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AMERICAN HISTORICAL MAGAZINE It was natural that the series of articles which Mr. Theodore Schroeder has contributed to this magazine upon various phases of Mormonism should excite a considerable interest among readers everywhere, and especially among those who are believers in the religious principles which Mr. Schroeder has unsparingly criticized. The result has been to call forth a defense of Mormonism and many criticisms of Mr. Schroeder and the attitude which he has assumed towards the Mormon Church. These criticisms have come from several sources and in particular they seem to have moved official Mormondom to desire to present the subject from the point of view of that Church. A series of several controversial articles treating this subject has been written for the AMERICAN HISTORICAL MAGAZINE, and the publication of them will begin in the September number. This series is from the pen of Mr. Brigham H. Roberts, of Salt Lake City, who is a member of the First Council of Seventies of the Mormon Church. Mr. Roberts takes up Mr. Schroeder's presentation of the subject in careful detail and attacks him from every point of criticism and argument. The papers of Mr. Roberts derive special interest and importance from the fact that they are the work of a leading member of the church, and are, therefore, in substance, official in character. They will be accepted, as they are undoubtedly intended, as the answer to the Mormon Church to the present day criticism of those who antagonize it. In that respect they constitute an exceedingly valuable contribution to contemporaneous historical literature and should attract widespread attention, both among those who are opponents of the Mormon Church, and those who are its supporters. AMERICAN HISTORICAL MAGAZINE When one undertakes at this late day a serious discussion of the Spaulding theory of the origin of The Book of Mormon, he instinctively feels inclined to begin with an apology to his readers. When Pococke inquired of Grotius, where the proof was of that story of the pigeon, trained to pick peas from Mohomet's ear, and pass for an angel dictating the Koran to him; Grotius answered that there was no proof. The statement here is Carlyle's; and the gruff old Scotch philosopher adds in his sour fashion, "It is really time to dismiss all that."(1) So indeed we think of this Spaulding myth in reference to its being the origin of The Book of Mormon. When the church of which The Book of Mormon may be said in a way to have been the origin has survived the most cruel religious persecution of modern times, first in the expulsion of from twelve to fifteen thousand of its members from the state of Missouri; and second, in the murder of its first prophet in Illinois, followed by the expatriation of between twenty and thirty thousand of its members from the territory of the United States; when that religious movement to which the Book of Mormon may be said to have given the first impulse, and is now a continuous sustaining factor, has resulted in the founding of a number of American commonwealths in the inter-mountain country of the United States, some of which are now sovereign states in the American 1. "Heroes and Heroe Worship, by Thomas Carlyle, lecture II. p. 442 2. It must not be supposed that the migration of the Mormon people to the Salt Lake and adjacent valleys when that region was Mexican territory, resulted only in the founding of the state of Utah. Indirectly and directly, too, that movement contributed to the settlement of the entire inter-mountain region, and the founding of the states created out of that territory. 3. This refers to the Brigham Young University at Provo, Utah, the Latter-day Saints' University in Salt Lake City, and fifteen Colleges and Academies in other parts of the territory occupied by the Saints in the inter-mountain West. See "Defense of the Faith and the Saints," p. 226. p. 443 What faith men must have in fraud and dishonesty to think it can start and sustain all this! What a lasting victory is accorded to a thing conceived in fraud, brought forth in iniquity, and perpetuated by continuous falsehood! What credulity is required to believe all this! Let no one hereafter, standing in such ranks, dare say that "cheat," is a horse good only for a short race. They must know better than that from the stand they take in this Book of Mormon matter. Justifications for Replying to Mr. Schroeder. Two things, yea, three, justify a reply to Mr. Theodore Schroeder's series of articles on "The Origin of the Book of Mormon," published in the September and November numbers of the AMERICAN HISTORICAL MAGAZINE for 1906, and the January and May numbers for 1907. The first justification is the fact of the high standing of the magazine in which his articles appeared. Published in a periodical of such rank, if unchallenged, they might lead many to believe undeniable the theory there advanced for the origin of the Book of Mormon, and the argument by which said theory is sustained, unanswerable. It has been from just such circumstances as these with reference to articles that appeared in standard works, in histories and encyclopedias, that mormonism suffered so much defamation in the earlier years of its existence. It now stands recorded in the earlier editions of the American Cyclopedia and in the Encyclopedia Britannica that David Whitmer denied his testimony as one of the witnesses to the divinity of the Book of Mormon; and that his two associate witnesses, Oliver Cowdery and Martin Harris, had denied their testimony to that book. Being misinformed from these high sources of information, doubtless tens of thousands have been impressed with those untrue p. 444 It is recorded in the American Cyclopaedia and the Encyclopaedia Britannica, that I, David Whitmer, have denied my testimony as one of the three witnesses to the divinity of the Book of Mormon; and that the other two witnesses, Oliver Cowdery and Martin Harris, denied their testimony to that Book. I will say once more to all mankind, that I have never at any time denied that testimony or any part thereof. I also testify to the world, that neither Oliver Cowdery nor Martin Harris ever at any time denied their testimony. They both died re-affirming the truth of the divine authenticity of the Book of Mormon.(4) People, however, can still quote the above name standard works to prove that these men denied their testimony and were false witnesses. It is to prevent as far as possible the creation of such conditions respecting Mr. Schroeder's articles in the AMERICAN HISTORICAL MAGAZINE that I think it important that they should be answered. The second thing that justifies an answer to Mr. Schroeder, is the form in which his treatment of the subject is cast. Much in the form would lead one to believe, at first glance, that here we had a really exhaustive treatise of the origin of the Book of Mormon; that every item of obtainable information had been collected, the mass of facts sifted and net results given, instead of a specious plea made for a special theory. This is evidenced in the constant appeal to sources of information in the notes appended to the articles, of which notes there are one hundred and ninety-six. Then there is an occasional halting in the movement of the argument, as if to weigh the evidence, to balance one statement against another as if to get down to bedrock facts, instead of a mere effort to remove some obstruction in the way of the special theory being worked out. All of which is but so much juggling with forms of treatment,--an effort to win the reader with shows of honest 4. "Address to all Believers In Christ," p. 8. The high character and reputation for truthfulness of David Whitmer is attested in this brochure by all the leading officials and citizens of Richmond, Mo., (not mormons) where he lived for fifty years, pp. 8-10. p. 445 The third justification for answering Mr. Schroeder's articles arises out of a suggestion of the gentleman himself, near the close of his articles, namely, that the actors who participated in the origin of the Book of Mormon are all dead, and that "upon the precise question here discussed, no new evidence is likely to be discovered. All the evidence directly affecting either side of the question has been introduced and reviewed." One may pardon the conscious or unconscious self-complacency contained in this suggestion, and even encourage it by saying to the gentleman that we think he is right; that after him there will come no other who will so diligently search for evidence "on the precise question here discussed." For who but him will ever dare to venture to walk by such light as that by which his footsteps have been guided?(5) But with reference to "all the evidence directly affecting either side of the question" having been "introduced and reviewed," I must hold a different opinion. Believing, however, that Mr. Schroeder has collected, presented and, with as much art as it will be found possible to enlist in such a cause, sustained his special view of the Spaulding theory of the origin of the Book of Mormon, one can but feel that having reached the climax of evidence and argument the case should be considered by those holding an opposite belief. Preliminary Considerations. One other preliminary word should be said before coming directly to Mr. Schroeder's theory and argument, and that in relation to the authorities on which the gentleman relies for the support of his views. Of course I am not unacquainted with the old controversy concerning the degree of credibility to be allowed to interested witnesses, and also the suspicion that at- 5. Mr. Schroeder while living in Utah some years ago was proprietor, editor and publisher of LUCIFER'S LANTERN, a ribald infidel periodical as would be inferred from the title as well as from its contents. It is this to which allusion is made in the text. p. 446 I have some acquaintance also with that school of thought which discredits witnesses of the miraculous. I am familiar with the laborious exposition of that theory by the late Professor Huxley in his article on "The Value of Witnesses to the Miraculous;"(6) and also with his controversy on the same subject with Dr. Henry Wace, prebendary of St. Paul's Cathedral, and other Church of England ministers.(7) One could scarcely live in this critical age of ours and be unaware of the existence of the school of thought which undertakes to bar from the court of public debate the testimony of those who are witnesses of things held to "transcend human experience." Such testimony, it is said, suggests "credulity on the one hand and fraud on the other."(8) And still, both in the history of the past and now, witnesses of the so called miraculous are factors to be reckoned with in our world's controversies. It may be that the future will disclose the fact that very much which in the past has been regarded as miraculous, as transcending "all sane human experience," to use a phrase of Mr. Schroeder's, is only such because of human ignorance at the time of a witnessed event, and that miracles only exist for the 6. THE NINETEENTH CENTURY REVIEW, March, 1889. 7. THE NINETEENTH CENTURY REVIEW, February, 1889; also March, April, May and June. 8. "A supernatural relation cannot be accepted as such, that it always implies credulity or imposture," Renan's "Life of Jesus," introduction, p. 45. p. 447 So universally is the fact here pointed out accepted that citations of particular instances are scarcely necessary as proof. But lest others forget the fact, as Mr. Schroeder apparently has forgotten it, let me ask: Is Roman Catholic historical testimony regarded as reliable where facts relating to Protestants and the Protestant movement are concerned? Where does Martin Luther stand if the testimony of Catholic contemporaries or the representations of Catholic historians are to determine his place in history? A treatise upon the "Protest Reformers" and the value of the sixteenth century reformation, based wholly upon "Bossuet's Variation," and other writers of his kind, would not be regarded as of any special value among intelligent people. And Catholics have fared but little better at the hands of Protestants. The testimony of either party against the other is quite generally regarded with suspicion by those who stand aloof from their controversies, while the respective parties to the discussion mutually denounce each other as false witnesses, until "Catholic lie" and "Protestant misrepresentation" are cries and counter-cries that echo and re-echo through all the pages of Catholic and Protestant controversial and historical literature. But let us look further up the historic stream of sectarian animosity. What of Jesus, the Son of God himself? If the sectarian Jews, his contemporaries, are alone to be the accepted witnesses of his words and actions and character, what would be p. 448 The clamor of controversy sometimes provoked the emperor to exclaim, 'Hear me! The Franks have heard me, and the Alemanni;' but he soon discovered that he was now engaged with more obstinate and implacable enemies; and though he exerted the powers of oratory to persuade them to live in concord, or at least in peace, he was perfectly satisfied, before he dismissed them from his presence, that he had nothing to dread from the union of the Christians.(11) 9. Matthew xxvi. 59-70; see also xxvi, xxviii. 10. See Acts of the Apostles from Chapters xiii to xxviii, inclusive. 11. "History of the Decline and Fall of the Roman Empire," by Edward Gibbon, chap. xxiii. p. 449 Various Classes of Witnesses In the application of this melancholy fact to the controversy between Christendom and the Mormon Church respecting the origin of the Book of Mormon, let no one charge me with a begging of the question because I am going to insist that the witnesses quoted by Mr. Schroeder are largely unreliable, because of their zeal against an innovation of orthodox christianity. Not so. It is not my purpose to beg the question by use of the historic fact here brought to view. I only ask that it shall be given its proper value in weighing the evidence to be considered. And I lay stress upon it only because it is an element in the evidence adduced by Mr. Schroeder which is taken no account of at all by him. He gives no weight at all, considers not at all, the evidence of those who have accepted Joseph Smith's account of the origin of the Book of Mormon, but he gives unbounded credence to every statement from the "interested witnesses" on the other side of the question, except, of course, where they are mutually destructive of each other, then he seeks to explain away the inconsistencies and contradictions. A casual remark, a reported saying, or a confused recollection of some obscure person, of whose character we have no knowledge, nor any means of testing it, find their way into some one or other of the hundred anti-Mormon books published, and then are published by anti-Mormon controversialists as Mr. Schroeder. Citations are made of them in marginal notes, and in time they come to be regarded, by the ordinary reader, as of equal authority with any other witness; and thus the unworthy, unreliable and, in some cases, a positively vicious and false witness is given equal--and sometimes even more than equal--credence with witnesses of unimpeachable probity, and high character, and who have back p. 450 Of this class of witnesses let me here add one further remark. I know that Arch-deacon Paley and his "View of the Evidences of Christianity" are scoffed at by a certain school of latter-day critics, as being somewhat out of date and insipid; but there is one statement he makes that I cannot help but believe has great force in it. He holds in his argument that because the early Christians in support of the Christian miracles of which they were eye witnesses, and which so called miracles could not be resolved into delusion or mistake, passed their lives in labors, dangers, and sufferings, voluntarily undertaken, in attestation of the accounts which they delivered,--therefore, they are worthy of credence. To illustrate the point forcefully, he says: If the reformers in the time of Wickliffe, or of Luther; or those of England, in the time of Henry the Eighth, or of Queen Mary; or the founders of our religious sects since, such as were Mr. Whitfield and Mr. Wesley in our own times; had undergone the life of toil and exertion, of danger and sufferings, which we know that many of them did undergo, for a miraculous story; that is to say, if they had founded their public ministry upon the allegation of miracles wrought within their own knowledge, and upon narratives which could not be resolved into delusion or mistake; and if it had appeared, that their conduct really had its origin in these accounts, I SHOULD HAVE BELIEVED THEM.(12) I mention this matter here for two reasons; first because many of those witnesses who accepted the Book of Mormon as true, are of the class of witnesses here spoken of by Dr. Paley. They were men who voluntarily passed their lives in labors, dangers, and sufferings, voluntarily undertaken, in attestation of the accounts they delivered to the world of the Book of Mormon's origin; and second, because having conceded that men should cautiously receive the testimony to the so called miraculous, I desire to say that when the events to which the testimony relates are of such character that they may not be resolved into delusion or mistake, and the testimony is backed up by a life of toil, danger and suffering, not only voluntarily undertaken but 12. Paley's "Evidences," proposition II, chap. I. p. 451 But returning now to the point at which the foregoing digression began, let me say it is the promiscuous mingling and equalizing of witnesses; and the failure to take into account the unreliability of witnesses of the orthodox party when resisting and seeking to overthrow what they regard as an innovation upon their most cherished ideas and institutions, that I charge against Mr. Schroeder's treatment of the origin of the Book of Mormon. The witnesses must be weighed as well as counted in this controversy; and the liability recognized of the anti-Mormon witnesses, in the supposed interests of orthodoxy, resorting to the invention and promulgation of falsehood. Conflicting Theories of Origin. It must not be supposed by the reader of Mr. Schroeder's articles that his theory of the origin of the Book of Mormon is the only anti-Mormon theory of its origin advanced. Of course Mr. Schroeder does not claim that it is, but points out quite the contrary in his first article. Why the matter is referred to in these preliminary remarks, is because I want to assure my readers that we "mormons" get considerable amusement out of conflicting theories advanced to account for the origin of our Book of Mormon. The necessity for a counter-theory for the origin of the book, other than that advanced by Joseph Smith was early recognized. Christendom felt that Joseph Smith's story of the book's origin must be overthrown, else what would come of this new revelation, this new dispensation of God's word? Joseph Smith's account of the origin of the book was a direct challenge to the teachings of modern Christendom that revelation had ceased; that the awful voice of prophecy would p. 452 The first to respond to this immediately "felt want" of Christendom was Alexander Campbell, founder of the sect of the Disciples. He assigned the book's origin to Joseph Smith point blank, and charged ignorance and conscious fraud upon its author.(13) Next came the "Spaulding Theory" of origin which Campbell accepted in place of his own, and of which more later. Then came Miss Dougal's theory of the prophet's self-delusion, "by the automatic freaks of a vigorous but undisciplined brain, and yielding to these, he became confirmed in the hysterical temperament which always adds to delusion self-deception, and to self-deception half conscious fraud."(14) Next came Mr. I. Woodbridge Riley's theory (1902) of pure hallucination honestly mistaken for inspired visions "with partly conscious and partly unconscious hypnotic powers over others." Mr. Schroeder, however, will have none of these theories, but turns back to the theory of the Spaulding manuscript origin. To him "the conclusions" of Mr. Riley, because so many material considerations were overlooked by that author, are very unsatisfactory, though admittedly Mr. Riley's effort is the best "along this line."(15) On his part Mr. Riley, speaking of previous theories, especially including the Spaulding theory, says: In spite of a continuous stream of conjectural literature, it is as yet impossible to pick out any special document as an original source of the Book of Mormon. In particular the commonly accepted Spaulding theory is insoluble from external evidence and disproved by internal evidence. Joseph Smith's record of the Indians 'is a product indigenous to the New York wilder- 13. Campbell's critique on the Book of Mormon, appeared in the MILLENNIAL HARBINGER, vol. II, 1831, under the title "Mormonites." The criticism is exhaustive and bitter. It is, in fact, a fine example of the bitterness of religious controversialists, in defense of orthodox views. 14. "The Mormon Prophet," by Lily Dougal. New York, Appleton & Co., 1899. My quotation is from the preface, p. vii. 15. See Mr. Schroeder's note, 2. p. 453 ness', and the authentic work of its author and proprietor. Outwardly, it reflects the local color of Palmyra and Manchester, inwardly, its complex of thought is a replica of Smith's muddled brain. This monument of misplaced energy was possible to the impressionable youth constituted and circumstanced as he was.(16) Mr. Riley's phrase "conjectural literature" is good. It admirably describes the Spaulding theory literature at which it is particularly aimed. That theory being "insoluble from external evidence," is also good; but "disproved by internal evidence," is better. I shall not forget that either, later on. But if these variant theorizers can't convert each other, how can they hope to convert us Mormons? "When rogues fall out, honest men"--but there, the proverb is somewhat trite and I do not wish to be offensive. But let the merry disagreement of anti-Mormon theorizers go on! Meanwhile new translations of the Book of Mormon multiply, new editions are struck off, and more people are made acquainted with its contents; the Church to which it may be said to have given existence, enlarges her borders and strengthens her stakes. She is gaining a victory over her traducers, and winning her place in the world's history and in the world's religious thought. Mr. Schroeder's Statement of His Case. These preliminary remarks ended, I proceed now with the consideration of Mr. Schroeder's evidence and argument. Mr. Schroeder states the "case" he proposes to prove, item by item, as follows: It will be shown that Solomon Spaulding was much interested in American antiquities, that he wrote a novel entitled the "Manuscript Found," in which he attempted to account for the existence of the American Indian by giving him an Israelitish origin; 16. "The Founder of Mormonism," 1902. This is a psychological study of Joseph Smith, the prophet. "The aim of this work is to examine Joseph Smith's character and achievements from the standpoint of recent psychology. Sectarians and phrenologists, spiritualists and mesmerists have variously interpreted his more or less abnormal performances--it remains for the psychologist to have a try at them." The quotation of the text is from the Preface. A review of Mr. Riley's book by the present writer is found in "Defense of the Faith and the Saints," pp. 41-55. p. 454 That the first incomplete outline of this story, with many features peculiar to itself and the Book of Mormon, is now in the library of Oberlin college, and that while the story as rewritten was in the hands of a prospective publisher, it was stolen from the office under circumstances which caused Sidney Rigdon, of early Mormon fame, to be suspected as a thief; That later Rigdon, on two occasions, exhibited a similar manuscript which in one instance he declared had been written by Spaulding and left with a printer for publication. "It will be shown further than Rigdon had opportunity to steal the manuscript and that he foreknew the forthcoming and the contents of the Book of Mormon; That through Parley P. Pratt, later one of the first Mormon apostles, a plain and certain connection is traced between Sidney Rigdon and Joseph Smith and that they were friends between 1827 and 1830. To all this will be added very conclusive evidence of the identity of the distinguished features of Spaulding's "Manuscript Found," and the Book of Mormon. These facts, coupled with Smith's admitted intellectual incapacity for producing the book unaided, will close the argument upon this branch of the question, and it is hoped will convince all not in the meshes of Mormonism that the Book of Mormon is a plagiarism.17) The Facts of the Spaulding Manuscript. The facts which may be conceded in Mr. Schroeder's recital of evidences, and the claims generally made in relation to Solomon Spaulding and his precious manuscript, are: that Spaulding was born 1761, in Connecticut; that he graduated from Portsmouth in 1785; that he graduated in theology in 1787, and became an obscure preacher; that he made his residence in New Salem, Ashtabula Co., Ohio, now called Conneaut, about 1808 or 1809; that in the region about Salem were certain mounds and ruins of forts and other fortifications, relics of a supposedly pre-historic civilization; that during Spaulding's residence at Conneaut he wrote a story in some way connected with the ancient inhabitants of America; that this story feigned to be a translation from a Latin manuscript which Spaulding pre- 17. I have taken the liberty of throwing the several propositions into separate paragraphs. p. 455 That after the death of Spaulding his wife and daughter at once removed to a home of Mrs. Spaulding's brother, a Mr. William Sabine, in Onondago Valley, Onondago Co., N. Y., taking with them the "Manuscript Found" with other Spaulding papers in an old trunk,;(18) that Mrs. Spaulding next moved to the home of her parents in Pomfret, Conn., but leaving her daughter with the old trunk and its papers, including "Manuscript Found," at Sabine's;(19) that in 1820 Mrs. Spaulding married a Mr. Davidson of Hartwicks, a village near Cooperstown, N. Y., and sent for the things she had left at the home of her brother in Onondago; that said things were sent to her, including the old trunk and its papers which reached her at Hartwicks in safety;(20) that Mr. Spaulding's daughter, named Matilda, married Dr. A. McKinstry of Monson, Hampden Co., Mass., in 1828 and went to Monson, Mass., to reside; that soon afterwards Mrs. Davidson (formerly the wife of Spaulding) came to live with her daughter in Monson, leaving the old trunk and its papers in Hartwicks in care of Mr. Jerome Clark; that Mrs. Davidson continued to live with her daughter up to the time of her death, in 1844;(21) That while these former Spauldings were living in Monson, in 1834, one Hurlburt came to them representing that he had been sent by a committee to procure the "Manuscript Found" written by Solomon Spaulding for the purpose of comparing it with the "Mormon bible;"(22) that he represented that he had 18. Sworn statement of Mrs. Matilda McKinstry, the daughter of Solomon Spaulding, SCRIBNER'S MAGAZINE, August, 1880. 20. Ibid. The language of Mrs. McKinstry is, "I remember that the old trunk with its contents reached her (Mrs. Davidson) in safety." 22. "History of the Church, vol. II, pp. 2, 3, 47, 49, and note. Also Mrs. McKinstry's affidavit. p. 456 That some years afterwards Mr. Rice closed up his business affairs in Painesville, Ohio, and made his home in Honolulu, taking with him his books, papers, etc.;(29) that in 1884 he was visited by James H. Fairchild, president of Oberlin College, Ohio; that President Fairchild, while at the residence of Rice suggested that a look through his (Mr. Rice's) papers might discover some anti-slavery documents of importance. (Mr. Rice while editor and proprietor of the PAINESVILLE TELEGRAPH having 25. "New Light on Mormonism," p. 260-Hurlburt's letter. 26. Statement of D. P. Hurlburt in a letter, dated at Gibsonburg, Ohio, August 19, 1870, "New Light on Mormonism," p. 260. 27. Statement of Hurlburt, "New Light On Mormonism," p. 260; also statement E. D. Howe, in a letter to Hurlburt, August 7, 1880, "New Light on Mormonism," p. 259. 28. See "The Manuscript Found," Rice's verbatim et literatim copy, printed by the DESERET NEWS, 1886, preface. p. 457 The Writings of Solomon Spaulding Proved by Aron Wright Oliver Smith John Miller and others. The testimonies of the above gentlemen are now in my possession D. P. Hurlburt(30) That this manuscript, unquestionably Spaulding's, and the one known as "Manuscript Found," was deposited by Mr. Rice with Oberlin College, Ohio, where it now is preserved; that Mr. L. L. Rice himself made a verbatim et literatim manuscript copy of this paper, including all erasures, alterations, errors, etc., and from this copy the Church of Jesus Christ of Latter-day Saints published "Manuscript Found" in 1886;(31) that it makes a pamphlet of one hundred and twelve pages of printed matter, of about three hundred and fifty words to the page; that in nothing does it resemble the Book of Mormon--"there seems to be no name or incident common to the two," says President Fairchild, "the solemn style of the Book of Mormon, in imitation of the English Scriptures, does not appear in the Manuscript."(32) The foregoing recital represents the facts concerning Spaulding's "Manuscript Found." The claim that the manuscript, as above traced, was but a first rough sketch of a story which Spaulding abandoned, and that he wrote a second story dealing with matters of more ancient date; that it was written in imita- 30. For the above see Bibliotheca Sacra, published in Oberlin, Ohio, January Number, 1885. Also "The Manuscript Found," DESERET NEWS Print, p. 113. 31. Preface, "The Manuscript Found," DESERET NEWS print, Preface. 32. Letter of President Fairchild, Bibliotheca Sacra, January, 1885. Mr. Schroeder, by the way, seems much disturbed over the very frank statement of President Fairchild, published in 1885, to the effect that the theory of the "the origin of the Book of Mormon in the traditional manuscript of Solomon Spaulding will probably have to be relinquished." * * * "Mr. Rice, myself, and others compared it with the Book of Mormon, and could detect no resemblances between the two in general or detail. Some other explanation of the origin of the Book of Mormon must be found, if an explanation is required." This is said, of course, of the manuscript now at Oberlin. It is said of the only manuscript of Solomon Spaulding's treating on ancient America, that any one knows anything about. p. 458 The Task of The Present Writer. To prove the things here alleged becomes now the task of the present writer. 33. "Braden-Kelly Debate," pp. 73, 77. p. 459 The Enemies of the Prophet. Living in Kirtland and vicinity, and throughout northeastern Ohio, where the headquarters of the church were established in 1831-7, there were many and very bitter enemies of the prophet Joseph and Sidney Rigdon; and also strong antagonism towards the whole Mormon Church, since its doctrines were regarded as menace to orthodox opinions. Among these enemies of the prophet and the church none perhaps were more 34. President Fairchild I have already quoted. Mr. Rice says: "I should as soon think the Book of Revelation was written by the author of Don Quixote, as that the writer of this manuscript (the Spaulding Oberlin manuscript) was the author of the Book of Mormon." From a letter of Mr. L. L. Rice to Mr. Joseph Smith, president of the Reorganized Church--"History Church of Jesus Christ," vol IV, pp. 471-3. p. 460 It is said, but I shall develop a somewhat different account of the origin of the Spaulding theory near the close of these articles than is here set down, that "a woman preacher"(35) of the Mormon Church, holding a public meeting at Conneaut, read some passages from the Book of Mormon which the old settlers of the vicinity, and former neighbors of Solomon Spaulding, recognized as very nearly identical with the manuscript story he had read to them some twenty-two or three years before; and as he had feigned to derive this story from a certain manuscript which he pretended to have found in a stone box in a cave, which he afterwards translated into English, there was thought to be sufficient similarity between these circumstances and the Book of Mormon to warrant the charge that the latter was a plagiarism of Spaulding's manuscript. This conclusion led to the sending of "Dr. Philastus Hurlburt to the widow of Spaulding to obtain his manuscript and incidently to visit the former home of the Smiths' for the purpose of obtaining affidavits respecting their character, and more especially respecting the character of Joseph Smith the Prophet."(36) Indeed, the whole purpose of the conspirators was to overthrow mormonism--"to 35. See "Mrs Davidson's statement," first published in the BOSTON RECORDER, May, 1839; also Smucker's "History of the Mormons," p. 41, et seq. It is claimed that "woman preacher," was merely a "typographical error," of which more in a later note, and should read "Mormon preacher." 36. These are the affidavits collected by Hurlburt and delivered to Howe for his book "Mormonism Unveiled," chapter xvii; see also "Origin of the Spaulding Story," by B. Winchester, (1840) p. 10. p. 461 This is a romance, purporting to have been translated from the Latin, found in 24 rolls of parchment in a cave, on the banks of Conneaut Creek, but written in modern style, and giving a fabulous account of a ship's being driven upon the American coast, while proceeding from Rome to Britain, a short time previous to the Christian era, this country then being inhabited by indians.(39) This description completely identifies this manuscript delivered by Hurlburt to Howe with the one afterwards found in the papers of Mr. L. L. Rice, and now at Oberlin College. "This old manuscript," says Mr. Howe, "has been shown to several of the foreign witnesses, who recognize it as Spaulding's." The witnesses here alluded to are the old neighbors of Spaulding who testify as to the existence of Spaulding's "Manuscript Found," and of its similarity to the Book of Mormon; and they are eight of Mr. Schroeder's twelve witnesses on whom he relies to prove the same allegement. Right here we reach the crucial point in the Spaulding theory of the origin of the Book of Mormon; and now let us present it in one view. A number of people living at Conneaut on hearing the Book of Mormon read in a public meeting, and some of them after- 37. Statement of Mrs. McKinstry, daughter of Solomon Spaulding, "Scribner's Magazine," August 1880. 38. "New Light on Mormonism,"--statement of Hurlburt, pp. 245, 260. 39. Howe's "Mormonism Unveiled," p. 288. p. 462 This old manuscript has been shown to several of the foregoing witnesses, who recognize it as Spaulding's, he having told them that he had altered his first plan of writing, by going farther back with dates, and writing in the old scripture style, in order that it might appear more ancient. They say that it bears no resemblance to the 'Manuscript Found.'(41) That statement bears all the earmarks of an "afterthought," a silly invention. There is not a single scrap of evidence in all that has been written upon the subject, that goes beyond the date of Hurlburt's delivery of "Manuscript Found," to E. D. Howe, to the effect that Spaulding had written more than one paper that purported to deal with a found manuscript, or the 40. Letter of President Fairchild, Bibliotheca Sacra, January, 1885. 41. Howe's "Mormonism Unveiled," p. 288. p. 463 There was enough in the fact that Solomon Spaulding had written a story connected in some way with a manuscript which he feigned to have found in a stone box in a cave; which he further feigned to have translated into English; and which story had something to do with a colony coming in ancient times from the Old World to the New; and that there were great and sanguinary wars in the story--to suggest a similarity with the Book of Mormon. With so much as a basis it will go hard with human invention, under the circumstances, if out of the dim recollections, of some twenty-two or twenty-three years ago, it cannot "remember" that there was a similarity and even identity of names between those of Spaulding's Manuscript and those of the Book of Mormon. Especially since the Book of Mormon is now in their hands, and they have either read it, or heard it read and have the names of Lehi, Nephi, Moroni, Zarahemla, and some phrases such as "and it came to pass," etc., with which to refresh their "memories!" And when they have Spaulding's found manuscript, or "Manuscript Found" placed in their hands by Hurlburt, and have identified it as Spaulding's and none of these things are true respecting it, that is, there is "no resemblance between the two, in general or in detail; * * * * * no name or incident common to the two," then it will again go hard with human in- 42. See Mrs. McKinstry's statement, SCRIBNER'S MAGAZINE, August, 1880. Also DESERET NEWS print of "Manuscript Found," pp. 114, 115, where the infidel opinions of Mr. Spaulding are expressed. p. 464 "Dr." Philastus Hurlburt. We start with "Dr." Philastus Hurlburt. He was not a "Doctor" by profession, but being a seventh son, his parents, following the old folk-lore custom, called him "Doctor." He 43. Howe's "Mormonism Unveiled," p. 288. 44. AMERICAN HISTORICAL MAGAZINE, vol. 1, No. 5, p. 385. p. 465 After his excommunication "Dr." Hurlburt became very bitter against the church, and threatened the prophet's life. He was finally arraigned before the court at Chardon, for this offense and placed under bonds to the amount of two hundred dollars "to keep the peace, and, be of good behavior to the citizens of the state of Ohio generally, and to Joseph Smith, Jun., in particular, for the period of six months." He was also required to pay the costs of the prosecution which amounted to one hundred and twelve dollars.(47) When it is remembered how great the excitement was at this time in north-eastern Ohio, respecting Mormonism, how numerous and how bitter were Joseph Smith's enemies, this decision of Judge M. Birchard is important in showing how violent and vicious must have been the character of "Dr." Hurlburt. Yet he becomes the special emissary of the conspirators of north-eastern Ohio, against Mormonism. He is commissioned to secure Spaulding's manu- 45. DESERET EVENING NEWS, December 28, 1880; also "History of the Church," vol. I, p. 355, note. Also Gregg's "Prophet of Palmyra," pp. 427-430. 46. "History of the Church," vol. I, pp. 354-5 and note. 47. "History of the Church," vol. II, pp. 47-49 and notes. p. 466 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 husband's 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) Mr. E. D. Howe, author of the first anti-Mormon book of any very great pretention 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 PAINESVILLE 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) 48. "Origin of the Spaulding Story," by B. Winchester, 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; 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. 49. Mrs. McKinstry's statement, SCRIBNER'S MAGAZINE, August 1880. 50. "New Light on Mormonism," pp. 62-71. 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. 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. p. 467 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 influences 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, 53. MESSENGER AND ADVOCATE, p. 334-5. Also EVENING AND MORNING STAR, p. 301. 54. See MILLENNIAL HARBINGER, for 1844, p. 38, et seq. Also "Braden-Kelly Debate," pp. 124-5. 55. "Pearl of Great Price," "Writings of Joseph," 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," p. 26-27 and note. p. 468 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. 56. See heading in "American Historical Magazine." vol. 2, No. 1, p. 70, et seq. (To be Continued). AMERICAN HISTORICAL MAGAZINE 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."(56) The second says, "Spaulding had many other manuscripts, which I expect to see when Smith translates his other plate."(57) The third simply 56. Howes's "Mormonism Unveiled," p. 283. p. 552 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 pretence to a professional knowledge of the 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 up-root this Mormon fraud;" from the fact of his bitterness, because of the p. 553 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) Now let it be remembered that Spaulding resided in this Conneaut neighborhood something less than three years;(61) these witnesses, his neighbors, heard occasional readings 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 61. See statement of John Spaulding, brother to Solomon Spaulding, who fixes date of arrival of the later at Conneaut in 1809 (Howe's Mormonism, p. 279); and all witnesses agree that he left for Pittsburg in 1812. p. 554 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 62. "Mormonism Unveiled," p. 281. 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. This work is now in course of revision and will soon be published under the title, "New Witnesses for God," Vol. II. 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 XVII. p. 555 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) 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) 64. MESSENGER AND ADVOCATE, p. 296. 65. Thompson's "Evidences" (1841), pp. 182-3; also "Origin of the Spaulding Story," (Winchester), p. 13. p. 556 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 up-root 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 p. 557 Of the old stories 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) 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 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 Manesseh 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 XXXV. 67. "New Light on Mormonism," p. 80. p. 558 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 p. 559 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) 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 whosever 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, in so much 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) This was given to the Church as a law, February 9th, 1831. 68. Howe's "Mormonism Unveiled," p. 124. 69. "Doctrine and Covenants," section xxvii. "History of the Church," Vol. I, p. 106. p. 560 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) 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 "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. 70. "Doctrine and Covenants," section 27. p. 561 The Davison 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 Davison, formerly the wife of Solomon Spaulding. Spaulding died in 1816, and four years later Mrs. Spaulding married Mr. Davison, of Hartwicks, New York. The alleged statement of Mrs. (Spaulding) Davison 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: Alleged Statement of Mrs. Davison, 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, 71. The Davison statement is published in the BOSTON RECORDER, April, 1839; Smucker's "Mormonism," p. 41, et seq. "Gleanings by the Way," p. 259, et seq; and many other anti-Mormon books. p. 562 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 in 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 p. 563 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. McKinstry, 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 p. 564 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 DAVISON. 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 Dr. R. Austin, residing near Monson, where Mrs. (Spaulding) Davison 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. Davison! 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 p. 565 The Haven-Davison Interview Did you, Mrs. Davison, 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) In addition to fixing the character of the Davison statement, it is quite remarkable how well the answers of Mrs. Davison describe the character of the Spaulding Manuscript now at Oberlin, and not at all the manuscript described by the Conneaut witness, 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 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. p. 566 It is very true Mrs. Davison 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) The last sentence gives the exact value of this testimony, Mr. Austin told Mr. Storrs that Mrs. Davison 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 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. Davison 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) The statement of the Reverend Mr. Austin of course flatly contradicts that of Mrs. Davison; 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 73. AMERICAN HISTORICAL MAGAZINE, September, 1906, p. 396, note 44. 74. "Gleanings by the Way,", p. 262. 75. "Gleanings by the Way,", p. 264. p. 567 Mrs. Ellen E. Dickinson's Repudiation of The Davison Statement. Not only have we the denial of Mrs. (Spaulding) Davison 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) Davison. Mrs. Dickinson was the grand daughter of Wm. H. Sabine, already mentioned in these pages, the brother of Mrs. (Spaulding) Davison. 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) 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 Davison 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 Davison 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 Davison 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 76. "New Light on Mormonism," preface, p. 4. p. 568 Mrs. Dickinson would not admit the Davison 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" forgerer 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. Davison, 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) 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 grand-aunt 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 Davison Statement. Before proceeding further as to this Davison 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 Davison 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. Davison." Then 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. 78. AMERICAN HISTORICAL MAGAZINE, January 1904, pp. 71, 72. p. 569 |