Philadelphia, (1840) p. 10, "Mormonism Unveiled," chapter xvii.
These affidavits gathered up by Hurlburt are quoted by nearly every
anti-Mormon writer since 1834, until now, the year of grace, 1908 [and
1911]; all forgetful of the fact that no matter how many mirrors are
brought into a room where a farthing rush light is burning, they do not
increase the light burning there, but merely reflect it. It is safe to
say that since Howe's publication of "Mormonism Unveiled," in 1834,
little or nothing has been added to the stock of "information," from
the anti-Mormon side of the controversy on this particular point.]
Even some who are parties to the Spaulding theory distrusted Hurlburt.
Mrs. Davidson, formerly Spaulding's wife, "did not like his appearance,
and mistrusted his motives," and it was only because he presented a
letter from her brother, William H. Sabine, urging her to loan her
former husbands' manuscript story to Hurlburt, that she finally, but
reluctantly, consented for him to have the paper. [49] Mrs. Ellen
Dickinson, grand-niece of Solomon Spaulding, and author of "New Light
on Mormonism," charges him with having betrayed his fellow conspirators
in Ohio, by securing the "real" "Manuscript Found" and turning it over
to the Mormons for a price, and that they destroyed it. [50] Clark
Braden in his debate on the Book of Mormon with E. L. Kelly, makes the
same charge, and says that Hurlburt got $400.00 for his treachery and
boasted of it. [51]
[Footnote 49: Mrs. McKinstry's statement _Scribner's Magazine_, August,
1880.]
[Footnote 50: "New Light on Mormonism." p. 62-71.]
[Footnote 51: "Braden-Kelly Debate." p. 96. Braden relies upon the
statement of Rev. John A. Clark, D. D., in "Gleanings by the Way," p.
265.]
Mr. E. D. Howe, author of the first anti-Mormon book of any very great
pretensions or general interest--and of which Mr. Schroeder is so
eulogistic, speaking of it as "the most important single collection
of original evidence ever made upon the subject"--was the editor of
the _Painsville Telegraph_, and especially bitter towards the Mormons
and Mormonism, because his own wife and sister had joined the Mormon
Church, at which he was greatly incensed. [52]
[Footnote 52: "Braden-Kelly Debate." pp. 69, 81. See also the
Advertisement of Howe's "Mormonism Unveiled,"--which precedes the
Introduction. Also the Introduction of the same work, for manifestation
of bitterness.]
REV. ADAMSON BENTLEY ET AL.
Adamson Bentley was a Campbellite preacher, also, a brother-in-law to
Sidney Rigdon, having married Rigdon's wife's sister. It appears that
the parents of Mrs. Rigdon had settled upon her, or expressed intention
of doing so, some considerable property; but the Rev. Bentley, by his
influence with the Brooke family, diverted the inheritance designed for
Mrs. Rigdon to his own wife; [53] so that in addition to the bitterness
which ever attends on sectarian controversies, there must be added in
the case of Mr. Bentley the bitterness of family feud; and if the claim
of Sidney Rigdon be true, _viz.,_ that he was the injured party, in
this controversy, there would be intensity of bitterness on the part
of Bentley, since it is strangely true that men may forgive those who
injure them, but they never forgive the innocence of those whom they
wilfully injure. The Reverend Bentley was one of the bitterest of
anti-Mormons and a warm supporter and advocate of the Spaulding theory
of the origin of the Book of Mormon. [54] Of Mr. Alexander Campbell,
Dr. Storrs and Dr. Austin we shall have occasion to speak later, when
considering certain evidence Mr. Schroeder introduces from them. The
point now contended for respecting these men who stand as sponsors for
the Spaulding theory of the origin of the Book of Mormon, is simply
this: that being ardent sectarian priests zealous for their particular
brand of orthodoxy, which Mormonism opposed as false doctrine; [55]
and adding to this cause of bitterness the further fact that in some
instances these men felt the sense of personal grievance against Joseph
Smith and the Mormon Church--renders them incompetent to be reliable
witnesses on the questions at issue. All history, and the well known
facts respecting human nature, warrant the conclusion that under such
circumstances sectaries in support of their orthodoxy, and by way of
reprisal for wrongs, real or imaginary, will stoop to invention of
adverse testimony; to misrepresentation; to the creation of a case,
or a hurtful theory; will distort facts; in a word will bear false
witness. Such false or incompetent witnesses I declare, those parties
to be on whom Mr. Schroeder relies for the support of his case.
[Footnote 53: _Messenger and Advocate,_ p. 334-5. Also _Evening and
Morning Star,_ p. 301.]
[Footnote 54: See _Millennial Harbinger,_ for 1844, p. 38, _et seq._
Also "Braden-Kelly Debate," pp. 124-5. ]
[Footnote 55: "Pearl of Great Price," "Writings of Joseph Smith," p.
85, (edition of 1902); also "History of the Church," Vol. I, pp. 5, 6.
For an exposition and defense of this position see the present writer's
"Defense of the Faith and the Saints," Vol. I, p. 26-27 and note.]
Let us take first this group of Conneaut witnesses, eight of them, used
by Hurlburt, Howe, Bentley _et al.,_ and chiefly relied upon by Mr.
Schroeder as supplying the "clinching" [56] evidence for the plagiarism
of Spaulding's "Manuscript Found" by the author or authors of the
Book of Mormon. They are the most important witnesses on the side of
the Spaulding theory of the origin of the Book of Mormon; yet, by the
application of the principle that recognizes the untrustworthiness
of witnesses interested in opposing religious innovation; that
recognizes the zeal of witnesses interested in supporting orthodoxy;
that recognizes the bitterness which characterizes sectarian strife;
as also the necessary vagueness of the state of mind of these
witnesses in respect of those things of which they testify; as also
by the consideration of many other things that will bear upon their
statements--for the evidence and argument is to be cumulative--I hope
to prove quite conclusively that these witnesses are incompetent, and
their statements untrue.
[Footnote 56: See sub-heading in _American Historical Magazine,_ Vol.
II, No. 1, p. 70 _et seq._]
II.
THE "SECOND" SPAULDING MANUSCRIPT.
Let it constantly be borne in mind that the existence of a second
Spaulding manuscript, on the subject of ancient America and its
inhabitants, and entirely different from the one at Oberlin, is not
heard of until after the unearthing of the manuscript, (now at Oberlin)
by Hurlburt, and the consequent disappointment of the conspirators
on finding it so utterly lacking in the features necessary to make
it appear probable that it was the basis of the Book of Mormon.
Howe's book was not published until after the return of Hurlburt from
Massachusetts with this disappointing manuscript.
Not one of this group of eight witnesses whose testimony Howe publishes
says one word about a "second manuscript" on the subject of ancient
America. The only witnesses of the group who say anything at all about
any other manuscripts by Spaulding are John M. Miller, Aaron Wright,
and Artemas Cunningham. The first says, in speaking of Spaulding, "He
had written two or three books or pamphlets on different subjects;
but that which more particularly drew my attention was one which he
called the "Manuscript Found." [56a] The second says, "Spaulding had
many other manuscripts, which I expect to see when Smith translates
his other plate." [57] The third simply uses the word "manuscript" in
the plural when referring to the writings of Spaulding, thus; "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 the country, and as it purported to have been a
record buried in the earth or a cave, he had adopted the ancient style
of writing. He then presented his _manuscript,_ when we sat down and
spent a good share of the night in reading them." [58] It is quite clear
that this witness really refers to but one manuscript, though he uses
the plural form of the word; leaving only two of this group who refer
to more than one manuscript of Spaulding's, and neither of these claims
that the other manuscript dealt with subjects relating to ancient
America, unless the sneering remark of Aaron Wright to the effect
that he expected to see more of Spaulding's manuscripts "when Smith
translates his other plate," can be tortured into such a reference.
[Footnote 56a: Howe's "Mormonism Unveiled," p. 283.]
[Footnote 57: Ibid. p. 284.]
[Footnote 58: Howe's "Mormonism Unveiled," p. 286-7.]
There is no word then in the signed statement of these witnesses making
reference either to a second manuscript on the subject of the ancient
people of America, nor any reference made to Spaulding rewriting,
or recasting his story "Manuscript Found." Mr. Howe, however, says
that the manuscript brought to him by Hurlburt, (and now at Oberlin)
was shown to these Conneaut witnesses and that they recognized 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." [59] This,
however, is only what Mr. Howe says these witnesses said, and is not
their testimony at all, as Mr. Schroeder must know since he makes some
pretense to a professional knowledge of he law; it is the assertion
only of Mr. Howe, it must be remembered; and from his relationship to
this controversy, being the author of a book that was a vicious attack
upon the Mormon Church; from his association with such men as Hurlburt,
Bently _et al_. whose purpose it was "to uproot this Mormon fraud;"
from the fact of his bitterness, because of the membership of his wife
and sister in the Mormon Church--he is not a reliable witness in the
case. On the contrary he is a very unreliable witness, as will be shown
more completely later, and one marvels that in a case so important, Mr.
Howe did not get a statement direct and over the signatures of these
Conneaut witnesses, instead of contenting himself by reporting what he
alleges they had said to him.
[Footnote 59: Ibid. p. 288.]
Since these Conneaut witnesses, then, do not testify as to the
existence of any second manuscript of Spaulding's dealing with the
ancient inhabitants of America, of what exact value is their testimony?
The whole eight claim to have heard Solomon Spaulding read his
manuscript story; they have all read or heard read parts or all of the
Book of Mormon; four of them say that the colony of Spaulding's story
came from Jerusalem; four of them say that Spaulding represented the
Indians as the lost tribes of Israel; seven recognized in the Book of
Mormon a number of names and phrases as identical with the names and
phrases of Spaulding's manuscript story; two say that the colony of
Israelites of Spaulding's story separated into two distinct peoples
or nations, as the colony of Lehi, according to the Book of Mormon,
did; and in a general way the whole eight may be said to claim that
the historical parts of the Book of Mormon and those of the Spaulding
story agree; five of them declare the absence of religious matter in
the Spaulding manuscript, and two of them, say it was written in the
"old style." Such is the substance of the testimony of this group of
witnesses. [60]
[Footnote 60: Howe's "Mormonism Unveiled," chapter xix.]
Now let it be remembered that Spaulding resided in this Conneaut
neighborhood something less than three years; [61] these witnesses, his
neighbors, heard occasional reading of his manuscript story, which
from twenty-one to twenty-four years later they assume to identify
with another literary production, the Book of Mormon; and identify it,
too, in respect of several very minute and particular things. Are we
not asked here to accord to human recollection a vividness and power
which, to say the least of it, is very exceptional? Who were these
people--these witnesses whose testimony Mr. Schroeder relies upon
to "clinch" the charge of plagiarism upon those responsible for the
existence of the English translation of the Book of Mormon? Who vouches
for the extraordinary intelligence with which they must have been
endowed to accomplish the feat of memory ascribed to them, if their
testimony is credited? Who knows them and vouches for their honesty,
another consideration to be taken into account before their testimony
may be wholly satisfactory? Mr. Howe vouches for them (we might say,
"of course!"). He says they are all "most respectable men, and highly
esteemed for their moral worth, and their characters for truth and
veracity are unimpeachable. In fact the word of any one of them would
have more weight in any respectable community than the whole family
of Smiths and Whitmers, who have told about hearing the voice of an
angel." [62]
[Footnote 61: See statement of John Spaulding, brother to Solomon
Spaulding, who fixes date of arrival of the latter at Conneaut in 1809
(Howe's Mormonism, p. 279); and all witnesses agree that he left for
Pittsburg in 1812.]
[Footnote 62: "Mormonism Unveiled," p. 281.]
THE FAILURE OF HOWE'S BOOK.
But we have already seen from the nature of things Howe cannot be
regarded as a reliable witness in this controversy. And as for putting
these witnesses in contrast with the "Smiths and the Whitmers," it must
be remembered that the latter have back of their testimony a life of
danger, toil, poverty, suffering, and in some cases martyrdom itself,
all endured in support of, and on account of the testimony they bore
as to the origin of the Book of Mormon; [63] while no such good earnest
of veracity stands back of this Conneaut group of Mr. Schroeder's
witnesses; and the mere word of Mr. Howe does not give sufficient
guarantee of their "character for truth and veracity." Certainly what
they stated about the Book of Mormon could not have been regarded
as of any great weight, since in spite of the publication of their
testimony right in the section of the state of Ohio where most of
these witnesses lived, people went on believing the testimony of the
"Smiths and the Whitmers" as against that of the Conneaut witnesses,
by becoming members of the Church of the Latter-day Saints. The years
between 1833, and 1837, years in which this Hurlburt--Howe--Bently--
Campbell--Clapp--Spaulding agitation was going on, the growth of the
Church was most rapid, and northeastern Ohio was the most fruitful of
its proselyting fields. It took six years to sell the first edition
of Howe's book, as the second edition was not published until 1840.
Relative to the influence of Howe's book, and two other anti-Mormon
productions published in northeastern Ohio, just before Howe's book,
Elder Orson Hyde, writing from Kirtland after a missionary tour
through a number of surrounding towns and country districts, wrote the
"Messenger and Advocate," under date of May 4th, 1836, of which the
following passage is an excerpt:
[Footnote 63: The force and value of the testimony of these witnesses
is considered at length in the "Young Men's Manual" (Mormon), for 1904,
chapters xv to xxi, inclusive. See also "New Witnesses for God," Vol.
II, chapters xv to xxiii, inclusive. For the value of this kind of
testimony see Paley's "Evidences," Proposition II, Chapter 1, also the
present writer's "New Witness for God," Vol. I, Chapter 17.]
"The first weapon raised against the spread of truth, of any
consideration in this country, was the wicked and scurrilous
pamphlet published by A. Campbell. Next, perhaps, were the letters
of Ezra Booth; and thirdly, 'Mormonism Unveiled,' written by Mr.
E. D. Howe, alias 'Dr.' P. Hurlburt. These were designed severally
in their turn for the exposure and overthrow of Mormonism, as
they termed it; but it appears that heaven has not blessed the
means which they employed to effect their object. No weapon raised
against it shall prosper. The writings of the above named persons,
I find, have no influence in the world at all; for they are not
even quoted by opposers, and I believe for no other reason than
that they are ashamed of them." [64]
[Footnote 64: _Messenger and Advocate_, p. 296.]
Elder Parley P. Pratt, about 1839-40, in answering an attack on the
Book of Mormon in _Zion's Watchman,_ said:
"In the west, whole neighborhoods embraced Mormonism, after this
fable of the Spaulding story had been circulated among them.
Indeed, we never conceived it worthy of an answer, until it was
converted by the ignorant and impudent dupes or knaves, in this
city, who stand at the head of certain religious papers, into
something said to be positive, certain, and not to be disputed!" [65]
[Footnote 65: Thompson's "Evidences" (1841) pp. 182-3; also "Origin of
the Spaulding Story," (Winchester) p. 13.]
THE CONNEAUT WITNESSES.
There remains yet to be considered how much these obscure Conneaut
witnesses were flattered by the prospect of coming to be regarded as
persons of importance by their connection with this movement against
Mormonism, a consideration by no means of slight importance if they
were, as is most likely the case, ignorant men and religious fanatics.
Also it must be asked to what extent they were under the influence of
the conspirators, Hurlburt, Howe, _et al.,_ and to what extent they
shared the sectarian bitterness of these men against Mormonism. It
should be remembered that it is beyond all human probability that they
could remember the things about Spaulding's manuscript story that they
say they recollect after an elapse of from twenty-one to twenty-four
years. Think what the recollection of these Conneaut witnesses
respecting the old Spaulding manuscript would have been had one gone
into the community to make inquiries about it after an elapse of more
than twenty years, and before anything had been heard of the existence
of the Book of Mormon!
But it will be said that this is not altogether a fair test on which
to build a contrast between what could be recalled without the aid
of associated ideas and incidents, and what could be remembered when
associated ideas and really similar or identical incidents, names, and
phrases, though long forgotten, were repeated. One must necessarily
concede something to such a contention. But on the other hand, let
it be conceded what a fertilizing effect the recent reading of the
Book of Mormon would have on the minds of these witnesses anxious to
testify against it! What an awakening effect it would have on the
minds of witnesses full of fanatical zeal against what they considered
a religious innovation; on the minds of witnesses tempted by the
prospect of being lifted from obscurity to a position of importance in
their little world; on the minds of witnesses doubtless leagued with
crafty conspirators full of bitterness, and confessedly determined
"to uproot this Mormon fraud." With the Book of Mormon in their hands
from which to refresh their minds as to names and incidents, of course
they will "remember" that Spaulding's colony came from Jerusalem; that
he represented the American Indians as descendants of the lost tribes
(ignorantly supposing that such was the representation of the Book of
Mormon in the matter); [66] that the names of the chief characters in
the Spaulding story were "Lehi and Nephi," and one "remembers" that
the place where Spaulding landed his colony was near the straights of
Darien, which he is "confident" was called "Zarahemla;" while another,
that the colonists separated and became two nations and had many great
and cruel wars; that the phrases "I, Nephi;" and, "It came to pass,"
were frequently used in the Spaulding story, just as they were used in
the Book of Mormon! All this they "very well remember"--after reading
the Book of Mormon! One very striking thing that was "remembered" in
1834 at Conneaut, in this connection, is not mentioned by any one of
the group of eight witnesses; it is a thing Mr. Howe missed entirely,
and that Mr. Schroeder has not used, though the minuteness of his
researches into all things Mormon must forbid us thinking that he
has not come in contact with it. Mrs. Ellen E. Dickinson brought the
matter into view as late as 1885, in her book so frequently quoted by
Mr. Schroeder, "New Light on Mormonism." This lady, a grand-niece of
Solomon Spaulding's wife, says:
[Footnote 66: Nearly all anti-Mormon writers make this blunder,
and thereby exhibit their shallow knowledge of the subject. In the
colony of Lehi were descendants of the tribe of Manasseh and Ephraim,
descendants of the patriarch Joseph, but no where does it claim that
the inhabitants of America are descendants of the "lost tribes." For
an exhaustive treatise of the subject, see the "Young Men's Manual,"
1905-6, Chapter 35. "New Witnesses for God," Vol. 2, chs. xxxii, and
xxxv.]
"Of the odd stories told at Conneaut, in 1834, in connection
with Solomon Spaulding, was one to the effect that he told his
neighbors at the time he entertained them with his romance, that
his 'Manuscript Found' was a translation of the 'Book of Mormon,'
and he intended to publish a fictitious account of its having been
discovered in a 'cave, in Ohio,' as an advertisement, to advance
its sale, when his book was printed." [67]
[Footnote 67: "New Light on Mormonism," p. 80.]
Why did not Mr. Howe publish this precious item--this "odd" story "told
at Conneaut in 1834?" Why does not Mr. Schroeder at least make use of
it as among his "clinching" evidences of the plagiarism of the main
part of the Book of Mormon by Sidney Rigdon, Joseph Smith _et al?_ Is
it possible that this was even too "raw" for Mr. Schroeder's stout
stomach, which is capable of digesting everything anti-Mormon, from
"pap to steel?" Or is it so that this bald statement is an outgrowth of
the "recollection" process operating at Conneaut after Howe's record
was closed? And that here we see the process of "recollection" at
work in these Conneaut witnesses, which expands the dim consciousness
that an old, eccentric minister, from twenty-one to twenty-four years
ago lived among them two or three years--read to them some kind of a
story about the ancient people of America, the manuscript of which he
feigned to have found in a stone box in a cave--into that remarkable
recollection of similarity of names, phrases and historical incidents
to be found in their signed statements in Howe's book, until finally,
if advocates of the Spaulding theory of origin for the Book of Mormon
would but admit into their collection this "odd" story unearthed
by Mrs. Dickinson, they might "prove" that Mr. Spaulding's story
"Manuscript Found," "was a translation of the Book of Mormon,"--and
what a victory that would be, O, my countrymen!
E. D. HOWE DISCREDITED AS A WITNESS.
The reader who will follow me through this review of Mr. Schroeder's
evidence and argument, will find by the time the review closes
that these Conneaut witnesses--incompetent and weak as they are as
witnesses--and Mr. Howe's "Mormonism Unveiled," are the very heart of
this whole Spaulding theory of the origin of the Book of Mormon. We
have seen, in part, how flimsy and incompetent are the eight Conneaut
witnesses, on whom Mr. Schroeder relies to "clinch" his evidence of the
plagiarism of the Book of Mormon; let us now see how unworthy of belief
is Mr. E. D. Howe.
Mr. Howe at the time he was preparing his book, "Mormonism Unveiled,"
1833-4, represents the position of the church to be as follows, in
respect of the several matters stated:
"About this time an opinion was propagated among them, that they
should never taste death, if they had sufficient faith. They
were commanded to have little or no connexion with those who had
not embraced their faith, and everything must be done within
themselves. Even the wine which they used at their communion, they
were ordered to make from cider and other materials. All diseases
and sickness among them were to be cured by the Elders, and by the
use of herbs--denouncing the physicians of the world, and their
medicines, as enemies to the human race." [68]
[Footnote 68: Howe's "Mormonism Unveiled," p. 124.]
And then he makes this sneering remark, and emphasizes it with an index
hand pointing to it:
"They had one or two root doctors among them, for whose benefit it
is presumed the Lord made known his will, if at all."
In refutation of these slanders, I quote the revelation by which
the Saints were governed in the particulars here named by Howe; a
revelation which to the Saints of course was the law of God, and which
revelation Mr. Howe garbled into the statement above quoted:
"And whosoever among you that are sick, and have not faith to be
healed, but believeth, shall be nourished in all tenderness with
herbs and mild food, and that not of the world. And the elders of
the church, two or more, shall be called, and shall pray for and
lay hands upon them in my name, and if they die they shall die
unto me, and if they live they shall live unto me. Thou shalt live
together in love, insomuch that thou shalt weep for the loss of
them that die, and more especially for those that have not hope
of a glorious resurrection. And it shall come to pass, that those
that die in me, shall not taste of death, for it shall be sweet
unto them; and they that die not in me, woe unto them, for their
death is bitter! And again, it shall come to pass, that he that has
faith in me to be healed, and is not appointed unto death, shall
be healed; he who has faith to see shall see; he who has faith to
hear shall hear: the lame who have faith to leap shall leap; and
they who have not faith to do these things, but believe in me, have
power to become my sons; and in as much as they break not my laws,
thou shalt bear their infirmities." [69]
[Footnote 69: "Doctrine and Covenants," section xxvii. "History of the
Church," Vol. I, p. 106.]
This was given to the church as a law, February 9th, 1831. The
revelation was published in the _Evening and Morning Star,_ Missouri,
Vol. I, Number 2, July, 1832, more than two years before Mr. Howe's
book was published. (I quote from the original _Star_ of 1832, not
the Kirtland reprint). I challenge Mr. Schroeder and the religious
literature of the world for a passage more beautifully sympathetic
concerning the sick and those who die, than this passage. And it
completely convicts the star witness for this Spaulding theory of
the origin of the Book of Mormon of vile misrepresentation of the
Saints and the church in several important particulars. So far is the
revelation from creating the impression that the saints should never
"taste of death," in the sense that they should never die, that it
expressly directs what course shall be taken in respect of those who
die, both in the case of those who have, and those who have not the
hope of a glorious resurrection. As to wine used at communion being
made from "cider and other materials," the law of the church is found
in a revelation given in September, 1830, as follows:
"Wherefore, a commandment I give unto you, that you shall not
purchase wine, neither strong drink of your enemies: wherefore, you
shall partake of none, except it is made new among you; yea, in
this my Father's kingdom, which shall be built up on the earth." [70]
[Footnote 70: "Doctrine and Covenants," section 27.]
One looks in vain for the "cider and other materials" in this
commandment as to the Sacrament; just as he looks in vain for the
denunciations of "The physicians of the world and their medicines as
enemies of the human race." The effort of Mr. Howe in these several
particulars was to make the saints ridiculous; he succeeds only in
making himself contemptible. And let no one say that Mr. Howe does
not allude to the revelations here quoted in refutation of his false
accusation, but to opinions propagated outside of these authoritative
utterances of the Church. The phraseology employed by Mr. Howe and the
allusions to death, sickness, healing, the use of herbs, etc., follows
too closely the revelation, as also his allusion to the Lord making
"known his will," to admit of such an excuse or defense.
THE DAVIDSON STATEMENT.
The next testimony to be examined as to the Spaulding theory of the
origin of the Book of Mormon is an alleged statement of Mrs. Matilda
Davidson, formerly the wife of Solomon Spaulding. Spaulding died in
1816, and four years later Mrs. Spaulding married Mr. Davidson, of
Hartwicks, New York. The alleged statement of Mrs. (Spaulding) Davidson
first appeared in the _Boston Recorder,_ in April, 1839, and was widely
copied by the religious press of the eastern states.
It was intended by its authors to help out the Spaulding theory in
several particulars; first, in that the Spaulding manuscript was
written in "ancient style; and as the Old Testament is the most
ancient book in the world he (Spaulding) imitated its style as nearly
as possible;" second, that the manuscript that Spaulding feigned to
have found was "written by one of the lost nation;" third, that it
was recovered from the earth; fourth, that a connection is established
between Spaulding and Patterson, and that the latter told Spaulding
to write a title page and preface to his story, and he (Patterson)
would publish it; fifth, that a relationship is established by it
between Rigdon and Patterson; and sixth, that there was "spontaneity"
in affirming the identity between the Book of Mormon and Spaulding's
"Manuscript Found" at Conneaut, when the Book of Mormon was publicly
read there. [71] On account of the peculiar attitude of Mr. Schroeder
towards this Davison statement; as also on account of the methods
of creating the materials for the Spaulding theory disclosed by the
history of this document, it is important that it should be published
_in extenso_:
[Footnote 71: The Davidson statement is published in the _Boston
Recorder_ April, 1839; Smucker's "Mormonism," p. 41 _et seq._
"Gleanings by the Way," p. 250, _et seq.;_ and many other anti-Mormon
books.]
ALLEGED STATEMENT OF MRS. DAVIDSON, FORMERLY THE WIFE OF SOLOMON
SPAULDING.
"As the Book of Mormon, or Golden Bible (as it was originally
called) has excited much attention, and is deemed by a certain new
sect of equal authority with the Sacred Scriptures, I think it a
duty which I owe to the public to state what I know touching its
origin.
"That its claims to a divine origin are wholly unfounded needs
no proof to a mind unperverted by the grossest delusions. That
any sane person should rank it higher than any other merely human
composition is a matter of the greatest astonishment; yet it is
received as divine by some who dwell in enlightened New England,
and even by those who have sustained the character of devoted
Christians. Learning recently that Mormonism had found its way
into a church in Massachusetts, and has impregnated some with its
gross delusions, so that excommunication has been necessary, I am
determined to delay no longer in doing what I can to strip the mask
from this mother of sin, and to lay open this pit of abominations.
"Solomon Spaulding, to whom I was united in marriage in early life,
was a graduate of Dartmouth College, and was distinguished for a
lively imagination, and a great fondness for history. At the time
of our marriage he resided in Cherry Valley, New York. From this
place, we removed to New Salem, Ashtabula county, Ohio, sometimes
called Conneaut, as it is situated on Conneaut Creek. Shortly after
our removal to this place, his health sunk, and he was laid aside
from active labors. In the town of New Salem there are numerous
mounds and forts supposed by many to be the dilapidated dwellings
and fortifications of a race now extinct. These ancient relics
arrest the attention of the new settlers, and become objects of
research for the curious. Numerous implements were found, and
other articles evincing great skill in the arts. Mr. Spaulding
being an educated man, and passionately fond of history, took a
lively interest in these developments of antiquity; and in order
to beguile the hours of retirement and furnish employment for his
lively imagination, he conceived the idea of giving an historical
sketch of this long lost race. Their extreme antiquity led him to
write in the most ancient style, and as the Old Testament is the
most ancient book in the world, he imitated its style as nearly as
possible. His sole object in writing this imaginary history was to
amuse himself and his neighbors.
"This was about the year 1812. Hull's surrender at Detroit
occurred near the same time, and I recollect the date well from
that circumstance. As he progressed to his narrative the neighbors
would come in from time to time to hear portions read, and a great
interest in the work was excited among them. It claimed to have
been written by one of the lost nation, and to have been recovered
from the earth, and assumed the title of 'Manuscript Found.' The
neighbors would often inquire how Mr. Spaulding progressed in
deciphering the manuscript; and when he had a sufficient portion
prepared, he would inform them, and they would assemble to hear
it read. He was enabled, from his acquaintance with the classics
and ancient history to introduce many singular names, which were
particularly noticed by the people, and could be easily recognized
by them. Mr. Solomon Spaulding had a brother, Mr. John Spaulding
residing in the place at the time, who was perfectly familiar
with the work, and repeatedly heard the whole of it read. From
New Salem we removed to Pittsburg, in Pennsylvania. Here Mr.
Spaulding found a friend and acquaintance, in the person of Mr.
Patterson, an editor of a newspaper. He exhibited his manuscript
to Mr. Patterson, who was very much pleased with it, and borrowed
it for perusal. He retained it for a long time, and informed Mr.
Spaulding that if he would make out a title page and preface, he
would publish it, and it might be a source of profit. This Mr.
Spaulding refused to do. Sidney Rigdon, who has figured so largely
in the history of the Mormons, was at that time connected with the
printing office of Mr. Patterson, as is well known in that region,
and as Rigdon himself has frequently stated, became acquainted
with Mr. Spaulding's manuscript, and copied it. It was a matter
of notoriety and interest to all connected with the printing
establishment. At length the manuscript was returned to its author,
and soon after we removed to Amity, Washington county, etc., where
Mr. Spaulding deceased in 1816. The manuscript then fell into my
hands, and was carefully preserved. It has frequently been examined
by my daughter, Mrs. M'Kinstry, of Monson, Mass., with whom I now
reside, and by other friends.
"After the Book of Mormon came out, a copy of it was taken to
New Salem, the place of Mr. Spaulding's former residence, and
the very place where the manuscript found was written. A woman
preacher appointed a meeting there; and in the meeting read and
repeated copious extracts from the Book of Mormon. The historical
part was immediately recognized by all the older inhabitants, as
the identical work of Mr. Spaulding, in which they had all been
so deeply interested years before. Mr. John Spaulding was present
and recognized perfectly the work of his brother. He was amazed
and afflicted that it should have been perverted to so wicked a
purpose. His grief found vent in a flood of tears, and he arose
on the spot, and expressed to the meeting his sorrow and regret
that the writings of his deceased brother should be used for a
purpose so vile and shocking. The excitement in New Salem became
so great, that the inhabitants had a meeting, and deputed Dr.
Philastus Hurlburt, one of their numbers, to repair to this place
and to obtain from me the original manuscript of Mr. Spaulding,
for the purpose of comparing it with the Mormon Bible, to satisfy
their own minds, and to prevent their friends from embracing an
error so delusive. This was in the year 1834. Dr. Hurlburt brought
with him an introduction and request for the manuscript, which was
signed by Messrs. Henry Lake, Aaron Wright, and others, with all
of whom I was acquainted, as they were my neighbors when I resided
at New Salem. I am sure that nothing would grieve my husband more,
were he living, than the use which has been made of his work.
The air of antiquity which was thrown about the composition,
doubtless suggested the idea of converting it to the purpose of
delusion. Thus an historical romance, with the addition of a few
pious expressions, and extracts from the sacred Scriptures, has
been construed into a new Bible, and palmed off upon a company of
poor deluded fanatics as divine. I have given the previous brief
narration, that this work of deep deception and wickedness may be
searched to the foundation and the authors exposed to the contempt
and execration they so justly deserve.
(Signed) "MATILDA DAVIDSON."
Briefly stated the history of the above document is this: Mormon
missionaries make their appearance in Holliston, Massachusetts, and
are successful in making some converts to their faith, among them
several members and a deacon of the Presbyterian Church of that place.
Whereupon the Reverend John Storrs, the pastor of this church, becoming
concerned for his flock, and having learned of the Spaulding theory, he
writes to his friend, the Reverend D. R. Austin, residing near Monson,
where Mrs. (Spaulding) Davidson was making her home with her daughter,
Mrs. McKinstry, and urges him to secure a statement from her as to
the connection between the writings of her late husband and the Book
of Mormon. Mr. Austin made some inquiries of the old lady, wrote down
notes as to her answers, then through the Reverend Dr. Storrs publishes
this product as a signed statement of Mrs. Davidson! The facts came out
respecting this document in a letter of Mr. John Haven, of Holliston,
Middlesex Co., Mass., to his daughter, Elizabeth Haven, of Quincy,
Adams, Co., (Illinois) which was published in the _Quincy Whig._ It
represents that Jesse Haven, the brother of Elizabeth Haven, to whom
the letter is addressed, called upon Mrs. Davidson and Mrs. McKinstry
at their home in Monson, Mass., and spent several hours with them, a
Dr. Ely also being present. During this interview Mr. Haven asked the
following questions of Mrs. Davidson.
THE HAVEN-DAVIDSON INTERVIEW.
"Did you, Mrs. Davidson, write a letter to John Storrs, giving an
account of the origin of the Book of Mormon? Ans: I did not. Did you
sign your name to it? Ans: I did not, neither did I ever see the
letter until I saw it in the _Boston Recorder,_ the letter was never
brought to me to sign. Ques: What agency had you in having this letter
sent to Mr. Storrs? Ans: D. R. Austin came to my house and asked me
some questions, took some minutes on paper, and from these minutes
wrote that letter. Ques: Is what is written in the letter true? Ans:
In the main it is. Ques: Have you read the book of Mormon? Ans: I
have read some of it. Ques: Does Mr. Spaulding's manuscript, and the
Book of Mormon agree? I think some few of the names are alike. Ques:
Does the manuscript describe an idolatrous or a religious people?
Ans: An idolatrous people. Ques: Where is the manuscript? Ans: Dr.
P. Hurlburt came here and took it, said he would get it printed and
let me have one-half the profits. Ques: Has Dr. P. Hurlburt got the
manuscript printed? Ans: I received a letter stating it did not read
as they expected and they should not print it. Ques: How large is Mr.
Spaulding's manuscript? Ans: About one third as large as the Book of
Mormon." [72]
[Footnote 72: _Times and Seasons_, Vol. I, (1839) p. 47. Not having
access to the _Quincy Whig,_ I quote this passage from the _Times
and Seasons_ as being most reliable, because published shortly after
the letter appeared in the Quincy paper, and practically in the same
neighborhood. This to insure the accuracy of the passage over which
there is some controversy as will appear later.]
In addition to fixing the character of the Davidson statement, it is
quite remarkable how well the answers of Mrs. Davidson describe the
character of the Spaulding Manuscript now at Oberlin, and not at all
the manuscript described by the Conneaut witnesses, or the manuscript
generally contended for by the upholders of the Spaulding theory of
the Book of Mormon origin. Mr. Schroeder, however, insists that "the
dishonesty of the original publication of the Haven interview is
pointed out in 'Gleanings by the way!'" [73] But is it? The Rev. John A.
Clark, D. D., author of "Gleanings by the Way," published the alleged
Davidson statement in the _Episcopal Recorder_ after which he came in
contact with the Haven contradiction quoted above. Whereupon he wrote
to the Reverend John Storrs who was responsible for the publication
of the Davidson statement. In the course of his reply to Mr. Clark's
inquiries, Mr. Storrs said:
[Footnote 73: _American Historical Magazine,_ September, 1906, p. 396,
note 44.]
"It is very true Mrs. Davidson did not write a letter to me, and
what is more, of course, she did not sign it. But this she did do,
and just what I wrote you in my former letter I supposed she did:
she did sign her name to the original copy as prepared from her
statement by Mr. Austin. This original copy is now in the hands of
Mr. Austin. This he told me last week." [74]
[Footnote 74: "Gleanings by the Way," p. 262.]
The last sentence gives the exact value of this testimony, Mr. Austin
told Mr. Storrs that Mrs. Davidson had signed the statement. Mr. Storrs
himself knew nothing about it beyond what Mr. Austin told him. This
Mr. Schroeder, as a professional lawyer, knows is not testimony. But
the Reverend Clark wrote Reverend Austin also, and the Reverend Austin
replied, in which the following occurs:
"The circumstances which called forth the letter published in the
_Boston Recorder_ in April, 1839, were stated by Mr. Storrs in the
introduction to that article. At his request I obtained from Mrs.
Davidson a statement of the facts contained in that letter, and
wrote them out precisely as she related them to me. She then signed
the paper with her own hand, which I have now in my possession.
Every fact as stated in that letter was related to me by her in the
order they are set down." [75]
[Footnote 75: "Gleanings by the Way," p. 264.]
The statement of the Reverend Mr. Austin of course flatly contradicts
that of Mrs. Davidson; and when the contradiction is between a reverend
gentleman on the one hand, and a venerable lady, the wife of a former
but retired minister, (Reverend Mr. Spaulding) on the other, one may be
justified in declining the delicate task of determining on whose side
the truth lies; unless it may be found, as I think it may, otherwise
than by directly passing judgment upon the veracity of either of these
worthy parties.
MRS. ELLEN E. DICKINSON'S REPUDIATION OF THE DAVIDSON STATEMENT.
Not only have we the denial of Mrs. (Spaulding) Davidson as to
this document not being signed by her, but we have the manifest
contempt shown for it by Mrs. Ellen E. Dickinson, grand-niece of
Mrs. (Spaulding) Davidson. Mrs. Dickinson was the grand-daughter of
Wm. H. Sabine, already mentioned in these pages, the brother of Mrs.
(Spaulding) Davidson. Mrs. Dickinson wrote her "New Light on Mormonism"
as the representative of the Spaulding family, to set forth "the family
traditions" in relation to the subject, and represents her work as
being "the only attempt of the Rev. S. Spaulding's relatives to set
this matter in its proper light, a duty long delayed to the memory of
an upright man!" [76]
[Footnote 76: "New Light on Mormonism," preface, p. 5.]
Mrs. Dickinson devotes a number of her chapters to the elaboration
of the Spaulding theory, and in an appendix publishes twenty-seven
documents bearing either remotely or immediately upon the subject of
the Spaulding manuscript; but the Davidson statement is not admitted
into the number, though indirectly, but without naming it, she makes a
slight quotation from it respecting John Spaulding, brother of Solomon,
who by the Davidson statement is represented as being "amazed and
afflicted that his brother's writings should have been perverted for
such a wicked purpose." (i.e., as forming the basis for the Book of
Mormon.)
These words occur in the Davidson statement and no where else. Mrs.
Dickinson quotes them at page 79 of her book. As the source of her
authority for the statement she gives reference to the appendix of her
book, note 13. We turn to note 13 only to find that we are directed
to "John Spaulding's statement--see No. 4." We turn to "No. 4," only
to find the statement of John Spaulding as given in Howe's book in
1834, with not a word about his being "amazed and afflicted," or that
"his grief found vent in a flood of tears," etc., also quoted by Mrs.
Dickinson from the Davidson statement, and found no where else, and
of which there is nothing in the note in the appendix of her book,
which she cites as the authority for her statement. [77] This smacks of
juggling with the Davidson statement.
[Footnote 77: "New Light on Mormonism," p. 79; also appendix No. 13,
No. 4, No. 14. "The New Light" appears a bit unsteady at this point.]
Mrs. Dickinson would not admit the Davidson document into her
collection of such papers, knowing doubtless its history; nor is she
willing to deny to her narrative the rich dramatic effects infused
into it, by the "Reverend" forger of it. We shall see further on how
Mr. Schroeder manifests the same disposition towards it. That is, he
repudiates its being a statement made by Mrs. Davidson, but still
he would retain this precious piece of hysteria on the part of John
Spaulding--the "amazement," the "affliction," and above all, "the flood
of tears;" not to adorn a tale, as in the case of Mrs. Dickinson, but
to show the "spontaneity" with which the people of Conneaut detected
the identity between Spaulding's "Manuscript Found" and the Book of
Mormon. [78]
[Footnote 78: _American Historical Magazine,_ January, 1907, pp. 71,
72, _ante_ p. 67.]
But to return to Mrs. Dickinson. If she had done her full duty in the
premises as an author, she would have made reference to this forged
statement credited to her grandaunt and repudiated it in her name; but
such a course is scarcely to be looked for in an anti-Mormon author,
of especial bitterness. However, her silence respecting it, and her
refusal to admit it into the collection of her documents in the
appendix to her book, amounts to the same thing, the repudiation of it
by the Spauldings.
REVEREND JOHN A. CLARK AND THE DAVIDSON STATEMENT.
Before proceeding further as to this Davidson statement in a direct
line, just a word in relation to the Reverend John A. Clark, author
of "Gleanings by the Way," and the spirit he is of. He prefaces his
investigation of this Davidson statement by saying that he does not
think "that the truth or falsehood of Mormonism, in any degree turns
upon the correctness or incorrectness of the foregoing statement of
Mrs. Davidson." Then continues--"for deceit and imposture are enstamped
upon every feature of this monster, evoked by a money digger and a
juggler, from the shades of darkness!" This man is evidently in fine
temper to act the impartial judge--to point out "the dishonesty of the
original publication" of the Haven-Davidson interview, quoted in the
foregoing pages. But this is only a partial exhibition of the Reverend
gentleman's state of mind in the matter, and we would not do him an
injustice.
Following the above ebullition of bitterness he immediately adds
this pious thought, in the hope, perhaps, that his piety may balance
in the scale his outburst of wrath: "Still if her [Mrs. Davidson's]
statement be correct, and it to be relied upon, the facts brought out
by Mrs. Davidson would seem to be one of those singular developments
of divine, Providence by which impostors are confounded, and their
devices brought to naught." [79] Of this it is sufficient to say, that
if the gentleman were living today he would be confronted with a
very perplexing dilemma. In the event of his taking his stand on the
correctness of Mrs. Davidson's statement, he would have to lament the
failure of "one of those singular developments of divine Providence,
by which imposters are confounded and their devices brought to
naught;" for the Book of Mormon, notwithstanding the efforts of the
Reverend gentleman against it, in his "Gleanings by the Way," has been
translated into ten other languages, since his day; has passed through
many editions in a number of them, and sold by hundreds of thousands.
It has resulted in gathering a people; in founding a church that has
more of history behind it, and more of prospect before it, than any
other modern religious movement in Christendom. On the other hand, if
the Reverend gentleman should take his stand on the infallibility of
divine Providence, singular or otherwise, from the striking failure of
the Davidson statement to confound an impostor and bring his devices
to naught, he would be under the necessity of reversing his former
decisions; he would have to conclude that the Davidson statement was
not true; and if he could not be brought to the point of acknowledging
that he had been fighting against the truth, he would have the
humiliation of discovering that he had, at least, sought to maintain
a falsehood. Fortunately the gentleman is dead, and, let us hope, at
peace.
[Footnote 79: "Gleanings by the Way," p. 259-60.]
But it is time to return from this digression. In addition to showing
what the attitude of the Spauldings was to this document, through Mrs.
Dickinson, I appeal from the conflicting testimony of the Reverend D.
R. Austin and the venerable Mrs. (Spaulding) Davidson, to the Davidson
statement itself as evidence that it is not the product of "an aged
woman, and very infirm." [80] I ask any person capable of forming any
kind of a literary judgment, to take the statement signed with Mrs.
Davidson's name, and then say, honor bright, if that is the statement
of a woman in private life, much less of one "aged and infirm." Its
introduction, almost ideal from a literary standpoint, when the purpose
of the document is considered; the movement thence to the introduction
of the evidence and its discussion; thence to the conclusion--so
potent, and so desirable to a minister whose church had been invaded
by successful Mormon missionaries, but so unlike a woman in private
life, _viz:_ "I have given the previous narration, that this work of
deep deception and wickedness may be searched to the foundation and the
authors exposed to the contempt and execration they so richly deserve."
All this too plainly proclaims the professional hand to leave anyone
in doubt as to where the truth lies as between the Haven-Davidson
statement and the Clark-Storrs-Austin story and argument in "Gleanings
by the Way," which Mr. Schroeder so warmly commends to us as settling
the "dishonesty of the original publication" of the Haven interview.
Parley P. Pratt was right when in an article published in the New Era
(New York, Nov., 1839), he said:
[Footnote 80: "Gleanings by the Way," p. 265. The statement is the Rev.
Dr. Austin's. The New Haven statement represents her as "about seventy
years of age and somewhat broke." _Times and Seasons,_ Vol. I, p. 47.]
"A judge of literary production, who can swallow that piece of
writing as the production of a woman in private life, can be made
to believe that the Book of Mormon is a romance. For the one is as
much like a romance as the other is like a woman's composition. The
production, signed 'Matilda Davidson' is evidently the work of a
man accustomed to public address." [81]
[Footnote 81: _New Era,_ impression of November 25, 1839. Same is
copied into the _Times and Seasons,_ Vol. I, p. 47.]
Mr. Schroeder reaches the same conclusion, and that largely too from
the literary style of the article. Listen to this comment:
"The argumentative style and the failure to distinguish between
personal knowledge and argumentative inferences is all readily
understood when the history of this statement is made known. It
seems that two preachers, named D. R. Austin and John Storrs,
are responsible for this letter. Mrs. Davidson never wrote it,
but afterwards stated that 'in the main' it was true. Even with
her reaffirmance of the story as published, we cannot give it
evidentiary weight except in those matters where it is plain from
the nature of things that she must have been speaking from personal
knowledge." [82]
[Footnote 82: _American Historical Magazine,_ September, 1906, pp.
393-4. _Ante_ pp. 28, 29.]
There is but one conclusion possible on the point at issue. Mrs.
Davidson never made the statement, nor signed it. It was the work of
the Reverends John Storrs and D. R. Austin--a forgery.
MUTILATION OF THE HAVEN-DAVIDSON INTERVIEW.
At this point I take note of what Mr. Schroeder says in relation to
an omission of a question and answer in the Haven-Davidson interview
in Elder George Reynolds' "Myth of the Manuscript Found;" and also of
what Mr. Schroeder characterizes as "John Taylor's lying perversion
of this alleged interview as reported in his 'Three Nights Public
Discussion.'" The question and answer referred to are held, in effect,
to re-instate the Davidson document as evidence, after denying it to
be Mrs. Davidson's statement, or that she signed it. The question and
answer are as follows: _"Ques._ Is what is written in the letter true?
_Ans_. In the main it is." This is omitted in Elder Reynolds' "Myth of
the Manuscript Found" (1883); and copying the Haven interview from his
work into my own treatise of the Book of Mormon in the "Young Men's
Manual" for 1905-6, the same omission, of course, is made; but of which
omission this writer was ignorant until Mr. Schroeder's article called
attention to it. Why the omission occurs in Mr. Reynolds' book, I do
not know; and although Mr. Reynolds is still alive, his health is so
shattered at this time it would be as useless as it is impossible to
question him upon the subject. [82]
[Footnote 82: This in November, 1908. Mr. Reynolds died in August,
1909.]
Certainly there was no occasion for purposely making the omission since
the Book of Mormon is equally defensible with the Davidson statement in
the record as evidence, or excluded. And as evidence that the omission
was not intentional, on the part of Mormon writers, attention is
called to the fact that in the _Times and Seasons_ copy of the article
from the _Quincy Whig,_ (1840) both the above question and answer are
published, (Vol. I, 47). It is also published accurately in "Thompson's
Evidence of the Book of Mormon," (1841); also in "The Origin of the
Spaulding Story," by B. Winchester (1840) p. 17. In Mr. Taylor's
work--so severely criticised by Mr. Schroeder, the question and answer
stand as follows: _"Ques._ Is what that letter contains true? _Ans._
There are some things that I told him." Mr. Schroeder calls this a
"lying perversion."
If this were the only variation in the document, as quoted by Elder
Taylor, there might be justifiable suspicion that the change was
purposely made and was intended to lessen the force of the answer;
but, as throughout the version of the _Whig_ article published in the
"Three Nights' Discussion"--held in France--there are quite a number
of variations--and none of them contribute advantage to the pro-Mormon
side of the controversy--there can be no other conclusion, than either
that some inaccurate version of the _Quincy, Whig_ article had fallen
into the hands of President Taylor while in France, and he printed
from that imperfect version; or, it may be, that the _Quincy Whig_
article had been published in French, and Elder Taylor's published
account of it in his "discussion" was a translation of the French
version back into the English. While I am aware that this view is based
on conjecture merely, yet if the _Whig_ article as published in the
_Times and Seasons_ be compared with Elder Taylor's version in the
"Three Night's Discussion," the difference that exists between the two
versions would not be greater than in two versions so produced. And the
character of the variations warrant the conjecture. For example, take
these passages:
_Quincy Whig_.
Ques. Have you read the Book of Mormon? Ans. I have read some of it.
Taylor's version.
Ques. Have you read the Book of Mormon? Ans. I have read a little
of it.
_Quincy Whig_.
Ques. Is what is written in the letter true? Ans. In the main it is.
Taylor's version.
Ques. Is what that letter contains true? Ans. There are some things
that I told him.
_Quincy Whig_.
Ques. Does the manuscript and the Book of Mormon agree? Ans. I
think some of the names agree. Ques. Are you certain that some of
the names agree? Ans. I am not.
Taylor's version.
Ques. Is there any similarity between Mr. Spaulding's manuscript
and the Book of Mormon? Ans. Not any, with the exception of some
names, something similar the one to the other.
And so the variations run from beginning to end. They are just such
variations, too, as would exist if the Taylor version was produced as
conjectured. I trust I may be pardoned for being insistent at this
point. I was personally acquainted with the late President John Taylor,
and am also his biographer. His letters, official and personal, as also
his journals, passed through my hands; his most private life was laid
open to me, and I know him to have been a highly honorable gentleman,
far above such low subterfuge as that charged against him in the coarse
vulgarisms employed by Mr. Schroeder, and which, from no standpoint
whatever, are justifiable. [83]
[Footnote 83: See "The Life of John Taylor," by B.H. Roberts, (1892).
Lest in some rejoinder to this reply Mr. Schroeder should return to
this subject of the Taylor variations, in the Haven-Davidson interview,
and should seek further to establish his point of view by referring to
what is sometimes alleged to be Elder Taylor's denial of the existence
of the plural marriage system of the Church when he was in France,
(1850) I wish to say that in the above "Life of John Taylor" the
alleged denial is dealt with at length, pp. 222-5.]
MR. SCHROEDER AND THE DAVIDSON STATEMENT.
There is something amusing in the attitude of Mr. Schroeder towards
this Davidson statement. Although Mr. Schroeder declares in so many
words that "Mrs. Davidson never wrote it," and hence must admit it to
be a forgery by Reverend gentlemen; yet, since the Haven interview
represents Mrs. Davidson as saying that it was "true in the main," Mr.
Schroeder dogmatizes thus in regard to this "piece of evidence:"--"Even
with her re-affirmance of the story as published, we cannot give it
evidentiary weight, except in those matters where it is plain from
the nature of things that she must have been speaking from personal
knowledge." [84] Why, in the name of all that is reasonable? If her
re-affirmance is to re-instate any part of the story as worthy of
belief, why not all of it, and all the parts equally? Is Mr. Schroeder
to pick and choose from his own witnesses as he will, allowing this,
but discarding that, as suits his personal view of the Spaulding theory?
[Footnote 84: _American Historical Magazine_, September, 1906, p. 394,
_ante_ p. 29.]
What is behind all this proposed jugglery? Simply this: I have already
pointed out how vital to Mr. Schroeder's case it is to establish the
existence of a second Spaulding manuscript, dealing with American
antiquities, a "re-written" story different from this manuscript story
now safely lodged in Oberlin college. There is nothing of all this
in the Davidson statement. This in the eyes of Mr. Schroeder is its
first sin, one of omission. Another thing essential to Mr. Schroeder's
contention is a second submission of the Spaulding manuscript to the
Patterson-Lambdin publishers, after the Spauldings had made their home
in Amity, Washington county, Pa. Mrs. (Spaulding) Davidson "says,"
observes Mr. Schroeder, "that before leaving Pittsburg for Amity,
her husband's manuscript was returned by the publishers." * * * "She
seemingly remembers nothing of its second submission while her husband
resided at Amity, or else those who wrote and signed her statement
didn't see fit to mention it." [85] This is the second sin of omission
in the Davidson statement. And right here it may be as well to notice
another singular thing in reference to these Spaulding documents, the
alleged Davidson statement and Mrs. McKinstry's affidavit, the former
published in 1839, the latter in 1880--while both are very explicit as
to affairs over at Conneaut, there is nothing said in the statement of
either about the readings of the manuscript alleged to have taken place
before the Amity neighbors, whence come the Amity witnesses, Joseph
Miller and Redic McKee. This silence is all the more inexplicable
because it was here that the final "polishing" and preparing for the
press of the Schroeder-assumed "rewritten" manuscript was going on; and
Mrs. McKinstry was more competent to remember such things than when at
Conneaut, because then of less tender years. Indeed if the Davidson
statement is insisted upon as evidence, then Mr. Spaulding refused to
have his manuscript published, even though Mr. Patterson suggested it,
as he had only written it for his own amusement!
[Footnote 85: _American Historical Magazine,_ p. 392-3. (How careless
of him!) _Ante_ p. 28.]
The next sin of the Davidson statement is one of commission. The
success of Mr. Schroeder's case against the Book of Mormon depends upon
establishing his contention that Sidney Rigdon stole the Spaulding
manuscript from the printing office of Patterson and Lambdin; and
that, after October, 1816, (the time of Spaulding's death), the
Schroeder-assumed "rewritten" manuscript was never in the hands of
"anybody but Sidney Rigdon." But if the re-affirmance of the Davidson
statement is to be admitted at all, in evidence, then, according to
Mrs. Davidson, before the family removed from Pittsburg to Amity, the
Spaulding manuscript was "returned to its author, and soon after," says
the Davidson statement, "we removed to Amity, Washington county, etc.,
where Mr. Spaulding deceased in 1816. The manuscript then fell into my
hands, and was carefully preserved. It has frequently been examined by
my daughter, Mrs. McKinstry, of Monson, Mass., with whom I now reside,
and by other friends." [86]
[Footnote 86: See Davidson statement in the text above.]
This statement, let it be observed, would not fall within the items
which even Mr. Schroeder would exclude from the Davidson statement if
readmitted as evidence; for it is very clear that as to this item the
lady was speaking of a thing about which she had "personal knowledge,"
the "shibboleth" which gives "evidentiary weight" to what the lady is
supposed to have testified to in this "shady" document. But against
this damaging affirmation of the Davidson document, about the return of
the Spaulding manuscript to its author, and Mrs. (Spaulding) Davidson's
subsequent possession and care of it, Mr. Schroeder says: "Upon the
question as to whether or not Spaulding's re-written manuscript was in
the possession of anybody but Rigdon at any time after October, 1816,
Mrs. Davidson's statement as published cannot in any sense whatever be
considered as evidence." [87]
[Footnote 87: _American Historical Magazine,_ September, 1906, p. 394
_Ante_ p. 29. (Sic!)]
The reader will now better understand Mr. Schroeder's attitude: what
agrees with his theory in the Davidson statement shall be accepted;
what contradicts it, must be discarded; and this may be applied to the
gentleman's attitude to pretty much the whole mass of testimony upon
the subject. The attitude of Mr. Schroeder, however, cannot be conceded
as proper. Either he must admit the force of the Davidson statement
against his contentions, as well as where it favors them, or else he
must discredit the Davidson evidence altogether. One may not have his
cake and at the same time eat it. We care not which he does in respect
of this particular "piece of evidence." It will be equally advantageous
to our argument, which he does.
But let us see in what plight this statement leaves Mr. Schroeder's
case. If, Mrs. (Spaulding) Davidson is right about the return of the
Spaulding manuscript to its author while yet at Pittsburg; that it was
taken to Amity, and after the decease of Mr. Spaulding fell into the
hands of Mrs. Spaulding, and "was carefully preserved" by her, and
was "frequently examined" by her daughter,--then Sidney Rigdon did
not steal it from Patterson and Lambdin's printing office, whatever
Rigdon's connection with that office might have been; and Mr. Schroeder
is under the necessity of abandoning one of the chief elements of his
case; an element so essential that if abandoned his case collapses into
confusion.
To Mr. Schroeder's mind the theft of the manuscript by Mr. Rigdon is
the one circumstance that will harmonize all the alleged "established
facts," and make the Spaulding theory tenable. To this end he
repudiates four other theories as to how the Spaulding manuscript
reached the hands of Joseph Smith, by him to be exploited as the
Book of Mormon. First, the theory that Joseph Smith himself secured
the manuscript from the house of Wm. H. Sabine in 1823 (John Hyde's
theory.) [88] Second, that Sidney Rigdon copied the manuscript
while it was at the printing office of Patterson and Lambdin, (the
Storrs-Austin-Davidson statement theory, and also the Spaulding family
theory). [89] Third, that Joseph Smith copied it while working for Wm.
H. Sabine (brother of Mrs. (Spaulding) Davidson, be it remembered),
about 1823, but leaving the original there. Fourth, the theory that
Spaulding copied his story for the publisher "while keeping the
duplicate at home to be afterwards cared for by the family." Of course,
"these various theories" were all invented because of a supposed
necessity of accounting for the alleged presence of the re-written
'Manuscript Found' in the trunk at Sabine's house after 1816, the date
of Spaulding's death. So says Mr. Schroeder. [90]
[Footnote 88: "Mormonism: Its Leaders and Designs," by John Hyde, Jr.
(1857) p. 279.]
[Footnote 89: "New Light on Mormonism," grand-niece of Mrs. (Solomon
Spaulding) Davidson, (1885). She declares that Mrs. McKinstry
"remembers how her mother talked on the subject, expressing a firm
conviction that Sidney Rigdon had copied the manuscript which had been
in Mr. Patterson's office in Pittsburg," p. 23, 24.]
[Footnote 90: _American Historical Magazine_, September, 1906, p. 390,
_ante_ pp. 24, 25.]
Very naturally all those interested in maintaining the theory
that Spaulding's manuscript was the original source of the Book
of Mormon--except Mr. Schroeder--would be anxious to maintain the
integrity of both the Davidson statement and Mrs. McKinstry's
affidavit, published in _Scribner's Magazine_ for August, 1880, as the
most valuable evidence in existence for the anti-Mormon side of this
controversy. But to preserve that integrity they must vindicate Sidney
Rigdon from theft of the Spaulding manuscript, for both these witnesses
declare the Spaulding manuscript to be in their possession after the
death of Spaulding in 1816. The Davidson statement represents that the
"Manuscript Found," the very manuscript in controversy, that Spaulding
had placed in the hands of Patterson "for perusal," was returned to
Spaulding before the family left Pittsburg; and at his death, two
years later, fell into Mrs. (Spaulding) Davidson's hands, and "was
carefully preserved;" was frequently examined by her daughter, Mrs.
McKinstry, "and by other friends." Mrs. McKinstry testifies as to the
association of her father, Solomon Spaulding, with Mr. Patterson, at
Pittsburg; also as to the contents of the trunk that had been taken to
her uncle's, Wm. H. Sabine, by her mother and herself shortly after the
death of her father, containing the papers of her father; and there
she claims to have seen the manuscript that the Davidson statement
says she "frequently examined;" and "on the outside of this manuscript
were written the words, 'Manuscript Found.'" She did not read it,
"but looked through it," and had it many times in her hands and saw
the names she "had heard at Conneaut," when her father read the said
manuscript to his friends. [91]
[Footnote 91: See the McKinstry affidavit.]
Nothing could be more explicit than these statements of mother and
daughter, and both were in the closest relations to Solomon Spaulding;
and what they say is supplemented and emphasized by the grand-niece
of Mrs. (Spaulding) Davidson, Ellen Dickinson, who, in her "New Light
on Mormonism," represents Mrs. McKinstry as insisting that her mother
said,--and the impression is created that she repeatedly said it--"that
Mr. Spaulding had assured her that he had recovered his original
manuscript when Patterson had refused to publish it, and she never
varied or doubted in this belief." [92]
[Footnote 92: "New Light on Mormonism," p. 23, 24.]
WHY MR. SCHROEDER DISCREDITS THE SPAULDING WITNESSES.
The question naturally arises as to how it is that Mr. Schroeder
adopts this theory of Rigdon stealing the Spaulding manuscript when
it involves him in the necessity of practically throwing overboard
these two important witnesses of the Spaulding theory. We have
already seen that Mr. Schroeder practically discredits the testimony
of the Davidson statement; [93] and with no less emphasis he throws
over Mrs. McKinstry's testimony on the ground of her incompetency
to be a reliable witness because of her tender age--from four to
eleven--when the things happened of which she testified; and her great
age--seventy-four, ("seventy-seven," says Mrs. Dickinson, [94])-when she
made her affidavit as to those distant happenings.
[Footnote 93: _American Historical Magazine,_ September, 1906, pp.
392-4. _Ante._ p. 29.]
[Footnote 94: "New Light on Mormonism," preface.]
"That this woman, at seventy-four, should remember strange names,
casually repeated in her presence, before her sixth year, and
those names wholly unrelated to anything of direct consequence to
her child life, is a feat of memory too extraordinary to give her
uncorroborated statement any weight as against valid contradictory
conclusions drawn from established facts." [95]
[Footnote 95: _American Historical Magazine,_ September, 1906, p. 392,
_ante_ p. 26.]
In a casual re-statement of his theory that Rigdon stole the Spaulding
manuscript, and pointing to the alleged related facts of that theory,
Mr. Schroeder says: "These conclusions and much of the evidence upon
which they are based will contradict Mrs. McKinstry's statement." [96]
Then why adopt that theory? A direct answer is nowhere to be found
on the face of Mr. Schroeder's articles; but one acquainted with all
the variations of the Spaulding theory does not have far to go to
understand the reasons.
[Footnote 96: Ibid. 391.]
First, there is the shady transactions of the Reverends Clark, Storrs,
and Austin in the production of the Davidson statement that discredits
it; and in Mr. Schroeder's view, the evidentiary value of this document
is not very great. [97]
[Footnote 97: Ibid. pp. 393-4, _ante_ pp. 26-29.]
Second, Mr. Schroeder knows, for reasons that he himself states, that
the McKinstry affidavit is incompetent and cannot be held to establish
the alleged facts detailed in it. "That this woman at seventy-four,
should remember strange names casually repeated in her presence, before
her sixth year, * * * is a feat of memory too extraordinary," is his
own characterization of the absurdity.
Third, Mr. Schroeder knows that the other theories by which an effort
is made to connect the Spaulding manuscript with Joseph Smith and the
consequent plagiarism of the Book of Mormon from it are untenable.
That is, he knows that the theory that Rigdon copied the Spaulding
manuscript while it was at Patterson-Lambdin's printing office,
the original being returned to Spaulding, cannot be established
by evidence. He knows equally well that the theory that Spaulding
himself made a copy of his story for the publisher while keeping the
duplicate at home to be cared for by his family, cannot be successfully
maintained. This copying a manuscript that makes a book of 600 pages,
of more than 500 words to the page (see first edition of Book of
Mormon), is not so easy a task, and the time necessary to such an
achievement, by either of these men, make the theories impossible.
Fourth, Mr. Schroeder also knows that the theory that Joseph Smith
himself stole the Spaulding manuscript from the house of Win. H. Sabine
of Onondaga Valley, in 1823, at which time it is alleged that Joseph
Smith worked for Mr. Sabine, cannot be established by evidence.
Fifth, Mr. Schroeder knows that the theory that Joseph Smith copied
the Spaulding manuscript while at Sabine's is not only incapable of
being established by evidence, but would be ridiculous, even if it
could be proven beyond reasonable doubt that Joseph Smith ever worked
for Sabine, in 1823, or at any other time, both on account of his
age, then eighteen, certainly unschooled, and by some said not to be
able then to write at all. [98] Yet this man working as a teamster
(for so it is said) copies a manuscript which afterwards makes a book
of six hundred pages of five hundred words to the page! No wonder
that Mr. Schroeder discredits this theory. With all these theories
discarded, however, what remains for Spaulding theorists? Nothing but
to charge the theft of Spaulding's manuscript to Sidney Rigdon, and to
stick to it. To do this, however, they must follow Mr. Schroeder in
discrediting the Davidson statement; and declare the incompetency of
the McKinstry affidavit, for reasons already considered. This destroys
for the Spaulding theorists what some regard as the two most valuable
documents, (contemptible as they are) on which the theory stands.
[Footnote 98: Mrs. Horace Eaton of Palmyra, "Hand Book of Mormonism."]
III.
THE CONNECTION OF SIDNEY RIGDON WITH THE SPAULDING MANUSCRIPT.
What is relied upon as evidence that Sidney Rigdon stole the Spaulding
manuscript from Patterson-Lambdin's printing-office? When Howe appealed
for information on this point to Mr. Patterson of Pittsburg, in 1834,
Mr. Lambdin had been dead about eight years; and Howe writes--"Mr.
Patterson says he has no recollection of any such manuscript being
brought there for publication." [99] This statement of Howe's has proved
very troublesome to the later, or Pittsburg group of Mr. Schroeder's
witnesses. Mr. Howe was appealed to for his authority for the statement
and replied, "I think Hurlburt was the person who talked with Patterson
about the manuscript." [100] This is confirmed by the testimony of B.
Winchester, author of "The Origin of the Spaulding Story," (1840).
As soon as the "Storrs-Davidson" statement was published,--asserting
that Patterson had borrowed the Spaulding manuscript, was very much
pleased with it, advised the writing of a title page, a preface and
then publishing it,--a Mr. Green, according to Mr. Winchester, "called
upon Mr. Patterson to know if this statement was true. Mr. Patterson
replied, that he knew nothing of any such manuscript. I learned this
from Mr. Green's own mouth," says Mr. Winchester, "who is a man of
undoubted veracity. * * * Mr. Hurlburt states, that he called upon Mr.
Patterson who affirmed his ignorance of the whole matter." [101]
[Footnote 99: "Mormonism Unveiled," Howe, p. 289.]
[Footnote 100: "Who Wrote the Book of Mormon?" p. 7.]
[Footnote 101: "Origin of the Spaulding Story," p. 13.]
In 1842, Mr. Patterson was again appealed to upon the subject of the
submission of the Spaulding manuscript to him. The appeal was made
by the Reverend Samuel Williams who at the time was preparing for
publication a pamphlet entitled "Mormonism Exposed." Whereupon Mr.
Patterson wrote and signed a brief statement which was afterwards
published by the Reverend Williams as follows:
"R. Patterson had in his employment Silas Engles at the time,
a foreman printer, and general superintendent of the printing
business. As he (S. E.) was an excellent scholar, as well as a
good printer, to him was intrusted the entire concerns of the
office. He even decided on the propriety or otherwise of publishing
manuscripts when offered,--as to their morality, scholarship, etc.
In this character, he informed R. P. that a gentleman, from the
East originally, had put into his hands a manuscript of a singular
work, chiefly in the style of our English translation of the Bible,
and handed the copy to R. P., who read only a few pages and finding
nothing apparently exceptionable he (R. P.) said to Engles he might
publish it if the author furnished the funds or good security. He
(the author) failing to comply with the terms, Mr. Engles returned
the manuscript, as I supposed at that time, after it had been some
weeks in his possession, with other manuscripts in the office.
"This communication written and signed 2d April, 1842. [102]
ROBERT PATTERSON."
[Footnote 102: "Who Wrote the Book of Mormon?" p. 7.]
"It is matter of sincere regret," says the author of "Who Wrote
the Book of Mormon?" "that so meager a document is all the written
evidence that Mr. Patterson has left." And well he may, as one of the
Spaulding-origin theorists, have such regret. For there is nothing here
of Spaulding and his manuscript, nothing of Patterson's interest in it
and advising a title page, preface, and the publication of it; nothing
of Rigdon and his connection with the manuscript; nothing of its being
missing or stolen or copied. Of course "the gentleman from the East
originally, [who] had put into his [Patterson's] hands a manuscript of
a singular work, chiefly in the style of our English translation of
the Bible," in which neither the printing-firm proof-reader, to whom
it was referred, nor Mr. Patterson, had more than a languid interest,
according to the above, is made by the Spaulding-origin theorists
to mean the author of the Spaulding manuscript. There is nothing to
justify such a conclusion. Had it been Spaulding's manuscript, which
"the gentleman from the East presented," would not Mr. Patterson have
remembered it? Would he not have named him? Why should he not? There
is but one answer--the gentleman was not Spaulding. Oh, at this point,
for Mr. Patterson's remembrance of an identity of names with "Book of
Mormon" names,--for a "Nephi" now, or "Moroni," or "Zarahemla!" But
mark you, what Mr. Patterson refuses to do in the signed statement
which he prepared especially at the request, Mr. Williams, Mr. Williams
does for him in introducing this signed statement by saying: "Mr.
Patterson firmly believes, also, from what he has heard from the Mormon
Bible, that it is the same thing he examined at the time." [103] Then
why is that not in the statement Robert Patterson signed? The manifest
dishonesty of these preachers grows tedious!
[Footnote 103: "Who Wrote the Book of Mormon?" p. 7.]
Mr. Schroeder next puts in as "evidence" the testimony of Joseph
Miller, (the name "John" in Mr. Schroeder's text is evidently a
misprint), "who knew Spaulding at Amity, bailed him out of jail when
confined for debt, made his coffin for him when he died, and helped
lay him out in his grave"--quite a formidable list of services; also
gruesome. And his testimony? Spaulding told him "there was a man
named Sidney Rigdon about the office and they thought he had stolen
it" [104] (i.e., the Spaulding manuscript). This man is heralded in the
_Cincinnati Gazette_ as the "one man in the United States who can give
its [i. e., the Book of Mormon's], origin." Gregg, whom Mr. Schroeder
cites as his authority, repeats this announcement, and we marvel
that Mr. Schroeder did not include this circumstance in his list of
qualities that makes this witness so picturesque.
[Footnote 104: _American Historical Magazine,_ November, 1906, p. 518,
_ante_ p. 30. Miller's letter is given in full in Gregg's "Prophet of
Palmyra," p. 442. Miller also writes another letter of similar import
to the author of "New Light on Mormonism," p. 240. "Who Wrote the Book
of Mormon?" p. 7.]
The Miller document quoted by Mr. Schroeder from Gregg's "Prophet
of Palmyra," bears date of January 20, 1882; and as Miller was born
in 1791 he was then ninety-one years of age. [105] The very earliest
statement of Miller's story is in the _Pittsburg Telegraph,_ February
6, 1879, when Miller would be eighty-eight years old. How much reliance
is to be placed upon the early recollections of such an aged person
after all the talk had, and all the newspaper and magazine articles and
discussions that have been published, leading to confusion in the minds
of unliterary, uncritical, and often ignorant people, as to dates, the
order of events, and mind impressions; and this confusion influenced
by their religious zeal, not to say fanaticism; prejudices against
supposed heresies; and resentment of religious innovations--what value,
I say, is to be given to the recollections of a very aged person under
these circumstances, must be finally determined by the reader. I only
ask that the circumstances be known; that they be constantly held in
mind and given their due weight, and I shall not fear the judgment.
[Footnote 105: "Who Wrote the Book of Mormon?" p. 6.]
Mr. Schroeder next introduces what he would fondly have us believe is
the testimony of the Reverend Cephus Dodd, "a Presbyterian minister
of Amity, Pa." (where Spaulding lived 1814-16); Mr. Dodd was also a
practicing physician and attended Spaulding in his last illness. "As
early as 1832," says Mr. Schroeder, "this Mr. Dodd took Mr. George M.
French of Amity to Spaulding's grave, and there expressed a positive
belief that Sidney Rigdon was the agent who had transformed Spaulding's
manuscript into the Book of Mormon." Mr. French, we are told, fixes the
date through its proximity to his removal to Amity. Following is the
comment of Mr. Schroeder on the Reverend Mr. Dodd's "testimony:"
"The conclusion thus expressed by Mr. Dodd, in advance of all
public discussion or evidence, is important, because of what is
necessarily implied in it. First, it involved a comparison between
Spaulding's literary production and the 'Book of Mormon,' with a
discovered similarity inducing conviction that the latter was a
plagiarism from the former. This comparison presupposes a knowledge
of the contents of Spaulding's rewritten manuscript. The second
and most important deduction is to be made from the assertion that
Sidney Rigdon was the connecting link in the plagiarism. Such a
conclusion must have had a foundation in Mr. Dodd's mind, and could
have arisen only if he was possessed of personal knowledge of what
he considered reliable information creating a conviction in his
mind of the probability of Sidney Rigdon's connection with the
matter." [106]
[Footnote 106: _American Historical Magazine,_ November, 1906, p. 519,
_ante pp._ 31-32.]
But not so fast. Let us think of it. Who tells this story? Mr. Dodd
in 1832? No. And is it of record that he did all these things that
Mr. Schroeder surmises that he did? Again, no. And was Mr. Dodd's
"conclusions expressed" in advance of all public discussion or
evidence, respecting the Book of Mormon? Not at all. According to
the authority Mr. Schroeder himself cites for this Dodd "evidence,"
and from which he gets the story, the Reverend Mr. Dodd lived until
January 16, 1858. But there is no direct statement or evidence at
all from him on the matter here discussed. Nothing was said about
it until the publication of "Who Wrote the Book of Mormon?" in the
"History of Washington County, Pa.," 1882; after the discussion of
all the evidence, instead of in advance of it. Then Mr. George M.
French, according to the author of "Who Wrote the Book of Mormon?"
"in his eighty-third years," "retains a vivid impression" of the
foregoing account of a visit to Mr. Spaulding's grave in company with
Mr. Dodd; and then the story. [107] And Mr. Schroeder would lead his
readers to believe that they have in this jumbled mass of second hand
"vivid impressions" fifty years old, detailed by a man in his dotage,
over eighty-two years old, an expression in "advance of all public
discussion or evidence" respecting the Book of Mormon--in 1832, in
fact! And Mr. Schroeder is a professional lawyer!
[Footnote 107: "Who Wrote the Book of Mormon?" p. 10.]
Of like character but weaker are the rest of Mr. Schroeder's witnesses
to the "theft" of the Spaulding manuscript and its identity with the
Book of Mormon. Such is his "tenth witness," Redick McKee (Joseph
Miller, considered above, being his "ninth witness,"); and his
"eleventh witness," the Reverend Abner Jackson; and, as Mr. Schroeder
himself puts it,--"Last but not least," John C. Bennett, who also
endorses the Spaulding theory of the Origin of the Book of Mormon; for
which I had almost said, "thank God!" for nothing could so completely
damn a thing as John C. Bennett's endorsement. Then I restrained the
all but expressed exclamation and softened it to the quiet conclusion
of--"fitting climax to such an array of testimony!"
Bennett claims to have had it from the "confederation"--that "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." [108] All
these witnesses are as incompetent and contemptible as those whose
testimony we have examined, and with this we leave them. It is not
necessary to demonstrate over and over again the same proposition, or
refute every specific detail of falsehood when they can be classified
and dealt with in mass.
[Footnote 108: "Mormonism Exposed," pp. 123-4.]
OF RIGDON'S ALLEGED "RELIGIOUS DISHONESTY."
Mr. Schroeder seeks to make much of what he calls "Rigdon's religious
dishonesty" previous to his joining the Mormon Church. Of this and
the evidence on which it is based, it is only necessary to say: said
dishonesty is charged by the Reverend Samuel Williams, author of
"Mormonism Exposed"--the Reverend gentleman whom we have seen put into
his book a statement as to Mr. Patterson's views about the Spaulding
manuscript which Mr. Patterson evidently refused to put into his own
signed statement, given to Mr. Williams for his anti-Mormon work. The
dishonesty alleged against Rigdon has to do with religious experiences
which Rigdon is represented by a rival minister as confessing to have
feigned in order to obtain membership in the Baptist Church, at Peters
Creek. Its source utterly discredits it; and at best it is only the
all-too-usual exhibition of malice expressed in misrepresentation when
a person passes from one religious organization to another.
RIGDON'S OPPORTUNITY TO STEAL SPAULDING'S MANUSCRIPT.
The next question which Mr. Schroeder considers is Rigdon's opportunity
to steal the Spaulding manuscript. This depends upon whether Sidney
Rigdon was at Pittsburg when the Spaulding manuscript was there
between 1812, the time of Spaulding's advent into Pittsburg with his
manuscript, and 1814, the time of his departure. But to humor Mr.
Schroeder we will extend the time so as to include his fiction about
a "re-written" manuscript and its "second submission" to Patterson
for publication. So the question is, was Rigdon in Pittsburg between
1812 and 1816, the time of Spaulding's death? Here I insert a brief
biography of Sidney Rigdon, up to the time of his joining the Mormon
Church. It is taken from the "Illustrated History of Washington County,
Pa.," in which was published the treatise on "Who Wrote the Book of
Mormon?" I select this account of Mr. Rigdon's movements up to 1830,
because it is the one regarded by Mr. Schroeder as more accurate than
other accounts; and it is only slightly different, but in no respect
materially so, from the account of Mr. Rigdon published in the "History
of Joseph Smith," in the _Millennial Star,_ supplement, volume XIV.,
and condensed in a foot note in the "History of the Church." [109]
[Footnote 109: "History of the Church," Vol. I, pp. 120-1, and notes.]
"Sidney Rigdon was born near the present village of Library,
Allegheny Co., Pa., Feb. 19, 1793; attended in boyhood an ordinary
country school; joined the Baptist Church near his home May 31,
1817; studied divinity with a Baptist preacher named Clark in
Beaver County, Pa., in the winter of 1818-19, and was licensed to
preach; went to Warren, Ohio, where he was ordained, and in the
winter of 1821-22 returned to Pittsburg; became pastor of the First
Baptist Church there Jan. 28, 1822, and for doctrinal errors was
excluded from the Baptist denomination Oct. 11, 1823. He continued
to Preach in the court-house to his adherents, but in 1824,
according to one account, he removed to the Western Reserve Ohio;
according to another account he engaged in the tanning business in
Pittsburg until 1826, and then removed to the Reserve, residing for
brief periods at Bainbridge, Mentor, and Kirtland. At this time
he was connected with the Campbellite or Disciple's Church, and
preached its doctrines, mingled with extravagant conceits of his
own, until in 1830 he joined the Mormons." [110]
[Footnote 110: "Who Wrote the Book of Mormon?" p. 8.]
It will be observed that this does not bring Sidney Rigdon to Pittsburg
until 1821-22, some seven years after the Spauldings had left Pittsburg
with their precious manuscript, and five years after they had departed
from Pennsylvania with it. Mr. Rigdon's own account of his going to
Pittsburg puts it in November, 1821, on his return from Ohio, to visit
relatives in Allegheny county, Pa. He preached in Pittsburg a few
times, and it was his preaching during this visit that led to his being
called to become the permanent pastor of the First Baptist Church of
that place, where he took up his residence in 1822.
In a communication addressed to the _Boston Journal,_ under date of
May 27, 1839, Sidney Rigdon emphatically denies having any connection
with Patterson's printing establishment; or with Spaulding and his
manuscript. [111] Concerning the charge frequently made that Rigdon
lived in Pittsburg, and was connected with Patterson's printing office
during 1815 and 1816, Mr. Schroeder himself remarks.
[Footnote 111: The Letter of Rigdon will be found complete in Smucker's
"History of the Mormons," pp. 45-48.]
"The evidence upon which is based the charge of Rigdon having a
permanent residence in Pittsburg during the years in question,
or his connection with Patterson's printing office, is so
unsatisfactory that these issues must be found in favor of Rigdon's
denial." [112]
[Footnote 112: _American Historical Magazine,_ November, 1906, p. 524,
_ante,_ p. 39.]
Very diligent inquiry was made by the historians of Washington County,
to ascertain whether or not Rigdon was in Pittsburg at the time the
Spaulding manuscript is alleged to have been there. What makes the
matter of inquiry more interesting is the fact that the author of that
part of the "History of Washington County" under the caption "Who Wrote
the Book of Mormon?" is Robert Patterson, son of Robert Patterson, who
is said to have been the printer to whom Spaulding's manuscript was
taken for publication. Robert Patterson, author of "Who Wrote the Book
of Mormon?" in his capacity of historian, sent out a number of letters
soliciting information as to the time of Sidney Rigdon's residence
in Pittsburg and his connection with the Patterson-Lambdin printing
establishment; and also he made personal inquiry on the same subject.
The results of such inquiry follow. The term "the present writer" used
in the quotation refers to Mr. Patterson himself. After saying that
Carvil Rigdon, Sidney's brother, and Peter Boyer, his brother-in-law,
were the source of information for Rigdon's biography, Mr. Patterson
says:
"Mr. Boyer also in a personal interview with the present writer in
1879, positively affirmed that Rigdon had never lived in Pittsburg
previous to 1822, adding that 'they were boys together, and he
ought to know.' Mr. Boyer had for a short time embraced Mormonism,
but became convinced that it was a delusion, and returned to his
membership in the Baptist Church."
It could not then have been through religious sympathy with Mr. Rigdon
that Mr. Boyer made the above statement.
"Isaac King, a highly-respected citizen of Library, Pa., and an old
neighbor of Rigdon, states in a letter to the present writer, dated
June 14, 1879, that Sidney lived on the farm of of his father until
the death of the latter in May, 1810, and for a number of years
afterwards; * * * * received his education in a log school-house
in the vicinity; he began to talk in public on religion soon after
his admission to the church, (1817) probably at his own instance,
as there is no record of his licensure; 'went to Sharon, Pa., for
a time, and was there ordained as a preacher, but soon returned to
his farm, which he sold (June 28, 1823), to James Means, and about
the time of the sale removed to Pittsburg.'
"Samuel Cooper, of Saltsburg, Pa., a veteran of three wars, in
a letter to the present writer, dated June 14, 1879, stated as
follows: 'I was acquainted with Mr. Lambdin, was often in the
printing-office; was acquainted with Silas Engles, the foreman of
the printing-office; he never mentioned Sidney Rigdon's name to me,
so I am satisfied he was never engaged there as a printer. * * *
Never saw him in the bookstore or printing-office; your father's
office was in the celebrated Molly Murphy's Row.'
"Rev. Robert P. DuBois, of New London, Pa., under date of Jan. 9,
1879, writes: 'I entered the bookstore of R. Patterson & Lambdin in
March, 1818, when about twelve years old, and remained there until
the summer of 1820. The firm had under its control the bookstore on
Fourth Street a book-bindery, a printing-office, (not newspaper,
but job-office, under the name of Butler & Lambdin) entrance on
Diamond Alley, and a steam paper-mill on the Allegheny (under the
name of R. & J. Patterson). I knew nothing of Spaulding (then dead)
or of his book or of Sidney Rigdon.'
"Mrs. R. W. Lambdin, of Irvington, N.Y., widow of the late
J. Harrison Lambdin, in response to some inquiries as to her
recollections of Rigdon and others, writes under date of Jan. 15,
1882:
"'I am sorry to say I shall not be able to give you any information
relative to the persons you name. They certainly could not have
been friends of Mr. Lambdin. Mrs. Lambdin resided in Pittsburg from
her marriage in 1819 to the death of her husband, Aug. 1, 1825. Mr.
Lambdin was born Sept. 1, 1798."
It is to the credit of Mr. Patterson that he recorded these testimonies
that must be so unsatisfactory to the Spaulding theory advocates,
among whom must be numbered Mr. Patterson himself. He also says that
"impartial justice, requires the addition to the above testimony of the
very explicit denial of Rigdon himself;" and then quotes the essential
part of Mr. Rigdon's denial sent to the _Boston Journal_ in 1839. He
criticises the grammar of the passage, and points out that Mr. Rigdon
was mistaken in saying that there was no "Patterson printing-office"
in Pittsburg during his residence there; "as his [Rigdon's] pastorate
there began in January, 1822, and the firm of 'R. Patterson and
Lambdin' was in business until January 1, 1823." But, as related in
the statement of the Reverend Robert P. DuBois, given above, since the
job printing-office, said to be under the "control" of the firm of "R.
Patterson and Lambdin," was conducted under the name of "Buttler and
Lambdin," [113] Mr. Schroeder admits that Mr. Rigdon's slight mistake
was very natural, and does not impair in the least the truth of his
denial. Having introduced Mr. Rigdon's denial Mr. Patterson remarks
upon it and upon the witnesses whose testimony is given above:
[Footnote 113: "Who Wrote the Book of Mormon?" p. 9. The testimony of
the five witnesses alluded to will be found in the same work and page.]
"But whatever may be thought Of his testimony, as that of an
interested party, there can be no doubt that the five preceding
witnesses on this point have conscientiously stated what they
firmly believed to be the facts. No one who knew them would for a
moment doubt their veracity." [114]
[Footnote 114: "Who Wrote the Book of Mormon?"]
Here let us notice a statement by Mr. Schroeder, that seems to have
some weight on this point. He claims Sidney Rigdon's son, John W.
Rigdon, says that his father lived in Pittsburg in 1818; and in the
biographical note of Sidney Rigdon published in the "History of the
Church," following John W. Rigdon's "History of Sidney Rigdon," the
manuscript of which he has deposited with the Church Historian, it is
there stated:
"In March, 1819, Mr. Rigdon left the farm and made his home with
the Reverend Andrew Clark of Pittsburg, also a Baptist minister.
While residing with Mr. Clark he took out a license and began from
that time his career as a minister. In May, 1819, he removed from
Pennsylvania to Trumbull county, Ohio." [115]
[Footnote 115: "History of the Church," (1906), Vol. I, p. 121, foot
note.]
This would give Sidney Rigdon a residence in Pittsburg from some time
in March (1819) until some time in May of the same year--something
like two months. This would give some support to Mr. Schroeder's
statement. But in the biographical sketch of Mr. Rigdon in the "History
of Washington County," the date of which was supplied to the writer of
it by Carvil Rigdon, Sidney's brother, and his brother-in-law, Peter
Boyer, it is said that Sidney Rigdon "studied divinity with a Baptist
preacher named Clark in Beaver County, Pa., in the winter of 1818-19
and was licensed to preach." Beaver County is immediately north of
Allegheny County, in which Pittsburg is located. Notwithstanding the
statement of John W. Rigdon has found its way into the "History of the
Church," as above explained, yet Carvil Rigdon and Peter Boyer must be
held to be more competent witnesses on this point than John W. Rigdon;
and more especially since the inquiry made by Mr. Patterson in his
capacity of contributor to the "History of Washington County, Pa.," was
made in the interest of the Spaulding theory that requires the location
of Rigdon in Pittsburg earlier than 1822, when, it is conceded, he took
up his residence there. Had the Reverend Mr. Clark with whom Rigdon
studied divinity in the spring of 1819 lived in Pittsburg instead of
Beaver County, that fact would scarcely have escaped the searching
inquiry made upon the subject. But even if the residence of Rigdon
for two months in the year named could be fixed in Pittsburg beyond
reasonable doubt the conclusion of Mr. Schroeder as to its effect upon
Rigdon's denial of knowledge of the existence of the printing-office
of Patterson and Lambdin, would not stand. He puts his argument in
syllogistic form, thus:
"Rigdon's son says Rigdon lived in Pittsburg in 1818. Church
biographers allege that he preached there regularly after January
28, 1822. During 1818 and 1822 Patterson was in the printing
business, and Rigdon's statement must be deemed untrue." [116]
[Footnote 116: _American Historical Magazine,_ November, 1906, p. 526,
_ante_ p. 39.]
To which the answer is: By no means; since if it be allowed that Rigdon
was in Pittsburg at all, he was there but some two months--and the
existence of a certain printing establishment might easily escape his
knowledge,--and more especially so since the printing office was under
another firm name, that of "Butler and Lambdin." [117]
[Footnote 117: "Wrote the Book of Mormon?" p. 9.]
Let us now return to Mr. Patterson and his "Who Wrote the Book of
Mormon?" We have seen how fairly he recorded the testimony of witnesses
that told against his own side of the case, and the certificate of good
character he gave those witnesses. It is but fair to him to say that
on the opposite side of the question he gives the "Davidson" statement
credence, apparently not knowing the "shady" character of that
document; and that if it was "in the main true," then it carried off
the Spaulding manuscript beyond the reach of Sidney Rigdon as early as
1814, when the Spauldings left Pittsburg for Amity. Mr. Patterson also
records the statement of Joseph Miller, Redick McKee and Mr. French's
story of the Reverend Cephus Dodd, whose statements have already been
considered, and shown to be incompetent as evidence.
And then he comes to another witness in whom both he and Mr. Schroeder
delight as establishing a connection if not between Rigdon and
Patterson's printing establishment, then at least between Rigdon and
Lambdin. This is Mrs. R. J. Eichbaum of Pittsburg. The facts relating
to her are that she was the daughter of John Johnston, and was born
August 25, 1792. Her father was post-master of Pittsburg from 1804 to
1822; and was succeeded by William Eichbaum, who held the office until
1833. In 1815 Miss Johnston married William Eichbaum. As soon as she
became old enough she assisted her father in attending the post-office.
From 1811 to 1816 she became the regular clerk in the office assorting,
opening and distributing the mail. And even after her marriage in
the absence of her husband, she sometimes attended to these duties.
Pittsburg was then a small town, the mail was meagre, and Mrs. Eichbaum
remembered those who called regularly for their mail; and now her own
words:
"I knew and distinctly remember Robert and Joseph Patterson, J.
Harrison Lambdin, Silas Engles, and Sidney Rigdon. I remember Rev.
Mr. Spaulding, but simply as one who occasionally called to inquire
for letters. I remember that there was an evident intimacy between
Lambdin and Rigdon. They very often came to the office together. I
particularly remember that they would thus come during the hour on
Sabbath afternoon when the office was required to be open, and I
remember feeling sure that Rev. Mr. Patterson knew nothing of this,
or he would have put a stop to it. I do not know what position, if
any, Rigdon filled in Patterson's store or printing-office, but
am well assured he was frequently, if not constantly there for
a large part of the time when I was clerk in the post-office. I
recall Mr. Engles saying that 'Rigdon was always hanging around
the printing-office.' He was connected with the tannery before he
became a preacher, though he may have continued the business whilst
preaching." [118]
[Footnote 118: "Who Wrote the Book of Mormon?" p. 10.]
This is the strongest and I may say the only testimony existing
concerning any connection between Sidney Rigdon and Lambdin. But if
this testimony was left to stand with all its strength unimpaired,
it is a "far way" between this and the establishment of a connection
between Rigdon and the Spaulding manuscript. Even Mr. Schroeder
concedes that. In commenting on the above testimony, he says:
"While this does not establish that Sidney Rigdon had a permanent
abode in Pittsburg, nor that he was connected with Patterson's
printing establishment, it yet explains why seemingly everybody who
knew him reached that conclusion." [119]
[Footnote 119: _American Historical Magazine,_ September, 1906, p. 528,
_ante_ p. 41.]
One marvels at the concluding remark in the above passage, in the
face of the testimony of the five witnesses quoted by the author of
"Who Wrote the Book of Mormon?" These five witnesses had the best
opportunity of knowing of such connection if it existed. They were
Rigdon's own boyhood and young manhood companions, employees of the
firm of Patterson and Lambdin, including Lambdin's wife, and they
all declare there was no such connection, or that they knew of none.
And then there is the silence of Robert Patterson, of the firm of
Patterson and Lambdin to account for. Patterson, who was solicited
for information on the subject but who evidently could give none; and
whose disclosure if he had any to make, Rigdon boldly challenged in
his _Boston Journal_ article of 1839. Mr. Patterson did not die until
September 5th, 1854; [120] and in 1839 Rigdon in the article referred to
said:
[Footnote 120: "Who Wrote the Book of Mormon?" p. 7.]
"If I were to say that I ever heard of the Rev. Solomon Spaulding
and his hopeful wife, until Dr. P. Hurlburt wrote his lie about me,
I should be a liar like unto themselves. Why was not the testimony
of Mr. Patterson obtained to give force to this shameful tale of
lies? The only reason is, that he was not a fit tool for them to
work with; he would not lie for them, for if he were called on he
would testify to what I have here said." [121]
[Footnote 121: "History of the Mormons," Smucker, p. 96.]
This is Rigdon's challenge, (Mr. Schroeder nowhere deals with it) and
while we regret its form we rejoice in its boldness and emphasis. Mr.
Patterson was solicited by the Reverend Samuel Williams, when preparing
his "Mormonism Exposed," for a statement, and Mr. Patterson gave one
and signed it under date of 2nd of April, 1842, but not a word in it
of Rigdon or of his connection with the printing establishment, or his
association with Lambdin, or of the complaints of Engles about Rigdon
"always hanging around the printing office;" not a word about Spaulding
and his manuscript. There is but one conclusion to be reached from
this silence, viz., there were no such relations to disclose as are
contended for by Mr. Schroeder.
The statement of Mrs. Eichbaum is somewhat weakened by the fact that
when she gave her statement she was eighty-seven years old and what
Mr. Schroeder has implied of memories impaired by age in the case of
Mrs. McKinstry, ought to have some application to the testimony of
Mrs. Eichbaum. Another consideration weakens it. Taking into account
Rigdon's prominence in the public life of Pittsburg from the time of
being settled there as the regular pastor of the First Baptist Church,
in 1822, up to 1825, the year of Lambdin's death, if any such intimacy
had existed between Rigdon and Lambdin as described by Mrs. Eichbaum
and contended for by Mr. Schroeder, would not Mrs. Lambdin have had
some knowledge of it? "Mrs. Lambdin resided in Pittsburg from her
marriage in 1819 to the death of her husband, August 1st, 1825." Yet
writing to Mr. Patterson, author of "Who Wrote the Book of Mormon?"
under date of Jan. 15th, 1882, in response to inquiries as to her
recollections of Sidney Rigdon and others she says:
"I am sorry to say I shall not be able to give you any information
relative to the persons you name. They certainly could not have
been friends of Mr. Lambdin." [122]
[Footnote 122: "Who Wrote the Book of Mormon?" p. 9.]
If due weight be given to these considerations, I do not think much
importance can attach to the testimony of Mrs. Eichbaum. It simply
represents the confused impressions arising from the neighborhood
gossip and public discussion of the subject, in a mind grown old.
What Mr. Patterson has said at the close of the testimony _pro et con,_
which he presents in his article in the History of Washington County,
is worth repeating:
"These witnesses are all whom we can find, after inquiries
extending through some three years, who can testify at all to
Rigdon's residence in Pittsburg before 1816, and to his possible
employment in Patterson's printing-office or bindery. Of this
employment none of them speak from personal knowledge. In making
inquiries among two or three score of the oldest residents of
Pittsburg and vicinity, those who had any opinion on the subject
invariably, so far as now remembered, repeated the story of
Rigdon's employment in Patterson's printing-office, as if it were
a well-known and admitted fact; they 'could tell all about it,'
but when pressed as to their personal knowledge of it or their
authority for the conviction they had none." [123]
[Footnote 123: "Who Wrote the Book of Mormon?" p. 11.]
The search for evidence was prolonged and thorough; evidently, at
the outset, the confidence was great; and the results evidently a
disappointment. That becomes more apparent when one reads the foot note
of the publishers oil Mr. Patterson's passage above.
"If any one would learn an impressive lesson upon the transitory
nature of man's hold upon the remembrance of his fellow-men,
let him engage in an investigation into some matter of local or
personal history dating back a half century ago. So rapidly,
in the very places where a man has lived and labored, does the
recollection of him fade into rumor, or myth, or oblivion. The
candid reader will doubtless suspend his judgment on this hitherto
accepted theory of Rigdon's printership, or set it down as, at the
most, only probable, but certainly not yet proved." [124]
[Footnote 124: Ibid. p. 11, foot note.]
To these reflections on how quickly recollections of man in the place
where he wrought some portion of his life's work fade into myth or
rumor, or oblivion, there may be added the other side of the case; let
ever so little a circumstance happen to a man in some place where part
of his life was passed, and if that man becomes famous, or through any
cause becomes notorious, then mark how local gossips and myth-makers
spring up on every hand, magnifying the most trivial incidents into
events of importance; how new incidents are often invented, which with
those that have some foundation in fact are constantly undergoing
variations by additions or subtractions or a change in application,
until all is distorted, confused and confounded. And many "can tell
all about it, until," as Mr. Patterson remarks, "pressed as to their
personal knowledge, or their authority for their conviction, then
it is discovered they have none." And then one stands face to face
with the utter worthlessness of that kind of "evidence" to establish
anything good or ill concerning a man, or an event, or a cause. It is
out of just such "evidence" as this that Mr. Schroeder and his fellow
"Spauldingites," seek to construct for the Book of Mormon an origin
other than that vouched for by Joseph Smith and his associates.
DID RIGDON EXHIBIT THE SPAULDING MANUSCRIPT?
Especially out of just such evidence as this grows Mr. Schroeder's next
subject--"Sidney Rigdon exhibits Spaulding's manuscript." While Rigdon
was at Pittsburg, 1822-3, a Dr. Winters, then teaching school in the
town, was in Rigdon's study when the latter took from his desk a large
manuscript and said that a Presbyterian minister named Spaulding whose
health had failed brought it to a printer to see if it would not pay to
publish it--"it is a romance of the Bible," Rigdon is reported to have
said. Doctor Winter thought no more about it until the Book of Mormon
appeared. Then, of course, "he remembered all about it." Dr. Winter,
did not commit his recollections of this interview to writing, though
he lived until 1878. But Mr. Schroeder finds "something just as good,"
a daughter writes out what she had heard her father, Dr. Winter, say
about it. This was in 1881, about the time interest was renewed in the
subject through the publication of Mrs. Ellen E. Dickinson's article in
_Scribner's Magazine_ for August, 1880.
Of like import is the story of Mrs. Amos Dunlap, of Warren, Ohio. She
wrote in answer to inquiries in December, 1879, to the effect that she
visited the Rigdon family at Bainbridge, Ohio, when quite a child,
(Mrs. Rigdon was her aunt). One day the following happened:
"During my visit Mr. Rigdon went to his bedroom and took from a
trunk, which he kept locked, a certain manuscript. He came into
the other room and seated himself by the fire place and commenced
reading it. His wife at that moment came into the room and
exclaimed, 'What! you're studying that thing again?' or something
to that effect. She then added, 'I mean to burn that paper.' He
said, 'No, indeed, you will not. This will be a great thing some
day!" [125]
[Footnote 125: "Who Wrote the Book of Mormon?" p. 12.]
Mr. Schroeder introduces this as one of his items of evidence that Mr.
Rigdon foreknew of the forthcoming and contents of the Book of Mormon.
The thing that destroys the effect of it is, the undoubted fact that if
Sidney Rigdon was engaged in such a scheme as Mr. Schroeder charges he
was, then Mrs. Rigdon must have known of it. Now when Mr. Rigdon had
before him in 1830 the question of what should be his relationship to
Mormonism, and he had decided that it was true and that he would accept
it, he naturally was concerned as to what Mrs. Rigdon's attitude would
be in the matter, and when he broached the subject to her "he was happy
to find that she was not only diligently investigating the subject,
but was believing with all her heart, and was desirous of obeying the
truth." [126] If it be urged by Mr. Schroeder, as it is most likely
to be, that the conversion of Mrs. Rigdon, like that of her husband,
was but a sham, a prearranged affair, that she as well as Mr. Rigdon
foreknew of the forth-coming of the Book of Mormon, then the scene
at Bainbridge, described by Mrs. Dunlap as taking place, supposedly
because of Mr. Rigdon's absorption in Spaulding's manuscript, has
no place in the scheme of things to be supported by Mr. Schroeder's
contention. But I have referred to this and the Dr. Winter episode
merely as illustrations of how variations and additions multiply upon
myths when once started. And so it will continue to be as long as there
is a relative who had a relative who heard something about what some
one else had said of Rigdon's connection with Patterson and Spaulding;
that is, new variations of the story will be constantly appearing.
[Footnote 126: _Millenial Star_, Vol. XIV, supplement, p. 48.]
DID RIGDON FOREKNOW THE COMING AND CONTENTS OF THE BOOK OF MORMON?
This question is more worthy of consideration than the last, because
associated with it is a man of character, Alexander Campbell. In the
_Millennial Harbinger_ of 1844, at page 39, is a letter quoted by Mr.
Schroeder, bearing date of January 22, 1841, from Adamson Bently, in
which the following passage occurs:
"I know that Sidney Rigdon told me there was a book coming out, the
manuscript of which had been found engraved on gold plates, as much
as two years before the Mormon book made its appearance or had been
heard of by me."
It must be remembered that Bently and Rigdon married sisters, that they
had family troubles in respect of property, as already explained, [127]
and were rival preachers, all which would go far to discredit Bently's
charge if his charge stood by itself. Alexander Campbell, however,
was the editor of the _Millennial Harbinger_ at this time, and in an
editorial note on the above mentioned letter, lays the weight of his
unqualified confirmation upon it. He says:
[Footnote 127: See note 52, etc., and _Evening and Morning Star_, p.
301, _ante_ p. 127.]
"The conversation alluded to in Brother Bently's letter of 1841
was in my presence as well as in his, and my recollection of it
led me some two or three years ago, to interrogate Brother Bently
touching his recollections of it, which accorded with mine in every
particular except the year in which it occurred, he placing it in
the summer of 1827, I, in the summer of 1826, Rigdon at the same
time observing that in the plates dug up in New York there was an
account not only of the aborigines of this country, but also it
was stated that the Christian religion had been preached in this
country during the first century just as we were preaching it on
the Western Reserve."
ALEXANDER CAMPBELL AND THE BOOK OF MORMON IN 1831.