Chapter 1: Chapter 3, Edition of '88--, in which the soldiers of (2)

It must not be supposed by the reader of Mr. Schroeder's articles that his theory of the origin of the Book of Mormon is the only anti-Mormon theory of its origin advanced. Of course Mr. Schroeder does not claim that it is, but points out quite the contrary in his first article. Why the matter is referred to in these preliminary remarks, is because I want to assure my readers that we "Mormons" get considerable amusement out of the conflicting theories advanced to account for the origin of our Book of Mormon. The necessity for a counter-theory for the origin of the book, other than that advanced by Joseph Smith, was early recognized. Christendom felt that Joseph Smith's story of the book's origin must be overthrown, else what would come of this new revelation, this new dispensation of God's work? Joseph Smith's account of the origin of the book was a direct challenge to the teachings of modern Christendom that revelation had ceased; that the awful voice of prophecy would no more be heard; that the volume of scripture was completed and forever closed, and that the Bible was the only volume of scripture. Hence Christendom must find some other origin for this book than that given by Joseph Smith.

The first to respond to this immediately "felt want" of Christendom was Alexander Campbell, founder of the sect of the Disciples. He assigned the book's origin to Joseph Smith, point blank, and charged ignorance and conscious fraud upon its author. [13]

[Footnote 13: Campbell's critique on the Book of Mormon, appeared in the _Millennial Harbinger,_ Vol. II, 1831, under the title "Mormonites." The criticism is exhaustive and bitter. It is, in fact, a fine example of the bitterness of religious controversialists, in defense of orthodox views.]

Next came the "Spaulding Theory" of origin, which Campbell accepted in place of his own, and of which more later. Then came Miss Dougall's theory of the prophet's self-delusion, "by the automatic freaks of a vigorous but undisciplined brain, and yielding to these, he became confirmed in the hysterical temperament which always adds to delusion self-deception, and to self-deception half-conscious fraud." [14] Next came Mr. I Woodbridge Riley's theory (1902) of pure hallucination honestly mistaken for inspired visions "with partly conscious and partly unconscious hypnotic powers over others."

Mr. Schroeder, however, will have none of these theories, but turns back to the theory of the Spaulding manuscript origin. To him "the conclusions" of Mr. Riley, because so many material considerations were overlooked by that author, are very unsatisfactory, though admittedly Mr. Riley's effort is the best along this line. [15] On his part, Mr. Riley, speaking of previous theories, especially including the Spaulding theory, says:

[Footnote 15: See Mr. Schroeder's note, 2.]

"In spite of a continuous stream of conjectural literature, it is
as yet impossible to pick out any special document as an original
source of the Book of Mormon. In particular the commonly accepted
Spaulding theory is insoluble from external evidence and disproved
by internal evidence. Joseph Smith's record of the Indians 'is a
product indigenous to the New York wilderness,' and the authentic
work of its author and proprietor. Outwardly, it reflects the local
color of Palmyra and Manchester, inwardly, its complex of thought
is a replica of Smith's muddled brain. This monument of misplaced
energy was possible to the impressionable youth constituted and
circumstanced as he was." [16]

[Footnote 16: "The Founder of Mormonism," 1902. This is a psychological study of Joseph Smith, the Prophet. "The aim of this work is to examine Joseph Smith's character and achievements from the standpoint of recent psychology. Sectarians and phrenologists, spiritualists and mesmerists have variously interpreted his more or less abnormal performance--it remains for the psychologist to have a try at them." The quotation of the text is from the Preface. A review of Mr. Riley's book by the present writer is found in "Defense of the Faith and the Saints," Vol. I, pp. 41-55.]

Mr. Riley's phrase "conjectural literature" is good. It admirably describes the Spaulding theory literature at which it is particularly aimed. That theory being "insoluble from external evidence," is also good; but "disproved by internal evidence," is better. I shall not forget that either, later on. But if these variant theorizers can't convert each other, how can they hope to convert us Mormons? "When rogues fall out, honest men"--but there, the proverb is somewhat trite and I do not wish to be offensive. But let the merry disagreement of anti-Mormon theorizers go on! Meanwhile new translations of the Book of Mormon multiply, new editions are struck off, and more people are made acquainted with its contents; the Church to which it may be said to have given existence, enlarges her borders and strengthens her stakes. She is gaining a victory over her traducers, and winning her place in the world's history and in the world's religious thought.

MR. SCHROEDER'S STATEMENT OF HIS CASE.

These preliminary remarks ended, I proceed now with the consideration of Mr. Schroeder's evidence and argument. Mr. Schroeder states the "case" he proposes to prove, item by item, as follows:

"It will be shown that Solomon Spaulding was much interested
in American antiquities, that he wrote a novel entitled the
'Manuscript Found,' in which he attempted to account for the
existence of the American Indian by giving him an Israelitish
origin;

"That the first incomplete outline of this story, with many
features peculiar to itself and the Book of Mormon, is now in the
library of Oberlin college, and that while the story as rewritten
was in the hands of a prospective publisher, it was stolen from the
office under circumstances which caused Sidney Rigdon, of early
Mormon fame, to be suspected as the thief;

"That later Rigdon, on two occasions, exhibited a similar
manuscript which in one instance he declared had been written by
Spaulding and left with a printer for publication.

"It will be shown further that Rigdon had opportunity to steal the
manuscript and that he foreknew the forthcoming and the contents of
the Book of Mormon;

"That through Parley P. Pratt, later one of the first Mormon
apostles, a plain and certain connection is traced between Sidney
Rigdon and Joseph Smith and that they were friends between 1827 and
1830.

"To all this will be added very conclusive evidence of the identity
of the distinguished features of Spaulding's "Manuscript Found,"
and the Book of Mormon.

"These facts, coupled with Smith's admitted intellectual incapacity
for producing the book unaided, will close the argument upon
this branch of the question, and it is hoped will convince all
not in the meshes of Mormonism that the Book of Mormon is a
plagiarism." [17]

[Footnote 17: I have taken the liberty of throwing the several propositions into separate paragraphs.]

THE FACTS OF THE SPAULDING MANUSCRIPT.

The facts which may be conceded in Mr. Schroeder's recital of evidences, and the claims generally made in relation to Solomon Spaulding and his precious manuscript, are: that Spaulding was born 1761, in Connecticut; that he graduated from Portsmouth in 1785; that he graduated in theology in 1787, and became an obscure preacher; that he made his residence in New Salem, Ashtabula Co., Ohio, now called Conneaut, about 1808 or 1809; that in the region about Salem were certain mounds and ruins of forts and other fortifications, relics of a supposedly pre-historic civilization; that during Spaulding's residence at Conneaut he wrote a story in some way connected with the ancient inhabitants of America; that this story reigned to be a translation from a Latin manuscript which Spaulding pretended to have found in a cave in the vicinity of Conneaut, hence the title that came to attach to it, "Manuscript Found;" that about 1812 Spaulding moved to Pittsburg where he resided some two years; that while at Pittsburg there may have been something said about publishing this story, but just what is uncertain, and the story was never published; that in 1814 Spaulding removed to Amity, Washington county, Penn.; that in 1816 Spaulding died;--

That after the death of Spaulding his wife and daughter at once removed to the home of Mrs. Spaulding's brother, a Mr. William Sabine, in Onondaga Valley, Onondaga Co., N.Y., taking with them the "Manuscript Found" with other Spaulding papers in an old trunk; [18] that Mrs. Spaulding next moved to the home of her parents in Pomfret, Conn., but leaving her daughter with the old trunk and its papers, including "Manuscript Found," at Sabine's; [19] that in 1820 Mrs. Spaulding married a Mr. Davidson of Hartwicks, a village near Cooperstown, N.Y., and sent for the things she had left at the home of her brother in Onondaga; that said things were sent to her, including the old trunk and its papers which reached her at Hartwicks in safety; [20] that Mr. Spaulding's daughter, named Matilda, married Dr. A. McKinstry of Monson, Hampden Co., Mass., in 1828, and went to Monson, Mass., to reside; that soon afterwards Mrs. Davidson (formerly the wife of Spaulding) came to live with her daughter in Monson, leaving the old trunk and its papers in Hartwicks in care of Mr. Jerome Clark; that Mrs. Davidson continued to live with her daughter up to the time of her death, in 1844;--[21]

[Footnote 18: Sworn statement of Mrs. Matilda McKinstry, the daughter of Solomon Spaulding, _Scribner's Magazine,_ August, 1880.]

[Footnote 19: Ibid.]

[Footnote 20: Ibid. The language of Mrs. McKinstry is, "I remember that the old trunk with its contents reached her [Mrs. Davidson] in safety."]

[Footnote 21: Ibid.]

That while these former Spauldings were living in Monson, in 1834, one Hurlburt came to them representing that he had been sent by a committee to procure the "Manuscript Found" written by Solomon Spaulding for the purpose of comparing it with the "Mormon Bible;" [22] that he represented that he had been a convert to the Mormon faith but had given it up and through the Spaulding manuscript wished to expose its wickedness; [23] that he presented a letter from William H. Sabine, brother of the former Mrs. Spaulding, requesting her to loan the "Manuscript Found," written by her former husband, to Hurlburt, representing that he (Sabine) was desirous "to up-root this Mormon fraud;" [24] that Mrs. Davidson reluctantly consented to the solicitations of her brother and Hurlburt and gave the latter a note to Jerome Clark, instructing Mr. Clark to open the trunk and deliver the manuscript to Hurlburt; that Hurlburt went to Hartwicks, presented his order to Mr. Clark and got the Manuscript; that Hurlburt got but one manuscript; [25] that this manuscript Hurlburt delivered to E. D. Howe, then having in course of preparation his anti-Mormon book "Mormonism Unveiled;" [26] that Howe kept said manuscript until after "Mormonism Unveiled" was published, then it passed out of sight and he supposed it to have been burned; [27] that really, however, it was unwittingly conveyed by Howe to one L. L. Rice who purchased Howe's _Painsville Telegraph_ and business in 1834, or 1840; the transfer of the printing department being accompanied with a collection of books and manuscripts, Spaulding's "Manuscript Found" going with the rest;--[28]

[Footnote 22: "History of the Church," Vol. II, pp. 2, 3, 47, 49 and note. Also Mrs. McKinstry's affidavit.]

[Footnote 23: Ibid.]

[Footnote 24: Ibid.]

[Footnote 25: "New Light on Mormonism," p. 260-Hurlburt's letter.]

[Footnote 26: Statement of D.P. Hurlburt in a letter, dated at Gibsonburg, Ohio, August 19, 1870, "New Light on Mormonism," p. 260.]

[Footnote 27: Statement of Hurlburt, "New Light on Mormonism," p. 260; also statement E.D. Howe, in a letter to Hurlburt, August 7, 1880, "New Light on Mormonism," p. 259.]

[Footnote 28: See "The Manuscript Found," Rice's _verbatim et literatim_ copy, printed by the _Deseret News,_ 1886, preface.]

That some years afterwards Mr. Rice closed up his business affairs in Painsville, Ohio, and made his home in Honolulu, taking with him his books, papers, etc.; [29] that in 1884 he was visited by James H. Fairchild, president of Oberlin College, Ohio; that President Fairchild, while at the residence of Rice suggested that a look through his (Mr. Rice's) papers might discover some anti-slavery documents of importance, (Mr. Rice while editor and proprietor of the _Painesville Telegraph_ having been especially interested in the question of slavery); that in his search Mr. Rice found a package marked in pencil on the outside, "Manuscript Story--Conneaut Creek;" that on the manuscript was endorsed the following:

[Footnote 29: Ibid.]

_The Writings of Solomon Spaulding Proved by Aaron Wright Oliver
Smith John Miller and others_

_The testimonies of the above gentlemen are now in my possession_

_D. P. Hurlburt_ [30]

[Footnote 30: For the above _Bibliotheca Sacra,_ published in Oberlin, Ohio, January Number. 1885. Also "The Manuscript Found," _Deseret News_ print, p. 113.]

That this manuscript, unquestionably Spaulding's, and the one known as "Manuscript Found," was deposited by Mr. Rice with Oberlin College, Ohio, where it now is preserved; that Mr. L. L. Rice himself made a _verbatim et literatim_ manuscript copy of this paper, including all erasures, alterations, errors, etc., and from this copy the Church of Jesus Christ of Latter-day Saints published "Manuscript Found" in 1886; [31] that it makes a pamphlet of one hundred and twelve pages of printed matter, of about three hundred and fifty words to the page; that in nothing does it resemble the Book of Mormon--"there seems to be no name or incident common to the two," says President Fairchild, "the solemn style of the Book of Mormon, in imitation of the English Scriptures, does not appear in the Manuscript." [32]

[Footnote 31: "The Manuscript Found," _Deseret News_ print, Preface.]

[Footnote 32: Letter of President Fairchild, _Bibliotheca Sacra,_ January, 1885. Mr. Schroeder, by the way, seems much disturbed over the very frank statement of President Fairchild, published in 1885, to the effect that the theory of "the origin of the Book of Mormon in the traditional manuscript of Solomon Spaulding will probably have to be relinquished." * * * "Mr. Rice, myself, and others compared it with the Book of Mormon, and could detect no resemblance between the two in general or detail. Some other explanation of the origin of the Book of Mormon must be found, if an explanation is required." This is said, of course, of the manuscript now at Oberlin. It is said of the only manuscript of Solomon Spauldng's treating on ancient America, that any one knows anything about.]

The foregoing recital represents the facts concerning Spaulding's "Manuscript Found." The claim that the manuscript as above traced, was but a first rough sketch of a story which Spaulding abandoned, and that he wrote a second story dealing with matters of more ancient date; that it was written in imitation of scriptural style, and assigned an Israelitish origin for his colony that came from Jerusalem to America; that in this second story many names were used that are also found in the Book of Mormon, such as Lehi, Nephi, Laman, Zarahemla, etc.; that there is a close structural resemblance between the reigned historical incidents in Spaulding's second story and the Book of Mormon; that this second Spaulding story was deposited with printers at Pittsburg for publication; that while there Sidney Rigdon either stole it and never returned it (Mr. Schroeder's theory), or else that Rigdon borrowed it, copied it and returned the original to the printer; that there were several Spaulding manuscripts, and that Sidney Rigdon stole the one that was finally prepared for the press by Spaulding, and perhaps Joseph Smith stole one of the unfinished Spaulding manuscripts, (Mr. Clark Branden's theory); [33] that this manuscript, plus the religious matter of the Book of Mormon, added by Sidney Rigdon, became the foundation of the Book of Mormon; that Sidney Rigdon either directly or else indirectly through Parley P. Pratt acted as intermediary, and collaborated with Joseph Smith in the production of the Book of Mormon--all this, upon which the conclusions of Mr. Schroeder and others who attempted to sustain the Spaulding theory of the origin of the Book of Mormon depends, is but a conglomerate of wicked invention by embittered sectaries fighting against innovation of their orthodoxy; a bitter personal fight against Joseph Smith and his work; a mere assumption and inference bottomed on flimsiest premises, under which lies a mass of contradictions and conflicting suppositions which discredit the whole theory, and make any serious support of it, however learned in form and exhaustive in appearance it may be, absolutely contemptible; nay, the more learned and exhaustive the treatment appears to be, the more absolute must become the contempt.

[Footnote 33: "Braden-Kelly Debate," pp. 73, 77.]

THE TASK OF THE PRESENT WRITER.

To prove the things here alleged becomes now the task of the present writer.

First then as to the matter of Spaulding's having re-written his story, "Manuscript Found;" in which, it is said, he changed the character of it by going further back with his dates, "and writing in the old scripture style, in order that it might appear more, ancient." Also he must have further changed the character of his story, giving the colony he brought to America an Israelite instead of a Roman origin, giving his characters the names of Lehi, Nephi, Laman, Moroni, etc., instead of Sambol, Hambock, Labanko, Moon-rod, Ulipoon, etc.; and the names of the people from Sciotans and Kentucks, to Nephites and Lamanites! This second manuscript and these changes are necessary both to the evidence and the argument of Mr. Schroeder--necessary to his whole theory; without the existence of this second manuscript and these changes that differentiate it from the manuscript at Oberlin, his "case" collapses. It is conceded by Mr. Schroeder and all through whose hands it has passed, including Mr. Fairchild, president of the Oberlin College, Ohio, and Mr. Rice, among whose papers the manuscript now at Oberlin was found, that this Oberlin manuscript, which beyond any doubt Spaulding wrote, could not have been the original manuscript of the Book of Mormon; [34] therefore a second Spaulding manuscript altogether different from this half ribald, silly "Manuscript Found" story must be had; and its mythical existence was brought about in the following manner:

[Footnote 34: President Fairchild I have already quoted (See Note 32). Mr. Rice says: "I should as soon think the Book of Revelation was written by the author of Don Quixote, as that the writer of this manuscript [the Spaulding Oberlin manuscript] was the author of the Book of Mormon." From a letter of Mr. L. L. Rice to Mr. Joseph Smith, President of the Reorganized Church--"History Church of Jesus Christ," Vol. IV, pp. 471-3.]

THE ENEMIES OF THE PROPHET.

Living in Kirtland and vicinity, and throughout northeastern Ohio, where the headquarters of the Church were established in 1831-7, there were many and very bitter enemies of the prophet Joseph Smith and Sidney Rigdon; and also strong antagonism towards the whole Mormon Church, since its doctrines were regarded as a menace to orthodox opinions. Among these enemies of the prophet and the Church none perhaps were more bitter than "Dr." Philastus Hurlburt, E. D. Howe, Adamson Bentley, Onis Clapp (usually called Deacon Clapp) and his two sons, Thomas J. and Mathew S. Clapp, both of whom were Campbellite preachers; Alexander Campbell, Walter Scott, both prominent in founding the sect Of the Disciples; Thomas Campbell, Dr. John Storrs, of Holliston, Mass., Dr. Austin, also of Massachusetts, all sectarian ministers, and many others. Less than fifty miles away from Kirtland, then the centre of Mormon propaganda, was Conneaut, the former home of Solomon Spaulding, and on the direct line of travel between the branches of the Church in Ohio and those in the state of New York and Canada.

It is said,--but I shall develop a somewhat different account of the origin of the Spaulding theory near the close of these articles than is here set down--that "a woman preacher" [35] of the Mormon Church, holding a public meeting at Conneaut, read some passages from the Book of Mormon which the old settlers of the vicinity, and former neighbors of Solomon Spaulding, recognized as very nearly identical with a manuscript story he had read to them some twenty-two or three years before; and as he had feigned to derive this story from a certain manuscript which he pretended to have found in a stone box in a cave, which he afterwards translated into English, there was thought to be sufficient similarity between these circumstances and the Book of Mormon to warrant the charge that the latter was a plagiarism of Spaulding's manuscript. This conclusion led to the sending of "Dr. Philastus Hurlburt to the widow of Spaulding to obtain his manuscript and incidentally to visit the former home of the Smiths for the purpose of obtaining affidavits respecting their character, and more especially respecting the character of Joseph Smith the Prophet." [36] Indeed, the whole purpose of the conspirators was to overthrow Mormonism, "to up-root this Mormon fraud." [37] Hurlburt presented himself at the home of the former wife and the daughter of Spaulding, who were then living in Monson, Mass. He obtained an order from the former Mrs. Spaulding upon those with whom she had left the trunk containing the papers of her late husband, directing them to deliver to Hurlburt the "Manuscript Found." Hurlburt obtained the manuscript and returned to those who sent him upon this mission, chief among whom was E. D. Howe of Painesville, Ohio, the editor of the _Painesville Telegraph._ To Mr. Howe Hurlburt delivered the "Manuscript Found," obtained by him from the Spaulding papers; but lo! when it came to be examined by the conspirators, it was a very disappointing document. [38] Howe himself describes it as follows:

[Footnote 35: See "Mrs. Davidson's statement,", first published in the _Boston Recorder,_ May, 1839; also Smucker's "History of the Mormons," p. 41 _et seq._ It is claimed that "woman preacher," was merely a "typographical error," of which more in a later note, and should read "Mormon preacher."]

[Footnote 36: These are the affidavits collected by Hurlburt and delivered to Howe for his book "Mormonism Unveiled," chapter xvii; see also "Origin of the Spaulding Story," by B. Winchester, (1840) p. 10.]

[Footnote 37: Statement of Mrs. McKinstry, daughter of Solomon Spaulding, _Scribner's Magazine,_ August, 1880.]

[Footnote 38: "New Light on Mormonism,"--statement of Hurlburt, pp. 245, 260.]

"This is a romance, purporting to have been translated from the
Latin, found in 24 rolls of parchment in a cave, on the banks of
Conneaut Creek, but written in modern style, and giving a fabulous
account of a ship's being driven upon the American coast, while
proceeding from Rome to Britain, a short time previous to the
Christian era, this country then being inhabited by Indians." [39]

[Footnote 39: Howe's "Mormonism Unveiled," p. 288.]

This description completely identifies this manuscript delivered by Hurlburt to Howe with the one afterwards found in the papers of Mr. L. L. Rice, and now at Oberlin College. "This old manuscript," says Mr. Howe, "has been shown to several of the foregoing witnesses, who recognize it as Spaulding's." The witnesses here alluded to are the old neighbors of Spaulding who testify as to the existence of Spaulding's "Manuscript Found," and of its similarity to the Book of Mormon; and they are eight of Mr. Schroeder's twelve witnesses on whom he relies to prove the same allegement. Right here we reach the crucial point in the Spaulding theory of the origin of the Book of Mormon; and now let us present it in one view.

A number of people living at Conneaut on hearing the Book of Mormon read in a public meeting, and some of them afterwards reading it for themselves, claim a similarity to exist between it and a manuscript which Solomon Spaulding read to them some twenty-two or twenty-three years before. Spaulding's manuscript is unearthed--"Manuscript Found"--but it bears no resemblance to the Book of Mormon! There is "no resemblance between the two," to use the language of President Fairchild, of Oberlin College. "There seems to be no name or incident," he continues, "common to the two." [40] Now what will the conspirators do? Search further in the hope of finding another manuscript that may have been the origin of the Book of Mormon, if this one is not? It must be admitted that having gone so far in an effort "to up-root this Mormon fraud" it was worth their while to go still further. The "fraud" was making converts throughout the very region where the conspirators lived; some of their loved ones, members of the family of the conspirators, were "victims" of the "delusion." They will not rest the case here, then. They will look further. The emissary just returned, Hurlburt, or some other will be sent back to make further inquiry and research. The fate of millions may depend upon it. But did the conspirators against Mormonism take this course? No. Instead of that they resort to subterfuge. Listen: Howe, referring to the manuscript delivered to him by Hurlburt, writes:

[Footnote 40: Letter of President Fairchild, _Bibliotheca Sacra,_ January, 1885.]

"This old manuscript has been shown to several of the foregoing
witnesses, who recognize it as Spaulding's, he having told them
that he had altered his first plan of writing by going farther back
with dates, and writing in the old scripture style, in order that
it might appear more ancient. They say that it bears no resemblance
to the 'Manuscript Found.'" [41]

[Footnote 41: Howe's "Mormonism Unveiled," p. 288.]

That statement bears all the earmarks of an "afterthought," a silly invention. There is not a single scrap of evidence in all that has been written upon the subject, that goes beyond the date of Hurlburt's delivery of "Manuscript Found," to E. D. Howe, to the effect that Spaulding had written more than one paper that purported to deal with a found manuscript, or the ancient inhabitants of America. The "Frogs of Wyndham" and infidel disquisitions were more in his line. [42] Why was it that the neighbors of Spaulding about Conneaut did not say before this manuscript was brought to light by Howe, Hurlburt _et al.,_ that Spaulding had written several manuscripts on the subject of the ancient inhabitants of America; one that told of a Roman colony came to America and settled in the Ohio valley, the story of their adventures being "written in modern style;" but that this story he abandoned and wrote another, going farther back with his dates and assigning to the people an Israelitish origin and writing in the old scripture style? How valuable such evidence, ante-dating Hurlburt's coming to Conneaut with Spaulding's manuscript, would be! But it does not exist.

[Footnote 42: See Mrs. McKinstry's statement, _Scribner's Magazine,_ August, 1880. Also _Deseret News_ print of "Manuscript Found," pp. 114, 115, where the infidel opinions of Mr. Spaulding are expressed.]

There was enough in the fact that Solomon Spaulding had written a story connected in some way with a manuscript which he feigned to have found in a stone box in a cave; which he further feigned to have translated into English; and which story had something to do with a colony coming in ancient times from the Old World to the New; and that there were great and sanguinary wars in the story--to suggest a similarity with the Book of Mormon. With so much as a basis it will go hard with human invention, under the circumstances, if out of the dim recollections, of some twenty-two or twenty-three years ago, it cannot "remember" that there was a similarity and even identity of names between those of Spaulding's Manuscript and those of the Book of Mormon. Especially since the Book of Mormon is now in their hands, and they have either read it, or heard it read and have the names of Lehi, Nephi, Moroni, Zarahemla, and some phrases such as "and it came to pass," etc., with which to refresh their "memories!"

And when they have Spaulding's found manuscript, or "Manuscript Found" placed in their hands by Hurlburt, and have identified it as Spaulding's and none of these things are true respecting it, that is, there is "no resemblance between the two, in general or in detail; * * * no name or incident common to the two," then it will again go hard with human invention if it cannot, under the circumstances, "remember" that this manuscript so thrust into their hands is merely but the rough draft of the real "Manuscript Found;" that this story, in fact was abandoned and Mr. Spaulding informed them that he had recast his whole scheme; [43] and that he wrote into this second story the names and historical incidents now found in the Book of Mormon; that no one ever believed that this first effort of Spaulding's, the Manuscript now at Oberlin College, was the foundation of the Book of Mormon. Mr. Schroeder himself says that "from the beginning it was asserted that this manuscript, now at Oberlin, was not the one from which the Book of Mormon was alleged to have been plagiarized." [44] But from what "beginning" was it so asserted? Well, not previous to the bringing to light of the Oberlin manuscript by Hurlburt; but from the time that this manuscript,--the only one we have any real knowledge of Spaulding ever having written on the subject of the ancient inhabitants of America--disappointed the hopes of the conspirators against Mormonism. That is the only "beginning" from which it has been asserted that the manuscript now at Oberlin was not the one from which the Book of Mormon was alleged to have been plagiarized.

[Footnote 43: Howe's "Mormonism Unveiled," p. 288.]

[Footnote 44: _American Historical Magazine,_ Vol. I, No. 5, p. 385--_ante_ p. 18.]

The foregoing boldly charges dishonesty, fraudulent invention, and conscious deception upon those who originated this Spaulding theory of the origin of the Book of Mormon; and I realize that it is incumbent upon me to set forth substantial reasons for such allegations, or else I must bear the odium of making false, or at the very least, unproved charges. Let us then consider, if not all, at least the leading characters of this conspiracy against the Mormon Church, for it will be worth our while.

"DR." PHILASTUS HURLBURT.

We start with "Dr." Philastus Hurlburt. He was not a "Doctor" by profession, but being a seventh son, his parents, following the old folklore custom, called him "Doctor." He was formerly a member of the Methodist Church from which he was excluded for immoralities. He appeared in Kirtland in 1833 and began an investigation of Mormonism, and finally claimed to be satisfied of its truth. Joseph E. Johnson, residing at Kirtland at the time, and at whose mother's home Hurlburt boarded for about one year, describes him as "a man of fine physique, very pompous, good looking, very ambitious, with some energy, though of poor education." [45] Some time after he joined the Church he was brought before a conference of high priests in Kirtland and charged with un-Christianlike conduct with women, while on a mission to the eastern states. His commission as an elder was taken from him and he was excommunicated. Being dissatisfied with the result of this trial he appealed his case to the high council at Kirtland, and a hearing was granted him. He confessed his sin before this council and was forgiven; but a few days after this action, he boasted that he had deceived the council in his confession, "and Joseph Smith's God," and this led to his final excommunication. [46]

[Footnote 45: _Deseret Evenings News,_ December 28, 1880; also "History of the Church," Vol. I, p. 355, note. Also Gregg's "Prophet of Palmyra," pp. 427-430.]

[Footnote 46: "History of the Church," Vol. I, pp. 354-5 and note.]

After his excommunication "Dr." Hurlburt became very bitter against the Church, and threatened the prophet's life. He was finally arraigned before the court at Chardon, for this offense and placed under bonds to the amount of two hundred dollars "to keep the peace, and, be of good behavior to the citizens of the state of Ohio generally, and to Joseph Smith, Jun., in particular, for the period of six months." He was also required to pay the costs of the prosecution which amounted to one hundred and twelve dollars. [47] When it is remembered how great the excitement was at this time in northeastern Ohio, respecting Mormonism, how numerous and how bitter were Joseph Smith's enemies, this decision of Judge M. Birchard is important in showing how violent and vicious must have been the character of "Dr." Hurlburt. Yet he becomes the special emissary of the conspirators of north-eastern Ohio, against Mormonism. He is commissioned to secure Spaulding's manuscript and gather information in New York concerning the character of Joseph Smith, [48] the man whom he so bitterly hates, and whose life he had threatened. And the world is asked to form its opinion of Joseph Smith from the alleged information procured in New York by this man, and published in Howe's "Mormonism Unveiled," in the form of affidavits!

[Footnote 47: "History of the Church," Vol. II, pp. 47-49 and notes.]

[Footnote 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 [and 1911]; all forgetful of the fact that no matter how many mirrors are brought into a room where a farthing rush light is burning, they do not increase the light burning there, but merely reflect it. It is safe to say that since Howe's publication of "Mormonism Unveiled," in 1834, little or nothing has been added to the stock of "information," from the anti-Mormon side of the controversy on this particular point.]

Even some who are parties to the Spaulding theory distrusted Hurlburt. Mrs. Davidson, formerly Spaulding's wife, "did not like his appearance, and mistrusted his motives," and it was only because he presented a letter from her brother, William H. Sabine, urging her to loan her former husbands' manuscript story to Hurlburt, that she finally, but reluctantly, consented for him to have the paper. [49] Mrs. Ellen Dickinson, grand-niece of Solomon Spaulding, and author of "New Light on Mormonism," charges him with having betrayed his fellow conspirators in Ohio, by securing the "real" "Manuscript Found" and turning it over to the Mormons for a price, and that they destroyed it. [50] Clark Braden in his debate on the Book of Mormon with E. L. Kelly, makes the same charge, and says that Hurlburt got $400.00 for his treachery and boasted of it. [51]

[Footnote 49: Mrs. McKinstry's statement _Scribner's Magazine_, August, 1880.]

[Footnote 50: "New Light on Mormonism." p. 62-71.]

[Footnote 51: "Braden-Kelly Debate." p. 96. Braden relies upon the statement of Rev. John A. Clark, D. D., in "Gleanings by the Way," p. 265.]

Mr. E. D. Howe, author of the first anti-Mormon book of any very great pretensions or general interest--and of which Mr. Schroeder is so eulogistic, speaking of it as "the most important single collection of original evidence ever made upon the subject"--was the editor of the _Painsville Telegraph_, and especially bitter towards the Mormons and Mormonism, because his own wife and sister had joined the Mormon Church, at which he was greatly incensed. [52]

[Footnote 52: "Braden-Kelly Debate." pp. 69, 81. See also the Advertisement of Howe's "Mormonism Unveiled,"--which precedes the Introduction. Also the Introduction of the same work, for manifestation of bitterness.]

REV. ADAMSON BENTLEY ET AL.

Adamson Bentley was a Campbellite preacher, also, a brother-in-law to Sidney Rigdon, having married Rigdon's wife's sister. It appears that the parents of Mrs. Rigdon had settled upon her, or expressed intention of doing so, some considerable property; but the Rev. Bentley, by his influence with the Brooke family, diverted the inheritance designed for Mrs. Rigdon to his own wife; [53] so that in addition to the bitterness which ever attends on sectarian controversies, there must be added in the case of Mr. Bentley the bitterness of family feud; and if the claim of Sidney Rigdon be true, _viz.,_ that he was the injured party, in this controversy, there would be intensity of bitterness on the part of Bentley, since it is strangely true that men may forgive those who injure them, but they never forgive the innocence of those whom they wilfully injure. The Reverend Bentley was one of the bitterest of anti-Mormons and a warm supporter and advocate of the Spaulding theory of the origin of the Book of Mormon. [54] Of Mr. Alexander Campbell, Dr. Storrs and Dr. Austin we shall have occasion to speak later, when considering certain evidence Mr. Schroeder introduces from them. The point now contended for respecting these men who stand as sponsors for the Spaulding theory of the origin of the Book of Mormon, is simply this: that being ardent sectarian priests zealous for their particular brand of orthodoxy, which Mormonism opposed as false doctrine; [55] and adding to this cause of bitterness the further fact that in some instances these men felt the sense of personal grievance against Joseph Smith and the Mormon Church--renders them incompetent to be reliable witnesses on the questions at issue. All history, and the well known facts respecting human nature, warrant the conclusion that under such circumstances sectaries in support of their orthodoxy, and by way of reprisal for wrongs, real or imaginary, will stoop to invention of adverse testimony; to misrepresentation; to the creation of a case, or a hurtful theory; will distort facts; in a word will bear false witness. Such false or incompetent witnesses I declare, those parties to be on whom Mr. Schroeder relies for the support of his case.

[Footnote 53: _Messenger and Advocate,_ p. 334-5. Also _Evening and Morning Star,_ p. 301.]

[Footnote 54: See _Millennial Harbinger,_ for 1844, p. 38, _et seq._ Also "Braden-Kelly Debate," pp. 124-5. ]

[Footnote 55: "Pearl of Great Price," "Writings of Joseph Smith," p. 85, (edition of 1902); also "History of the Church," Vol. I, pp. 5, 6. For an exposition and defense of this position see the present writer's "Defense of the Faith and the Saints," Vol. I, p. 26-27 and note.]

Let us take first this group of Conneaut witnesses, eight of them, used by Hurlburt, Howe, Bentley _et al.,_ and chiefly relied upon by Mr. Schroeder as supplying the "clinching" [56] evidence for the plagiarism of Spaulding's "Manuscript Found" by the author or authors of the Book of Mormon. They are the most important witnesses on the side of the Spaulding theory of the origin of the Book of Mormon; yet, by the application of the principle that recognizes the untrustworthiness of witnesses interested in opposing religious innovation; that recognizes the zeal of witnesses interested in supporting orthodoxy; that recognizes the bitterness which characterizes sectarian strife; as also the necessary vagueness of the state of mind of these witnesses in respect of those things of which they testify; as also by the consideration of many other things that will bear upon their statements--for the evidence and argument is to be cumulative--I hope to prove quite conclusively that these witnesses are incompetent, and their statements untrue.

[Footnote 56: See sub-heading in _American Historical Magazine,_ Vol. II, No. 1, p. 70 _et seq._]

II.

THE "SECOND" SPAULDING MANUSCRIPT.

Let it constantly be borne in mind that the existence of a second Spaulding manuscript, on the subject of ancient America and its inhabitants, and entirely different from the one at Oberlin, is not heard of until after the unearthing of the manuscript, (now at Oberlin) by Hurlburt, and the consequent disappointment of the conspirators on finding it so utterly lacking in the features necessary to make it appear probable that it was the basis of the Book of Mormon. Howe's book was not published until after the return of Hurlburt from Massachusetts with this disappointing manuscript.

Not one of this group of eight witnesses whose testimony Howe publishes says one word about a "second manuscript" on the subject of ancient America. The only witnesses of the group who say anything at all about any other manuscripts by Spaulding are John M. Miller, Aaron Wright, and Artemas Cunningham. The first says, in speaking of Spaulding, "He had written two or three books or pamphlets on different subjects; but that which more particularly drew my attention was one which he called the "Manuscript Found." [56a] The second says, "Spaulding had many other manuscripts, which I expect to see when Smith translates his other plate." [57] The third simply uses the word "manuscript" in the plural when referring to the writings of Spaulding, thus; "Before showing me his _manuscripts,_ he went into a verbal relation of _its_ outlines, saying that _it_ was a fabulous or romantic history of the first settlement of the country, and as it purported to have been a record buried in the earth or a cave, he had adopted the ancient style of writing. He then presented his _manuscript,_ when we sat down and spent a good share of the night in reading them." [58] It is quite clear that this witness really refers to but one manuscript, though he uses the plural form of the word; leaving only two of this group who refer to more than one manuscript of Spaulding's, and neither of these claims that the other manuscript dealt with subjects relating to ancient America, unless the sneering remark of Aaron Wright to the effect that he expected to see more of Spaulding's manuscripts "when Smith translates his other plate," can be tortured into such a reference.

[Footnote 56a: Howe's "Mormonism Unveiled," p. 283.]

[Footnote 57: Ibid. p. 284.]

[Footnote 58: Howe's "Mormonism Unveiled," p. 286-7.]

There is no word then in the signed statement of these witnesses making reference either to a second manuscript on the subject of the ancient people of America, nor any reference made to Spaulding rewriting, or recasting his story "Manuscript Found." Mr. Howe, however, says that the manuscript brought to him by Hurlburt, (and now at Oberlin) was shown to these Conneaut witnesses and that they recognized it as Spaulding's; "he having told them that he had altered his first plan of writing, by going farther back with dates, and writing in the old scripture style in order that it might appear more ancient. They say that it bears no resemblance to the "Manuscript Found." [59] This, however, is only what Mr. Howe says these witnesses said, and is not their testimony at all, as Mr. Schroeder must know since he makes some pretense to a professional knowledge of he law; it is the assertion only of Mr. Howe, it must be remembered; and from his relationship to this controversy, being the author of a book that was a vicious attack upon the Mormon Church; from his association with such men as Hurlburt, Bently _et al_. whose purpose it was "to uproot this Mormon fraud;" from the fact of his bitterness, because of the membership of his wife and sister in the Mormon Church--he is not a reliable witness in the case. On the contrary he is a very unreliable witness, as will be shown more completely later, and one marvels that in a case so important, Mr. Howe did not get a statement direct and over the signatures of these Conneaut witnesses, instead of contenting himself by reporting what he alleges they had said to him.

[Footnote 59: Ibid. p. 288.]

Since these Conneaut witnesses, then, do not testify as to the existence of any second manuscript of Spaulding's dealing with the ancient inhabitants of America, of what exact value is their testimony? The whole eight claim to have heard Solomon Spaulding read his manuscript story; they have all read or heard read parts or all of the Book of Mormon; four of them say that the colony of Spaulding's story came from Jerusalem; four of them say that Spaulding represented the Indians as the lost tribes of Israel; seven recognized in the Book of Mormon a number of names and phrases as identical with the names and phrases of Spaulding's manuscript story; two say that the colony of Israelites of Spaulding's story separated into two distinct peoples or nations, as the colony of Lehi, according to the Book of Mormon, did; and in a general way the whole eight may be said to claim that the historical parts of the Book of Mormon and those of the Spaulding story agree; five of them declare the absence of religious matter in the Spaulding manuscript, and two of them, say it was written in the "old style." Such is the substance of the testimony of this group of witnesses. [60]

[Footnote 60: Howe's "Mormonism Unveiled," chapter xix.]

Now let it be remembered that Spaulding resided in this Conneaut neighborhood something less than three years; [61] these witnesses, his neighbors, heard occasional reading of his manuscript story, which from twenty-one to twenty-four years later they assume to identify with another literary production, the Book of Mormon; and identify it, too, in respect of several very minute and particular things. Are we not asked here to accord to human recollection a vividness and power which, to say the least of it, is very exceptional? Who were these people--these witnesses whose testimony Mr. Schroeder relies upon to "clinch" the charge of plagiarism upon those responsible for the existence of the English translation of the Book of Mormon? Who vouches for the extraordinary intelligence with which they must have been endowed to accomplish the feat of memory ascribed to them, if their testimony is credited? Who knows them and vouches for their honesty, another consideration to be taken into account before their testimony may be wholly satisfactory? Mr. Howe vouches for them (we might say, "of course!"). He says they are all "most respectable men, and highly esteemed for their moral worth, and their characters for truth and veracity are unimpeachable. In fact the word of any one of them would have more weight in any respectable community than the whole family of Smiths and Whitmers, who have told about hearing the voice of an angel." [62]

[Footnote 61: See statement of John Spaulding, brother to Solomon Spaulding, who fixes date of arrival of the latter at Conneaut in 1809 (Howe's Mormonism, p. 279); and all witnesses agree that he left for Pittsburg in 1812.]

[Footnote 62: "Mormonism Unveiled," p. 281.]

THE FAILURE OF HOWE'S BOOK.

But we have already seen from the nature of things Howe cannot be regarded as a reliable witness in this controversy. And as for putting these witnesses in contrast with the "Smiths and the Whitmers," it must be remembered that the latter have back of their testimony a life of danger, toil, poverty, suffering, and in some cases martyrdom itself, all endured in support of, and on account of the testimony they bore as to the origin of the Book of Mormon; [63] while no such good earnest of veracity stands back of this Conneaut group of Mr. Schroeder's witnesses; and the mere word of Mr. Howe does not give sufficient guarantee of their "character for truth and veracity." Certainly what they stated about the Book of Mormon could not have been regarded as of any great weight, since in spite of the publication of their testimony right in the section of the state of Ohio where most of these witnesses lived, people went on believing the testimony of the "Smiths and the Whitmers" as against that of the Conneaut witnesses, by becoming members of the Church of the Latter-day Saints. The years between 1833, and 1837, years in which this Hurlburt--Howe--Bently-- Campbell--Clapp--Spaulding agitation was going on, the growth of the Church was most rapid, and northeastern Ohio was the most fruitful of its proselyting fields. It took six years to sell the first edition of Howe's book, as the second edition was not published until 1840. Relative to the influence of Howe's book, and two other anti-Mormon productions published in northeastern Ohio, just before Howe's book, Elder Orson Hyde, writing from Kirtland after a missionary tour through a number of surrounding towns and country districts, wrote the "Messenger and Advocate," under date of May 4th, 1836, of which the following passage is an excerpt:

[Footnote 63: The force and value of the testimony of these witnesses is considered at length in the "Young Men's Manual" (Mormon), for 1904, chapters xv to xxi, inclusive. See also "New Witnesses for God," Vol. II, chapters xv to xxiii, inclusive. For the value of this kind of testimony see Paley's "Evidences," Proposition II, Chapter 1, also the present writer's "New Witness for God," Vol. I, Chapter 17.]

"The first weapon raised against the spread of truth, of any
consideration in this country, was the wicked and scurrilous
pamphlet published by A. Campbell. Next, perhaps, were the letters
of Ezra Booth; and thirdly, 'Mormonism Unveiled,' written by Mr.
E. D. Howe, alias 'Dr.' P. Hurlburt. These were designed severally
in their turn for the exposure and overthrow of Mormonism, as
they termed it; but it appears that heaven has not blessed the
means which they employed to effect their object. No weapon raised
against it shall prosper. The writings of the above named persons,
I find, have no influence in the world at all; for they are not
even quoted by opposers, and I believe for no other reason than
that they are ashamed of them." [64]

[Footnote 64: _Messenger and Advocate_, p. 296.]

Elder Parley P. Pratt, about 1839-40, in answering an attack on the Book of Mormon in _Zion's Watchman,_ said:

"In the west, whole neighborhoods embraced Mormonism, after this
fable of the Spaulding story had been circulated among them.
Indeed, we never conceived it worthy of an answer, until it was
converted by the ignorant and impudent dupes or knaves, in this
city, who stand at the head of certain religious papers, into
something said to be positive, certain, and not to be disputed!" [65]

[Footnote 65: Thompson's "Evidences" (1841) pp. 182-3; also "Origin of the Spaulding Story," (Winchester) p. 13.]

THE CONNEAUT WITNESSES.

There remains yet to be considered how much these obscure Conneaut witnesses were flattered by the prospect of coming to be regarded as persons of importance by their connection with this movement against Mormonism, a consideration by no means of slight importance if they were, as is most likely the case, ignorant men and religious fanatics. Also it must be asked to what extent they were under the influence of the conspirators, Hurlburt, Howe, _et al.,_ and to what extent they shared the sectarian bitterness of these men against Mormonism. It should be remembered that it is beyond all human probability that they could remember the things about Spaulding's manuscript story that they say they recollect after an elapse of from twenty-one to twenty-four years. Think what the recollection of these Conneaut witnesses respecting the old Spaulding manuscript would have been had one gone into the community to make inquiries about it after an elapse of more than twenty years, and before anything had been heard of the existence of the Book of Mormon!

But it will be said that this is not altogether a fair test on which to build a contrast between what could be recalled without the aid of associated ideas and incidents, and what could be remembered when associated ideas and really similar or identical incidents, names, and phrases, though long forgotten, were repeated. One must necessarily concede something to such a contention. But on the other hand, let it be conceded what a fertilizing effect the recent reading of the Book of Mormon would have on the minds of these witnesses anxious to testify against it! What an awakening effect it would have on the minds of witnesses full of fanatical zeal against what they considered a religious innovation; on the minds of witnesses tempted by the prospect of being lifted from obscurity to a position of importance in their little world; on the minds of witnesses doubtless leagued with crafty conspirators full of bitterness, and confessedly determined "to uproot this Mormon fraud." With the Book of Mormon in their hands from which to refresh their minds as to names and incidents, of course they will "remember" that Spaulding's colony came from Jerusalem; that he represented the American Indians as descendants of the lost tribes (ignorantly supposing that such was the representation of the Book of Mormon in the matter); [66] that the names of the chief characters in the Spaulding story were "Lehi and Nephi," and one "remembers" that the place where Spaulding landed his colony was near the straights of Darien, which he is "confident" was called "Zarahemla;" while another, that the colonists separated and became two nations and had many great and cruel wars; that the phrases "I, Nephi;" and, "It came to pass," were frequently used in the Spaulding story, just as they were used in the Book of Mormon! All this they "very well remember"--after reading the Book of Mormon! One very striking thing that was "remembered" in 1834 at Conneaut, in this connection, is not mentioned by any one of the group of eight witnesses; it is a thing Mr. Howe missed entirely, and that Mr. Schroeder has not used, though the minuteness of his researches into all things Mormon must forbid us thinking that he has not come in contact with it. Mrs. Ellen E. Dickinson brought the matter into view as late as 1885, in her book so frequently quoted by Mr. Schroeder, "New Light on Mormonism." This lady, a grand-niece of Solomon Spaulding's wife, says: