The Project Gutenberg EBook of Defense of the Faith and the Saints (Volume 2 of 2), by B. H. Roberts This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you'll have to check the laws of the country where you are located before using this ebook. Title: Defense of the Faith and the Saints (Volume 2 of 2) Author: B. H. Roberts Release Date: August 16, 2016 [EBook #52819] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK DEFENSE OF FAITH AND SAINTS, VOL 2 *** Produced by the Mormon Texts Project (http://mormontextsproject.org), with thanks to Trevor Nysetvold for proofreading. DEFENSE OF THE FAITH AND THE SAINTS BY B. H. ROBERTS AUTHOR OF "The Gospel" "Outlines of Ecclesiastical History" "New Witness for God" "Mormon Doctrine of Deity" Etc., Etc. VOLUME II. Salt Lake City 1912 GENERAL FOREWORD No word of Preface is necessary to this Volume, except to say that in presenting it to his readers, the author feels that that he is fulfilling a promise made to them when Volume I of the series was issued. A word of explanation will be found as an introduction to each subdivision of the book, which excludes the necessity of making any reference to such subdivisions in this General Forward. THE AUTHOR. Salt Lake City, January, 1912. TABLE OF CONTENTS GENERAL FOREWORD Part I. ORIGIN OF THE BOOK OF MORMON. Schroeder-Roberts' Debate. Foreword. The Appearing of Moroni. The Book of Mormon. Description of the Nephite Record. THE ORIGIN OF THE BOOK OF MORMON. By Theodore Schroeder. I. Solomon Spaulding and his first manuscript. Spaulding's rewritten manuscript. Erroneous theories examined. II. How about Sidney Rigdon? Rigdon's prior religious dishonesty. Rigdon had opportunity to steal the manuscript. Rigdon's only denial analyzed. Rigdon and Lambdin in 1815. Rigdon exhibits Spaulding's manuscript. Rigdon foreknows the coming and contents of the Book of Mormon. III. From Rigdon to Smith via P. P. Pratt. Rigdon visits Smith before Mormonism. The conversion of Parley P. Pratt. Rigdon's miraculous conversion. The plagiarism clinched. IV. For the love of gold, not God. Concluding comment. THE ORIGIN OF THE BOOK OF MORMON. By Brigham H. Roberts. I. Justifications for replying to Mr. Schroeder. Preliminary considerations. Various classes of witnesses. Conflicting theories of origin. Mr. Schroeder's statement of his case. The facts of the Spaulding manuscript. The task of the present writer. The enemies of the Prophet. "Dr." Philastus Hurlburt. Rev. Adamson Bently, et al. II. The "second" Spaulding manuscript. The failure of Howe's book. The Conneaut witnesses. E. D. Howe discredited as a witness. The Davidson statement. Alleged statement of Mrs. Davidson, formerly the wife of Solomon Spaulding. The Haven-Davidson interview. Mrs. Ellen E. Dickinson's repudiation of the Davidson statement. Reverend John A. Clark and the Davidson statement. Mutilation of the Haven-Davidson interview. Mr. Schroeder and the Davidson statement. Why Mr. Schroeder discredits the Spaulding witnesses. III. The connection of Sidney Rigdon with the Spaulding manuscript. Of Rigdon's alleged "religious dishonesty." Rigdon's opportunity to steal Spaulding's manuscript. Did Rigdon exhibit the Spaulding manuscript. Did Rigdon foreknown the coming and contents of the Book of Mormon? Alexander Campbell and the Book of Mormon in 1831. IV. "The Angel of the Prairies." The supposed meetings of Joseph Smith and Sidney Rigdon before the publication of the Book of Mormon. Of the conversion of Pratt and Rigdon. The denials of Rigdon. The real origin of the Spaulding theory. The motive for publishing the Book of Mormon. Concluding remarks. Part II. RECENT DISCUSSION OF MORMON AFFAIRS. Foreword. I. AN ADDRESS. By the Presidency of the Church. The Church of Jesus Christ of Latter-day Saints to the world. II. REVIEW OF ADDRESS TO THE WORLD. By the Ministerial Association. Foreword. Review. III. ANSWER TO MINISTERIAL ASSOCIATION'S REVIEW. By B. H. Roberts. Foreword. Answer. Part III. JOSEPH SMITH'S DOCTRINES VINDICATED. Foreword. I. THE FIRST MESSAGE OF MORMONISM VINDICATED. Joseph Smith's first vision. "Creeds are an abomination." God's first message confirmed. Reform in Protestantism. What Mormonism affirms. Immortality of man. II. OTHER DOCTRINES OF JOSEPH SMITH VINDICATED BY THE COLLEGES. I. Men the Avatars of God. II. The Existence of a Plurality of Divine Intelligences—Gods. Part IV. MISCELLANEOUS DISCOURSES. I. THE SPIRIT OF MORMONISM; A SLANDER REFUTED. Introductory. People judged by their laws. The calling of Sidney Rigdon. A few days with the Prophet—Prayerfulness. Woman's place in Mormonism. God's Herald of the Resurrection and Human Brotherhood—Woman. Unjust criticism answered. By their works they shall be judged. II. ERRONEOUS IMPRESSIONS ABOUT THE LATTER-DAY SAINTS—SOME THINGS THEY DO NOT BELIEVE. Catholic belief. Faith in the Godhead. Erroneous reports. Revelation quoted. Belief in revelation. Inspired utterances. Revealed word. God's word is Truth. Testimony borne. III. THE THINGS OF GOD GREATER THAN MAN'S CONCEPTION OF THEM. Divine things misjudged. Marvelous work and a wonder. The New Jerusalem. Restoration of Israel. Lost tribes in the north. Israel now gathering. Purposes of God will not fail. IV. MORMONISM AS A BODY OF DOCTRINE. Introductory. Mormon view of the universe. Philosophy of Mormonism. Source of moral evil. The place and mission of Christ in Mormon doctrine. V. PEACE. The blessedness of peace. The God of Battles. Justice the basis of peace. VI. THE MYSTERIOUS HARMONIES OF THE GREAT REPUBLIC. Introduction. The miracle of American achievements. The inspiration of the founders of the American Constitution. The unique things in American government. Part I. Origin of the Book of Mormon. SCHROEDER-ROBERTS DEBATE. Published with the consent and by courtesy of the NATIONAL AMERICAN SOCIETY, David I. Nelke, President. FOREWORD. The following debate on the "Origin of the Book of Mormon," came about in the following manner: The writer saw in the Salt Lake Tribune two numbers of Mr. Schroeder's article and observing the general trend of the argument felt that a prompt reply should appear in the same publication, that it might be read by the same people who would read Mr. Schroeder's article. A letter was accordingly addressed to the Tribune, to ascertain if that paper would publish a reply to Mr. Schroeder. The Editor answered that the Tribune was reproducing the article from the American Historical Magazine, published in New York, and that perhaps its publishers would be pleased to receive a reply to Mr. Schroeder. If the publishers of the Historical Magazine accepted such an article, the Tribune would then be willing to reproduce it, if the Deseret News, the Mormon Church organ, would agree to publish Mr. Schroeder's article. This suggested a too complicated arrangement to suit the writer, hence he dropped the matter with the Tribune, and took it up with the publishers of the American Historical Magazine, who gave place to his answer to Mr. Schroeder in current numbers of that publication, 1908-9. And the writer has heard nothing from the Tribune or Mr. Schroeder since. At the conclusion of the article on the "Origin of the Book of Mormon," the Historical Magazine Company, Mr. David I. Nelke, President, announced their willingness to publish in Americana,—which in the meantime had succeeded the American Historical Magazine a detailed history of the "Mormon Church," if the writer would prepare it. The History has been running in Americana now for more than two and a half years, and will continue until the History of the Church is completed up to date. * * * * * * And now a word as to the origin of the Book of Mormon before presenting the discussion. It will be an advantage to the reader if he has before him Joseph Smith's account of the origin of the Book of Mormon. For our present purpose the account the Prophet gives in his statement to Mr. John Wentworth, of Chicago, of the origin of the Book of Mormon is, on account of its brevity and comprehensiveness, most suitable. After detailing the events of his first vision, received in the Spring of 1820, and the intervening three years, the Prophet comes to the Book of Mormon part of his narrative: THE APPEARING OF MORONI. "On the evening of the 21st of September, A. D. 1823, while I was praying unto God and endeavoring to exercise faith in the precious promises of scripture, on a sudden a light like that of day, only of a far purer and more glorious appearance and brightness, burst into the room,—indeed the first sight was as though the house was filled with consuming fire; the appearance producing a shock that affected the whole body; in a moment a personage stood before me surrounded with a glory yet greater than that with which I was already surrounded. This messenger proclaimed himself to be an angel of God, sent to bring the joyful tidings that the covenant which God made with ancient Israel was at hand to be fulfilled; that the preparatory work for the second coming of the Messiah was speedily to commence; that the time was at hand for the gospel in all its fulness to be preached in power unto all nations, that a people might be prepared for the Millennial reign. I was informed that I was chosen to be an instrument in the hands of God to bring about some of His purposes in this glorious dispensation. THE BOOK OF MORMON. "I was also informed concerning the aboriginal inhabitants of this country and shown who they were, and whence they came; a brief sketch of their origin, progress, civilization, laws, governments; of their righteousness and iniquity, and the blessings of God being finally withdrawn from them as a people, was made known to me; I was also told where were deposited some plates on which were engraven an abridgment of the records of the ancient prophets that had existed on this continent. The angel appeared to me three times the same night and unfolded the same things. After having received many visits from the angels of God unfolding the majesty and glory of the events that should transpire in the last days, on the morning of the 22d of September, A.D. 1827, the angel of the Lord delivered the records into my hands. DESCRIPTION OF THE NEPHITE RECORD. "These records were engraven on plates which had the appearance of gold; each plate was six inches wide and eight inches long, and not quite so thick as common tin. They were filled with engravings, in Egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small, and beautifully engraved. The whole book exhibited many marks of antiquity in its construction and much skill in the art of engraving. With the records was found a curious instrument, which the ancients called 'Urim and Thummim,' which consisted of two transparent stones set in the rim of a bow fastened to a breastplate. Through the medium of the Urim and Thummim I translated the record by the gift and power of God. "In this important and interesting book the history of ancient America is unfolded, from its first settlement by a colony that came from the Tower of Babel, at the confusion of languages, to the beginning of the fifth century of the Christian era. We are informed by these records that America in ancient times had been inhabited by two distinct races of people. The first was called Jaredites and came directly from the Tower of Babel. The second race came directly from the City of Jerusalem, about six hundred years before Christ. They were principally Israelites, of the descendants of Joseph. The Jaredites were destroyed about the time that the Israelites came from Jerusalem, who succeeded them in the inheritance of the country. The principal nation of the second race fell in battle towards the close of the fourth century [A.D.]. The remnant are the Indians that now inhabit this country. This book also tells us that our Savior made His appearance upon this continent after His resurrection; that He planted the gospel here in all its fulness, and richness, and power, and blessing; that they had apostles, prophets, pastors, teachers, and evangelists; the same order, the same priesthood, the same ordinances, gifts, powers, and blessings, as were enjoyed on the Eastern continent; that the people were cut off in consequence of their transgressions; that the last of their prophets who existed among them was commanded to write an abridgment of their prophecies, history, etc., and to hide it up in the earth, and that it should come forth and be united with the Bible for the accomplishment of the purposes of God in the last days." The book issued from the press sometime in the month of March, 1830. [A] [Footnote A: For a more detailed account of the origin of the Book of Mormon, see the writer's work, "New Witnesses for God," Vol. II, chs. iv and viii.] From the first appearance of Joseph Smith's account of the origin of the Book of Mormon, there was felt the need of a counter theory of origin. The first to respond to this "felt" need was Alexander Campbell, founder of the "Disciples" or "Christian" Church. He assigned the book's origin straight to Joseph Smith, whom he accused of conscious fraud in "foisting it upon the public as a revelation." This in 1831. Then came the Spaulding theory of origin by Hurlburt, Howe, et al., 1834; for which Mr. Campbell repudiated his first theory of the Joseph Smith authorship. In 1899 Lily Dougall in "The Mormon Prophet," advanced her theory of the Prophet's "self delusion," "by the automatic freaks of a vigorous but undisciplined brain." This was supplemented in 1902 by Mr. I. Woodbridge Riley's theory of "pure hallucination, honestly mistaken for inspired vision; with partly conscious and partly unconscious hypnotic powers over others." [B] [Footnote B: Both the Dougall and Riley theories are considered in Vol. I. of Defense of the Faith and the Saints, pp. 42-62; and the older theories of the origin in New Witness for God, Vol. III, chas. xliv, xlv.] Mr. Schroeder, however, will have none of these later theories; and although the finding of the Rev. Mr. Spauldings' "Manuscript Found," by Professor Fairchild of Oberlin College, in 1884—details of which are given in the debate gave a serious set back to that theory, Mr. Schroeder deems the Spaulding theory of the origin of the Book of Mormon the only tenable counter theory advanced, and assuming the existence of another Spaulding manuscript not found, and not likely to be found, he proceeds with his argument; to which I make answer, with what success the reader must judge. B. H. ROBERTS. Salt Lake City, October, 1911. THE ORIGIN OF THE BOOK OF MORMON. BY THEODORE SCHROEDER I. Every complete, critical discussion of the divine origin of the Book of Mormon naturally divides itself into three parts:— first, an examination as to the sufficiency of the evidence adduced in support of its miraculous and divine origin; second, an examination of the internal evidences of its origin,[1] such as its verbiage, its alleged history, chronology, archaeology, etc.; third, an accounting for its existence by purely human agency and upon a rational basis, remembering that Joseph Smith, the nominal founder and first prophet of Mormonism, was probably too ignorant to have produced the whole volume unaided. Under the last head, two theories have been advocated by non-Mormons. By one of these, conscious fraud has been imputed to Smith, and by the other, psychic mysteries have been explored[2] in an effort to supplant the conscious fraud by an unconscious self-deception. [Footnote 1: Valuable contributions to this study are Lamb's "Golden Bible" and a pamphlet by Lamoni Call classifying two thousand corrections in the inspired grammar of the first edition of the Book of Mormon.] [Footnote 2: The best effort along this line is Riley's "The Founder of Mormonism." To me the conclusions are very unsatisfactory, because so many material considerations were overlooked by that author.] In 1834, four years after its first appearance, an effort was made to show that the Book of Mormon was a plagiarism from an unpublished novel of Solomon Spaulding. For a long time this seemed the accepted theory of all non-Mormons. In the past fifteen years, apparently following in the lead of President Fairchild of Oberlin College,[3] all but two of the numerous writers upon the subject have asserted that the theory of the Spaulding manuscript origin of the Book of Mormon must be abandoned, and Mormons assert that only fools and knaves still profess belief in it.[4] With these last conclusions I am compelled to disagree. [Footnote 3: President Fairchild, in the New York Observer for February 5, 1885, that being immediately after his discovery of the Oberlin Manuscript, says: "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." (Reproduced in Whitney's "History of Utah," 56. Talmage's "Articles of Faith," 278.) Ten years later Mr. Fairchild is not so brash in assuming the Oberlin Manuscript to be the only Spaulding Manuscript, and he certifies only that the Oberlin Manuscript "is not the original of the Book of Mormon." (Letter dated Oct. 17, 1895, published in vol. lx., Millennial Star, p. 697, Nov. 3, 1898. Talmage's "Articles of Faith," 279.) Fairchild's Latest Statement.—In 1900 President Fairchild wrote the Rev. J. D. Nutting as follows: "With regard to the manuscript of Mr. Spaulding now in the library of Oberlin College, I have never stated, and know of no one who can state, that it is the only manuscript which Spaulding wrote, or that it is certainly the one which has been supposed to be the original of the Book of Mormon. The discovery of this MS. does not prove that there may not have been another, which became the basis of the Book of Mormon. The use which has been made of statements emanating from me as implying the contrary of the above is entirely unwarranted. "JAMES H. FAIRCHILD"] [Footnote 4: The Deseret News editorially says this on July 19, 1900: "The discovery of the manuscript written by Mr. Spaulding, and its deposit in the library at Oberlin College, O., * * * has so completely demolished the theory once relied upon by superficial minds that the Book of Mormon was concocted from that manuscript, that it has been entirely abandoned by all opponents of Mormonism except the densely ignorant or unscrupulously dishonest." And this on May 14, 1901: "It is only the densely ignorant, the totally depraved and clergymen of different denominations afflicted with anti- Mormon rabies who still use the Spaulding story to account for the origin of the Book of Mormon."] In setting forth my convictions and the reasons for them, I have undertaken nothing entirely new, but have only assigned myself the task of establishing as an historical fact what is now an abandoned and almost forgotten theory. This will be done by marshaling in its support a more complete array of the old evidences than has been heretofore made and the addition of new circumstantial evidence not heretofore used in this connection. 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. To those Mormons whose minds are untainted by mysticism, who have the intelligence to weigh evidence and the courage to proclaim convictions opposed to accepted church theories—to such Mormons, though not convinced that the evidence here reviewed amounts to a demonstration, it must be that this essay will yet furnish even to them a more believable and more probable theory of the origin of the Book of Mormon than the one which involves a belief in undemonstrable miracles as well as matters entirely outside of all other experience of sane humans. Certainly the theory here advanced requires for its belief the acceptance of less of improbable assumption than does any other explanation offered. With this statement of what it is expected to accomplish we may proceed to review the evidence in detail. SOLOMON SPAULDING AND HIS FIRST MANUSCRIPT. Solomon Spaulding was born in 1761 at Ashford, Conn., graduated from Dartmouth in 1785, graduated in theology in 1787, and became an obscure preacher. The fact that Spaulding had become an infidel,[5] that in rewriting the first outline of his story he adopted, as he said, "the old Scripture style" to make it seem more ancient,[6] and the further fact that he told at least four persons at different times that his story would some day be accepted as veritable history[7]—all of these, combined with the peculiar product, tend to show that one motive for the writing of this supposed novel may have been the author's desire to burlesque the Bible and furnish a practical demonstration of the gullibility of the masses. [Footnote 5: See Addendum to Spaulding Manuscript at Oberlin College and Howe's "Mormonism Unveiled," 288.] [Footnote 6: Howe's "Mormonism Unveiled," 288.] [Footnote 7: Howe's "Mormonism Unveiled," 283, 4, 6, 7.] While at Dartmouth College, Spaulding had as a classmate the subsequently famous imposter and criminal, Stephen Burroughs,[8] which fact furnishes interesting material for reflection as to how far the subsequent ill fame of Burroughs, coupled with personal acquaintance, may have operated in Spaulding as a fruitful suggestion inducing this labor as a means of securing fortune through fraud. If Spaulding did not see the possibility of a new and profitable religion in his "Manuscript Found," then he was more short-sighted than was a nephew of his named King. This nephew told one Hale, a schoolteacher, of his belief that he could start a new religion out of this novel and make money thereby, at the same time briefly outlining a plan very similar to the one long afterward adopted by Smith, Rigdon and Company. If we can place any confidence in the report of an interview between a Mormon "elder" and a nephew of Solomon Spaulding, then it would appear that in the opinion of the latter's brother Solomon Spaulding was not a man who would be, by conscientious scruples, deterred from practicing such a fraud, if believed profitable.[10] Be that as it may, Spaulding did hope by the sale of his literary production to make sufficient money to enable him to pay his debts.[11] [Footnote 8: "Memoirs of Stephen Burroughs," p. 26, ed. of 1811, shows Burroughs to have entered Dartmouth in 1781, which must have been Spaulding's date of entry, he having graduated in 1785.] [Footnote 9: "New Light on Mormonism," 261.] [Footnote 10: xxxv. Saints' Herald, 820.] [Footnote 11: Howe's "Mormonism Unveiled," 285.] In 1809 Solomon Spaulding and Henry Lake built and conducted a forge at Salem (now Conneaut), O., where, in 1812, the former made his second business failure.[12] [Footnote 12: "Prophet of Palmyra," 443; Howe's "Mormonism Unveiled," 279 and 282; "New Light on Mormonism," 13.] Spaulding, being an invalid, possessed of a good education and habits of study, naturally took to literary work, which he probably commenced soon after 1809,[13] and continued until his death in October, 1816. During this seven years he seems to have written several other manuscripts[14] besides the two with which we are directly concerned. [Footnote 13: Howe's "Mormonism Unveiled," 279; "New Light on Mormonism," 13-14.] [Footnote 14: Howe's "Mormonism Unveiled," 285; "New Light on Mormonism," 20.] Necessarily Spaulding's surroundings gave some direction to the course of his literary efforts. Environed as he was in a country where once dwelt the mound-builders, and having himself caused one of the mounds to be opened, with the resulting discovery of bones and relics of a supposedly prehistoric civilization,[15] like thousands before him, he was led to speculate upon the character of that civilization and the origin of those ancient peoples. Josiah Priest, in his "Wonders of Nature and Providence" (1824), quotes over forty authors, half of whom are Americans, and all of whom, prior to 1824, advocated an Israelitish origin of the American Indian. Some of these dated as far back as Clavigaro, a Catholic priest in the seventeenth century. [Footnote 15: "New Light on Mormonism," 14.] In Spaulding's first writing of his manuscript story, he pretended to find a roll of parchment in a stone box within a cave. In the Latin language, this contained an account of a party of Roman sea voyagers, who, in the time of Constantine, were, by storms, drifted ashore on the American continent. One of their number left this record of their travels, of Indian wars and customs, which record Spaulding pretends to have found and to translate.[16] How that resembles a synopsis of the Book of Mormon! [Footnote 16: "The Manuscript Found." For Howe's synopsis see "Mormonism Unveiled," 288. Whitney's "History of Utah," 49-51.] In 1834, when E. D. Howe had in preparation his book, "Mormonism Unveiled," wherein the Spaulding story was first exploited, this first manuscript was given by Spaulding's family to D. P. Hurlburt, the agent of Howe. The Spaulding family, without having made any examination whatever of the papers delivered to Hurlburt, seem always to have believed,[17] though without any evidence, that he received and sold to the Mormons the rewritten story entitled "Manuscript Found," which will be more fully discussed hereafter. From Howe this first manuscript story went into the possession of one L. L. Rice, who bought out Howe's business, and later, with other effects of Rice's, it was shipped to Honolulu, and there, in 1884, accidentally discovered by President James H. Fairchild of Oberlin College.[18] This manuscript is now in the Oberlin library, and has been published by two of the Mormon sects as being a refutation of the Spaulding origin of the Book of Mormon. It can be such refutation only to those who mistake it for another story. Howe, in 1834, published a fair synopsis of the manuscript now at Oberlin[19] and submitted the original to the witnesses who testified to the many points of identity between Spaulding's "Manuscript Found" and the Book of Mormon. These witnesses then (in 1834) recognized the manuscript, secured by Hurlburt and now at Oberlin, as being one of Spaulding's, but not the one which they asserted was similar to the Book of Mormon. They further said that Spaulding had told them that he had altered his original plan of writing by going farther back with his dates and writing in the old Scripture style, in order that his story might appear more ancient.[20] [Footnote 17: "New Light on Mormonism," by Mrs. Ellen F. Dickinson.] [Footnote 18: Publisher's Preface to "The Manuscript Found," p. iv. Deseret News, 1886; Whitney's "History of Utah," p. 49; Talmage's "Articles of Faith," 278-9.] [Footnote 19: Howe's "Mormonism Unveiled," 288; Whitney's "History of Utah," 49.] [Footnote 20: Howe's "Mormonism Unveiled," 288.] According to many witnesses, the re-written "Manuscript Found" (like the Book of Mormon) was an attempt at imitating the literary style of the Bible. So was the manuscript submitted to Patterson, according to his own statement.[21] No such indications are found in the Oberlin manuscript, which further evidences that it is not the manuscript of which the witnesses testified, and which Patterson says was submitted to him. The Oberlin manuscript also furnishes internal evidences of an improbability that it was ever submitted to a publisher by any man as sane and well educated as was Spaulding. The plot of the story is incomplete, and the manuscript is full of interlineations, alterations, careless or phonetic spelling, and misused capital letters. These are all easily explainable consistently with Spaulding's erudition, if we view the manuscript as a hasty and careless blocking out of his literary work, but it is not in such a condition as would make him willing to submit it to a publisher. [Footnote 21: "The Spaulding Story Examined and Exposed," by John E. Page, 7; "Who wrote the Book of Mormon?" 7; "Mormonism Exposed," by Williams.] If we bear in mind 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, then President Fairchild's conclusion that it disproves such plagiarism of course becomes absurd and only demonstrates his ignorance of the early testimony upon which was asserted the connection of the Book of Mormon and another manuscript. This also disposes of the Mormon argument most frequently urged against the theory here advocated. Either through like ignorance of the evidence of 1834 that this was not the manuscript then being testified about, or through a willingness to play upon the ignorance of others, the two leading sects of Mormons have published this first manuscript as a refutation of a theory which no one ever advocated, viz.: That the manuscript now at Oberlin was the thing from which Smith et al. plagiarized the Book of Mormon. In my judgment, the publication of this first incomplete manuscript story furnishes additional evidence that the rewritten story did constitute the foundation of the Book of Mormon. When we remember what was said in 1834 as to the character of changes made in rewriting, and that the rewritten story was revamped by Smith, Rigdon and Company, we are astonished at the number of similarities retained; as, for instance, the finding of the story in a stone box, its translation into English, the attempt to account for a portion of the population of this continent, the wars of extermination of two factions, the impossible slaughters of primitive warfare, and the physically impossible armies which were gathered without modern facilities of either transportation or the furnishing of supplies—the fact that after two rewritings, the second being by new authors, there should remain these very unusual features, makes the discovery and publication of this first manuscript only an additional evidence that the second one did furnish the basis of the Book of Mormon. By always remembering these separate manuscripts and their different histories, much seeming conflict of evidence can be explained, mistaken conclusions accounted for, and confusion avoided. The Mormons, in their publication of this first manuscript story, have labeled it "The Manuscript Found," though no such title is discoverable anywhere upon or in the body of the manuscript in the Oberlin library.[22] The evident purpose of this is to further confound that first story with the second or rewritten manuscript which it will be demonstrated really was used in constructing the Book of Mormon, and which manuscript the witnesses to be hereafter introduced described by that title. Having traced to its final resting- place at Oberlin College the first manuscript story, which had no direct connection with the Book of Mormon and never was claimed to have such, let us now, if we can, trace into the Book of Mormon Spaulding's rewritten story, entitled "The Manuscript Found." [Footnote 22: xxxv. Saints' Herald, 130; "Prophet of Palmyra," 459.] SPAULDING'S REWRITTEN MANUSCRIPT. Spaulding commenced his writing about 1809, changing his plans while still at Conneaut, that is, prior to 1812,[23] at which later date the rewritten story of "The Manuscript Found" was still incomplete.[24] In 1812 Spaulding borrowed some money with which to go to Pittsburg, hoping there to get his novel published and thus make it possible for him to pay his debts.[25] In Pittsburg Spaulding submitted his manuscript to one Robert Patterson, then engaged in the publishing business.[26] The exact date is not known but it is probable almost to certainty that Spaulding would do this immediately upon his arrival in Pittsburg in 1812, since that was one of his definite purposes in going there. Spaulding's widow is reported as saying: "At length the manuscript was returned to the author, and soon after we removed to Amity, Washington County, Pa."[27] The return of the manuscript before 1814, the date of the removal to Amity, is made additionally certain by the testimony of Redick McKee[28] and Joseph Miller.[29] This additional evidence, especially that of the latter, makes it plain that Spaulding had his rewritten manuscript at Amity, thus demonstrating its return to Spaulding before the latter's removal from Pittsburg. The evidences of identity between the manuscript testified about as being at Amity, and Spaulding's rewritten story, leave no doubt. The review of this evidence of identity will be postponed until we come to review the other evidences of identity between "The Manuscript Found" and the Book of Mormon. [Footnote 23: Howe's "Mormonism Unveiled," 288.] [Footnote 24: Howe's "Mormonism Unveiled," 283.] [Footnote 25: Howe's "Mormonism Unveiled," 282-3.] [Footnote 26: "New Light on Mormonism," 16-17; "History of the Mormons," 43; "Who Wrote the Book of Mormon?" 7.] [Footnote 27: "Gleanings by the Way," 252; "Mormons' Own Book," 29; "Prophet of Palmyra," 419; "History of the Mormons," 43.] [Footnote 28: Washington (Pa.) Reporter of April 21, 1869; "Who Wrote the Book of Mormon?" 6.] It is said that Patterson returned the manuscript to Spaulding with the advice to "polish it up, finish it, and you will make money out of it."[30] On behalf of Patterson it has been said that he directed its return unless the author would furnish ample security to guarantee the expense of publishing, which we can readily believe to have been impossible to the impecunious Spaulding.[31] [Footnote 30: "New Light on Mormonism," 238; Magazine American History, June, 1882; Scribner's Monthly, August, 1880; "Prophet of Palmyra," 423.] [Footnote 31: "Mormonism Exposed," by Williams, 16; "Prophet of Palmyra," 455; "The Spaulding Story Examined and Exposed," by John E. Page, 7.] After residing in Pittsburg two years,[32] the Spauldings moved to Amity in Washington County, Pa., where Solomon Spaulding and his returned "Manuscript Found" again became the center of attraction among the commonplace neighborhood listeners, who did their loafing about the Spaulding tavern.[33] Here the story was polished and finished,[34] and from Amity Spaulding again journeyed to Pittsburg, in the hope in the second attempt of securing the publication of his story, "The Manuscript Found."[35] Spaulding's widow and daughter assert that at one time Patterson advised Spaulding "to make out a title-page and preface."[36] That remark would seem most likely to have been made after the finishing of the story, and I therefore feel justified in believing it to have been made after the second submission of the manuscript. Mrs. Spaulding-Davidson says this request was never complied with, but for reasons which are unknown to her. In the light of evidence to be hereafter reviewed, we are justified in an inference that one of the causes was a theft of the manuscript from the publisher's office, followed, perhaps, within a few weeks or months, by the death of Spaulding, which occurred in October, 1816. [Footnote 32: Howe's "Mormonism Unveiled," 287; "Who Wrote the Book of Mormon?" 7.] [Footnote 33: "Prophet of Palmyra," 441, 442.] [Footnote 34: Reddick McKee in Washington (Pa.) Reporter, April 12, 1869; "Who Wrote the Book of Mormon?" 6.] [Footnote 35: "Prophet of Palmyra," 442-55.] [Footnote 36: "Prophet of Palmyra," 419-42; iii. Millennial Harbinger, about May 1839; Boston Recorder during May 1839; "Mormons' Own Book," 29.] ERRONEOUS THEORIES EXAMINED. It has been a theory among some that Joseph Smith himself secured the Spaulding manuscript from the house of William H. Sabine of Onondaga Valley, N.Y., for whom Smith worked as a teamster in 1823.[37] According to another theory, Sidney Rigdon, while the "Manuscript Found" was at the printing office, copied it, the original being returned to Spaulding. A third theory supposes Smith to have copied it while working for Sabine about 1823, leaving the original there. A fourth theory makes Spaulding copy his story for the publisher while keeping the duplicate at home to be afterward cared for by the family. Under all of these theories, the original of Spaulding's rewritten story was delivered in 1833 to D. P. Hurlburt to be used by E. D. Howe in his then forthcoming book, "Mormonism Unveiled," but, according to the Spaulding family, was by Hurlburt sold to the Mormons, and, according to the Mormons, destroyed by Hurlburt because wholly unlike the Book of Mormon. These theories can claim for themselves no greater weight than that, in the opinion of their several non-Mormon advocates, they furnish a possible explanation as to the connecting link between Spaulding and Smith, but upon all essentials, except one, are without any evidence which involves the conclusion deduced from it, and not one of these theories is necessary as an explanation for the established facts. The one element which has direct evidence in its support is the allegation that Spaulding's rewritten story of the "Manuscript Found" was, after Spaulding's death, in the possession of his widow. That allegation rests upon the following statement of Spaulding's daughter, Mrs. McKinstry, and the family belief in it without any additional evidence upon which to base that belief. She says: [Footnote 37: "Hand Book on Mormonism," 3; "Braden-Kelly Debate," 47 and 118.] "In 1816 my father died at Amity, Pa, and directly after his death my mother and myself went to visit my mother's brother, William H. Sabine, at Onondaga Valley, Onondaga County, N Y. * * * We carried our personal effects with us, and one of these was an old trunk in which my mother had placed my father's writings, which had been preserved. I perfectly remember the appearance of this trunk, and of looking at its contents. There were sermons and other papers, and I saw a manuscript about an inch thick, closely written, tied with some of the stories my father had written for me, one of which he called the 'Frogs of Wyndham,' On the outside of this manuscript were written the words, 'Manuscript Found.' I did not read it, but looked through it and had it in my hands many times and saw the names I had heard at Conneaut when my father read it to his friends. I was about eleven years old at this time."[38] [Footnote 38: "New Light on Mormonism," 238; Magazine of American History, June, 1882; Scribner's Monthly, August, 1880.] The trunk remained at Sabine's until some time soon after 1820,[39] while in 1823 Smith is said to have worked for Sabine as a teamster, and almost certainly heard Spaulding's stories discussed as a matter of family history. If the rewritten story of Spaulding's "Manuscript Found" had been in the trunk at Sabine's while Smith worked there, which is doubtful, he might have stolen it or copied it, though the latter is made almost impossible by Smith's inability to write,[40] and by his youth. [Footnote 40: ii Journal of Discourses, 197.] Assuming, for the sake of argument, that it has been established that the Book of Mormon is a plagiarism from 'Spaulding's rewritten story, then we may still doubt that any of the above theories have sufficient evidence to warrant their acceptance as established facts. These various theories were all invented because of a supposed necessity of accounting for the alleged presence of the rewritten "Manuscript Found" in the trunk at Sabine's house after 1816, the date of Spaulding's death. If the "Manuscript Found" was never there, the theories constructed to explain that fact must fall. That the first outline of the story which is now at Oberlin was then in the trunk is certain, because Hurlburt, in 1834, found it there. It is even possible that this first manuscript may at some time have been labeled "Manuscript Found." But was the rewritten story ever in the trunk at Sabine's? If not, Smith could neither have stolen it nor copied it, and, if never there, or if stolen by Smith, Hurlburt could not have secured the rewritten manuscript and sold it to the Mormons, as it has been charged he did do, while he gave only the first manuscript to Howe, by whom he was employed to secure another. It may not be amiss to here state that Howe never doubted Hurlburt's fidelity in this matter.[41] [Footnote 41: Under date of September 12, 1879, E.D. Howe wrote to R. Patterson saying, "I am very certain he (Hurlburt) never had any Manuscript Found to sell to anybody. Whatever Mormons may say, I think Hurlburt was perfectly honest in all his transactions here." (Taken from a copy of the letter furnished by Patterson in his History of Washington County, Pa.)] The great preponderance of the evidence is against the allegation that the second manuscript was ever in the trunk at Sabine's. Mrs. McKinstry's evidence does not establish the identity of Spaulding's rewritten "Manuscript Found" and the trunk manuscript. Such assertion of identity is contradicted by that more satisfactory evidence to be hereafter reviewed, and which shows that the rewritten manuscript was stolen from the printing office before Spaulding's death; that the latter suspected Rigdon of being the thief; the possession by Rigdon of some such manuscript, and which, on one occasion, he said had been written by Spaulding; Rigdon's advance knowledge of the forthcoming Book of Mormon and his sudden conversion after its appearance, and coupled with a very plain connection between Rigdon and Smith through Parley P. Pratt as intermediary. These conclusions and much of the evidence upon which they are based will contradict Mrs. McKinstry's statement, if she meant by it to assert that the Sabine trunk manuscript contained the names "Mormon," "Moroni," "Lamanite," and "Nephi," which names, it will be shown, occur in and only in the rewritten manuscript and the Book of Mormon. In determining what weight to give to Mrs. McKinstry's statement as to the contents of the trunk manuscript, several important facts must be kept in mind. Mrs. McKinstry made this statement in 1880, when she was seventy-four years of age. Her father died in October, 1816, very soon after she and the trunk went to Sabine's at Hartwick, Onondaga County, N.Y., and there she "many times" had it in her hand. At the earliest date this must have been in the fore part of 1817, and she tells us that she was about eleven years old at this time. If, in 1817, she was eleven years old, then, in 1812, when she, with her parents, left Conneaut for Pittsburg, she could not have exceeded six years of age. At the age of seventy-four Mrs. McKinstry testified that when she was eleven years old she looked through, but did not read, a manuscript, yet saw the names she heard her father read at Conneaut, between 1810 and 1812, when she was from four to six years old. That this woman, at seventy-four, should remember strange names, casually repeated in her presence, before her sixth year, and those names wholly unrelated to anything of direct consequence to her child life, is a feat of memory too extraordinary to give her uncorroborated statement any weight, as against valid contradictory conclusions drawn from established facts. From 1834, when this alleged plagiarism was first publicly charged, until the giving of Mrs. McKinstry's evidence in 1880, it had necessarily been a matter of frequent discussion in the family circle that the Book of Mormon was a plagiarism from her father's "Manuscript Found," and always the identity of names must have been spoken of as the connecting link in the chain of evidence proving the plagiarism, since that identity of names was the principal item of evidence as it was first argued and published in 1834. With like uniformity, it was firmly believed (but as a mere matter of inference, be it remembered) that Hurlburt secured from the trunk that second manuscript, which contained these names. Hence it would be inferred by the Spaulding family that the trunk must have contained the names in question. This association of ideas through an almost infinite number of recurrences in mind became firmly impressed as a fixed fact during these forty-six years of frequent repetition. It is not strange, therefore, if, after these forty-six years, and with the failing memory of the age of seventy-four, Mrs. McKinstry should have forgotten the real origin of this association of ideas, and relate it back to the supposed inspection of the trunk manuscript and the Conneaut readings, honestly believing in her accuracy. In this conclusion Mormon authorities concur.[42] [Footnote 42: "Myth of the Manuscript Found," 29.] The only other statement which has ever been claimed as evidence showing Spaulding's rewritten manuscript to have been in the Sabine trunk is one by his widow, Matilda Spaulding-Davidson. She says that before leaving Pittsburg for Amity, her husband's manuscript was returned by the publishers. She seemingly remembers nothing of its second submission while her husband resided at Amity, or else those who wrote and signed her statement didn't see fit to mention it. "The Manuscript then [after Mr. Spaulding's death in 1816] fell into my hands, and was preserved carefully. It has frequently been examined by my daughter, Mrs. McKinstry of Monson, Mass., with whom I now reside, and by other friends."[43] [Footnote 43: Boston Daily Advertiser, copied in iii. Millennial Harbinger, May, 1839; "Mormons' Own Book," 28; Boston Recorder, May, 1839; "Prophet of Palmyra," 417.] By what follows, she makes it plain that the "other friends" referred to are the Conneaut neighbors, whose examination was made prior to 1812, and not at Sabine's. That she herself never examined the Sabine trunk manuscript so as to speak upon the matter of identity of manuscripts from personal knowledge, is apparent from several facts. First, although writing an argumentative article, the strongest part of which would have been her personal testimony as to some point of identity between the trunk manuscript and the Book of Mormon, she mentioned none such as being within her own knowledge. In the absence of personal knowledge, she repeats as a justification of her belief the evidence of Conneaut witnesses as to the identity of her husband's "Manuscript Found" and the Book of Mormon. Even upon the question of the existence of any manuscript in the Sabine trunk, she seems not to rely upon any personal inspection of the trunk manuscript, but with an apparent intention of putting the responsibility for her statement upon the inspection of her daughter, Mrs. McKinstry, speaks of the latter's inspection, while remaining silent as to whether or not she made any inspection of her own. The argumentative style and the failure to distinguish between personal knowledge and argumentative inferences is all readily understood when the history of this statement is made known. It seems that two preachers, named D. R. Austin and John Storrs, are responsible for this letter. Mrs. Davidson never wrote it, but afterwards stated that "in the main" it was true.[44] Even with her re-affirmance of the story as published, we cannot give it evidentiary weight except in those matters where it is plain from the nature of things that she must have been speaking from personal knowledge. [Footnote 44: Quincy Whig, quoted in "The Spaulding Story Examined and Exposed," 5, to be read in connection with "Gleanings by the Way," 261-7. On p. 22 of the "Myth of the Manuscript Found" this int...