Chapter VI: Foreword (3)

Adding fifteen miles from the distance from Macedon to Palmyra, we find the total distance to be traveled, all on foot, going from Whitmer's home in Seneca County, N.Y., to Kirtland, O., is three hundred and seventy miles, "preaching by the way," [139] even to Indians. [140] When we remember the time of year and the almost certainty of inclement weather and the unimproved condition of the roads in that then wild west, it could hardly be expected that Pratt, "traveling on foot" and preaching by the way, could reach Kirtland before the middle of November. Rigdon must have been converted in great haste, because, by the end of November, he is already a Mormon visitor at Smith's home in New York, and on December 7 is the recipient of a special revelation from God. [141] These conclusions accord with the diary of Lyman Wight, who, being baptized on the same day as Rigdon, entered the fact as on November 14, 1830. [142] These facts also confirm Howe's statement that Rigdon was baptized on the second day after Pratt's arrival. [143] Another authority conversant with the occurrence, and desiring to be very exact, fixes the time as thirty-six hours after Pratt's arrival. [144]

[Footnote 139: "Joseph Smith, the Prophet," 169, by Lucy Smith.]

[Footnote 140: "Autobiography of P.P. Pratt," 49. 1 "History of the Church," 154.]

[Footnote 141: "Gleanings by the Way," 317. Howe's "Mormonism Unveiled," 107. Doctrine and Covenants, Section 32.]

[Footnote 142: 1 "History of the Church," 154; see also Pratt's Autobiography, 50.]

[Footnote 143: Howe's "Mormonism Unveiled," 104. "Gleanings by the Way," 312.]

[Footnote 144: H.H. Clapp in a letter to James T. Cobb.]

The Mormons are not all dull, and their cunning leaders readily saw that it would be unwise to advertise the suddenness of this conversion, since it might serve to identify the guilty conspirators. Therefore it is now represented that Pratt and Rigdon were at first in a state of great antagonism to Mormonism, which it took weeks to overcome. [145] This cannot be, unless Pratt could walk three hundred and seventy miles in less than no time at all.

[Footnote 145: Life of Sidney Rigdon in manuscript by his son, John Rigdon. 1 "History of the Church," 141. Supplement 14 _Millennial Star,_ 47-48. 4 _Times and Seasons,_ 290. 45 _Saints' Herald._ 61.]

The facts of this sudden conversion and the subsequent concealment of its precipitate character all reveal a guilt on the part of those who are conscious of having done some thing they wish to keep from the knowledge of others. Had this conversion been honestly miraculous, there would have been no thought of concealment.

November 14, 1830, the date of Rigdon's baptism, was Sunday, and of course the first Sunday after the arrival of Pratt. At their first interview during this visit, Pratt requested and "readily" received permission to preach Mormonism in Rigdon's church. The prophet's account says: [146]

[Footnote 146: Supplement 14 _Millennial Star_, 47.]

"At the conclusion [of Pratt's sermon] Elder Rigdon arose and
stated to the congregation that the information that they had
received was of an extraordinary character, and certainly demanded
their most serious consideration, and as the Apostle advised his
brethren to 'prove all things, and hold fast that which is good,'
so he would exhort his brethren to do likewise, and give the
matter a careful investigation, and not turn against it without
being fully convinced of its being an imposition, lest they should
possibly resist the truth. This was indeed generous on the part
of Elder Rigdon, and gave evidence of his entire freedom from any
sectarian bias."

But according to Elder Lyman Wight's diary and the other evidence here adduced, Rigdon was already a convert. Why, then, all this false suggestion and hypocritical cant about Rigdon's generosity and freedom from prejudice? There is but one answer, and that is, the authors of it are thereby attempting to conceal the real facts.

On December 7, 1830, and with due promptness, be it observed, Rigdon, through Smith, received a revelation making him (Rigdon) scribe to the prophet, and informing Rigdon how, all unconsciously to himself, he had been preparing the way for Mormonism. [147] This is speedily followed by another revelation, [148] in which Rigdon's Ohio home, where he so carefully prepared the people for the reception of his new faith, is designated as the gathering place of the faithful, the promised land of the "Saints."

[Footnote 147: Howe's "Mormonism Unveiled," 107. Doctrine and Covenants, Sec. 32. 7 _Journal of Discourses_ 372.]

[Footnote 148: Doctrine and Covenants, Sec. 37.]

THE PLAGIARISM CLINCHED.

Thus far we have established in a general way the existence and nature of Solomon Spaulding's rewritten "Manuscript Found." By undenied evidence we have shown its theft from Patterson's printing office before Spaulding's death and under circumstances which made the latter suspect Sidney Rigdon as the thief; that Rigdon, prior to this time, was so intimate with the employees of that printing office as to give rise to a general belief that he was himself employed there, and beyond all question evidencing an intimacy such as afforded him opportunity to purloin the manuscript. By like uncontradicted evidence, we have shown Rigdon to have been in possession of a similar manuscript, the existence of which is not explained by any other literary work ever done by him, and which, on one of the several occasions when he exhibited it, was said by him to have been written by Spaulding. We have established a perfectly plain and probable connection between Smith and Rigdon through Parley P. Pratt, and such contradictory statements as to the sudden and miraculous conversions of the two latter as bring home with redoubled force the suspicion of a concealed motive, such as a conspiracy in fraud would best explain. It now remains only to make more certain the points of identity between Spaulding's rewritten "Manuscript Found" and the Book of Mormon. When this is done we will have established the plagiarism and convicted Smith, Rigdon, and Pratt as the conspirators who perpetrated the fraud. With the identity of the distinguishing features in the "Manuscript Found" and Book of Mormon established, we will have demonstrated beyond all _reasonable_ doubt the very low origin of the Mormons' Book. Some day will be done a work of supererogation in making a critical examination of the absurdities and contradictions upon which rest the claim of divinity. Present space will only allow the completion of that branch of the argument under consideration.

Before proceeding to the examination of the direct evidence, it will be well to give an account of the discovery of this identity, the very spontaneity of which adds force to the evidence adduced. Spaulding, like most authors, had a great fondness for his productions, and often read them to his friends. In 1832 or 1833, when Mormonism was fairly afloat, a Mormon preacher brought a copy of the Book of Mormon to Conneaut or New Salem, as it was sometimes called, the very place where Spaulding wrote most of his "Manuscript Found." A public meeting was appointed, in which the Book of Mormon was copiously read from and discussed by the elder. The historical part and style were immediately recognized by many present, among them John Spaulding, brother to Solomon Spaulding. Being "eminently pious," he was amazed and afflicted that his brother's manuscript should have been perverted to so wicked a purpose. With tear-filled eyes he arose in the meeting and expressed sorrow and regret that the writings of his sainted brother should be used for a purpose so vile and shocking. So much excitement was produced that a citizens' meeting appointed Dr. Philastus Hurlburt to gather the evidence which afterwards was published in Howe's "Mormonism Unveiled." [149]

[Footnote 149: "Gleanings by the Way," 252-3. "Mormons' Own Book," 29-30. "Prophet of Palmyra," 417. _et. seq._ Boston _Recorder,_ May, 1839.]

In the first publication of Matilda Spaulding Davidson's letter, from which the above is gleaned, the words "Mormon preacher" in the manuscript published over her name were, by the typesetter, converted into "woman preacher." Mormons at once undertook to impeach the statement, not by denying the main features of the story of its value as an argument, but wholly upon the ground that Mormons never had a "woman" preacher. As the result of this criticism, it was shown to have been due solely to typographical error, [150] thus leaving the statement as corrected free from criticism upon this ground. The very spontaneity of this outburst and its surrounding circumstances absolutely preclude every imputation of premeditation, every suspicion of personal interest, and every impeachment based upon an assumed hatred of Mormonism. Further, when we in addition remember that this occurrence was comparatively close to the time when Spaulding read his manuscript to many of those present in this same audience, then this circumstance will rightfully be accorded a very great evidentiary weight.

[Footnote 150: "Gleanings by the Way," 264.]

The evidence gathered by Dr. Philastus Hurlburt pursuant to the citizens' meeting of Conneaut was first published in Howe's "Mormonism Unveiled," in 1834, and is the most important single collection of original evidence ever made upon this subject. We will first examine that evidence in so far as it relates to the identity of Spaulding's "Manuscript Found" and the Book of Mormon, afterwards introducing such corroborating evidence as may be at hand. Unless otherwise indicated, the following evidence was taken before and published in 1834 by E. D. Howe in the nineteenth chapter of his "Mormonism Unveiled." The first witness introduced is John Spaulding who lived with his brother Solomon at Conneaut, O. Of a book his brother had been writing John Spaulding says this:

"The book he was writing was entitled 'Manuscript Found,' of which
he read to me many passages. It was an historical romance of the
first settlers of America, endeavoring to show that the American
Indians are the descendants of the Jew, or the lost tribes. It
gave a detailed account of their journey from Jerusalem by land
and sea till they arrived in America under the command of _Nephi_
and _Lehi._ They afterwards had quarrels and contentions and
separated into two distinct nations, one of which he denominated
_Nephites_ and the other _Lamanites._ Cruel and bloody wars ensued,
in which great multitudes were slain. They buried their dead in
large heaps, which caused the mounds so common in this country. The
arts, sciences and civilization were brought into view in order to
account for all the curious antiquities found in various parts of
North and South America. I have recently read the Book of Mormon,
and, to my great surprise, I find _nearly all the same historical
matter, names, etc.,_ as they were in my brother's writings. I
well remember that he wrote in the old style and commenced about
every sentence with 'And it came to pass,' or 'Now it came to
pass,' the _same as in the Book of Mormon,_ and, according to my
best recollection and belief, it is the same as my brother Solomon
wrote, with the exception of the religious matter. By what means
it has fallen into the hands of Joseph Smith, Jr., I am unable to
determine.

"JOHN SPAULDING."

Our next witness is Martha Spaulding, wife of John Spaulding. She says:

"I was personally acquainted with Solomon Spaulding about twenty
years ago. I was at his house a short time before he left Conneaut;
he was then writing a historical novel, founded upon the first
settlers of America. He represented them as an enlightened and
warlike people. He had for many years contended that the aborigines
of America were the descendants of some of the lost tribes of
Israel, and this idea he carried out in the book in question. The
lapse of time which has intervened prevents my recollecting but few
of the leading incidents of his writings; but the names of _Nephi_
and _Lehi_ are yet fresh in my memory as being the principal
heroes of his tale. They were officers of the company which first
came off from Jerusalem. He gave a particular account of their
journey by land and sea till they arrived in America, after which
disputes arose between the chiefs which caused them to separate
into different bands, one of which was called Lamanites and the
other Nephites. Between these were recounted tremendous battles,
which frequently covered the ground with the slain; and their
being buried in large heaps was the cause of the numerous mounds
in the country. Some of these people he represented as being very
large. I have read the Book of Mormon, which has brought fresh to
my recollection the writings of Solomon Spaulding, and I have no
manner of doubt that the historical part of it is the same that I
read and heard more than twenty years ago. The old, obsolete style
and the phrases of 'and it came to pass,' etc., are the same.

"MARTHA SPAULDING"

Our third witness is Henry Lake, Spaulding's business partner at Conneaut. He says:

"He [Spaulding] very frequently read to me from a manuscript
which he was writing, which he entitled the 'Manuscript Found,'
and which he represented as being found in this town. I spent
many hours in hearing him read said writings, and became well
acquainted with its contents. He wished me to assist him in getting
his production printed, alleging that a book of that kind would
meet with a rapid sale. I designed doing so, but the forge not
meeting our anticipations, we failed in business, when I declined
having anything to do with the publication of the book. This
book represented the American Indians as the descendants of the
lost tribes, gave an account of their leaving Jerusalem, their
contentions and wars, which were many and great. One time, when he
was reading to me the tragic account of Laban, I pointed out to him
what I considered an inconsistency, which he promised to correct,
but by referring to the Book of Mormon I find, to my surprise, that
it stands there just as he read it to me then. Some months ago I
borrowed the Golden Bible, put it into my pocket, carried it home,
and thought no more about it. About a week after my wife found the
book in my coat pocket as it hung up, and commenced reading it
aloud as I lay upon the bed. She had not read twenty minutes when
I was astonished to find the same passages in it that Spaulding
had read to me more than twenty years before from his 'Manuscript
Found.' Since that I have more carefully examined the said Golden
Bible, and have no hesitation in saying that the historical part of
it principally, if not wholly, taken from the 'Manuscript Found.'
I well recollect telling Mr. Spaulding that the so frequent use of
the words, 'And it came to pass,' 'Now it came to pass,' rendered
it ridiculous."

IV.

Our fourth witness is John N. Miller, who was employed by Spaulding and Lake at Conneaut and boarded at the former's home. Miller says:

"He [Spaulding] had written two or three books or pamphlets on
different subjects, but that which more particularly drew my
attention was the one which he called the 'Manuscript Found.' From
this he would frequently read some humorous passages to the company
present. It purported to be the history of the first settlement of
America before discovered by Columbus. He brought them off from
Jerusalem under their leaders, detailing their travels by land and
water, their manners, customs, laws, wars, etc. He said that he
designed it as a historical novel, and that in after years it would
be believed by many people as much as the history of England. He
soon after failed in business, and told me he should retire from
the din of his creditors, finish his book, and have it published,
which would enable him to pay his debts and support his family. He
soon after removed to Pittsburg, as I understood. I have recently
examined the Book of Mormon, and find in it the writings of Solomon
Spaulding from beginning to end, but mixed up with Scripture
and other religious matters which I did not meet with in the
'Manuscript Found.' Many of the passages in the Mormon book are
verbatim from Spaulding, and others in part. The names of _Nephi,
Lehi, Moroni,_ and, in fact; all the principal names are brought
fresh to my recollection by the Golden Bible. When Spaulding
divested his history of its fabulous names by a verbal explanation,
he landed his people near the Straits of Darien, which I am very
confident he called Zarahemla; they were marched about that country
for a length of time in which wars and great bloodshed ensued. He
brought them across North America in a northeast direction.

"JOHN N. MILLER."

Our fifth witness is Aaron Wright, who says:

"I first became acquainted with Solomon Spaulding in 1808 or 1809,
when he commenced building a forge on Conneaut Creek. When at his
house one day, he showed and read to me a history he was writing
of the lost tribes of Israel, purporting that they were the first
settlers of America, and that the Indians were their descendants.
Upon this subject we had frequent conversations. He traced their
journey from Jerusalem to America as it is given in the Book of
Mormon, excepting the religious matter. The historical part of the
Book of Mormon I know to be the same as I read and heard read from
the writings of Spaulding more than twenty years ago; the names are
especially the same without any alteration. He told me his object
was to account for all the fortifications, etc., to be found in
this country, and said that in time it would be fully believed by
all except learned men and historians. I once anticipated reading
his writings in print, but little expected to see them in a new
Bible. Spaulding _had many other manuscripts_ which I expect to
see when Smith translates his other plates. In conclusion I will
observe that the names of, and most of the historical part of the
Book of Mormon, were as familiar to me before I read it as most
modern history. If it is not Spaulding's writing, it is the same
as he wrote; and if Smith was inspired, I think it was by the same
spirit that Spaulding was, which he confessed to be the love of
money.

"AARON WRIGHT."

Our sixth witness is Oliver Smith, who testifies:

"When Solomon Spaulding first came to this place [Conneaut], he
purchased a tract of land, surveyed it out, and commenced selling
it. While engaged in this business he boarded at my house, in all
nearly six months. All his leisure hours were occupied in writing a
historical novel founded upon the first settlers of this country.
He said he intended to trace their journey from Jerusalem, by land
and sea, till their arrival in America, and give an account of
their arts, sciences, civilization, wars and contentions. In this
way he would give a satisfactory account of all the old mounds
so Common to this country. During the time he was at my house I
read and heard read one hundred pages or more. Nephi and Lehi were
by him represented as leading characters when they first started
for America. Their main object was to escape the judgments which
they supposed were coming upon the old world. But no religious
matter was introduced, as I now recollect. * * * When I heard the
historical part of it related, I at once said it was the writings
of Solomon Spaulding. Soon after I obtained the book, and on
reading it, found much of it the same as Spaulding had written more
than twenty years before.

"OLIVER SMITH."

Our seventh witness, Nahum Howard, avers this:

"I first became acquainted with Solomon Spaulding in December,
1810. After that time I frequently saw him at his house, and also
at my house. I once, in conversation with him, expressed a surprise
at not having any account of the inhabitants once in this country,
who erected the old forts, mounds, etc. He then told me that he was
writing a history of that race of people and afterwards frequently
showed me his writings which I read. I have lately read the Book
of Mormon and believe it to be the same as Spaulding wrote, except
the religious part. He told me that he intended to get his writings
published in Pittsburg, and he thought that in one century from
that time it would be believed as much as any other history.

"NAHUM HOWARD."

Our eighth witness is Artemas Cunningham, whose evidence reads thus:

"In the month of October, 1811, I went from the township of Madison
to Conneaut, for the purpose of securing a debt due me from Solomon
Spaulding. I tarried with him nearly two days for the purpose of
accomplishing my object, which I was finally unable to do. I found
him destitute of the means of paying his debts. His only hope of
ever paying his debts appeared to be upon the sale of a book which
he had been writing. He endeavored to convince me from the nature
and character of the work that it would meet with a ready sale.
Before showing me his manuscripts, he went into a verbal relation
of its outlines, saying that it was a fabulous or romantic history
of the first settlement of this country, and as it purported to
have been a record found buried in the earth, or in a cave, he
had adopted the ancient or scripture style of writing. He then
presented his manuscripts, when we sat down and spent a good share
of the night in reading them and conversing upon them. I well
remember the name of Nephi, which appeared to be the principal hero
of the story. The frequent repetition of the phrase 'I, Nephi.' I
recollect as distinctly as though it was but yesterday, although
the general features of the story have passed from my memory
through the lapse of twenty-two years. He attempted to account for
the numerous antiquities which are found upon this continent, and
remarked that after this generation had passed away, his account of
the first inhabitants of America would be considered as authentic
as any other history. The Mormon Bible I have partially examined
and am fully of the opinion that Solomon Spaulding had written its
outlines before he left Conneaut." [151]

[Footnote 151: This ends the evidence taken from Howe's "Mormonism Unveiled," Chapter 19.]

After the publication of the foregoing evidence (1834) "Apostle" Orson Hyde went to Conneaut, evidently to secure impeaching or contradicting testimony. He received so little comfort that not even a public mention of the trip was made by him until 1841, while he was in London. [152]

[Footnote 152: "The Spaulding Story Examined and Exposed," by Page, 10.]

Our ninth witness upon the facts showing the plagiarism of the Book of Mormon from the Spaulding manuscript is Mr. Joseph Miller. He was intimately acquainted with Solomon Spaulding during all of the time while the latter resided at Amity, Pa. (1814-16).[153] Mr. Miller's testimony is preserved in the Pittsburg _Telegraph_ of February 6, 1879, from which the following is pertinent:

[Footnote 153: "Who Wrote the Book of Mormon?" 6.]

"On hearing read the account from the book [of Mormon] of the
battle between the Amlicites and the Nephites [Book of Alma,