has already converted his relatives. The Lord, by a revelation through
Joseph Smith, [131] directs Pratt to go with Oliver Cowdery, Peter
Whitmer, and Ziba Peterson "unto the wilderness among the Lamanites"
(meaning the American Indians). Pratt, it will be remembered, had
sold part of his clothing for passage money with which to travel in
his quest for the Book of Mormon. He was, therefore, ill prepared
for a winter trip to Ohio and Missouri. "As soon as the revelation
was received, Emma Smith and several other sisters began to make
arrangements to furnish those who were set apart for the mission
with the necessary clothing, which was no easy task, as the most of
it had to be manufactured out of the raw material." Pratt's wife was
taken to the Whitmers, [133] that she might not want while he was away
Converting Indians and Rigdon. Thus situated, Pratt took leave of
his friends "late in October and started on foot." [134] According to
his autobiography it was a hundred miles from Buffalo to Newark, ten
miles from Newark to Macedon, where lived the Wells family, [135] and
twenty-five miles from Palmyra to the Whitmers in Seneca County. [136]
The distance from Buffalo to Cleveland is given as two hundred
miles; [137] from Cleveland to Kirtland as thirty miles. [138] These
distances were no doubt given as they were believed to be according to
the roads as then traveled.
[Footnote 131: Doctrine and Covenants, section 32. Supplement 14,
_Millennial Star,_ 42. The date of this revelation was probably October
17, 1830. Howe's "Mormonism Unveiled," 212.]
[Footnote 132: "Joseph Smith, the Prophet," by Lucy Smith, 169.]
[Footnote 133: "Autobiography of P.P. Pratt," 49. 1 "History of the
Church," 154.]
[Footnote 134: 1 "History of the Church," 154. "Autobiography of P.P.
Pratt," 49.]
[Footnote 135: "Autobiography of P.P. Pratt," 37.]
[Footnote 136: "Autobiography of P.P. Pratt," 42.]
[Footnote 137: "Autobiography of P.P. Pratt," 36.]
[Footnote 138: "Autobiography of P.P. Pratt," 36.]
Adding fifteen miles from the distance from Macedon to Palmyra, we find
the total distance to be traveled, all on foot, going from Whitmer's
home in Seneca County, N.Y., to Kirtland, O., is three hundred and
seventy miles, "preaching by the way," [139] even to Indians. [140] When
we remember the time of year and the almost certainty of inclement
weather and the unimproved condition of the roads in that then wild
west, it could hardly be expected that Pratt, "traveling on foot"
and preaching by the way, could reach Kirtland before the middle of
November. Rigdon must have been converted in great haste, because, by
the end of November, he is already a Mormon visitor at Smith's home in
New York, and on December 7 is the recipient of a special revelation
from God. [141] These conclusions accord with the diary of Lyman Wight,
who, being baptized on the same day as Rigdon, entered the fact as
on November 14, 1830. [142] These facts also confirm Howe's statement
that Rigdon was baptized on the second day after Pratt's arrival. [143]
Another authority conversant with the occurrence, and desiring to
be very exact, fixes the time as thirty-six hours after Pratt's
arrival. [144]
[Footnote 139: "Joseph Smith, the Prophet," 169, by Lucy Smith.]
[Footnote 140: "Autobiography of P.P. Pratt," 49. 1 "History of the
Church," 154.]
[Footnote 141: "Gleanings by the Way," 317. Howe's "Mormonism
Unveiled," 107. Doctrine and Covenants, Section 32.]
[Footnote 142: 1 "History of the Church," 154; see also Pratt's
Autobiography, 50.]
[Footnote 143: Howe's "Mormonism Unveiled," 104. "Gleanings by the
Way," 312.]
[Footnote 144: H.H. Clapp in a letter to James T. Cobb.]
The Mormons are not all dull, and their cunning leaders readily saw
that it would be unwise to advertise the suddenness of this conversion,
since it might serve to identify the guilty conspirators. Therefore it
is now represented that Pratt and Rigdon were at first in a state of
great antagonism to Mormonism, which it took weeks to overcome. [145]
This cannot be, unless Pratt could walk three hundred and seventy miles
in less than no time at all.
[Footnote 145: Life of Sidney Rigdon in manuscript by his son, John
Rigdon. 1 "History of the Church," 141. Supplement 14 _Millennial
Star,_ 47-48. 4 _Times and Seasons,_ 290. 45 _Saints' Herald._ 61.]
The facts of this sudden conversion and the subsequent concealment of
its precipitate character all reveal a guilt on the part of those who
are conscious of having done some thing they wish to keep from the
knowledge of others. Had this conversion been honestly miraculous,
there would have been no thought of concealment.
November 14, 1830, the date of Rigdon's baptism, was Sunday, and of
course the first Sunday after the arrival of Pratt. At their first
interview during this visit, Pratt requested and "readily" received
permission to preach Mormonism in Rigdon's church. The prophet's
account says: [146]
[Footnote 146: Supplement 14 _Millennial Star_, 47.]
"At the conclusion [of Pratt's sermon] Elder Rigdon arose and
stated to the congregation that the information that they had
received was of an extraordinary character, and certainly demanded
their most serious consideration, and as the Apostle advised his
brethren to 'prove all things, and hold fast that which is good,'
so he would exhort his brethren to do likewise, and give the
matter a careful investigation, and not turn against it without
being fully convinced of its being an imposition, lest they should
possibly resist the truth. This was indeed generous on the part
of Elder Rigdon, and gave evidence of his entire freedom from any
sectarian bias."
But according to Elder Lyman Wight's diary and the other evidence
here adduced, Rigdon was already a convert. Why, then, all this false
suggestion and hypocritical cant about Rigdon's generosity and freedom
from prejudice? There is but one answer, and that is, the authors of it
are thereby attempting to conceal the real facts.
On December 7, 1830, and with due promptness, be it observed, Rigdon,
through Smith, received a revelation making him (Rigdon) scribe to the
prophet, and informing Rigdon how, all unconsciously to himself, he had
been preparing the way for Mormonism. [147] This is speedily followed
by another revelation, [148] in which Rigdon's Ohio home, where he so
carefully prepared the people for the reception of his new faith, is
designated as the gathering place of the faithful, the promised land of
the "Saints."
[Footnote 147: Howe's "Mormonism Unveiled," 107. Doctrine and
Covenants, Sec. 32. 7 _Journal of Discourses_ 372.]
[Footnote 148: Doctrine and Covenants, Sec. 37.]
THE PLAGIARISM CLINCHED.
Thus far we have established in a general way the existence and nature
of Solomon Spaulding's rewritten "Manuscript Found." By undenied
evidence we have shown its theft from Patterson's printing office
before Spaulding's death and under circumstances which made the latter
suspect Sidney Rigdon as the thief; that Rigdon, prior to this time,
was so intimate with the employees of that printing office as to give
rise to a general belief that he was himself employed there, and beyond
all question evidencing an intimacy such as afforded him opportunity
to purloin the manuscript. By like uncontradicted evidence, we have
shown Rigdon to have been in possession of a similar manuscript,
the existence of which is not explained by any other literary work
ever done by him, and which, on one of the several occasions when he
exhibited it, was said by him to have been written by Spaulding. We
have established a perfectly plain and probable connection between
Smith and Rigdon through Parley P. Pratt, and such contradictory
statements as to the sudden and miraculous conversions of the two
latter as bring home with redoubled force the suspicion of a concealed
motive, such as a conspiracy in fraud would best explain. It now
remains only to make more certain the points of identity between
Spaulding's rewritten "Manuscript Found" and the Book of Mormon. When
this is done we will have established the plagiarism and convicted
Smith, Rigdon, and Pratt as the conspirators who perpetrated the fraud.
With the identity of the distinguishing features in the "Manuscript
Found" and Book of Mormon established, we will have demonstrated beyond
all _reasonable_ doubt the very low origin of the Mormons' Book.
Some day will be done a work of supererogation in making a critical
examination of the absurdities and contradictions upon which rest the
claim of divinity. Present space will only allow the completion of that
branch of the argument under consideration.
Before proceeding to the examination of the direct evidence, it will
be well to give an account of the discovery of this identity, the very
spontaneity of which adds force to the evidence adduced. Spaulding,
like most authors, had a great fondness for his productions, and often
read them to his friends. In 1832 or 1833, when Mormonism was fairly
afloat, a Mormon preacher brought a copy of the Book of Mormon to
Conneaut or New Salem, as it was sometimes called, the very place where
Spaulding wrote most of his "Manuscript Found." A public meeting was
appointed, in which the Book of Mormon was copiously read from and
discussed by the elder. The historical part and style were immediately
recognized by many present, among them John Spaulding, brother to
Solomon Spaulding. Being "eminently pious," he was amazed and afflicted
that his brother's manuscript should have been perverted to so wicked
a purpose. With tear-filled eyes he arose in the meeting and expressed
sorrow and regret that the writings of his sainted brother should
be used for a purpose so vile and shocking. So much excitement was
produced that a citizens' meeting appointed Dr. Philastus Hurlburt to
gather the evidence which afterwards was published in Howe's "Mormonism
Unveiled." [149]
[Footnote 149: "Gleanings by the Way," 252-3. "Mormons' Own Book,"
29-30. "Prophet of Palmyra," 417. _et. seq._ Boston _Recorder,_ May,
1839.]
In the first publication of Matilda Spaulding Davidson's letter,
from which the above is gleaned, the words "Mormon preacher" in the
manuscript published over her name were, by the typesetter, converted
into "woman preacher." Mormons at once undertook to impeach the
statement, not by denying the main features of the story of its value
as an argument, but wholly upon the ground that Mormons never had a
"woman" preacher. As the result of this criticism, it was shown to have
been due solely to typographical error, [150] thus leaving the statement
as corrected free from criticism upon this ground. The very spontaneity
of this outburst and its surrounding circumstances absolutely preclude
every imputation of premeditation, every suspicion of personal
interest, and every impeachment based upon an assumed hatred of
Mormonism. Further, when we in addition remember that this occurrence
was comparatively close to the time when Spaulding read his manuscript
to many of those present in this same audience, then this circumstance
will rightfully be accorded a very great evidentiary weight.
[Footnote 150: "Gleanings by the Way," 264.]
The evidence gathered by Dr. Philastus Hurlburt pursuant to the
citizens' meeting of Conneaut was first published in Howe's "Mormonism
Unveiled," in 1834, and is the most important single collection of
original evidence ever made upon this subject. We will first examine
that evidence in so far as it relates to the identity of Spaulding's
"Manuscript Found" and the Book of Mormon, afterwards introducing such
corroborating evidence as may be at hand. Unless otherwise indicated,
the following evidence was taken before and published in 1834 by E. D.
Howe in the nineteenth chapter of his "Mormonism Unveiled." The first
witness introduced is John Spaulding who lived with his brother Solomon
at Conneaut, O. Of a book his brother had been writing John Spaulding
says this:
"The book he was writing was entitled 'Manuscript Found,' of which
he read to me many passages. It was an historical romance of the
first settlers of America, endeavoring to show that the American
Indians are the descendants of the Jew, or the lost tribes. It
gave a detailed account of their journey from Jerusalem by land
and sea till they arrived in America under the command of _Nephi_
and _Lehi._ They afterwards had quarrels and contentions and
separated into two distinct nations, one of which he denominated
_Nephites_ and the other _Lamanites._ Cruel and bloody wars ensued,
in which great multitudes were slain. They buried their dead in
large heaps, which caused the mounds so common in this country. The
arts, sciences and civilization were brought into view in order to
account for all the curious antiquities found in various parts of
North and South America. I have recently read the Book of Mormon,
and, to my great surprise, I find _nearly all the same historical
matter, names, etc.,_ as they were in my brother's writings. I
well remember that he wrote in the old style and commenced about
every sentence with 'And it came to pass,' or 'Now it came to
pass,' the _same as in the Book of Mormon,_ and, according to my
best recollection and belief, it is the same as my brother Solomon
wrote, with the exception of the religious matter. By what means
it has fallen into the hands of Joseph Smith, Jr., I am unable to
determine.
"JOHN SPAULDING."
Our next witness is Martha Spaulding, wife of John Spaulding. She says:
"I was personally acquainted with Solomon Spaulding about twenty
years ago. I was at his house a short time before he left Conneaut;
he was then writing a historical novel, founded upon the first
settlers of America. He represented them as an enlightened and
warlike people. He had for many years contended that the aborigines
of America were the descendants of some of the lost tribes of
Israel, and this idea he carried out in the book in question. The
lapse of time which has intervened prevents my recollecting but few
of the leading incidents of his writings; but the names of _Nephi_
and _Lehi_ are yet fresh in my memory as being the principal
heroes of his tale. They were officers of the company which first
came off from Jerusalem. He gave a particular account of their
journey by land and sea till they arrived in America, after which
disputes arose between the chiefs which caused them to separate
into different bands, one of which was called Lamanites and the
other Nephites. Between these were recounted tremendous battles,
which frequently covered the ground with the slain; and their
being buried in large heaps was the cause of the numerous mounds
in the country. Some of these people he represented as being very
large. I have read the Book of Mormon, which has brought fresh to
my recollection the writings of Solomon Spaulding, and I have no
manner of doubt that the historical part of it is the same that I
read and heard more than twenty years ago. The old, obsolete style
and the phrases of 'and it came to pass,' etc., are the same.
"MARTHA SPAULDING"
Our third witness is Henry Lake, Spaulding's business partner at
Conneaut. He says:
"He [Spaulding] very frequently read to me from a manuscript
which he was writing, which he entitled the 'Manuscript Found,'
and which he represented as being found in this town. I spent
many hours in hearing him read said writings, and became well
acquainted with its contents. He wished me to assist him in getting
his production printed, alleging that a book of that kind would
meet with a rapid sale. I designed doing so, but the forge not
meeting our anticipations, we failed in business, when I declined
having anything to do with the publication of the book. This
book represented the American Indians as the descendants of the
lost tribes, gave an account of their leaving Jerusalem, their
contentions and wars, which were many and great. One time, when he
was reading to me the tragic account of Laban, I pointed out to him
what I considered an inconsistency, which he promised to correct,
but by referring to the Book of Mormon I find, to my surprise, that
it stands there just as he read it to me then. Some months ago I
borrowed the Golden Bible, put it into my pocket, carried it home,
and thought no more about it. About a week after my wife found the
book in my coat pocket as it hung up, and commenced reading it
aloud as I lay upon the bed. She had not read twenty minutes when
I was astonished to find the same passages in it that Spaulding
had read to me more than twenty years before from his 'Manuscript
Found.' Since that I have more carefully examined the said Golden
Bible, and have no hesitation in saying that the historical part of
it principally, if not wholly, taken from the 'Manuscript Found.'
I well recollect telling Mr. Spaulding that the so frequent use of
the words, 'And it came to pass,' 'Now it came to pass,' rendered
it ridiculous."
IV.
Our fourth witness is John N. Miller, who was employed by Spaulding and
Lake at Conneaut and boarded at the former's home. Miller says:
"He [Spaulding] had written two or three books or pamphlets on
different subjects, but that which more particularly drew my
attention was the one which he called the 'Manuscript Found.' From
this he would frequently read some humorous passages to the company
present. It purported to be the history of the first settlement of
America before discovered by Columbus. He brought them off from
Jerusalem under their leaders, detailing their travels by land and
water, their manners, customs, laws, wars, etc. He said that he
designed it as a historical novel, and that in after years it would
be believed by many people as much as the history of England. He
soon after failed in business, and told me he should retire from
the din of his creditors, finish his book, and have it published,
which would enable him to pay his debts and support his family. He
soon after removed to Pittsburg, as I understood. I have recently
examined the Book of Mormon, and find in it the writings of Solomon
Spaulding from beginning to end, but mixed up with Scripture
and other religious matters which I did not meet with in the
'Manuscript Found.' Many of the passages in the Mormon book are
verbatim from Spaulding, and others in part. The names of _Nephi,
Lehi, Moroni,_ and, in fact; all the principal names are brought
fresh to my recollection by the Golden Bible. When Spaulding
divested his history of its fabulous names by a verbal explanation,
he landed his people near the Straits of Darien, which I am very
confident he called Zarahemla; they were marched about that country
for a length of time in which wars and great bloodshed ensued. He
brought them across North America in a northeast direction.
"JOHN N. MILLER."
Our fifth witness is Aaron Wright, who says:
"I first became acquainted with Solomon Spaulding in 1808 or 1809,
when he commenced building a forge on Conneaut Creek. When at his
house one day, he showed and read to me a history he was writing
of the lost tribes of Israel, purporting that they were the first
settlers of America, and that the Indians were their descendants.
Upon this subject we had frequent conversations. He traced their
journey from Jerusalem to America as it is given in the Book of
Mormon, excepting the religious matter. The historical part of the
Book of Mormon I know to be the same as I read and heard read from
the writings of Spaulding more than twenty years ago; the names are
especially the same without any alteration. He told me his object
was to account for all the fortifications, etc., to be found in
this country, and said that in time it would be fully believed by
all except learned men and historians. I once anticipated reading
his writings in print, but little expected to see them in a new
Bible. Spaulding _had many other manuscripts_ which I expect to
see when Smith translates his other plates. In conclusion I will
observe that the names of, and most of the historical part of the
Book of Mormon, were as familiar to me before I read it as most
modern history. If it is not Spaulding's writing, it is the same
as he wrote; and if Smith was inspired, I think it was by the same
spirit that Spaulding was, which he confessed to be the love of
money.
"AARON WRIGHT."
Our sixth witness is Oliver Smith, who testifies:
"When Solomon Spaulding first came to this place [Conneaut], he
purchased a tract of land, surveyed it out, and commenced selling
it. While engaged in this business he boarded at my house, in all
nearly six months. All his leisure hours were occupied in writing a
historical novel founded upon the first settlers of this country.
He said he intended to trace their journey from Jerusalem, by land
and sea, till their arrival in America, and give an account of
their arts, sciences, civilization, wars and contentions. In this
way he would give a satisfactory account of all the old mounds
so Common to this country. During the time he was at my house I
read and heard read one hundred pages or more. Nephi and Lehi were
by him represented as leading characters when they first started
for America. Their main object was to escape the judgments which
they supposed were coming upon the old world. But no religious
matter was introduced, as I now recollect. * * * When I heard the
historical part of it related, I at once said it was the writings
of Solomon Spaulding. Soon after I obtained the book, and on
reading it, found much of it the same as Spaulding had written more
than twenty years before.
"OLIVER SMITH."
Our seventh witness, Nahum Howard, avers this:
"I first became acquainted with Solomon Spaulding in December,
1810. After that time I frequently saw him at his house, and also
at my house. I once, in conversation with him, expressed a surprise
at not having any account of the inhabitants once in this country,
who erected the old forts, mounds, etc. He then told me that he was
writing a history of that race of people and afterwards frequently
showed me his writings which I read. I have lately read the Book
of Mormon and believe it to be the same as Spaulding wrote, except
the religious part. He told me that he intended to get his writings
published in Pittsburg, and he thought that in one century from
that time it would be believed as much as any other history.
"NAHUM HOWARD."
Our eighth witness is Artemas Cunningham, whose evidence reads thus:
"In the month of October, 1811, I went from the township of Madison
to Conneaut, for the purpose of securing a debt due me from Solomon
Spaulding. I tarried with him nearly two days for the purpose of
accomplishing my object, which I was finally unable to do. I found
him destitute of the means of paying his debts. His only hope of
ever paying his debts appeared to be upon the sale of a book which
he had been writing. He endeavored to convince me from the nature
and character of the work that it would meet with a ready sale.
Before showing me his manuscripts, he went into a verbal relation
of its outlines, saying that it was a fabulous or romantic history
of the first settlement of this country, and as it purported to
have been a record found buried in the earth, or in a cave, he
had adopted the ancient or scripture style of writing. He then
presented his manuscripts, when we sat down and spent a good share
of the night in reading them and conversing upon them. I well
remember the name of Nephi, which appeared to be the principal hero
of the story. The frequent repetition of the phrase 'I, Nephi.' I
recollect as distinctly as though it was but yesterday, although
the general features of the story have passed from my memory
through the lapse of twenty-two years. He attempted to account for
the numerous antiquities which are found upon this continent, and
remarked that after this generation had passed away, his account of
the first inhabitants of America would be considered as authentic
as any other history. The Mormon Bible I have partially examined
and am fully of the opinion that Solomon Spaulding had written its
outlines before he left Conneaut." [151]
[Footnote 151: This ends the evidence taken from Howe's "Mormonism
Unveiled," Chapter 19.]
After the publication of the foregoing evidence (1834) "Apostle" Orson
Hyde went to Conneaut, evidently to secure impeaching or contradicting
testimony. He received so little comfort that not even a public mention
of the trip was made by him until 1841, while he was in London. [152]
[Footnote 152: "The Spaulding Story Examined and Exposed," by Page, 10.]
Our ninth witness upon the facts showing the plagiarism of the Book
of Mormon from the Spaulding manuscript is Mr. Joseph Miller. He was
intimately acquainted with Solomon Spaulding during all of the time
while the latter resided at Amity, Pa. (1814-16).[153] Mr. Miller's
testimony is preserved in the Pittsburg _Telegraph_ of February 6,
1879, from which the following is pertinent:
[Footnote 153: "Who Wrote the Book of Mormon?" 6.]
"On hearing read the account from the book [of Mormon] of the
battle between the Amlicites and the Nephites [Book of Alma,
Chapter 1--Chapter 3, Edition of '88--], in which the soldiers of
one army had placed a red mark on their foreheads to distinguish
them from their enemies, it seems to reproduce in my mind, not only
the narration, but the very words, as they had been impressed upon
my mind by the reading of Spaulding's manuscript."
Our tenth witness is Redick McKee, Whose evidence upon another point
we have already used. Under date of Washington, D.C., April 14, 1869,
published in the Washington (Pa.) _Reporter_ for April 21, 1869, he
says:
"In the fall of 1814 I arrived in the village of 'Good Will,' and
for eighteen or twenty months sold goods in the store previously
occupied by Mr. Thos. Brice. It was on Main Street, a few doors
west of Spaulding's Tavern, where I was a boarder. With both Mr.
Solomon Spaulding and his wife I was quite intimately acquainted.
I recollect quite well Mr. Spaulding spending much time in writing
[on sheets of paper torn out of an old book] what purported to
be a veritable history of the nations or tribes who inhabited
Canaan. He called it 'Lost History Found,' 'Lost Manuscript,' or
some such name, not disguising that it was wholly a work of the
imagination, written to amuse himself and without any immediate
view to publication. I was struck with the minuteness of his
details and the apparent truthfulness and sincerity of the author.
I have an indistinct recollection of the passage referred to by Mr.
Miller about the Amlicites making a cross with red paint on their
foreheads to distinguish them from enemies in the confusion of
battle."
The eleventh witness is the Rev. Abner Jackson, who, when but a boy and
confined with a lame knee, heard Solomon Spaulding read to his father
much of the former's story, and also heard him give an outline of the
whole. Mr. Jackson, under date of December 20, 1880, made the following
statement to the Washington County (Pa.) _Reporter_ of January 7,
1881: [154]
[Footnote 154: See also "Who Wrote the Book of Mormon?" 6-7.]
"Spaulding frequently read his manuscript to the neighbors and
amused them as he progressed with the work. He wrote it in Bible
style. 'And it came to pass' occurred so often that some called
him 'Old Come-to-pass.' The Book of Mormon follows the romance too
closely to be a stranger. In both, many persons appear having the
same name, as Moroni, Mormon, Nephites, Laman, Lamanites, Nephi,
and others. Here we are presented with romance second called
the Book of Mormon, telling the same story of the same people,
traveling from the same plain, in the same way, having the same
difficulties and destination, with the same wars, same battles
and same results, with thousands upon thousands slain. Then see
the Mormon account of the last battle at Cumorah, where all the
righteous were slain. How much this resembles the closing scene in
the 'Manuscript Found.' The most singular part of the whole matter
is that it follows the romance so closely, with this difference:
The first claims to be a romance, the second claims to be a
revelation of God, a new Bible. When it was brought to Conneaut and
read there in public, old Squire Wright heard it and exclaimed,
'Old-Come-to-pass has come to life again.' Here was the place where
Spaulding wrote and read his manuscript to the neighbors for their
amusement, and Squire Wright had often heard him read from his
romance. This was in 1832, sixteen years after Spaulding's death.
This Squire Wright lived on a little farm just outside of the
little village. I was acquainted with him for twenty-five years.
I lived on his farm when I was a boy and attended school in his
village. I am particular to notice these things to show that I had
an opportunity of knowing what I am writing about."
Squire Wright, referred to in Mr. Jackson's statement, is the same
Aaron Wright who was our fifth witness upon the question of identity.
Last, but not least, we, introduce John C. Bennett. He says he joined
the Mormons in order to enable himself to expose their iniquity. He
was quartermaster-general of Illinois, the mayor of Nauvoo, a master
in chancery for Hancock County, III., appointed by then Judge Stephen
A. Douglas, a trustee for the "University of the City of Nauvoo," the
recipient of special mention in revelation purporting to come direct
from God, as well as innumerable encomiums from church leaders and
the church organ. The Mormon people have called Bennett more kinds
of a liar, it seems to me, than any man was ever called before. When
Mormons are asked just what statement of Bennett's warrants the
charge, they usually confess they never read his book. In the light of
subsequent history and later church admissions, there is not one of
Bennett's innumerable charges of almost unbelievable iniquity which I
cannot demonstrate to be substantially true as to the character of the
iniquity, if not the special manifestation of it, and do so wholly from
the evidence of Mormon church publications. I, therefore, believe what
Bennett says, and here quote so much of his testimony as relates to the
origin of the Book of Mormon. He says:
"I will remark here in confirmation of the above [he having quoted
a small part of the statements herein last above quoted] that the
Book of Mormon was originally written by the Rev. Solomon
Spaulding, A. M., as a romance and entitled the 'Manuscript
Found,' and placed by him in the printing office of Patterson
and Lambdin, in the city of Pittsburg, from whence it was taken
by a _conspicuous Mormon divine_ and remodeled by adding the
religious portion, placed by him in Smith's possession, and then
published to the world as the testimony exemplifies. This I have
from the confederation, and of its perfect correctness there is
not the shadow of a doubt. There never were any plates of the
Book of Mormon excepting what were seen by the spiritual and not
the natural eyes of the witnesses. The story of the plates is all
chimerical." [155]
[Footnote 155: Bennett's "Mormonism Exposed," 123-4--1842.]
It will be observed Bennett does not name Rigdon or Pratt in his
statement. The reason is apparent from reading certain correspondence
published in the book from which it appears that at the same time
of writing he entertained a reasonable hope that Sidney Rigdon and
the Pratts would leave the church and join him in his anti-Mormon
crusade, and he probably did not wish to unduly embarrass his supposed
confederates, who were still apparently within the fold.
FOR THE LOVE OF GOLD, NOT GOD.
With the exception of establishing the motive, our case is now
complete. The natural inference, of course, is that the greed for gain
furnished the dynamics of the scheme, but we must not leave even this
fact without direct evidence. Mormons point to the violent death of
Smith as a martyrdom, and assume this sufficient answer to the charge
of selfishness. A man who, as was the case with Smith, dies with a
six-shooter in his own hand, firing it at his assailants, [156] is in a
novel pose for a martyr, and yet we may admit that Smith would not from
selfish ends have chosen a career of imposture had he in the beginning
been able to foresee his ignominious end.
[Footnote 156: "Rise and Fall of Nauvoo," 443. Bancroft's "History of
Utah," 170.]
Soon after Rigdon's visit to Smith and the reception of the revelation
making Kirtland the gathering place of the "Saints," Smith's family,
together with their followers, moved to Ohio. Revelations now came
thick and fast, and of such a character as to demonstrate that the love
of gold, and not God, was the inducing cause of their existence. I
quote a few pertinent samples:
"Whoso receiveth you receiveth me, and the same will _feed_ you and
_clothe_ you and _give you money-_and he who doeth not these things
is not my disciple," [157]
[Footnote 157: Doctrine and Covenants, 84, 89.]
"It is wisdom in me that my servant Martin Harris should be an
example unto the church _in laying his money before the bishop_
of the church. And also this is a law unto every man that cometh
unto this land to receive an inheritance, and he shall do with this
money according as the law directs." [158]
[Footnote 158: Doctrine and Covenants, 58:35, 36.]
"And let all _the monies which can be spared, it mattereth not_
unto me whether it be little or much, be sent up unto the land of
Zion unto those I have appointed to receive it." [159]
[Footnote 159: Doctrine and Covenants, 63:40.]
"And let all those who have not families, who receive _monies,_
send it up unto the Bishop of Zion." [160]
[Footnote 160: Doctrine and Covenants, 84:104.]
"Behold, this is my will obtaining moneys even as I have
directed." [161]
[Footnote 161: Doctrine and Covenants, 66:45. Supplement 14 _Millennial
Star,_ 80.]
"Impart a portion of thy property; yea, even part of thy lands, and
_all_ save the support of thy family." [162]
[Footnote 162: Doctrine and Covenants, 10:34.]
"Verily thus saith the Lord, I _require all their surplus_ property
to be put into the hands of the bishop of my church of Zion." [163]
[Footnote 163: Doctrine and Covenants, 119:1.]
"And in temporal labor thou [Smith, the athlete,] shalt not give
strength, for this is not thy calling." [164]
[Footnote 164: Doctrine and Covenants, 24:9.]
_"They shall support thee_ and I will bless them both spiritually
and temporally." [165]
[Footnote 165: Doctrine and Covenants, 24:3.]
"If ye desire the mysteries of the kingdom, _provide for Him_
[Smith] _food and raiment_ and whatsoever he needeth to accomplish
the work." [166]
[Footnote 166: Doctrine and Covenants, 43:13.]
"He who _feeds_ you, or _clothes_ you, or gives you _money_ shall
in no wise lose his reward." [167]
[Footnote 167: Doctrine and Covenants, 84:90.]
"He that _sendeth up treasures_ unto the land of Zion shall receive
an inheritance in this world." [168]
[Footnote 168: Doctrine and Covenants, 64:48.]
"I command that thou shall not covet thine own property." [169]
[Footnote 169: Doctrine and Covenants, 19:26.]
"Your money or your damnation" has about as much ethical sanction as
the less pretentious demand of the highwayman who says, "Your money
or your life." But we have not yet reached the end. The "Prophet's"
father, who, prior to the discovery of the alleged divine mission of
his son, eked out only a scanty living as a dispenser of cake and root
beer, [170] now became the dispenser of patriarchal blessings at ten
dollars per week and expenses, [171] and later at three dollars per
bless. [172]
[Footnote 170: "Origin, Rise and Progress of Mormonism," 12.]
[Footnote 171: 15 _Millennial Star_, 308.]
[Footnote 172: "Mormon Portraits," 16.]
The Prophet's brothers and friends received a gift of real estate by
revelation, [173] and another brother of the Prophet was retained in a
holy office, though confessedly concealing his property to cheat his
creditors. [174]
[Footnote 173: Doctrine and Covenants, Sec. 94.]
[Footnote 174: 15 _Millennial Star_, 520.]
These are a part and by no means all of the evidence tending to
establish that a desire for money was the inspiring cause of every act
of the Mormon Prophet, the very divinity that moulded his thoughts
and revelations, and brought into being Mormon's books. Before
becoming a Prophet, Joseph Smith's earning capacity as a peep-stone
money digger was $14 per month. [175] Soon after becoming a Prophet he
became president of a bank. [176] In 1842 the Prophet (together with
his brother Hyrum and Sidney Rigdon) took advantage of the bankruptcy
law to avoid creditors, whose claims amounted to one hundred thousand
dollars. [177] A few years later the Prophet was killed, he being at the
time the richest man in Nauvoo.
[Footnote 175: 16 _Millennial Star,_ 151.]
[Footnote 176: "Gleanings by the Way," 334. Sometimes Smith was cashier
and Rigdon President. "Prophet of Palmyra," 135.]
[Footnote 177: 19 _Millennial Star_, 343. 20 _Millennial Star,_
106-216-246. "Mormonism and Mormons," 338.]
Through the whole story of their lives, if we may believe their alleged
revelations to come from on high, God manifests in the conspirators'
behalf a greed for earthly prosperity which would disgrace any decent
man who should attempt to gratify it at the expense of a like number of
poverty-stricken, ignorant unfortunates.
It is perhaps a work of supererogation, yet I cannot readily resist
calling attention to the human side of the conspirators, when they came
to fall out, over the division of the spoils. Many, even Brigham Young
included, suspected Joseph Smith of misappropriating church money. [178]
Brigham, however, had his suspicions allayed, for the Lord actually put
money into his trunk. [179] This would, of course, be very convincing
evidence that a man might have much money without misappropriating
anything, even months later fail with $150,000 of liabilities and
practically though a bank established by revelation, [180] should a few
no assets, and after only eight months of business. [181]
[Footnote 178: _Deseret News,_ April 8, 1857, p. 36.]
[Footnote 179: 2 _Journal of Discourses_, 128. 7 _Deseret News_, 115.]
[Footnote 180: Statement of Warren Parrish, copied in "An Exposure
of Mormonism," 10. _Messenger and Advocate,_ January 1837, copied in
"Prophet of Palmyra," 134. _Deseret News,_ December 21, 1864, Vol. 14,
p. 94, says "under the direction of the Prophet."]
[Footnote 181: Statement of Warren Parrish, copied in "An Exposure
of Mormonism," 11. [The above sentence lacks clearness, but it is
_verbatim_ from Mr. Schroeder's article, and I do not feel at liberty
to suggest the meaning.--R.]]
At one time Cowdery, a witness to the divinity of the Book of Mormon,
invited suspicion that he was converting more than his share of the
spoils, and the following revelation was the result:
"It is not wisdom in me that he [Cowdery] should be entrusted
with the commandments, and the moneys which he shall carry unto
the land of Zion, _except one go with him who will be true and
faithful._" [182]
[Footnote 182: Doctrine and Covenants, 6:91.]
The most forceful incident of this sort, however, occurred as the
result of jealousy between Rigdon and Smith, which manifests itself
in scores of ways all through their lives. When Rigdon on his visit
to the Prophet in New York desires to be proclaimed a translator of
remaining plates given by the angel to Smith, and as having the same
power as Joseph Smith, the former's ambitions are quietly squelched by
a revelation from God to Rigdon, saying: "It is not expedient in me
that ye should translate any more until ye shall go to Ohio," [183] but
the rest of the plates never were translated. [184]
[Footnote 183: Doctrine and Covenants, Sec. 37.]
[Footnote 184: 19 _Journal of Discourses_, 18-216-218. "Reminiscences
of Joseph the Prophet," 14.]
When Cowdery and perhaps Rigdon importune their partner in fraud to
be elevated to the prophetic office, Smith resists with a revelation
in which God is made to say: "No one shall be appointed to receive
commandments and revelations in this church, excepting my servant
Joseph Smith, Jun." [185] Similar revelations seem to have been
necessary more than once. [186]
[Footnote 185: Doctrine and Covenants, 28:2.]
[Footnote 186: Doctrine and Covenants 43:8.]
Finally the pressure became too hard to bear, and a revelation was
procured in which God, in contradiction of his former declarations,
one of which is above quoted, appoints Sidney Rigdon "to receive the
oracles for the whole church." [187] And not neglecting the equal rights
of the "Prophet's" brother, God declares: "I appoint unto him (Hyrum
Smith) that he may be a prophet, and a seer, and a revelator unto my
church, as well as my servant Joseph." [188] Both men were accordingly
"ordained" each a "prophet, seer, and revelator." [189] Thus are even
the Gods made to eat their own words at the behest of the conspirators,
who quarrel in their division of the glory and the gold.
[Footnote 187: Doctrine and Covenants 124:126.]
[Footnote 188: Doctrine and Covenants 124:94. 18 _Millennial Star_,
360.]
[Footnote 189: 20 _Millenial Star_, 550 as to Rigdon, and p. 373 as to
Hyrum Smith. It is now claimed that Smith had conferred upon all the
Apostles "all the Power, Priesthood, and Authority ever conferred upon,
himself." 1 _Journal of Discourses_, 206. 19 _Journal of Discourses,_
124. See also _Melchizedek and Aaronic Herald,_ February, 1850. 5
_Millennial Star,_ 104, 68 Semi-Annual Conference, 70.]
One more incident of this sort will suffice. In February, 1831, Smith
received the first of several revelations directing the brethren to
provide him a home. In part it reads as follows:
"It is mete that my servant Joseph Smith, Jun., should have a house
built in which to live and translate. And again, it is mete that my
servant Sidney Rigdon shall live as seemeth him good, inasmuch as
he keepeth my commandments." [190]
[Footnote 190: Doctrine and Covenants, 41, 7 and 8.]
Of course, living "as seemeth him good" was to Sidney Rigdon hardly a
fair equivalent for a house and lot. Had he not made Smith a "prophet,
seer, and revelator," and could he not also unmake him? Why, then,
should Sidney Rigdon submit to any unfair division of the spoils of the
prophetic office? He didn't.
The above revelation was received while Rigdon was absent from
Kirtland. Upon his return he went to the meeting house where an
expectant throng awaited him in anticipation of one of his entrancing
sermons, but Rigdon failed to go to the speaker's stand, and instead
paced back and forth through the house. The "Prophet Joseph" being
absent from Kirtland, Father Smith requested Rigdon to speak. In a
tone of excitement Rigdon replied (and who will say it was not spoken
as by one having authority?): "The keys of the Kingdom are rent from
the church, and there shall be no prayer put up in this house this
day." "Oh, no; I hope not," gasped Father Smith. "I tell you they are,"
rejoined "Elder Rigdon." The brethren stared and turned pale, and the
sisters in anguish cried aloud for relief. "I tell you again," said
Sidney, with much feeling, "the keys of the Kingdom are taken from you,
and you never will have them again _until you build me a new house_."
Amid tumultuous excitement on the part of the sisters, "Brother
Hyrum" left the meeting to bring "Joseph the Prophet," who was in a
neighboring settlement. On their return next day the "brethren" and
"sisters" were gathered in anticipation of important happenings. Joseph
mounted the rostrum and informed the assembly that they were laboring
under a great mistake; that the church had not transgressed. Speaking
of the lost keys, he said: "I myself hold the keys of this last
dispensation, and will forever hold them, both in time and in eternity;
so set your hearts at rest upon that point; all is right."
I continue to quote from an account written by the "Prophet's"
mother, relating just what they desire the world to believe happened
immediately after:
"He (Joseph Smith) then went on and preached a comforting discourse,
after which he appointed a council to sit the next day, by which Sidney
Rigdon was tried for _having lied in the name of the Lord._ In this
council Joseph told him he must suffer for what he had done; that he
would be delivered over to the buffetings of Satan, who would handle
him as one man handleth another; that the less priesthood he had the
better it would be for him, and that it would be well for him to give
up his license. This counsel Sidney complied with, yet he had to suffer
for his folly, for, according to his own account, he was dragged out
of bed by the devil three times in one night, by the heels." Mother
Lucy Smith doubtingly adds: "Whether this be true or not, one thing is
certain. His contrition of soul was as great as a man could well live
through." [191] The last sentence shows beyond dispute that Mother Lucy
had her doubts about this silly story she has just narrated, and, of
course, we are entitled to similar doubts.
[Footnote 191: Mother Lucy's life of "Joseph Smith the Prophet," 195
and 196. As to Rigdon's declaration that the keys were gone, see also
14 _Deseret News,_ 91, December 21, 1864. As to Rigdon's being dragged
out of bed, see also History of the Mormons, 53.]
What really did happen is made very plain by subsequent occurrences.
Smith and Rigdon got together, patched up their differences by an
agreement that Rigdon should have a house if he would restore the
"keys" to the last dispensation, and desist from executing his threats
to smash the "Kingdom," and for the sake of its wholesome influence
upon others he must play penitent and humble. As evidence of this
conclusion we point to the story of this transaction as quoted above
from Mother Lucy's life of the "Prophet," and the two following
sections of a revelation announced by Smith under date of August, 1831:
"Behold, verily I say unto you, I the Lord am not pleased with my
servant Sidney Rigdon. He exalted himself in his heart and received
not my counsel, but grieved the Spirit." "Let my servants Joseph
Smith, Jun., and Sidney Rigdon seek them a house as they are taught
through prayer by the Spirit." [192]
[Footnote 192: Doctrine and Covenants, 63:55 and 65.]
It is needless to add they each received a house, and both stood for
many years, and perhaps even to this day, side by side, and both built
according to the same plans. [193]
[Footnote 193: "Gleanings by the Way," 332.]
CONCLUDING COMMENT.
The case, so far as the production of evidence is concerned, must now
be considered closed. The actors in this fraud are all dead, and upon
the precise question here discussed no new evidence is likely to be
discovered. All the evidence directly affecting either side of the
question has been introduced and reviewed.
When, as here, we are investigating a case dependent upon
circumstantial evidence, we must judge the evidence as a whole. No
one circumstance out of many connected ones ever established the
ultimate fact. The converse of this proposition is equally true. You
cannot show the insufficiency of the evidence by demonstrating that
any one circumstance, if it stood alone, would be equally consistent
with some other theory than the one in support of which it is cited.
The evidentiary circumstances must be viewed as a whole, each in the
light of its relation to all the rest. Thus viewed, the circumstantial
evidence is strong just in proportion as the circumstances related
to, and consistent with, the theory advocated are numerous. In the
argument under consideration the circumstantial facts are so numerous,
and gathered from so many disconnected sources, corroborated by so many
admissions from the accused conspirators and their defenders, that it
is utterly impossible to believe them all to have come into being as a
mere matter of accidental concomitance.
Let us put the defenders of the divinity of Mormonism to a test on this
matter by inviting them to make an equally good case of circumstantial
evidence based upon established fact, all tending to show some other
human origin for the Book of Mormon than that here advocated. Inability
to do so means that such an array of concurring facts cannot be
duplicated in support of any other theory than the one here advocated.
If, as must now be admitted, the concurrence of so very many facts can
best be explained by the conclusions here contended for, then that is a
more believable, a more rational conviction than one which of necessity
requires belief in an assumed and unprovable miracle. That explanation
which takes the least for granted is always the one adopted by the
sanest person. Bearing in mind these truths, let us briefly review a
portion of the most salient features of the argument.
From the uncontradicted evidence of witnesses, practically all of whom
are disinterested and who in most circumstances of great evidentiary
weight are corroborated by authorized church publications, we have
established beyond cavil, and I am sure to the satisfaction of all
thinking minds untainted by mysticism, and whose vision is unobscured,
that the following are thoroughly established facts:
Solomon Spaulding, between 1812 and 1816, outlined and then re-wrote
a novel, attempting therein to account for the American Indian by
Israelitish origin. The first outline of this story, now at Oberlin
College, had no direct connection with the Book of Mormon, and was
never claimed to be connected with it, and such connection was
expressly disclaimed as early as 1834. The rewritten story, entitled
"Manuscript Found," was by Spaulding twice left with a publisher,
whence it was stolen under circumstances which then led Spaulding
to suspect Sidney Rigdon, who long after was the first conspicuous
convert of Mormonism; that Rigdon, through his great intimacy with the
publishers' employees, had opportunity to steal it, and that after
Spaulding's death, and years before the advent of Mormonism, Rigdon
had in his possession such a manuscript and exhibited it, with the
statement that it was Spaulding's. Through Parley P. Pratt, Rigdon
and Smith were brought into relation, and the latter made the Prophet
of the "Dispensation of the Fullness of Times," the discoverer,
translator, and, according to his own designation, the "Author and
Proprietor" [194] of the Book of Mormon. This connection is established
by the most convincing circumstantial evidence, taken wholly from
authorized Mormon publications; it is shown that Rigdon foreknew the
coming and in a general way the contents of the Book of Mormon; that
both Rigdon and Pratt were, according to some of their contradictory
accounts, converted to Mormonism with such miraculous suddenness and
without substantial investigation that when this, coupled with the
contradictory accounts of these important events and their attempts at
concealing the suddenness of their conversion, all compel a conviction
of their participation in a scheme of religious fraud.
[Footnote 194: Smith designates himself as the "Author and Proprietor"
of God's word, in the Title Page of the Book of Mormon, also in the
testimony of the witnesses as it appears in the first edition, since
which time both have been altered. See also _Evening and Morning Star,_
117.]
Upon the question of plagiarism, we may profitably add a brief summary
of the points of identity between the peculiar features shown to be
common to Spaulding's novel and the Book of Mormon. In Spaulding's
first outline of the story it pretended to be ancient American history,
attempting to explain the origin of part of the aborigines of this
continent, all translated from ancient writings found in a stone
box. It recounts the wars of extermination of two factions, tells
of the collecting of armies and of slaughters which were a physical
impossibility to those uncivilized people who were without any modern
methods of transporting troops or army supplies. After two revisions,
one by Spaulding and a second by Smith, Rigdon & Co., the above general
outline still describes equally well the Book of Mormon.
Leaving the first blocking-out of his novel unfinished, Spaulding
resolved to change his plot by dating the story farther back and by
attempting to imitate the Old Scripture style, so as to make it seem
more ancient. Spaulding's determination to date his novel farther back
probably suggested changing the roll of parchment which, according to
the Oberlin manuscript, was found in a stone box, to golden plates.
Some time before 1820 some one pretended to have found a Golden Bible
in Canada. [195] If Spaulding, in rewriting the story, did not make the
change, this incident may have suggested such a change to Smith and his
fellow-frauds.
[Footnote 195: Braden-Kelly Debate, 55.]
Spaulding, in his attempt at imitating Bible phraseology, had repeated
so ridiculously often the words "it came to pass," that both in Ohio
and Pennsylvania the neighbors to whom he read his manuscript nicknamed
him "Old Come-to-pass." In the Book of Mormon, though professedly an
abridgment, the same phrase is uselessly repeated several thousand
times, and a bungling effort at imitating the style of Bible writers is
apparent all through it.
Spaulding's existence was contemporaneous with Anti-Masonic riots, and
he harbored a sentiment against all secret societies, [196] which has
also been carried through into the Book of Mormon.
[Footnote 196: "Howe's Mormonism Unveiled," 288.]
The uncontradicted and unimpeached evidence of many witnesses is
explicit that the historical portions of both the "Manuscript Found"
and the "Book of Mormon" are the same, and much of the religious matter
interpolated is in the exact phraseology of King James's translation of
the Bible. We find also many names of places, persons, and tribes to
be identical in the "Manuscript Found" and the Book of Mormon. Some of
the names were taken from the Bible, others would be known only to the
students of American antiquities, among whom was Spaulding, and still
others were unheard of until coined by Spaulding. The names proven to
be common to both are Nephi, Lehi, Mormon, Nephites, Lamanites, Laban,
Zarahemla and Amlicites.
Add to this the very novel circumstance that in both accounts one of
two contending armies placed upon the forehead of its soldiers a red
mark that they might distinguish friends from enemies, and the new and
characteristic features common to both are too numerous to admit of any
explanation except that herein contended for, viz: That the Book of
Mormon is a plagiarism from Spaulding's novel, the "Manuscript Found,"
and is the product of conscious fraud on the part of Sidney Rigdon,
Parley Parker Pratt, Joseph Smith, and others, which fraud was prompted
wholly by a love of notoriety and money.
THE ORIGIN OF THE BOOK OF MORMON.
BY BRIGHAM H. ROBERTS
(A Reply to Mr. Theodore Schroeder)
1.
When one undertakes at this late day a serious discussion of the
Spaulding theory of the origin of the Book of Mormon, he instinctively
feels inclined to begin with an apology to his readers. When Pococke
inquired of Grotius, where the proof was of that story of the pigeon,
trained to pick peas from Mahomet's ear, and pass for an angel
dictating the Koran to him, Grotius answered that there was no proof.
The statement here is Carlyle's; and the gruff old Scotch philosopher
adds in his sour fashion, "It is really time to dismiss all that." [1]
So indeed we think of this Spaulding myth in reference to its being the
origin of the Book of Mormon.
[Footnote 1: "Heroes and Hero Worship," by Thomas Carlyle, lecture II.]
When the Church of which the Book of Mormon may be said, in a way, to
have been the origin has survived the most cruel religious persecution
of modern times, first in the expulsion of from twelve to fifteen
thousand of its members from the state of Missouri; and, second, in the
murder of its first prophet in Illinois, followed by the expatriation
of between twenty and thirty thousand of its members from the territory
of the United States; when that religious movement to which the Book
of Mormon may be said to have given the first impulse, and is now a
continuous, sustaining factor, has resulted in the founding of a number
of American commonwealths in the inter-mountain country of the United
States; [2] when that people who accept the Book of Mormon as a divine
revelation have established, for an extent of well nigh three thousand
miles through the plateau valleys of the Rocky Mountains--from the
province of Alberta, Canada, to the states of Chihuahua and Sonora in
the republic of Mexico--no less than between seven and nine hundred
settlements, many of them prosperous towns of large manufacturing as
well as of large agriculture and trade interests; when that same people
have won world-wide renown as superior colonizers, and are eagerly
sought for in such enterprises because of their well known sobriety,
honesty, frugality and industry; when that same people are quietly
building up an educational system including as it does the rounding
of universities in its principal centers, and academies elsewhere as
feeders to the central educational institutions; [3] when those who
accept the Book of Mormon as a divine revelation continuously sustain a
corps of missionaries, numbering from fifteen to eighteen hundred, to
carry their message to the world, and these missionaries are at work
in nearly all civilized nations, and in the islands of the Pacific,
meeting their own expenses and manifesting the unselfishness of their
faith by their works--their service for God and fellowman; when the
Book of Mormon itself has been accepted in the first three-quarters of
a century of its existence by hundreds of thousands of earnest people
of average intelligence and certainly of independent character; when
the Book of Mormon itself has been translated into and published in at
least eleven languages, in a number of which it has run through many
editions and the copies published run into the hundreds of thousands,
and with no abatement of interest yet manifested; when the Book of
Mormon is creating not only a people but also a literature, embracing
history, poetry and philosophy; when it is inspiring music, painting
and sculpture--when all this has come of the Book of Mormon, is it
not really about time to dismiss all that silly talk of the Spaulding
manuscript being stolen by Rigdon, revamped by him and palmed off upon
the world by a backwoods boy as a revelation, and this practiced fraud
and deception being the origin of all this that is here enumerated?
[Footnote 2: It must not be supposed that the migration of the Mormon
people to the Salt Lake and adjacent valleys when that region was
Mexican territory, resulted only in the founding of the state of
Utah. Indirectly and directly, too, that movement contributed to the
settlement of the entire inter-mountain region, and the founding of the
States created out of that territory.]
[Footnote 3: This refers to the Brigham Young University at Provo,
Utah, the Latter-day Saints' University in Salt Lake City, and fifteen
Colleges and Academies in other parts of the territory occupied by the
Saints in the inter-mountain west. See "Defense of the Faith and the
Saints," Vol. I, p. 226.]
What faith men must have in fraud and dishonesty to think it can start
and sustain all this! What a lasting victory is accorded to a thing
conceived in fraud, brought forth in iniquity, and perpetuated by
continuous falsehood! What credulity is required to believe all this!
Let no one hereafter, standing in such ranks, dare say that "cheat" is
a horse good only for a short race. They must know better than that
from the stand they take in this Book of Mormon matter.
JUSTIFICATIONS FOR REPLYING TO MR. SCHROEDER
Two things, yea, three, justify a reply to Mr. Theodore Schroeder's
series of articles on "The Origin of the Book of Mormon," published
in the September and November numbers of the _American Historical
Magazine,_ for 1906, and the January and May numbers for 1907.
The first justification is the fact of the high standing of the
magazine in which his articles appeared. Published in a periodical of
such rank, if unchallenged, they might lead many to believe undeniable
the theory there advanced for the origin of the Book of Mormon, and
the argument by which said theory is sustained, unanswerable. It has
been from just such circumstances as these with reference to articles
that appeared in standard works, in histories and encyclopedias,
that Mormonism suffered so much defamation in the earlier year of
its existence. It now stands recorded in the earlier editions of the
American Cyclopedia and in the Encyclopedia Britannica that David
Whitmer denied his testimony as one of the witnesses to the divinity
of the Book of Mormon; and that his two associate witnesses, Oliver
Cowdery and Martin Harris, had denied their testimony to that book.
Being misinformed from these high sources of information, doubtless
tens of thousands have been impressed with those untrue statements.
David Whitmer never denied his testimony. In a brochure issued by
himself, in 1887, and referring directly to these false statements, he
said:
"It is recorded in the American Cyclopedia and the Encyclopedia
Britannica, that I, David Whitmer, have denied my testimony as one
of the three witnesses to the divinity of the Book of Mormon; and
that the other two witnesses, Oliver Cowdery and Martin Harris,
denied their testimony to that Book. I will say once more to all
mankind, that I have never at any time denied that testimony or
any part thereof. I also testify to the world, that neither Oliver
Cowdery nor Martin Harris ever at any time denied their testimony.
They both died reaffirming the truth of the divine authenticity of
the Book of Mormon." [4]
[Footnote 4: "Address to all Believers in Christ," p. 8. The high
character and reputation for truthfulness of David Whitmer is attested
in this brochure by all the leading officials and citizens of Richmond,
Mo., (not Mormons) where he lived for fifty years, pp. 8-10.]
People, however, can still quote the above named standard works to
prove that these men denied their testimony and were false witnesses.
It is to prevent as far as possible the creation of such conditions
respecting Mr. Schroeder's articles in the American Historical Magazine
that I think it important that they should be answered.
The second thing that justifies an answer to Mr. Schroeder, is the
form in which his treatment of the subject is cast. Much in the form
would lead one to believe, at first glance, that here we had a really
exhaustive treatise of the origin of the Book of Mormon; that every
item of obtainable information had been collected, the mass of facts
sifted and net results given, instead of a specious plea made for a
special theory. This is evidenced in the constant appeal to sources of
information in the notes appended to the articles, of which notes there
are one hundred and ninety-six. Then there is an occasional halting in
the movement of the argument, as if to weigh the evidence, to balance
one statement against another as if to get down to bed-rock facts,
instead of a mere effort to remove some obstruction in the way of the
special theory being worked out. All of which is but so much juggling
with forms of treatment,--an effort to win the reader with the shows
of honest argument, to betray him in deeper consequences. Shimmering
under all these forms may be seen the arts of the special pleader bent
on making out a case. It is the false appearance of exhaustive and
fair treatment of the subject that makes it desirable to answer Mr.
Schroeder.
The third justification for answering Mr. Schroeder's articles arises
out of a suggestion of the gentleman himself, near the close of his
article, namely, that the actors who participated in the origin of
the Book of Mormon are all dead, and that "upon the precise question
here discussed, no new evidence is likely to be discovered. All the
evidence directly affecting either side of the question has been
introduced and reviewed." One may pardon the conscious or unconscious
self-complacency contained in this suggestion, and even encourage it by
saying to the gentleman that we think he is right; that after him there
will come no other who will so diligently search for evidence "on the
precise question here discussed." For who but himself will ever dare to
venture to walk by such light as that by which his foot-steps have been
guided? [5] But with reference to "all the evidence directly affecting
either side of the question" having been "introduced and reviewed," I
must hold a different opinion. Believing, however, that Mr. Schroeder
has collected, presented and, with as much art as it will be found
possible to enlist in such a cause, sustained his special view of the
Spaulding theory of the origin of the Book of Mormon, one can but feel
that having reached the climax of evidence and argument the case should
be considered by those holding an opposite belief.
[Footnote 5: Mr. Schroeder while living in Utah some years ago was
proprietor, editor and publisher of _Lucifer's Lantern_, a ribald
infidel periodical as would be inferred from the title as well as from
its contents. It is this to which allusion is made in the text.]
PRELIMINARY CONSIDERATIONS.
One other preliminary word should be said before coming directly to
Mr. Schroeder's theory and argument, and that in relation to the
authorities on which the gentleman relies for the support of his views.
Of course I am not unacquainted with the old controversy concerning
the degree of credibility to be allowed to interested witnesses, and
also the suspicion that attaches to witnesses for the miraculous.
I have too long sustained in public debate an unpopular cause not
to have heard the cry that the witnesses for the truth for which I
contended were "interested witnesses;" notwithstanding those who were
my opponents, at the same time accepted Christianity on the testimony
of "interested witnesses," and discarded entirely the testimony of
unfriendly witnesses, or "interested witnesses" on the opposite side of
the case. I trust that the suggestion in this paragraph will indicate
the unfairness of discrediting and discarding entirely the testimony of
the witnesses for Joseph Smith's account of the origin of the Book of
Mormon, on the ground that they are "interested witnesses," and taking
for truth the statements of the "interested witnesses" on the other
side of the controversy.
I have some acquaintance also with that school of thought which
discredits witnesses of the miraculous. I am familiar with the
laborious exposition of that theory by the late Professor Huxley in his
article on "The Value of Witnesses to the Miraculous;" [6] and also with
his controversy on the same subject with Dr. Henry Wace, prebendary of
St. Paul's Cathedral, and other Church of England ministers. [7] One
could scarcely live in this critical age of ours and be unaware of
the existence of the school of thought which undertakes to bar from
the court of public debate the testimony of those who are witnesses
of things held to "transcend human experience." Such testimony, it is
said, suggests "credulity on the one hand and fraud on the other." [8]
[Footnote 6: _The Nineteenth Century Review_, March, 1889.]
[Footnote 7: _The Nineteenth Century Review_, February, 1889; also
March, April, May and June of the same magazine.]
[Footnote 8: "A supernatural relation cannot be accepted as such, * *
it always implies credulity or imposture," Renan's "Life of Jesus,"
introduction, p. 45.]
And still, both in the history of the past and now, witnesses of the
so-called miraculous are factors to be reckoned with in our world's
controversies.
It may be true that the future will disclose the fact that very much
which in the past has been regarded as miraculous, as transcending
"all sane, human experience," to use a phrase of Mr. Schroeder's, is
only such because of human ignorance at the time of a witnessed event,
and that miracles only exist for the ignorant. Still I concede that
one needs to be upon his guard respecting this class of evidence, for
man's love for the marvelous leads him into strange self-deceptions,
as also the practice of deception upon others. But while conceding
this on the one hand, on the other I desire to call attention to
a matter entirely neglected by Mr. Schroeder, namely, the general
untrustworthiness of testimony in religious controversies, where those
considering themselves orthodox feel called upon to resist what are
supposed to be religious innovations. The truth of this is supported
by all ecclesiastical history. Even pious men, where the innovations
especially contravene particular doctrines or theories of established
institutions in which they are interested, often become utterly
unreliable as witnesses in matters where their opponents are concerned.
So universally is the fact here pointed out accepted that citations of
particular instances are scarcely necessary as proof. But lest others
forget the fact, as Mr. Schroeder apparently has forgotten it, let
me ask: Is Roman Catholic historical testimony regarded as reliable
where facts relating to Protestants and the Protestant movement are
concerned? Where does Martin Luther stand if the testimony of Catholic
contemporaries or the representations of Catholic historians are
to determine his place in history? A treatise upon the "Protestant
Reformers" and the value of the sixteenth century "Reformation,"
based wholly upon "Bossuet's Variations," and other writers of his
kind, would not be regarded as of any special value among intelligent
people. And Catholics have fared but little better at the hands of
Protestants. The testimony of either party against the other is quite
generally regarded with suspicion by those who stand aloof from
their controversies, while the respective parties to the discussions
mutually denounce each other as false witnesses, until "Catholic lie"
and "Protestant misrepresentation" are cries and counter-cries that
echo and re-echo through all the pages of Catholic and, Protestant
controversial and historical literature.
But let us look further up the historic stream of sectarian animosity.
What of Jesus, the Son of God himself? If the sectarian Jews, his
contemporaries, are alone to be the accepted witnesses of his words
and actions and character, what would be the effect of their testimony
upon the historic Christ? It would make him base born, a wine bibber,
an associate of harlots, publicans and sinners; it would make him an
innovator of sacred customs, a desecrator of the temple, a seditious
person, a blasphemer. And so well did the sectaries of his day
succeed in making themselves believe that the populace of Jerusalem
surged through the streets crying "crucify him, crucify him!" and he
was condemned by the Sanhedrin to death, from which fate not even a
friendly disposed Roman procurator could save him. The sectarian Jews
suborned witnesses, who either swore falsely against the Christ, or
wrongly interpreted his words and actions; and all this in a holy zeal
for the preservation of the established order of things among the Jews.
After his resurrection the same characters bribed the Roman guard
set to watch the sepulchre, put a lie into their mouths, and pledged
their influence as a guarantee against punishment from their superior
officers for the neglect of duty involved in the falsehood they were
bribed to tell. [9] What was Paul's experience with the same sectarian
Jews after he became a proselyte to the Christian faith? Briefly told,
the same in character as his master's. [10] So well known is the fact of
sectarian bitterness; such the zeal of the orthodox for the established
faith, that the Emperor Julian, usually called the "Apostate," who
both understood and derided the theological disputes of the hostile
Christian sects, invited to the palace the leaders of the hostile
sects, that he might enjoy the agreeable spectacle of their furious
encounters.
[Footnote 9: Matthew xxvi, 59-70; see also xxvi, xxvii.]
[Footnote 10: See Acts of the Apostles from Chapters viii to xxvii,
inclusive.]
"The clamor of controversy sometimes provoked the emperor to
exclaim, 'Hear me! The Franks have heard me, and the Alemanni;' but
he soon discovered that he was now engaged with more obstinate and
implacable enemies; and though he exerted the powers of oratory
to persuade them to live in concord, or at least in peace, he was
perfectly satisfied, before he dismissed them from his presence,
that he had nothing to dread from the union of the Christians." [11]
[Footnote 11: "History of the Decline and Fall of the Roman Empire," by
Edward Gibbon, chap. xxiii.]
Such the bitterness of sectarian strife, in which the orthodox party
has ever been as harsh, as untruthful, as unscrupulous, as resourceful
at invention of evil things, as savage and cruel as the heretics have
been. Nay, in the sum of such things the preponderance is on their side.
VARIOUS CLASSES OF WITNESSES.
In the application of this melancholy fact to the controversy between
Christendom and the Mormon Church respecting the origin of the Book of
Mormon, let no one charge me with a begging of the question because
I am going to insist that the witnesses quoted by Mr. Schroeder are
largely unreliable, because of their zeal against an innovation of
orthodox Christianity. Not so. It is not my purpose to beg the question
by use of the historic fact here brought to view. I only ask that
it shall be given its proper value in weighing the evidence to be
considered. And I lay stress upon it only because it is an element in
the evidence adduced by Mr. Schroeder which is taken no account of at
all by him.
He gives no weight at all, considers not at all, the evidence of those
who have accepted Joseph Smith's account of the origin of the Book of
Mormon, but he gives unbounded credence to every statement from the
"interested witnesses" on the other side of the question, except, of
course, where they are mutually destructive of each other, and then
he seeks to explain away the inconsistencies and contradictions. A
casual remark, a reported saying, or a confused recollection of some
obscure person, of whose character we have no knowledge, nor any
means of testing it, find their way into some one or other of the
hundred anti-Mormon books published, and then are published by such
controversialists as Mr. Schroeder. Citations are made of them in
marginal notes, and in time they come to be regarded, by the ordinary
reader, as of equal authority with any other witness; and thus the
unworthy, unreliable and, in some cases, a positively vicious and false
witness is given equal--and sometimes even more than equal--credence
with witnesses of unimpeachable probity, and high character, and who
have back of their testimony perhaps a life time of toil, suffering,
sacrifice, and sometimes martyrdom.
Of this class of witnesses let me here add one further remark. I know
that Arch-deacon Paley and his "View of the Evidences of Christianity"
are scoffed at by a certain school of latter-day critics, as being
somewhat out of date and insipid; but there is one statement he makes
that I cannot help but believe has great force in it. He holds in his
argument that because the early Christians in support of the Christian
miracles of which they were eye witnesses, and which so called miracles
could not be resolved into delusion or mistake, passed their lives in
labors, dangers, and sufferings, voluntarily undertaken, in attestation
of the accounts which they delivered,--therefore, they are worthy of
credence. To illustrate the point forcefully, he says:
"If the reformers in the time of Wickliffe, or of Luther; or those
of England, in the time of Henry the Eighth, or of Queen Mary;
or the founders of our religious sects since, such as were Mr.
Whitfield and Mr. Wesley in our own times; had undergone the life
of toil and exertion, of danger and suffering, which we know that
many of them did undergo, for a miraculous story; that is to say,
if they had founded their public ministry upon the allegation of
miracles wrought within their own knowledge, and upon narratives
which could not be resolved into delusion or mistake; and if it
had appeared, that their conduct really had its origin in these
accounts, _I should have believed them."_ [12]
[Footnote 12: Paley's "Evidences," proposition II, chap. I.]
I mention this matter here for two reasons; first because many of those
witnesses who accepted the Book of Mormon as true, are of the class of
witnesses here spoken of by Dr. Paley. They were men who voluntarily
passed their lives in labors, dangers, and sufferings, voluntarily
undertaken, in attestation of the accounts they delivered to the world
of the Book of Mormon's origin; and second, because having conceded
that men should cautiously receive the testimony to the so-called
miraculous, I desire to say that when the events to which the testimony
relates are of such character that they may not be resolved into
delusion or mistake, and the testimony is backed up by a life of toil,
danger and suffering, not only voluntarily undertaken but persisted
in--then, I say, their testimony is such that it commands respect and
acceptance; and at the very lowest valuation possible to be put upon
it, should out-rank in credibility whole hecatombs of such witnesses to
the contrary as are quoted by Mr. Schroeder--witnesses imbued, in many
cases, with personal hatred of Joseph Smith and the Mormon system, and
all influenced by sectarian zeal to uphold the orthodox view of such
Christianity as existed at the time and place in which they lived.
But returning now to the point at which the foregoing digression
began, let me say it is the promiscuous mingling and equalizing of
witnesses; and the failure to take into account the unreliability of
witnesses of the orthodox party when resisting and seeking to overthrow
what they regard as an innovation upon their most cherished ideas
and institutions, that I charge against Mr. Schroeder's treatment of
the origin of the Book of Mormon. The witnesses must be weighed as
well as counted in this controversy; and the liability recognized of
the anti-Mormon witnesses, in the supposed interests of orthodoxy,
resorting to the invention and promulgation of falsehood.
CONFLICTING THEORIES OF ORIGIN.
It must not be supposed by the reader of Mr. Schroeder's articles that
his theory of the origin of the Book of Mormon is the only anti-Mormon
theory of its origin advanced. Of course Mr. Schroeder does not claim
that it is, but points out quite the contrary in his first article. Why
the matter is referred to in these preliminary remarks, is because I
want to assure my readers that we "Mormons" get considerable amusement
out of the conflicting theories advanced to account for the origin
of our Book of Mormon. The necessity for a counter-theory for the
origin of the book, other than that advanced by Joseph Smith, was
early recognized. Christendom felt that Joseph Smith's story of the
book's origin must be overthrown, else what would come of this new
revelation, this new dispensation of God's work? Joseph Smith's account
of the origin of the book was a direct challenge to the teachings of
modern Christendom that revelation had ceased; that the awful voice
of prophecy would no more be heard; that the volume of scripture was
completed and forever closed, and that the Bible was the only volume of
scripture. Hence Christendom must find some other origin for this book
than that given by Joseph Smith.
The first to respond to this immediately "felt want" of Christendom was
Alexander Campbell, founder of the sect of the Disciples. He assigned
the book's origin to Joseph Smith, point blank, and charged ignorance
and conscious fraud upon its author. [13]
[Footnote 13: Campbell's critique on the Book of Mormon, appeared
in the _Millennial Harbinger,_ Vol. II, 1831, under the title
"Mormonites." The criticism is exhaustive and bitter. It is, in fact,
a fine example of the bitterness of religious controversialists, in
defense of orthodox views.]
Next came the "Spaulding Theory" of origin, which Campbell accepted in
place of his own, and of which more later. Then came Miss Dougall's
theory of the prophet's self-delusion, "by the automatic freaks of a
vigorous but undisciplined brain, and yielding to these, he became
confirmed in the hysterical temperament which always adds to delusion
self-deception, and to self-deception half-conscious fraud." [14] Next
came Mr. I Woodbridge Riley's theory (1902) of pure hallucination
honestly mistaken for inspired visions "with partly conscious and
partly unconscious hypnotic powers over others."
Mr. Schroeder, however, will have none of these theories, but turns
back to the theory of the Spaulding manuscript origin. To him "the
conclusions" of Mr. Riley, because so many material considerations were
overlooked by that author, are very unsatisfactory, though admittedly
Mr. Riley's effort is the best along this line. [15] On his part,
Mr. Riley, speaking of previous theories, especially including the
Spaulding theory, says:
[Footnote 15: See Mr. Schroeder's note, 2.]
"In spite of a continuous stream of conjectural literature, it is
as yet impossible to pick out any special document as an original
source of the Book of Mormon. In particular the commonly accepted
Spaulding theory is insoluble from external evidence and disproved
by internal evidence. Joseph Smith's record of the Indians 'is a
product indigenous to the New York wilderness,' and the authentic
work of its author and proprietor. Outwardly, it reflects the local
color of Palmyra and Manchester, inwardly, its complex of thought
is a replica of Smith's muddled brain. This monument of misplaced
energy was possible to the impressionable youth constituted and
circumstanced as he was." [16]
[Footnote 16: "The Founder of Mormonism," 1902. This is a psychological
study of Joseph Smith, the Prophet. "The aim of this work is to examine
Joseph Smith's character and achievements from the standpoint of recent
psychology. Sectarians and phrenologists, spiritualists and mesmerists
have variously interpreted his more or less abnormal performance--it
remains for the psychologist to have a try at them." The quotation
of the text is from the Preface. A review of Mr. Riley's book by the
present writer is found in "Defense of the Faith and the Saints," Vol.
I, pp. 41-55.]
Mr. Riley's phrase "conjectural literature" is good. It admirably
describes the Spaulding theory literature at which it is particularly
aimed. That theory being "insoluble from external evidence," is also
good; but "disproved by internal evidence," is better. I shall not
forget that either, later on. But if these variant theorizers can't
convert each other, how can they hope to convert us Mormons? "When
rogues fall out, honest men"--but there, the proverb is somewhat trite
and I do not wish to be offensive. But let the merry disagreement of
anti-Mormon theorizers go on! Meanwhile new translations of the Book of
Mormon multiply, new editions are struck off, and more people are made
acquainted with its contents; the Church to which it may be said to
have given existence, enlarges her borders and strengthens her stakes.
She is gaining a victory over her traducers, and winning her place in
the world's history and in the world's religious thought.
MR. SCHROEDER'S STATEMENT OF HIS CASE.
These preliminary remarks ended, I proceed now with the consideration
of Mr. Schroeder's evidence and argument. Mr. Schroeder states the
"case" he proposes to prove, item by item, as follows:
"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." [17]
[Footnote 17: I have taken the liberty of throwing the several
propositions into separate paragraphs.]
THE FACTS OF THE SPAULDING MANUSCRIPT.
The facts which may be conceded in Mr. Schroeder's recital of
evidences, and the claims generally made in relation to Solomon
Spaulding and his precious manuscript, are: that Spaulding was born
1761, in Connecticut; that he graduated from Portsmouth in 1785; that
he graduated in theology in 1787, and became an obscure preacher; that
he made his residence in New Salem, Ashtabula Co., Ohio, now called
Conneaut, about 1808 or 1809; that in the region about Salem were
certain mounds and ruins of forts and other fortifications, relics of a
supposedly pre-historic civilization; that during Spaulding's residence
at Conneaut he wrote a story in some way connected with the ancient
inhabitants of America; that this story reigned to be a translation
from a Latin manuscript which Spaulding pretended to have found in a
cave in the vicinity of Conneaut, hence the title that came to attach
to it, "Manuscript Found;" that about 1812 Spaulding moved to Pittsburg
where he resided some two years; that while at Pittsburg there may
have been something said about publishing this story, but just what is
uncertain, and the story was never published; that in 1814 Spaulding
removed to Amity, Washington county, Penn.; that in 1816 Spaulding
died;--
That after the death of Spaulding his wife and daughter at once removed
to the home of Mrs. Spaulding's brother, a Mr. William Sabine, in
Onondaga Valley, Onondaga Co., N.Y., taking with them the "Manuscript
Found" with other Spaulding papers in an old trunk; [18] that Mrs.
Spaulding next moved to the home of her parents in Pomfret, Conn.,
but leaving her daughter with the old trunk and its papers, including
"Manuscript Found," at Sabine's; [19] that in 1820 Mrs. Spaulding
married a Mr. Davidson of Hartwicks, a village near Cooperstown, N.Y.,
and sent for the things she had left at the home of her brother in
Onondaga; that said things were sent to her, including the old trunk
and its papers which reached her at Hartwicks in safety; [20] that
Mr. Spaulding's daughter, named Matilda, married Dr. A. McKinstry
of Monson, Hampden Co., Mass., in 1828, and went to Monson, Mass.,
to reside; that soon afterwards Mrs. Davidson (formerly the wife of
Spaulding) came to live with her daughter in Monson, leaving the old
trunk and its papers in Hartwicks in care of Mr. Jerome Clark; that
Mrs. Davidson continued to live with her daughter up to the time of her
death, in 1844;--[21]
[Footnote 18: Sworn statement of Mrs. Matilda McKinstry, the daughter
of Solomon Spaulding, _Scribner's Magazine,_ August, 1880.]
[Footnote 19: Ibid.]
[Footnote 20: Ibid. The language of Mrs. McKinstry is, "I remember that
the old trunk with its contents reached her [Mrs. Davidson] in safety."]
[Footnote 21: Ibid.]
That while these former Spauldings were living in Monson, in 1834,
one Hurlburt came to them representing that he had been sent by
a committee to procure the "Manuscript Found" written by Solomon
Spaulding for the purpose of comparing it with the "Mormon Bible;" [22]
that he represented that he had been a convert to the Mormon faith
but had given it up and through the Spaulding manuscript wished to
expose its wickedness; [23] that he presented a letter from William
H. Sabine, brother of the former Mrs. Spaulding, requesting her
to loan the "Manuscript Found," written by her former husband, to
Hurlburt, representing that he (Sabine) was desirous "to up-root this
Mormon fraud;" [24] that Mrs. Davidson reluctantly consented to the
solicitations of her brother and Hurlburt and gave the latter a note to
Jerome Clark, instructing Mr. Clark to open the trunk and deliver the
manuscript to Hurlburt; that Hurlburt went to Hartwicks, presented his
order to Mr. Clark and got the Manuscript; that Hurlburt got but one
manuscript; [25] that this manuscript Hurlburt delivered to E. D. Howe,
then having in course of preparation his anti-Mormon book "Mormonism
Unveiled;" [26] that Howe kept said manuscript until after "Mormonism
Unveiled" was published, then it passed out of sight and he supposed
it to have been burned; [27] that really, however, it was unwittingly
conveyed by Howe to one L. L. Rice who purchased Howe's _Painsville
Telegraph_ and business in 1834, or 1840; the transfer of the
printing department being accompanied with a collection of books and
manuscripts, Spaulding's "Manuscript Found" going with the rest;--[28]
[Footnote 22: "History of the Church," Vol. II, pp. 2, 3, 47, 49 and
note. Also Mrs. McKinstry's affidavit.]
[Footnote 23: Ibid.]
[Footnote 24: Ibid.]
[Footnote 25: "New Light on Mormonism," p. 260-Hurlburt's letter.]
[Footnote 26: Statement of D.P. Hurlburt in a letter, dated at
Gibsonburg, Ohio, August 19, 1870, "New Light on Mormonism," p. 260.]
[Footnote 27: Statement of Hurlburt, "New Light on Mormonism," p. 260;
also statement E.D. Howe, in a letter to Hurlburt, August 7, 1880, "New
Light on Mormonism," p. 259.]
[Footnote 28: See "The Manuscript Found," Rice's _verbatim et
literatim_ copy, printed by the _Deseret News,_ 1886, preface.]
That some years afterwards Mr. Rice closed up his business affairs
in Painsville, Ohio, and made his home in Honolulu, taking with him
his books, papers, etc.; [29] that in 1884 he was visited by James
H. Fairchild, president of Oberlin College, Ohio; that President
Fairchild, while at the residence of Rice suggested that a look through
his (Mr. Rice's) papers might discover some anti-slavery documents of
importance, (Mr. Rice while editor and proprietor of the _Painesville
Telegraph_ having been especially interested in the question of
slavery); that in his search Mr. Rice found a package marked in pencil
on the outside, "Manuscript Story--Conneaut Creek;" that on the
manuscript was endorsed the following:
[Footnote 29: Ibid.]
_The Writings of Solomon Spaulding Proved by Aaron Wright Oliver
Smith John Miller and others_
_The testimonies of the above gentlemen are now in my possession_
_D. P. Hurlburt_ [30]
[Footnote 30: For the above _Bibliotheca Sacra,_ published in Oberlin,
Ohio, January Number. 1885. Also "The Manuscript Found," _Deseret News_
print, p. 113.]
That this manuscript, unquestionably Spaulding's, and the one known as
"Manuscript Found," was deposited by Mr. Rice with Oberlin College,
Ohio, where it now is preserved; that Mr. L. L. Rice himself made a
_verbatim et literatim_ manuscript copy of this paper, including all
erasures, alterations, errors, etc., and from this copy the Church
of Jesus Christ of Latter-day Saints published "Manuscript Found" in
1886; [31] that it makes a pamphlet of one hundred and twelve pages of
printed matter, of about three hundred and fifty words to the page;
that in nothing does it resemble the Book of Mormon--"there seems to
be no name or incident common to the two," says President Fairchild,
"the solemn style of the Book of Mormon, in imitation of the English
Scriptures, does not appear in the Manuscript." [32]
[Footnote 31: "The Manuscript Found," _Deseret News_ print, Preface.]
[Footnote 32: Letter of President Fairchild, _Bibliotheca Sacra,_
January, 1885. Mr. Schroeder, by the way, seems much disturbed over
the very frank statement of President Fairchild, published in 1885,
to the effect that 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." This is said,
of course, of the manuscript now at Oberlin. It is said of the only
manuscript of Solomon Spauldng's treating on ancient America, that any
one knows anything about.]
The foregoing recital represents the facts concerning Spaulding's
"Manuscript Found." The claim that the manuscript as above traced, was
but a first rough sketch of a story which Spaulding abandoned, and that
he wrote a second story dealing with matters of more ancient date;
that it was written in imitation of scriptural style, and assigned an
Israelitish origin for his colony that came from Jerusalem to America;
that in this second story many names were used that are also found in
the Book of Mormon, such as Lehi, Nephi, Laman, Zarahemla, etc.; that
there is a close structural resemblance between the reigned historical
incidents in Spaulding's second story and the Book of Mormon; that this
second Spaulding story was deposited with printers at Pittsburg for
publication; that while there Sidney Rigdon either stole it and never
returned it (Mr. Schroeder's theory), or else that Rigdon borrowed
it, copied it and returned the original to the printer; that there
were several Spaulding manuscripts, and that Sidney Rigdon stole the
one that was finally prepared for the press by Spaulding, and perhaps
Joseph Smith stole one of the unfinished Spaulding manuscripts, (Mr.
Clark Branden's theory); [33] that this manuscript, plus the religious
matter of the Book of Mormon, added by Sidney Rigdon, became the
foundation of the Book of Mormon; that Sidney Rigdon either directly
or else indirectly through Parley P. Pratt acted as intermediary,
and collaborated with Joseph Smith in the production of the Book of
Mormon--all this, upon which the conclusions of Mr. Schroeder and
others who attempted to sustain the Spaulding theory of the origin of
the Book of Mormon depends, is but a conglomerate of wicked invention
by embittered sectaries fighting against innovation of their orthodoxy;
a bitter personal fight against Joseph Smith and his work; a mere
assumption and inference bottomed on flimsiest premises, under which
lies a mass of contradictions and conflicting suppositions which
discredit the whole theory, and make any serious support of it, however
learned in form and exhaustive in appearance it may be, absolutely
contemptible; nay, the more learned and exhaustive the treatment
appears to be, the more absolute must become the contempt.
[Footnote 33: "Braden-Kelly Debate," pp. 73, 77.]
THE TASK OF THE PRESENT WRITER.
To prove the things here alleged becomes now the task of the present
writer.
First then as to the matter of Spaulding's having re-written his story,
"Manuscript Found;" in which, it is said, he changed the character
of it by going further back with his dates, "and writing in the old
scripture style, in order that it might appear more, ancient." Also
he must have further changed the character of his story, giving the
colony he brought to America an Israelite instead of a Roman origin,
giving his characters the names of Lehi, Nephi, Laman, Moroni, etc.,
instead of Sambol, Hambock, Labanko, Moon-rod, Ulipoon, etc.; and
the names of the people from Sciotans and Kentucks, to Nephites and
Lamanites! This second manuscript and these changes are necessary
both to the evidence and the argument of Mr. Schroeder--necessary to
his whole theory; without the existence of this second manuscript and
these changes that differentiate it from the manuscript at Oberlin, his
"case" collapses. It is conceded by Mr. Schroeder and all through whose
hands it has passed, including Mr. Fairchild, president of the Oberlin
College, Ohio, and Mr. Rice, among whose papers the manuscript now at
Oberlin was found, that this Oberlin manuscript, which beyond any doubt
Spaulding wrote, could not have been the original manuscript of the
Book of Mormon; [34] therefore a second Spaulding manuscript altogether
different from this half ribald, silly "Manuscript Found" story must
be had; and its mythical existence was brought about in the following
manner:
[Footnote 34: President Fairchild I have already quoted (See Note
32). Mr. Rice says: "I should as soon think the Book of Revelation
was written by the author of Don Quixote, as that the writer of this
manuscript [the Spaulding Oberlin manuscript] was the author of the
Book of Mormon." From a letter of Mr. L. L. Rice to Mr. Joseph Smith,
President of the Reorganized Church--"History Church of Jesus Christ,"
Vol. IV, pp. 471-3.]
THE ENEMIES OF THE PROPHET.
Living in Kirtland and vicinity, and throughout northeastern Ohio,
where the headquarters of the Church were established in 1831-7, there
were many and very bitter enemies of the prophet Joseph Smith and
Sidney Rigdon; and also strong antagonism towards the whole Mormon
Church, since its doctrines were regarded as a menace to orthodox
opinions. Among these enemies of the prophet and the Church none
perhaps were more bitter than "Dr." Philastus Hurlburt, E. D. Howe,
Adamson Bentley, Onis Clapp (usually called Deacon Clapp) and his two
sons, Thomas J. and Mathew S. Clapp, both of whom were Campbellite
preachers; Alexander Campbell, Walter Scott, both prominent in founding
the sect Of the Disciples; Thomas Campbell, Dr. John Storrs, of
Holliston, Mass., Dr. Austin, also of Massachusetts, all sectarian
ministers, and many others. Less than fifty miles away from Kirtland,
then the centre of Mormon propaganda, was Conneaut, the former home
of Solomon Spaulding, and on the direct line of travel between the
branches of the Church in Ohio and those in the state of New York and
Canada.
It is said,--but I shall develop a somewhat different account of the
origin of the Spaulding theory near the close of these articles than
is here set down--that "a woman preacher" [35] of the Mormon Church,
holding a public meeting at Conneaut, read some passages from the
Book of Mormon which the old settlers of the vicinity, and former
neighbors of Solomon Spaulding, recognized as very nearly identical
with a manuscript story he had read to them some twenty-two or three
years before; and as he had feigned to derive this story from a certain
manuscript which he pretended to have found in a stone box in a cave,
which he afterwards translated into English, there was thought to
be sufficient similarity between these circumstances and the Book
of Mormon to warrant the charge that the latter was a plagiarism of
Spaulding's manuscript. This conclusion led to the sending of "Dr.
Philastus Hurlburt to the widow of Spaulding to obtain his manuscript
and incidentally to visit the former home of the Smiths for the purpose
of obtaining affidavits respecting their character, and more especially
respecting the character of Joseph Smith the Prophet." [36] Indeed,
the whole purpose of the conspirators was to overthrow Mormonism, "to
up-root this Mormon fraud." [37] Hurlburt presented himself at the home
of the former wife and the daughter of Spaulding, who were then living
in Monson, Mass. He obtained an order from the former Mrs. Spaulding
upon those with whom she had left the trunk containing the papers of
her late husband, directing them to deliver to Hurlburt the "Manuscript
Found." Hurlburt obtained the manuscript and returned to those who sent
him upon this mission, chief among whom was E. D. Howe of Painesville,
Ohio, the editor of the _Painesville Telegraph._ To Mr. Howe Hurlburt
delivered the "Manuscript Found," obtained by him from the Spaulding
papers; but lo! when it came to be examined by the conspirators, it was
a very disappointing document. [38] Howe himself describes it as follows:
[Footnote 35: See "Mrs. Davidson's statement,", first published in the
_Boston Recorder,_ May, 1839; also Smucker's "History of the Mormons,"
p. 41 _et seq._ It is claimed that "woman preacher," was merely a
"typographical error," of which more in a later note, and should read
"Mormon preacher."]
[Footnote 36: These are the affidavits collected by Hurlburt and
delivered to Howe for his book "Mormonism Unveiled," chapter xvii; see
also "Origin of the Spaulding Story," by B. Winchester, (1840) p. 10.]
[Footnote 37: Statement of Mrs. McKinstry, daughter of Solomon
Spaulding, _Scribner's Magazine,_ August, 1880.]
[Footnote 38: "New Light on Mormonism,"--statement of Hurlburt, pp.
245, 260.]
"This is a romance, purporting to have been translated from the
Latin, found in 24 rolls of parchment in a cave, on the banks of
Conneaut Creek, but written in modern style, and giving a fabulous
account of a ship's being driven upon the American coast, while
proceeding from Rome to Britain, a short time previous to the
Christian era, this country then being inhabited by Indians." [39]
[Footnote 39: Howe's "Mormonism Unveiled," p. 288.]
This description completely identifies this manuscript delivered by
Hurlburt to Howe with the one afterwards found in the papers of Mr.
L. L. Rice, and now at Oberlin College. "This old manuscript," says
Mr. Howe, "has been shown to several of the foregoing witnesses, who
recognize it as Spaulding's." The witnesses here alluded to are the old
neighbors of Spaulding who testify as to the existence of Spaulding's
"Manuscript Found," and of its similarity to the Book of Mormon; and
they are eight of Mr. Schroeder's twelve witnesses on whom he relies to
prove the same allegement. Right here we reach the crucial point in the
Spaulding theory of the origin of the Book of Mormon; and now let us
present it in one view.
A number of people living at Conneaut on hearing the Book of Mormon
read in a public meeting, and some of them afterwards reading it for
themselves, claim a similarity to exist between it and a manuscript
which Solomon Spaulding read to them some twenty-two or twenty-three
years before. Spaulding's manuscript is unearthed--"Manuscript
Found"--but it bears no resemblance to the Book of Mormon! There is
"no resemblance between the two," to use the language of President
Fairchild, of Oberlin College. "There seems to be no name or incident,"
he continues, "common to the two." [40] Now what will the conspirators
do? Search further in the hope of finding another manuscript that may
have been the origin of the Book of Mormon, if this one is not? It
must be admitted that having gone so far in an effort "to up-root this
Mormon fraud" it was worth their while to go still further. The "fraud"
was making converts throughout the very region where the conspirators
lived; some of their loved ones, members of the family of the
conspirators, were "victims" of the "delusion." They will not rest the
case here, then. They will look further. The emissary just returned,
Hurlburt, or some other will be sent back to make further inquiry
and research. The fate of millions may depend upon it. But did the
conspirators against Mormonism take this course? No. Instead of that
they resort to subterfuge. Listen: Howe, referring to the manuscript
delivered to him by Hurlburt, writes:
[Footnote 40: Letter of President Fairchild, _Bibliotheca Sacra,_
January, 1885.]
"This old manuscript has been shown to several of the foregoing
witnesses, who recognize it as Spaulding's, he having told them
that he had altered his first plan of writing by going farther back
with dates, and writing in the old scripture style, in order that
it might appear more ancient. They say that it bears no resemblance
to the 'Manuscript Found.'" [41]
[Footnote 41: Howe's "Mormonism Unveiled," p. 288.]
That statement bears all the earmarks of an "afterthought," a silly
invention. There is not a single scrap of evidence in all that has
been written upon the subject, that goes beyond the date of Hurlburt's
delivery of "Manuscript Found," to E. D. Howe, to the effect that
Spaulding had written more than one paper that purported to deal with a
found manuscript, or the ancient inhabitants of America. The "Frogs of
Wyndham" and infidel disquisitions were more in his line. [42] Why was
it that the neighbors of Spaulding about Conneaut did not say before
this manuscript was brought to light by Howe, Hurlburt _et al.,_ that
Spaulding had written several manuscripts on the subject of the ancient
inhabitants of America; one that told of a Roman colony came to America
and settled in the Ohio valley, the story of their adventures being
"written in modern style;" but that this story he abandoned and wrote
another, going farther back with his dates and assigning to the people
an Israelitish origin and writing in the old scripture style? How
valuable such evidence, ante-dating Hurlburt's coming to Conneaut with
Spaulding's manuscript, would be! But it does not exist.
[Footnote 42: See Mrs. McKinstry's statement, _Scribner's Magazine,_
August, 1880. Also _Deseret News_ print of "Manuscript Found," pp. 114,
115, where the infidel opinions of Mr. Spaulding are expressed.]
There was enough in the fact that Solomon Spaulding had written a story
connected in some way with a manuscript which he feigned to have found
in a stone box in a cave; which he further feigned to have translated
into English; and which story had something to do with a colony coming
in ancient times from the Old World to the New; and that there were
great and sanguinary wars in the story--to suggest a similarity with
the Book of Mormon. With so much as a basis it will go hard with human
invention, under the circumstances, if out of the dim recollections,
of some twenty-two or twenty-three years ago, it cannot "remember"
that there was a similarity and even identity of names between those
of Spaulding's Manuscript and those of the Book of Mormon. Especially
since the Book of Mormon is now in their hands, and they have either
read it, or heard it read and have the names of Lehi, Nephi, Moroni,
Zarahemla, and some phrases such as "and it came to pass," etc., with
which to refresh their "memories!"
And when they have Spaulding's found manuscript, or "Manuscript
Found" placed in their hands by Hurlburt, and have identified it as
Spaulding's and none of these things are true respecting it, that is,
there is "no resemblance between the two, in general or in detail; * *
* no name or incident common to the two," then it will again go hard
with human invention if it cannot, under the circumstances, "remember"
that this manuscript so thrust into their hands is merely but the
rough draft of the real "Manuscript Found;" that this story, in fact
was abandoned and Mr. Spaulding informed them that he had recast his
whole scheme; [43] and that he wrote into this second story the names
and historical incidents now found in the Book of Mormon; that no one
ever believed that this first effort of Spaulding's, the Manuscript
now at Oberlin College, was the foundation of the Book of Mormon. Mr.
Schroeder himself says 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." [44] But from what
"beginning" was it so asserted? Well, not previous to the bringing to
light of the Oberlin manuscript by Hurlburt; but from the time that
this manuscript,--the only one we have any real knowledge of Spaulding
ever having written on the subject of the ancient inhabitants of
America--disappointed the hopes of the conspirators against Mormonism.
That is the only "beginning" from which it has been asserted that the
manuscript now at Oberlin was not the one from which the Book of Mormon
was alleged to have been plagiarized.
[Footnote 43: Howe's "Mormonism Unveiled," p. 288.]
[Footnote 44: _American Historical Magazine,_ Vol. I, No. 5, p.
385--_ante_ p. 18.]
The foregoing boldly charges dishonesty, fraudulent invention, and
conscious deception upon those who originated this Spaulding theory of
the origin of the Book of Mormon; and I realize that it is incumbent
upon me to set forth substantial reasons for such allegations, or else
I must bear the odium of making false, or at the very least, unproved
charges. Let us then consider, if not all, at least the leading
characters of this conspiracy against the Mormon Church, for it will be
worth our while.
"DR." PHILASTUS HURLBURT.
We start with "Dr." Philastus Hurlburt. He was not a "Doctor" by
profession, but being a seventh son, his parents, following the old
folklore custom, called him "Doctor." He was formerly a member of
the Methodist Church from which he was excluded for immoralities. He
appeared in Kirtland in 1833 and began an investigation of Mormonism,
and finally claimed to be satisfied of its truth. Joseph E. Johnson,
residing at Kirtland at the time, and at whose mother's home Hurlburt
boarded for about one year, describes him as "a man of fine physique,
very pompous, good looking, very ambitious, with some energy, though
of poor education." [45] Some time after he joined the Church he was
brought before a conference of high priests in Kirtland and charged
with un-Christianlike conduct with women, while on a mission to the
eastern states. His commission as an elder was taken from him and he
was excommunicated. Being dissatisfied with the result of this trial he
appealed his case to the high council at Kirtland, and a hearing was
granted him. He confessed his sin before this council and was forgiven;
but a few days after this action, he boasted that he had deceived the
council in his confession, "and Joseph Smith's God," and this led to
his final excommunication. [46]
[Footnote 45: _Deseret Evenings News,_ December 28, 1880; also "History
of the Church," Vol. I, p. 355, note. Also Gregg's "Prophet of
Palmyra," pp. 427-430.]
[Footnote 46: "History of the Church," Vol. I, pp. 354-5 and note.]
After his excommunication "Dr." Hurlburt became very bitter against the
Church, and threatened the prophet's life. He was finally arraigned
before the court at Chardon, for this offense and placed under bonds
to the amount of two hundred dollars "to keep the peace, and, be of
good behavior to the citizens of the state of Ohio generally, and to
Joseph Smith, Jun., in particular, for the period of six months." He
was also required to pay the costs of the prosecution which amounted
to one hundred and twelve dollars. [47] When it is remembered how great
the excitement was at this time in northeastern Ohio, respecting
Mormonism, how numerous and how bitter were Joseph Smith's enemies,
this decision of Judge M. Birchard is important in showing how violent
and vicious must have been the character of "Dr." Hurlburt. Yet he
becomes the special emissary of the conspirators of north-eastern Ohio,
against Mormonism. He is commissioned to secure Spaulding's manuscript
and gather information in New York concerning the character of Joseph
Smith, [48] the man whom he so bitterly hates, and whose life he had
threatened. And the world is asked to form its opinion of Joseph Smith
from the alleged information procured in New York by this man, and
published in Howe's "Mormonism Unveiled," in the form of affidavits!
[Footnote 47: "History of the Church," Vol. II, pp. 47-49 and notes.]