidence which involves the conclusion deduced from it, and not one
of these theories is necessary as an explanation for the established
facts. The one element which has direct evidence in its support is the
allegation that Spaulding's rewritten story of the "Manuscript Found"
was, after Spaulding's death, in the possession of his widow. That
allegation rests upon the following statement of Spaulding's daughter,
Mrs. McKinstry, and the family belief in it without any additional
evidence upon which to base that belief. She says:
[Footnote 37: "Hand Book on Mormonism," 3; "Braden-Kelly Debate," 47 and
118.]
"In 1816 my father died at Amity, Pa, and directly after his death
my mother and myself went to visit my mother's brother, William H.
Sabine, at Onondaga Valley, Onondaga County, N Y. * * * We carried
our personal effects with us, and one of these was an old trunk in
which my mother had placed my father's writings, which had been
preserved. I perfectly remember the appearance of this trunk, and
of looking at its contents. There were sermons and other papers,
and I saw a manuscript about an inch thick, closely written, tied
with some of the stories my father had written for me, one of which
he called the 'Frogs of Wyndham,' On the outside of this manuscript
were written the words, 'Manuscript Found.' I did not read it,
but looked through it and had it in my hands many times and saw
the names I had heard at Conneaut when my father read it to his
friends. I was about eleven years old at this time." [38]
[Footnote 38: "New Light on Mormonism," 238; _Magazine of American
History,_ June, 1882; _Scribner's Monthly,_ August, 1880.]
The trunk remained at Sabine's until some time soon after 1820, [39]
while in 1823 Smith is said to have worked for Sabine as a teamster,
and almost certainly heard Spaulding's stories discussed as a matter
of family history. If the rewritten story of Spaulding's "Manuscript
Found" had been in the trunk at Sabine's while Smith worked there,
which is doubtful, he might have stolen it or copied it, though the
latter is made almost impossible by Smith's inability to write, [40] and
by his youth.
[Footnote 40: ii _Journal of Discourses,_ 197.]
Assuming, for the sake of argument, that it has been established that
the Book of Mormon is a plagiarism from 'Spaulding's rewritten story,
then we may still doubt that any of the above theories have sufficient
evidence to warrant their acceptance as established facts. These
various theories were all invented because of a supposed necessity of
accounting for the alleged presence of the rewritten "Manuscript Found"
in the trunk at Sabine's house after 1816, the date of Spaulding's
death. If the "Manuscript Found" was never there, the theories
constructed to explain that fact must fall.
That the first outline of the story which is now at Oberlin was then
in the trunk is certain, because Hurlburt, in 1834, found it there.
It is even possible that this first manuscript may at some time have
been labeled "Manuscript Found." But was the rewritten story ever in
the trunk at Sabine's? If not, Smith could neither have stolen it
nor copied it, and, if never there, or if stolen by Smith, Hurlburt
could not have secured the rewritten manuscript and sold it to the
Mormons, as it has been charged he did do, while he gave only the first
manuscript to Howe, by whom he was employed to secure another. It may
not be amiss to here state that Howe never doubted Hurlburt's fidelity
in this matter. [41]
[Footnote 41: Under date of September 12, 1879, E.D. Howe wrote to
R. Patterson saying, "I am very certain he (Hurlburt) never had any
Manuscript Found to sell to anybody. Whatever Mormons may say, I think
Hurlburt was perfectly honest in all his transactions here." (Taken
from a copy of the letter furnished by Patterson in his History of
Washington County, Pa.)]
The great preponderance of the evidence is against the allegation
that the second manuscript was ever in the trunk at Sabine's. Mrs.
McKinstry's evidence does not establish the identity of Spaulding's
rewritten "Manuscript Found" and the trunk manuscript. Such assertion
of identity is contradicted by that more satisfactory evidence to be
hereafter reviewed, and which shows that the rewritten manuscript
was stolen from the printing office before Spaulding's death; that
the latter suspected Rigdon of being the thief; the possession by
Rigdon of some such manuscript, and which, on one occasion, he
said had been written by Spaulding; Rigdon's advance knowledge of
the forthcoming Book of Mormon and his sudden conversion after its
appearance, and coupled with a very plain connection between Rigdon and
Smith through Parley P. Pratt as intermediary. These conclusions and
much of the evidence upon which they are based will contradict Mrs.
McKinstry's statement, if she meant by it to assert that the Sabine
trunk manuscript contained the names "Mormon," "Moroni," "Lamanite,"
and "Nephi," which names, it will be shown, occur in and only in the
rewritten manuscript and the Book of Mormon.
In determining what weight to give to Mrs. McKinstry's statement as to
the contents of the trunk manuscript, several important facts must be
kept in mind. Mrs. McKinstry made this statement in 1880, when she was
seventy-four years of age. Her father died in October, 1816, very soon
after she and the trunk went to Sabine's at Hartwick, Onondaga County,
N.Y., and there she "many times" had it in her hand. At the earliest
date this must have been in the fore part of 1817, and she tells us
that she was about eleven years old at this time. If, in 1817, she
was eleven years old, then, in 1812, when she, with her parents, left
Conneaut for Pittsburg, she could not have exceeded six years of age.
At the age of seventy-four Mrs. McKinstry testified that when she was
eleven years old she looked through, but did not read, a manuscript,
yet saw the names she heard her father read at Conneaut, between 1810
and 1812, when she was from four to six years old. That this woman, at
seventy-four, should remember strange names, casually repeated in her
presence, before her sixth year, and those names wholly unrelated to
anything of direct consequence to her child life, is a feat of memory
too extraordinary to give her uncorroborated statement any weight, as
against valid contradictory conclusions drawn from established facts.
From 1834, when this alleged plagiarism was first publicly charged,
until the giving of Mrs. McKinstry's evidence in 1880, it had
necessarily been a matter of frequent discussion in the family circle
that the Book of Mormon was a plagiarism from her father's "Manuscript
Found," and always the identity of names must have been spoken of as
the connecting link in the chain of evidence proving the plagiarism,
since that identity of names was the principal item of evidence as it
was first argued and published in 1834. With like uniformity, it was
firmly believed (but as a mere matter of inference, be it remembered)
that Hurlburt secured from the trunk that second manuscript, which
contained these names. Hence it would be inferred by the Spaulding
family that the trunk must have contained the names in question. This
association of ideas through an almost infinite number of recurrences
in mind became firmly impressed as a fixed fact during these forty-six
years of frequent repetition. It is not strange, therefore, if, after
these forty-six years, and with the failing memory of the age of
seventy-four, Mrs. McKinstry should have forgotten the real origin
of this association of ideas, and relate it back to the supposed
inspection of the trunk manuscript and the Conneaut readings, honestly
believing in her accuracy. In this conclusion Mormon authorities
concur. [42]
[Footnote 42: "Myth of the Manuscript Found," 29.]
The only other statement which has ever been claimed as evidence
showing Spaulding's rewritten manuscript to have been in the Sabine
trunk is one by his widow, Matilda Spaulding-Davidson. She says that
before leaving Pittsburg for Amity, her husband's manuscript was
returned by the publishers. She seemingly remembers nothing of its
second submission while her husband resided at Amity, or else those
who wrote and signed her statement didn't see fit to mention it. "The
Manuscript then [after Mr. Spaulding's death in 1816] fell into my
hands, and was preserved carefully. It has frequently been _examined by
my daughter,_ Mrs. McKinstry of Monson, Mass., with whom I now reside,
and by other friends." [43]
[Footnote 43: Boston _Daily Advertiser,_ copied in iii. _Millennial
Harbinger,_ May, 1839; "Mormons' Own Book," 28; Boston _Recorder,_ May,
1839; "Prophet of Palmyra," 417.]
By what follows, she makes it plain that the "other friends" referred
to are the Conneaut neighbors, whose examination was made prior
to 1812, and not at Sabine's. That she herself never examined the
Sabine trunk manuscript so as to speak upon the matter of identity of
manuscripts from personal knowledge, is apparent from several facts.
First, although writing an argumentative article, the strongest part
of which would have been her personal testimony as to some point of
identity between the trunk manuscript and the Book of Mormon, she
mentioned none such as being within her own knowledge. In the absence
of personal knowledge, she repeats as a justification of her belief
the evidence of Conneaut witnesses as to the identity of her husband's
"Manuscript Found" and the Book of Mormon. Even upon the question of
the existence of any manuscript in the Sabine trunk, she seems not to
rely upon any personal inspection of the trunk manuscript, but with an
apparent intention of putting the responsibility for her statement upon
the inspection of her daughter, Mrs. McKinstry, speaks of the latter's
inspection, while remaining silent as to whether or not she made any
inspection of her own.
The argumentative style and the failure to distinguish between personal
knowledge and argumentative inferences is all readily understood
when the history of this statement is made known. It seems that two
preachers, named D. R. Austin and John Storrs, are responsible for this
letter. Mrs. Davidson never wrote it, but afterwards stated that "in
the main" it was true. [44] Even with her re-affirmance of the story as
published, we cannot give it evidentiary weight except in those matters
where it is plain from the nature of things that she must have been
speaking from personal knowledge.
[Footnote 44: _Quincy Whig,_ quoted in "The Spaulding Story Examined
and Exposed," 5, to be read in connection with "Gleanings by the Way,"
261-7. On p. 22 of the "Myth of the Manuscript Found" this interview
appears with the statement that the Boston _Recorder_ article was _in
the main true_ carefully omitted. For still more gross dishonesty see
"Apostle" (afterward Prophet) John Taylor's lying perversion of this
alleged interview as reported in his "Three Nights' Public Discussion,"
pp. 45 and 56. The dishonesty of the original publication of this
interview is pointed out in "Gleanings by the Way," 261-4.]
Upon the question as to whether or not Spaulding's rewritten
manuscript was in the possession of anybody but Rigdon at any time
after October, 1816, Mrs. Davidson's statement as published cannot
in any sense whatever be considered as evidence. And since Mrs.
McKinstry's unsupported evidence, for the reasons already given, must
be considered as of such very infinitesimal weight, I conclude that
there is no believable evidence upon which to base the conclusion that
the "Manuscript Found" was ever returned to Spaulding after its second
submission to Patterson, or was ever in the trunk at Sabine's, and
therefore, could not have been either copied or stolen by Smith. This
also answers one Mormon argument made against Rigdon's theft of the
manuscript from the printing office, which argument is always based
upon the assumption that the original manuscript of the rewritten story
was in the Sabine trunk long after the time of the alleged theft by
Rigdon.
II.
When we digressed from the main lines of our argument, Spaulding's
rewritten story had been traced into the hands of Robert Patterson, a
Pittsburg publisher, and this prior to Spaulding's death in October,
1816. If the manuscript was never returned to Spaulding after its
second submission to Patterson, then what became of it? John Miller,
who knew Spaulding at Amity, bailed him out of jail when confined
for debt, made his coffin for him, and helped lay him in his grave,
says Spaulding told him "there was a man named Sidney Rigdon about
the office [of Patterson], and they thought he had stolen it" [the
manuscript]. [45]
[Footnote 45: Gregg's "Prophet of Palmyra," 442; (date, January 20,
1882.) See also _Times and Seasons._]
The Rev. Cephus Dodd, a Presbyterian minister of Amity, Pa.,
as well as a practicing physician, attended Spaulding at his last
sickness. As early as 1832, when Mormonism was first attracting general
public attention, and two years prior to the publication of Howe's
book, in which Spaulding's story was first ventilated, this Mr. Dodd
took Mr. George M. French of Amity to Spaulding's grave, and there
expressed a positive belief that Sidney Rigdon was the agent who had
transformed Spaulding's manuscript into the Book of Mormon. The date
is fixed by Mr. French through its proximity to his removal to Amity;
hence the date given is probably correct. [46]
[Footnote 46: "History of Washington County, Pa.," by Patterson. "Who
Wrote the Book of Mormon?" p. 10.]
The conclusion thus expressed by Mr. Dodd in advance of all public
discussion or evidence is important, because of what is necessarily
implied in it. First, it involved a comparison between Spaulding's
literary production and the Book of Mormon, with a discovered
similarity inducing conviction that the latter was a plagiarism from
the former. This comparison presupposes a knowledge of the contents
of Spaulding's rewritten manuscript. The second and most important
deduction is to be made from the assertion that Sidney Rigdon was the
connecting link in the plagiarism. Such a conclusion must have had
a foundation in Mr. Dodd's mind, and could have arisen only if he
was possessed of personal knowledge of what he considered reliable
information creating a conviction in his mind of the probability of
Sidney Rigdon's connection with the matter. This conclusion, if not
made on independent evidence, in all human probability had no less
significant foundation than a confidence in the accuracy of Spaulding's
expressed suspicion to the effect that Rigdon had stolen the manuscript
from the printing office. Thus accounted for, Dr. Dodd's statement has
less force than if presumed to have been made on independent evidence,
yet it confirms Joseph Miller's statement that Spaulding suspected
Rigdon, and that suspicion must be accounted for by those who deny
Rigdon's presence in Pittsburg prior to 1821.
HOW ABOUT SIDNEY RIGDON?
Was Spaulding's expressed suspicion that Rigdon had stolen his
manuscript from the printing office well founded? We can never know
upon what evidence the accusation was made, but we may inquire into the
probative force of such new corroborative evidence as has been adduced
since Spaulding's death.
Sidney Rigdon was born February 19, 1793, in Piny Fork of Peter's
Creek, Saint Clair Township, Allegheny County, Pa., [47] which place is
variously estimated at from six to twelve miles distant from Pittsburg.
At least until 1810, that being the date of the death of, his father,
and his own eighteenth year, Rigdon remained on the farm with his
parents. [48]
[Footnote 47: "The Spaulding Story Examined and Exposed," by John E.
Page, 7. Supplement 14, _Millennial Star,_ 42. "Myth of the Manuscript
Found," 24.]
[Footnote 48: Supplement 14, _Millennial Star._ 42.]
According to the Mormon account, Rigdon was licensed as a Baptist
preacher fourteen years before becoming a Mormon. [49] This would make
the date 1816, the same year in October of which Spaulding died, it
being Rigdon's twenty-fourth year, and the same year in which he stole
from the publishing office of Patterson the manuscript of Spaulding,
if the latter's suspicions shall prove well founded. A very opportune
time, be it observed, for the giving of attention to religious subjects.
[Footnote 49: 35 _Saints' Herald,_ 130.]
According to another account, and perhaps the more accurate one, Rigdon
joined the Baptist Church May 31, 1817, [50] a Welsh clergyman, Rev.
David Phillips, being his pastor. [51]. This church was located near
where the neighboring hamlet of Library is now situated. Rigdon "began
to talk in public on religion soon after his admission to the church,
probably at his own instance, as there is no record of his license." [52]
[Footnote 50: "Who Wrote the Book of Mormon?" 8. "Myth of the
Manuscript Found," 24.]
[Footnote 51: Supplement 14, _Millennial Star,_ 42 and 43.]
[Footnote 52: "Who Wrote the Book of Mormon?" 9.]
The following year (1818) Rigdon left the farm and took up his
residence and the study of divinity with the Rev. Andrew Clark at
Sharon, Beaver County, Pa., [53] where, in March, 1819, he was licensed
as a Baptist. [54] I am informed by Sidney Rigdon's son that in 1818
his father made a lengthy visit to Pittsburg. In May, 1819, Rigdon
moved to Warren, Trumbull County, O., where, in July, he took up his
residence with the Rev. Adamson Bentley, later of "Disciple" fame, [55]
and was here ordained a regular Baptist preacher. [56] While thus
situated Rigdon met, and on June 12, 1820, married Phoebe Brooks, [57]
who was a sister to Mrs. Bently. [58] Rigdon continued his preaching
hereabouts, not appearing to have any regular charge until February,
1822. In November, 1821, he received a call from the First Baptist
Church of Pittsburg, which was accepted, active duties commencing
February, 1822, [59] and according to Joseph Smith ended August, 1824,
at which time Rigdon was expelled for doctrinal error. [60] Another
account fixes the date of his being deposed as October 11, 1823. [61]
Thereupon Rigdon, Alexander Campbell, and Walter Scott organized the
"Christian Church," otherwise known as "Disciples"--and, with his
following, Rigdon secured the courthouse in Pittsburg in which to do
his preaching, at the same time working as a journeyman tanner [62] with
his brother-in-law, Mr. Brooks. [63] Mr. Lambdin, through whom Rigdon
is supposed to have secured access to the Spaulding manuscript, and of
whom more shall be written later on, died August 1, 1825, [64] and in
1826 Rigdon returned to Bainbridge, Geauga County, O. [65] Here he soon
met Orson Hyde, who became a student of divinity at Mr. Rigdon's, with
a view, as Hyde says, of entering the ministry. Except for a little
"Campbellite" preaching which he did under Rigdon's guidance, Hyde
never appears to have entered any ministry except the Mormon. In 1829
Hyde became a boarder of Rigdon's family, and in 1830 [66] he was almost
miraculously converted to Mormonism, and still later became one of the
first "Quorum" of apostles in the Mormon Church. Rigdon died July 14,
1876. [67]
[Footnote 53: "Who Wrote the Book of Mormon?" 8, 9.]
[Footnote 54: Supplement 14, _Millenial Star_, 42 and 53.]
[Footnote 55: Supplement 14, _Millenial Star_, 43.]
[Footnote 56: "Who Wrote the Book of Mormon?" 9. Supplement 14,
_Millenial Star_, 43.]
[Footnote 57: Supplement 14, _Millenial Star_, 43.]
[Footnote 58: "Who Wrote the Book of Mormon?" 12.]
[Footnote 59: "The Spaulding Story Examined and Exposed," 4, by J.E.
Page. "Mormonism Exposed," 2 exact date, January 28, 1822.]
[Footnote 60: Supplement 14, _Millenial Star_, 43.]
[Footnote 61: "Who Wrote the Book of Mormon?" 8.]
[Footnote 62: Supplement 14, _Millenial Star_, 45.]
[Footnote 63: "The Spaulding Story Examined and Exposed," p. 8.]
[Footnote 64: "Who Wrote the Book of Mormon?" 7. "Myth of the Manuscript
Found," 26.]
[Footnote 65: Supplement 14, _Millenial Star_, 44. _Times and Seasons_
418.]
[Footnote 66: "The Spaulding Story Examined and Exposed," 10.]
[Footnote 67: _Historical Record_, 992. Bancroft's "History of Utah,"
202]
RIGDON'S PRIOR RELIGIOUS DISHONESTY.
There are two circumstances of the above narrative which need a little
further elucidation, since the impressions which Rigdon made upon his
discerning intimates during his earlier life may have some bearing upon
the force to be given to the circumstantial evidence concerning his
after life.
As to Rigdon's conversion to the Baptist Church so very soon after the
time when Spaulding expressed the suspicion that Rigdon had stolen his
manuscript, the Rev. Samuel Williams, in his "Mormonism Exposed," says:
"He [Rigdon] professed to experience a change of heart when a young
man, and proposed to join the church under the care of Elder David
Phillips. But there was so much miracle about his conversion, and so
much parade about his profession, that the pious and discerning pastor
entertained serious doubts at the time in regard to the genuineness
of the work. He was received, however, by the church and baptized
by the pastor with some fears and doubts upon his mind. Very soon,
Diotrephes-like, he began to put himself forward and seek pre-eminence,
and was well-nigh supplanting the tried and faithful minister who
had reared and nursed and led the church for a long series of years.
So thoroughly convinced was Father Phillips by this time that he was
not possessed of the spirit of Christ, notwithstanding his miraculous
conversion and flippant speech, that he declared his belief 'that as
long as he [Sidney Rigdon] should live, he would be a curse to the
church of Christ.'" [68]
[Footnote 68: "Mormonism Exposed," by Williams, copied in "Who Wrote
the Book of Mormon?" page 13.]
Concerning Rigdon's expulsion or resignation from the Baptist Church,
the Mormons declare that it was caused by Rigdon's refusal to either
accept or teach the doctrine of infant damnation. Dr. Winter, in the
course of a historical notice of the First Baptist Church of Pittsburg,
says: "When Holland Sumner dealt with Rigdon for his bad teachings,
and said to him: 'Brother Rigdon, you never got into a Baptist church
without relating your Christian experiences,' Rigdon replied: 'When
I joined the church at Peter's Creek I knew I could not be admitted
without an experience, so I made up one to suit the purpose; but it was
all made up and was of no use, nor true.' This I have just copied from
an old memorandum as taken from Sumner himself." [69]
[Footnote 69: "Who Wrote the Book of Mormon?" 13. _Baptist Witness_
(Pittsburg), January 1, 1875.]
The first of these accounts was published in 1842, the last in January,
1875, and Rigdon lived until July 14, 1876. While one H. A. Dunlavy of
Lebanon, O., did, in the March number of the same paper, publish an
apology for Rigdon by way of answer to the article of Dr. Winter, yet
neither Dunlavy nor Rigdon ever denied the facts alleged therein. We
must, therefore, accept the facts stated as true, and they fasten upon
Rigdon such religious dishonesty as establishes his willingness to be
a party to a religious fraud in kind like the one here charged against
him.
This, then, brings us to the question of what, if any, opportunity
Rigdon had for stealing Spaulding's manuscript from Patterson's
publishing office.
RIGDON HAD OPPORTUNITY TO STEAL THE MANUSCRIPT.
It has been frequently charged that Sidney Rigdon lived in Pittsburg
and was connected with the Patterson printing office during 1815 and
1816. To this charge Rigdon, under date Commerce (Ill.), May 27, 1839,
makes the following denial:
"It is only necessary to say in relation to the whole story about
Spaulding's writings being in the hands of Mr. Patterson, who was
then in Pittsburg, and who is said to have kept a private printing
office, and my saying that I was connected with the same office,
etc., etc., is the most base of lies, without even the shadow
of truth. There was no man by the name of Patterson during my
residence in Pittsburg who had a printing office; what might have
been before I lived here, I know not. Mr. Robert Patterson, I was
told, had owned a printing office before I lived in that city, but
had been unfortunate in business and failed before my residence in
Pittsburg. This Mr. Patterson, who was a Presbyterian preacher,
I had a very slight acquaintance with during my residence there.
He was then acting under an agency in the book and stationery
business, and was the owner of no property of any kind, printing
office, or anything else during the time I resided in that city. If
I were to say that I ever heard of the Rev. Solomon Spaulding and
his hopeful wife until Dr. P. Hurlburt wrote his lie about me, I
should be a liar like unto themselves." [70]
[Footnote 70: "Spaulding Story Examined and Exposed," 11 and 12.
"History of the Mormons," 45 and 46. "The Mormons," 34. "Braden-Kelly
Debate," 94. "Plain Facts Showing the Falsehood and Folly of the Rev.
C.S. Bush," p. 14 to 16.]
The evidence upon which is based the charge of Rigdon having a
permanent residence in Pittsburg during the years in question, or his
connection with Patterson's printing office, is so unsatisfactory
that these issues must be found in favor of Rigdon's denial, even in
spite of the fact that his evidence is discredited by reason of the
conclusion as to his guilt, which is to be hereafter set forth, and his
personal interest.
Rigdon, it will be remembered, lived within from six to ten miles of
Pittsburg during the years in question. Pittsburg was the only town of
consequence, and the family's place of buying and selling. Rigdon would
of necessity make many friends in the city, and it would not be strange
if almost everybody knew him and he knew all of the prominent citizens.
In 1810 Pittsburg had only about 4,000 inhabitants, and in 1820 had but
7,248.
The very prevalent notion as to Rigdon's connection with the Patterson
publishing establishment must have had some origin, which, in all
probability, would be Rigdon's close friendship for some who were, in
fact, connected with it. Upon this theory only can we account for such
a general impression. [71]
[Footnote 71: "Who Wrote the Book of Mormon?" 11.]
It might be well, before entering upon that subject, to fix in our
minds Patterson's business mutations. In 1812 Patterson was in the book
business in the firm of Patterson and Hopkins. They had then in their
employ one J. Harrison Lambdin, he being a lad of fourteen. January 1,
1818, Lambdin was taken into the partnership of Patterson and Lambdin,
which firm succeeded R. and J. Patterson. R. Patterson had in his
employ one Silas Engles as foreman printer and superintendent of the
printing business. As such, the latter decided upon the propriety, or
otherwise, of publishing manuscripts when offered. The partnership of
Patterson and Lambdin "had under its control the book store on Fourth
Street, a book bindery, a printing office (not newspaper, but job
office, under the name of Buttler and Lambdin), entrance on Diamond
Alley, and a steam paper mill on the Allegheny (under the name of R.
and J. Patterson)." [72] Patterson and Lambdin continued in business
until 1823. Lambdin died August 1, 1825, in his twenty-seventh year.
Silas Engles died July 17, 1827, in his forty-sixth year. R. Patterson
died September 5, 1854, in his eighty-second year. [73]
[Footnote 72: "Myth of the Manuscript Found," 26. "Who Wrote the Book
of Mormon?" 9.]
[Footnote 73: "Who Wrote the Book of Mormon?" 7 and 9. This covers all
Patterson's migrations.]
RIGDON'S ONLY DENIAL ANALYZED.
Let us now analyze Mr. Rigdon's denial of 1839 as quoted above. Rigdon
was an educated man, a controversialist in religion, and at the date of
the denial he was also a lawyer. Therefore we are justified in holding
him in a strict accountability for all that is necessarily implied from
what he says or omits to say, as we could not, in justice, do with a
layman.
Rigdon's first denial is of the "Story about Spaulding's writing being
in the hands of Patterson." This story is established by the evidence
already adduced and some besides, even to the satisfaction of most
Mormons.
The negative of this proposition Mr. Rigdon, if he was a stranger to
the office, as is claimed, could not possibly assert as a matter within
his own knowledge. If Rigdon had in his mind any fact upon which he
justified this assertion, it could only have been a knowledge that
the manuscript was at the printing office of Buttler and Lambdin, not
knowing that that office was controlled by Patterson.
The second denial in Rigdon's statement is: "There was no man by the
name of Patterson during my residence in Pittsburg who had a printing
office." The foregoing account of Patterson's business affairs is
made up from the information possessed by Patterson's family and an
employee. It must, therefore, be accepted as correct. Here again
Rigdon's denial can be accounted for by assuming his ignorance of
Patterson's interest in the printing office known as Buttler and
Lambdin. Rigdon's son says Rigdon lived in Pittsburg in 1818. Church
biographers allege that he preached there regularly after January 28,
1822. During 1818 and 1822 Patterson was in the printing business, and
Rigdon's statement must be deemed untrue.
Howe, in his "Mormonism Unveiled," [74] did, as early as 1834, charge
that Rigdon had been "on intimate terms" with Lambdin. This statement
in many forms has been very often republished since, and between 1834
and 1876, the year of Rigdon's death. During these forty-two years
Rigdon never recorded a denial. That fact may, therefore, be taken as
true. If Rigdon was on terms of intimacy with Lambdin, and Lambdin,
at the time of that intimacy, as is clearly established and undenied,
was connected with Patterson in the publishing business, Rigdon, being
intimate with him, must have known something of Patterson's business,
and assuming his mental faculties unimpaired, he, in the statement
under consideration, must have told what he knew was untrue, justifying
himself by the apparent evidence in his favor that Patterson's printing
office was not run in his own name.
[Footnote 74: p. 289]
Rigdon's third matter of denial relates to his own admission of a
connection with Patterson's printing establishment. This denial we must
accept as true, since no one to whom he is alleged to have made the
admission has ever recorded his evidence, and the hearsay statements
without certainty of origin are too indefinite to be entitled to weight.
This paragraph above quoted and thus analyzed absolutely denies nothing
in the remotest degree essential to the real issues involved in the
charge of plagiarism under investigation, and is absolutely the only
recorded public denial ever made by Rigdon, though from 1834 to 1876
he was almost continually under the fire of this charge, reiterated in
various forms and with varying proofs.
RIGDON AND LAMBDIN IN 1815.
Heretofore we have argued that by his silence Rigdon admitted his
intimacy with Lambdin, successively Patterson's employee and partner
from 1812 to 1823. The early writers all treated the intimacy between
Rigdon and Lambdin as a matter apparently too well known to need proof.
Yet we need not rely upon that, nor even Rigdon's failure to deny,
since more definite evidence has been preserved.
Mrs. R. J. Eichbaum, under date of Pittsburg, September 18, 1879,
leaves us this very convincing statement:
"My father, John Johnston, was postmaster at Pittsburg for about
eighteen years, from 1804 to 1822. My husband, William Eichbaumn,
succeeded him, and was postmaster for about eleven years, from 1822
to 1833. I was born August 25, 1792, and when I became old enough
I assisted my father in attending to the post office, and became
familiar with his duties. From 1811 to 1816 I was the regular
clerk in the office, assorting, making up, dispatching, opening,
and distributing the mails. Pittsburg was then a small town, and I
was well acquainted with all the stated visitors at the office who
called regularly for their mails. So meager at that time were the
mails that I could generally tell without looking whether or not
there was anything for such persons, though I would usually look
in order to satisfy them. I was married in 1815, and the next year
my connection with the office ceased, except during the absences
of my husband. I knew and distinctly remember Robert and Joseph
Patterson, J. Harrison Lambdin, Silas Engles, and Sidney Rigdon.
I remember Rev. Mr. Spaulding, but simply as one who occasionally
called to inquire for letters. I remember there was an evident
intimacy between Lambdin and Rigdon. They very often came to the
office together. I particularly remember that they would thus come
during the hour on Sabbath afternoon when the office was required
to be open, and I remember feeling sure that Rev. Mr. Patterson
knew nothing of this, or he would have put a stop to it. I do not
know what position, if any, Rigdon filled in Patterson's store or
printing office, but am well assured he was frequently, if not
constantly, there for a large part of the time when I was clerk in
the post office. I recall Mr. Engles saying that 'Rigdon was always
hanging around the printing office.' He was connected with the
tannery before he became a preacher, though he may have continued
the business whilst preaching." [75]
[Footnote 75: "Who Wrote the Book of Mormon?" 10-11.]
While this does not establish that Sidney Rigdon had a permanent abode
in Pittsburg, nor that he was connected with Patterson's printing
establishment, it yet explains why seemingly everybody who knew
him reached that conclusion. It also establishes beyond doubt his
undeniable intimacy with Lambdin and Engles, and by reason thereof, his
possible access to Spaulding's manuscript, and doubtless is one of the
circumstances leading Spaulding to suspect Rigdon of the theft.
RIGDON EXHIBITS SPAULDING'S MANUSCRIPT.
It will be remembered that in 1822-3 Rigdon was a Baptist preacher
in Pittsburg. The Rev. John Winter, M.D., one of the western
Pennsylvania's early preachers, was then (1822-3) a school teacher in
Pittsburg. Dr. Winter died at Sharon, Pa., in 1878.
On one occasion during this period (1822-3) Dr. Winter was in Rigdon's
study when the latter took from his desk a large manuscript, and said,
substantially, that a Presbyterian minister named Spaulding, whose
health had failed, brought it to a printer to see if it would pay to
publish it. "It is a romance of the Bible." Dr. Winter did not read the
manuscript, nor think any more of the matter until the Book of Mormon
appeared. It was thought by members of Dr. Winter's family that he had
committed his recollections of this interview to writing, but none
could be found.
The authorities of Dr. Winter's statement are Rev. A. G. Kirk, to whom
Dr. Winter communicated it in a conversation had at New Brighton, Pa.,
in 1870-1. The second authority is the Rev. A. J. Bonsall, a stepson of
Dr. Winter, and for twenty-three years pastor of the Baptist Church at
Rochester, Pa. To him the same story was often repeated by Dr. Winter.
The third authority is Mrs. W. Irvine, a daughter of Dr. Winter, in
1881 resident at Sharon, Pa. Her statement has one or two details not
already given, so I quote:
"I have frequently heard my father speak of Rigdon having
Spaulding's manuscript, and that he had gotten it from the printers
to read it as a curiosity; as such he showed it to father; and that
at the time Rigdon had no intention of making the use of it that he
afterwards did." [76]
[Footnote 76: "Who Wrote the Book of Mormon?" 11-12. "Braden-Kelly
Debate," 42.]
Thus authenticated, Dr. Winter's statement may be given as much weight
as though reduced to writing by himself.
RIGDON FOREKNOWS THE COMING AND CONTENTS OF THE BOOK OF MORMON.
The Rev. Adamson Bentley (whose wife was sister to Mrs. Sidney Rigdon)
wrote the following to Walter Scott under date of January 22, 1841:
"I know that Sidney Rigdon told me that there was a book coming
out, the manuscript of which had been found engraved on gold
plates, as much as two years before the Mormon book made its
appearance or had been heard of by me."
This statement was published in the _Millennial Harbinger_ for 1844,
with the following editorial note from Rev. Alexander Campbell:
"The conversation alluded to in Brother Bentley's letter of 1841
was in my presence as well as his, and my recollection of it led
me, some two or three years ago, to interrogate Brother Bentley
touching his recollection of it, which accorded with mine in every
particular, except the year in which it occurred, he placing it in
the summer of 1827, I in the summer of 1826, Rigdon at the same
time observing that in the plates dug up in New York there was an
account, not only of the aborigines of this country, but also it
was stated that the Christian religion had been preached in this
country during the first century, just as we were preaching it in
the Western Reserve." [77]
[Footnote 77: Besides _Millennial Harbinger_ 1844, p. 39, see "Who
Wrote the Book of Mormon?" 12 and 13. "Braden-Kelly Debate," 45.]
It will be remembered that Rigdon lived for a time at his
brother-in-law Bentley's house, and that it was Scott, Campbell, and
Rigdon who, in Pittsburg, organized the Disciple Church in 1824 or
1825. The above statements were published in the _Millennial Harbinger_
in 1844 (p. 39), twenty-two years before Rigdon's death, yet he never
published a denial to either. It seems that before that publication
Adamson Bentley was orally making statements, probably to the same
effect, which remained undenied by Rigdon, though he published a card
denouncing his brother-in-law. [78]
[Footnote 78: _Evening and Morning Star,_ 301.]
Mrs. Amos Dunlap, a niece of Mrs. Rigdon, under date of Warren, O.,
December 7, 1879, writes this:
"When I was quite a child I visited Mr. Rigdon's family. He married
my aunt. They at that time lived at Bainbridge, O. [1826-7]. During
my visit Mr. Rigdon went to his bedroom and took from a trunk which
he kept locked, a certain manuscript. He came out into the other
room and seated himself by the fireplace and commenced reading it.
His wife at that moment came into the room and exclaimed: 'What,
are you studying that thing again?' or something to that effect.
She then added: 'I mean to burn that paper.' He said, 'No indeed,
you will not; this will be a great thing some day.' Whenever he was
reading this he was so completely occupied that he seemed entirely
unconscious of anything passing around him." [79]
[Footnote 79: "Who Wrote the Book of Mormon?" 12. "Braden-Kelly
Debate," 45.]
Since Rigdon never, in person or by anyone else, has claimed to
have written any such manuscript of his own, in the light of other
evidence here adduced, we are warranted in believing that to have been
Spaulding's "Manuscript Found."
The Rev. D. Atwater, under date Mantua Station, O., April 26, 1873,
three years before Rigdon's death, writes this:
"Soon after this the great Mormon defection came on us
[Disciples]. Sidney Rigdon preached for us, and notwithstanding
his extravagantly wild freaks, he was held in high repute by many.
For a few months before his professed conversion to Mormonism, it
was noticed that his wild, extravagant propensities had been more
marked. That he knew before of the coming of the Book of Mormon is
to me certain from what he said [during] the first of his visits at
my father's some years before. He gave a wonderful description of
the mounds and other antiquities found in some parts of America,
and said that they must have been made by the aborigines. He said
that there was a book to be published containing an account of
those things. He spoke of these in his eloquent, enthusiastic
style, as being a thing most extraordinary. Though a youth then,
I took him to task for expending so much enthusiasm on such a
subject, instead of things of the gospel." [80]
[Footnote 80: "Early History of the Disciples in the Western Reserve,"
239-240, copied in "Who Wrote the Book of Mormon?" 13. "Braden-Kelly
Debate," 45.]
Of this statement Rigdon never made a denial.
Dr. S. Rosa, under date of Painsville, O., June 3, 1841, writes, among
other things, this:
"In the early part of the year 1830, when the Book of Mormon
appeared, [and in November of which year Rigdon was converted],
either in May or June, I was in company with Sidney Rigdon, and
rode with him on horseback a few miles. Our conversation was
principally upon the subject of religion, as he was at that time
a very popular preacher of the denomination calling themselves
'Disciples' or Campbellites. He remarked to me that it was time for
a new religion to spring up; that mankind were all rife and ready
for it. I thought he alluded to the Campbellite doctrine. He said
it would not be long before something would make its appearance;
he also said that he thought of leaving Pennsylvania and should
be absent for some months. I asked him how long. He said it would
depend upon circumstances. I began to think a little strange of his
remarks, as he was a minister of the gospel. I left Ohio that fall
and went to the State of New York to visit my friends who lived in
Waterloo, not far from the mine of golden Bibles. In November I was
informed that my old neighbor, E. Partridge, and the Rev. Sidney
Rigdon, were in Waterloo, and that they both had become the dupes
of Joe Smith's necromancies. It then occurred to me that Rigdon's
new religion had made its appearance, and when I became informed
of the Spaulding manuscript, I was confirmed in the opinion that
Rigdon was at least accessory, if not the principal, in getting up
this farce." [81]
[Footnote 81: "Gleanings by the Way," 317. "Prophet of the Nineteenth
Century," 58. "Early Days of Mormonism," 172-3.]
This last article was first published in book form in 1842, thirty-four
years before Rigdon's death, but never publicly denied or explained by
him. Whether this particular letter was published in the _Christian
Observer_ and _Episcopal Recorder_ I cannot say, but other portions of
the same book evidently were, and received comment in a Mormon church
organ. [82] This but emphasizes Rigdon's silence upon Dr. Rosa's letter.
[Footnote 82: _Gospel Reflector_, 19.]
In Howe's "Mormonism Unveiled," [83] it is said that Rigdon, during the
incubation period of Mormonism between 1827 and 1830, preached new
matters of doctrine which were afterwards found to be inculcated in
the Mormon Bible. The evident purpose of all this was to prepare his
congregation for the acceptance of Mormonism, and the end was most
successfully achieved. Evidently this and the other circumstances
showing Rigdon's foreknowledge of the forthcoming Book of Mormon, all
combined with a guilty conscience, irresistibly impelled the making
of an explanation tending to allay the suspicion that there was a
conscious purpose in all such conduct. This defense is found in a
revelation to Sidney Rigdon, dated December 7, 1830, at the alleged
first meeting between Rigdon and Smith, and within one month after the
former's conversion. The revelation, in part, says:
[Footnote 83: Page 289. "Braden-Kelly Debate," 45.]
"Behold thou was sent forth, even as John, _To prepare the way_
before me, and before Elijah which should come, _and thou knewest
it not_." [84]
[Footnote 84: Section 35, "Doctrine and Covenants." Supplement 14,
_Millennial Star,_ 50. The exact date of this revelation is December
7th. 1830, according to Howe's "Mormonism Unveiled," 107.]
That Rigdon did prepare the way we knew before the revelation informed
us of it. That it was done unconsciously we cannot even now believe.
Especially in the light of the foregoing evidence, this revelation
must be construed as much more convincing proof of Rigdon's advance
knowledge of the forthcoming Book of Mormon and its contents than even
a tacit admission.
It is practically an admission of guilty knowledge, coupled with a
transparent effort at warding off the inference of complicity in fraud
by veiling the acts constituting the evidence in an assumed mysticism,
which really deceives few aside from the mystic degenerate and the
willing victim who enters the fold for opportunities to "fleece the
flock of Christ."
III.
FROM RIGDON TO SMITH _via_ P. P. PRATT.
When to this evidence already adduced is added, as will be done,
conclusive proof of the identity of the salient features of the Book
of Mormon and Spaulding's rewritten "Manuscript Found," it would seem
that the case of plagiarism through Rigdon's complicity is established
beyond reasonable doubt. The Mormon objector, however, insists that
no possible connection between Rigdon and Smith has ever been shown
to exist prior to 1830, and that, therefore, even if Rigdon did steal
the manuscript, Smith could not have obtained it for use as a help
in preparing the Book of Mormon. It would seem as if the facts above
recited should, even if unaided by more direct evidence, raise an
almost conclusive presumption of the existence of an undiscovered
connection between the two. But we are not confined to an inference
from such evidence alone. There are still more pointed evidentiary
circumstances to which we will now give attention.
Parley Parker Pratt was born at Burlington, Otsego County, N.Y.,
April 12, 1807, of parents who later resided at Canaan, Columbia
County, N.Y. [85] During his sixth year (1813) he went to reside with
his father's sister, named Van Cott, [86] which name afterward became
conspicuous in the early history of Utah. In 1826 Pratt spent a few
months with an uncle in Wayne (formerly Ontario) County, N. Y. [87]
[Footnote 85: "Autobiography of P.P. Pratt," 17.]
[Footnote 86: "Autobiography of P.P. Pratt," 19.]
[Footnote 87: "Supplement 14, _Millennial Star_," 1.]
This, it will be remembered, is the same county in which Smith was at
that time gaining much newspaper notoriety as a "peep-stone" money
digger [88] through mention made of him in papers published in several
counties in southern New York and northern Pennsylvania. [89] While
Smith was thus working the gullible of his neighborhood with his
necromancy, Pratt was a peddler, who, it is said, knew almost everybody
in western New York. [90] At that time Ontario County took in all the
territory of several counties as now bounded, and in 1820 had only a
population of 80,267. [91] Pratt, therefore, could hardly have helped
knowing Smith's fame, which was such as at once to have suggested him
as the star actor in any scheme of fraud requiring a prophet. In view
of Pratt's subsequent connection with the Wells family, [92] who were
Smith's neighbors and friends, [93] it is more than probable that he
knew the Smiths personally in or prior to 1826, although, of course,
they would carefully guard the fact of such acquaintance from publicity
as a most important secret.
[Footnote 88: "Origin, Rise, and Progress of Mormonism," 27.]
[Footnote 89: "Braden-Kelly Debate," 47.]
[Footnote 90: "Hand Book of Mormonism," 3.]
[Footnote 91: Compendium, 11th Census.]
[Footnote 92: "Autobiography of P.P. Pratt," 37.]
[Footnote 93: "Joseph Smith, the Prophet," by Lucy Smith, 101-2-3.]
In October of this year Pratt went to Ohio, locating at Amherst, thirty
miles west of Cleveland [94] and was also located fifty miles west of
Kirtland. [95] One of the temptations inducing Pratt's departure from
New York was to get to a country where, as he himself expresses it,
there is "no law to sweep [away] all the hard earnings of years to pay
a small debt." [96] The ethical status of an average country peddler who
is willing to leave his native state to avoid the payment of his "small
debts" furnishes a fertile immorality in which to plant the seeds of
religious imposture.
[Footnote 94: "Autobiography of P.P. Pratt," 27.]
[Footnote 95: "Autobiography of P.P. Pratt," 50.]
[Footnote 96: "Autobiography of P.P. Pratt," 26.]
It will be remembered that it was also in 1826 that Rigdon went for a
second time to reside in Ohio, where he became an itinerant "Disciple"
preacher, laboring in the vicinity of Bainbridge, Mantua, Kirtland,
Mentor, Chester, New Lisbon, and Warren, [97] at some of which places
Rigdon had an unsavory reputation. [98] Rigdon and Pratt, therefore,
were in the same neighborhood in 1826, and undoubtedly met soon after.
The date of their first meeting is nowhere given, but may reasonably
be inferred from an address delivered by Parley P. Pratt in 1843 or
'4. In this discourse Pratt tells of an occurrence which transpired
on his way to his future Ohio home, which occurrence furnishes the
key to his first connection with Mormonism. On his way he stopped at
a humble cottage, the name of whose occupant he carefully fails to
give. Here, while asleep (so he says), "a messenger of a mild and
intelligent countenance suddenly stood before me [Pratt], arrayed in
robes of dazzling splendor." According to Mormon theology, an angel
is but an exalted man. [99] Of course Sidney Rigdon was an exalted
man; why not, then, an angel? This angel claimed to hold the keys
to the mysteries of this wonderful country, and took Pratt out to
exhibit those mysteries to him. Pratt then had portrayed to his mind
the whole future of Mormonism; its cities, with inhabitants from all
parts of the globe; its temples, with a yet unattained splendor;
its present church organization was, with considerable definiteness
outlined; its political ambition to establish a temporal kingdom of
God on the ruins of this government was set forth with quite as much
definiteness as in the subsequent more publicly uttered, treasonable
sermons. [100] I conclude from the exact manner in which this "Angel of
the Prairies" foreknew the ambitions, hopes, and future achievements
of the Mormon Church and the similar admitted foreknowledge of Rigdon
and the subsequently established connection between Rigdon, Pratt, and
Smith, that the "Angel of the Prairies" who outlined to Pratt his then
contemplated and now executed religious fraud, was none other than
Sidney Rigdon himself, and that this fact accounts for Pratt's failure
to give the name of his host or the date of his first meeting with
Rigdon. [101]
[Footnote 97: "History of the Church," 149-150. ("Josephite".)]
[Footnote 98: "4 _Times and Seasons_," 209. Supplement 14, _Millennial
Star,_ 45.]
[Footnote 99: See Text for foot-notes, Nos. 106 to 109 herein. 6
_Millennial Star_, 20. "History of Mormonism," 154.]
[Footnote 101: 20 _Millennial Star_, 33-36. _7 Deseret News_, 288-9. _7
Journal of Discourses_, 53. _1 Journal of Discourses_, 230, and Sermons
generally of this period. See also _Am. Hist. Mag._, July, 1906.]
Lambdin, who, by some, has been suspected of once having been Rigdon's
partner in the contemplated fraud, died Aug. 1, 1825. Engles,
Patterson's foreman, died July 17, 1827. Spaulding had died in 1816,
and Robert Patterson, it seems, knew nothing personally of the contents
of the Spaulding manuscript, [102] which fact Rigdon probably well knew
through his intimate acquaintance with Lambdin. In September of 1827
the time was, therefore, as ripe as it was ever likely to be for active
preparation in the matter of bringing forth the "Book of Mormon," since
probably all those having any intimate knowledge of the "Manuscript
Found" had conveniently died.
[Footnote 102: "Mormonism Exposed," by Williams. "Who Wrote the Book of
Mormon?" 7.]
In 1827 Pratt started back to New York for the purpose of getting
married. Now, remember, this was nearly three years before the advent
of Mormonism. Pratt reached the home of his aunt Van Cote July 4, 1827,
and in his autobiography records a summary of a conversation with his
future wife thus: "I also opened my religious views to her and my
desire, which I sometimes had, to try and teach the red man." [103] In
October, 1830, within a month after Pratt's professed conversion to
Mormonism, a revelation was received for Pratt, in which the Lord,
through "Joseph Smith, the Prophet," directed Pratt to carry out this
very design. [104] The desire which Pratt thus expressed to his wife
three years before the advent of Mormonism was afterward and for a
long time the pet scheme of all Mormons. Pratt was married September
9, 1827. [105] On September 22, 1827, a "heavenly messenger" appeared
to Joseph Smith and unfolded to him the scheme of the Book of Mormon,
and disclosed the whereabouts of the "Golden Plates." [106] This
"heavenly messenger" is called the Angel Moroni. According to Mormon
theology, "God may use any beings he has made or that he pleases, and
call them his angels, or messengers." [107] "God's angels and men are
all of one species, one race, one great family." [108] "God is a man
like unto yourselves; that is the great secret." [109] Why, of course!
"That is the great secret." God is but an "exalted man," and may call
Parley Parker Pratt his angel. Parley Parker Pratt was the "heavenly
messenger," the angel who, on that day (September 22, 1827), appeared
to Joseph Smith and told him where were the golden plates, that is,
Spaulding's "Manuscript Found." Sidney Rigdon, for Smith's purposes,
was the "exalted man," the "God" who sent this "heavenly messenger"
Parley Parker Pratt, just as the Mormon people now look upon Joseph
Smith as the "God to this people." [110] Now, watch the sequel, and no
doubt can remain.
[Footnote 103: Pages 29 and 30.]
[Footnote 104: Section 32, Doctrine and Covenants. Smith's God was,
however, unfamiliar with governmental regulations of Indian affairs,
so in spite of the revelation Pratt and Company were compelled by the
United States Indian agent to leave the reservation. 5 _Journal of
Discourses,_ 199. Howe's "Mormonism Unveiled," 218-226. "Gleanings by
the Way," 324.]
[Footnote 105: "Autobiography of P.P. Pratt," 30.]
[Footnote 106: Supplement 14, _Millennial Star_, 6.]
[Footnote 107: 5 _Journal of Discourses_, 141.]
[Footnote 108: Key to Theology, 41, 5 _Millennial Star_, 20.]
[Footnote 109: 5 _Times and Seasons_, 613. God an Exalted Man, 6
_Journal of Discourses_, 3.]
[Footnote 110: _Deseret News_, March 18, 1857, 13. See also _Deseret
News_ 179. Those most familiar with the psychology of dreams and the
influence over them had by the experiences of waking life, will give
considerable evidentiary weight to a dream of the prophet's father,
in which there appeared to him a "man with a peddler's budget on his
back," such a peddler P. P. Pratt probably carried. This peddler of
his dreams flattered him, told him he had called seven times and this
last call had come to tell him what was the one thing essential to his
salvation, and then he awoke. ("Joseph Smith, the Prophet," 74.)]
September 9, 1827, Pratt was married. On September 22, 1827, he was the
angel who appeared to Smith, and in October he started back to Ohio,
the home of Rigdon. [111] Rigdon is now brought again upon the scene. He
preaches in Pratt's neighborhood, converts him, the latter commences
preaching, [112] evidently preparing for his part in the drama about to
be enacted.
[Footnote 111: "Autobiography of P.P. Pratt," 30.]
[Footnote 112: "Autobiography of P.P. Pratt," 31-33.]
RIGDON VISITS SMITH BEFORE MORMONISM.
The work of revising the Spaulding manuscript, or, as "Holy Joe" calls
it, the "Translation of the Golden Plates," is begun. A mysterious
stranger now appears at Smith's residence and holds private interviews
with the far-famed money-digger. For a considerable length of time no
intimation of the name or the purpose of this personage transpired to
the public, or even to Smith's nearest neighbors. It was observed by
some of them that his visits were frequently repeated. [113] At about
this time Rigdon is away from his Ohio home on several long visits,
reporting himself as having gone to Pittsburg. [114]
[Footnote 113: "Origin and Progress of Mormonism," 28. The author
was a native of Palmyra and read proof on the Book of Mormon. "Hand
Book of Mormonism," 3. This author lived thirty-two years in Palmyra.
Braden-Kelly Debate, 46. Mother Lucy in "Joseph Smith, the Prophet,"
pp. 119, 120, 121, gives an account of a mysterious and unnamed
"stranger" who came to their home with Joe at the time Harris had
lost some of the manuscript of the Book of Mormon. As a mere matter
of kindness this "stranger" forced upon the "Prophet" his company for
a twenty mile walk through the woods at night, left a stage coach and
went out of his way to do it, and attended the interview with Harris
next day. An opportune time was this for Rigdon's presence. May 1, 1829,
Sec. 10, Doctrine and Covenants.]
[Footnote 114: Howe's "Mormonism Unveiled," 289, followed in "Gleanings
by the Way," 319. "Prophet of the Nineteenth Century," 57. See also the
pointed statement of L. Rudolph, father-in-law to President Garfield,
quoted in Braden-Kelly Debate, 45.]
Abel Chase, a near neighbor of the Smiths, says: "I saw Rigdon at
Smith's at different times with considerable intervals between."
Lorenzo Saunders, another neighbor, testifies: "I saw Rigdon at Smith's
several times, and the first visit was more than two years before the
Book appeared." J. H. McCauley, in his history of Franklin County,
Pa., states "as a matter too well known to need argument, that Joseph
Smith, the founder of Mormonism, and Sidney Rigdon were acquainted for
a considerable time before Mormonism was first heard of." [115]
[Footnote 115: See Braden-Kelly Debate, 46, for three last statements.
Tucker in his "Origin and Progress of Mormonism," p. 50, says Rigdon
officiated at the wedding of Joseph Smith and Emma Hale, but he fixes
date of wedding in November, 1829, when in fact it seems to have
occurred January 18, 1828. (_Historical Record_, 363.) Tucker may
therefore have been misinformed. An alleged admission of Sidney Rigdon
to James Jeffries that Spaulding's story was used, which is quoted in
Braden-Kelly Debate, 42, I consider of doubtful value.]
I have been able to find but one specific denial of Rigdon's
acquaintance with Smith prior to the appearance of the Book of Mormon.
That denial comes from Katherine Salisbury, a sister of the "Prophet
Joseph," and is dated April 15, 1881, when she was nearly 68 years of
age. She says that
"Prior to the latter part of the year A. D. 1830, there was no
person who visited with, or was an acquaintance of, or called upon
the said family [of Smith], or any member thereof to my knowledge
by the name of Rigdon, nor was such person known to the family or
any member thereof to my knowledge, until the last part of the year
A. D. 1830, or the first part of the year 1831. I remember the time
when Sidney Rigdon came to my father's place, and that it was after
the removal of my father from Waterloo, N.Y., to Kirtland, O. That
this was in the year 1831." [116]
[Footnote 116: "Myth of the Manuscript Found," 34. Braden-Kelly Debate,
100.]
In 1827 and 1828, when Rigdon's visits must have occurred, and his help
was needed in revamping Spaulding's "Manuscript Found," this woman was
fourteen or fifteen years of age. That Rigdon did visit at the Smiths'
in New York State, December, 1830, is admitted, [117] and of this she
seemingly remembers nothing. She has no recollection of Rigdon's coming
to her father's or brother's house until after their removal to Ohio.
May she not also, either by design or otherwise, have forgotten visits
made by Rigdon to her New York home prior to the admitted, and, by her,
forgotten one in December, 1830?
[Footnote 117: Supplement 14 _Millennial Star,_ 49.]
In the same statement she avers that "at the time of the publication
of said Book [of Mormon], my brother Joseph Smith, Jr., lived in the
family of my father in the town of Manchester, Ontario County, N.Y.,
and that he had all of his life to this time made his home with the
family."
The manuscript of the Book of Mormon was finished and the book
copyrighted by June 11, 1829._Millennial Star,_ 24. 118 Rigdon's help
would be most needed before this time, and from June, 1828, until June,
1829, all and numerous revelations are dated "Harmony, Pennsylvania,"
which, together with Smith's autobiography, shows that he did not all
of his lifetime make his home with his parents, nor live at Manchester
during all of the most important period of Mormon incubation. The
probabilities are that Smith moved to Pennsylvania at this time, for
the very purpose of making it easier for Rigdon and Pratt, who lived in
Ohio, to furnish him the much needed help.
The admitted errors in Mrs. Salisbury's statement destroy its
evidentiary value, and leave it clearly demonstrated by the other
evidence adduced, that Rigdon visited Smith' several years before the
appearance of the Book of Mormon.
THE CONVERSION OF PARLEY P. PRATT.
In the summer of 1830 the Book of Mormon came from the press, and the
time had come for Pratt and Rigdon to be astonished by its appearance.
Now watch their maneuvers. That year Pratt left Ohio for a visit to New
York. Of this trip his autobiography records the following:
"Landing in Buffalo, we [Pratt and wife] engaged our passage for
Albany in a canal boat, distance three hundred and sixty miles.
This, including board, cost all our money and some articles of
clothing."
Would a mere desire to visit friends induce him to give up part of his
clothing for passage money? Hardly; he was after larger game. But let
us read on:
"Arriving at Rochester, I informed my wife that, notwithstanding
our passage being paid through the whole distance, yet I must leave
the boat and leave her to pursue her passage to our friends, while
I would stop a while in this region. _Why, I did not know;_ but so
it was plainly manifest by the Spirit to me. I said to her: 'We
part for a season; go and visit our friends in our native place;
I will come soon, but how soon I know not, _for I have a work to
do in this region of country, and what it is or how long it will
take me to perform it, I know not;_ but I will come when it is
performed. My wife would have objected to this, but she had seen
the _Hand of God_ so plainly manifest in His dealings with me many
times that she dare not oppose the things manifest to me by His
Spirit. She therefore consented, and I accompanied her as far as
Newark, a small town upwards of a hundred miles from Buffalo, and
then took leave of her and of the boat."
"It was early in the morning, just at the dawn of day. I walked ten
miles into the country [remember now he doesn't know where he is
going], and stopped with a Mr. Wells."
This was undoubtedly a member of the same Wells family of Macedon with
whom Joseph Smith had long been on terms of intimacy.[119] Pratt's
autobiography continues:
[Footnote 119: "Joseph Smith, the Prophet," by Lucy Smith, 101-103.
Probably this refers to the home of Daniel H. Wells, afterward a
prominent Mormon in Utah.]
"I proposed to preach in the evening. Mr. Wells readily accompanied
me through the neighborhood to visit the people and circulate the
appointment."
"We visited an old Baptist deacon by the name of Hamblin. After
hearing of our appointment for the evening, he began to tell of
_a book, a strange book, a very strange book_ in his possession,
which had just been published. I inquired of him how and where the
book was to be obtained. He promised me the perusal of it at his
house the next day, if I would call. I felt a strange interest in
the book. Next morning I called at his house, where, for the first
time, my eyes beheld the 'Book of Mormon,' that book of books."
Pratt says he opened it with eagerness and examined its contents.
"As I read, _the spirit of the Lord was upon me,_ and I knew and
comprehended that the book was true as plainly and as manifestly as a
man comprehends and knows that he exists." [120]
[Footnote 120: "Autobiography of P.P. Pratt," 37-38.]
Pratt soon determined to see Smith, and, accordingly, visited Palmyra,
where Hyrum Smith welcomed him to their house, and they spent the
night together. Joseph had not returned from Pennsylvania. One is led
to wonder if Hyrum Smith would take in every inquisitive stranger as
his bedfellow. In the morning Pratt returned to fill his appointment
to preach the doctrine of Alexander Campbell. Hyrum Smith presented
Pratt with a copy of the book, which the latter tells us he was glad to
receive, because he had not yet finished his reading of it. [121] Pratt
preached the doctrines of the "Disciples" that night and the following
one, then returned to the Smith house, and from there went to the
Whitmers in Seneca County, resting that night, and taking his Mormon
baptism the next day. On the next Sabbath Pratt attended a Mormon
meeting and preached a Mormon sermon at the house of one Burroughs. "My
work was now completed, for which I took leave of my wife and the canal
boat some two or three weeks before." [122]
[Footnote 121: "Autobiography of P.P. Pratt," 39-42.]
[Footnote 122: "Autobiography of P.P. Pratt," 43.]
About the details and the order of events in such remarkable
occurrences, there could not possibly be doubt or errors of memory.
Had they actually transpired, these events would have been the most
important in any eventful career, and would have been indelibly
impressed upon Pratt's memory. If, however, this marvelous tale is
but a falsehood told to conceal Pratt's real connection with a fraud,
then, it is quite possible that he and those associated with him should
forget how the falsehood had been told at other times, and thus produce
contradictory statements.
Let us, in the light of this comment, examine the foregoing account
more carefully. Evidently, in this account Pratt is desirous of
conveying the impression that, as he had elsewhere expressed it, he
"was greatly prejudiced against the book." [123] However, in a sermon
delivered in 1856--thirty-two years before the publication of the
autobiography--Pratt tells us he was converted before completing the
reading of the Book of Mormon, or meeting a single true "Saint." Here
are his own words:
[Footnote 123: Pratt's reply to Sunderland, copied in 45 _Saints'
Herald,_ 61. "Myth of the Manuscript Found," 32.]
"I knew it was true, because it was light, and had come in
fulfillment of scripture; and _I bore testimony of its truth_
to the neighbors that came in _during the first day that I
sat reading_ it at the house of an old Baptist deacon named
Hamblin." [124]
[Footnote 124: 5 _Journal of Discourses,_ 194. This Hamblin seems to
have emigrated to Wisconsin with Pratt, there became a Mormon and later
his son became implicated in the Mountain Meadow Massacre. See "Jacob
Hamblin," p. 9, and books generally on Mountain Meadow Massacre.]
Of course such a conversion was altogether too miraculous and sudden
to preclude suspicion of Pratt's complicity in the fraud; hence it has
usually been stated that the conversion did not, in fact, take place
until much critical examination, and sometimes, it is said, after much
supplication to the Lord. In Joseph Smith's autobiography he puts the
time of conversion as during Pratt's visit to the Whitmers in Seneca
County. Here are his words: "_After_ listening to the testimony of the
'witnesses' [at Whitmers, in Seneca County] and reading the 'Book,' he
became convinced that it was of God." [125]
[Footnote 125: Supplement 14 _Millennial Star_, 47.]
The "prophet's" mother, who, with the mother of the Danite, Orrin
Porter Rockwell, was present at Pratt's alleged first visit to the
Smith home, [126] has a third account of this conversion. Pratt,
according to the account above quoted from his sermon, had not yet
seen the prophet, and had not yet finished reading the Book of Mormon,
but was already converted and had borne testimony to its truth. Now
read Mother Lucy's account as published by Orson Pratt (Parley Pratt's
brother and his first miraculous convert) [127] and "written by the
direction and under the inspection of the Prophet." [128]
[Footnote 126: Pratt's Sermon, 5 _Journal of Discourses_, 194.]
[Footnote 127: 7 _Journal of Discourses_, 177. Here Orson Pratt says
his conversion is due to certain information "derived independent of
what can be learned naturally by the natural man." See also supplement
14, _Millennial Star,_ 49.]
[Footnote 128: _Millennial Star,_ 169, 682.]
"Just before my husband's return, as Joseph was about commencing
a discourse one Sunday morning, Parley P. Pratt came in very much
fatigued. He had _heard of us_ at some considerable distance, and
had traveled very fast in order to get there by meeting time, as
he wished to hear what we had to say, that he might be prepared to
show us our error. But when Joseph had finished his discourse, Mr.
Pratt arose and expressed his hearty concurrence in every sentiment
advanced. The following day he was baptized and ordained." [129]
[Footnote 129: "Joseph Smith, the Prophet," 157, by Lucy Smith.]
This conversion is quite as miraculous and sudden as the one Pratt
tells us about as having occurred at Deacon Hamblin's. The prophet's
mother, Lucy Smith, who wrote this account, and the prophet himself,
under whose supervision it was written, must have been both present,
and in this account related only what they pretended they themselves
saw. In contradiction of this, Pratt, in two different places, tells
us that while at the Whitmers in Seneca County he was baptized and
ordained an elder by Oliver Cowdery, and that then he preached a
Mormon sermon, after which he went to visit his friends in Columbia
County. On his return from Columbia County, over a month after he had
been baptized, he for the first time saw Joseph Smith. [130] These
discrepancies can be best accounted for by the explanation that they
are different accounts of an event that never happened, and told to
conceal one that did happen.
[Footnote 130: "Autobiography of P.P. Pratt," 43 and 46. 45 _Saints'
Herald_, 61. "Myth of the Manuscript Found," 33.]
I understand that the Utah Mormon sect, after publishing "Mother
Lucy's" book, condemned it as containing errors, but never pointed out
any. The "Josephite" sect of Mormons, however, republished it. It still
remains that in telling what she pretended to have seen, she told the
story as at some time it had been agreed upon. Further, Lucy Smith
could not have written the book, bad as it was from a literary point of
view. The statement that it was written under the direct supervision
of the prophet, I, therefore, consider as literally true. That it
was published in 1853 by Orson Pratt and S. W. Richards, who had
undoubtedly heard the stories corroborated many times and saw nothing
erroneous in the book, is also significant, as is the further fact that
it had been read by Saints four years before any errors were discovered.
RIGDON'S MIRACULOUS CONVERSION.
Pratt having been converted, the next act of importance must, of
course, be the conversion of Rigdon, and, so far as possible, the
congregation whose members he had so carefully prepared for the
reception of Mormonism.