IV.

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

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

"JOHN N. MILLER."

Our fifth witness is Aaron Wright, who says:

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

"AARON WRIGHT."

Our sixth witness is Oliver Smith, who testifies:

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

"OLIVER SMITH."

Our seventh witness, Nahum Howard, avers this:

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

"NAHUM HOWARD."

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

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

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

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

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

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

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

"On hearing read the account from the book [of Mormon] of the battle between the Amlicites and the Nephites [Book of Alma, Chapter 1—Chapter 3, Edition of '88—], in which the soldiers of one army had placed a red mark on their foreheads to distinguish them from their enemies, it seems to reproduce in my mind, not only the narration, but the very words, as they had been impressed upon my mind by the reading of Spaulding's manuscript."

Our tenth witness is Redick McKee, Whose evidence upon another point we have already used. Under date of Washington, D.C., April 14, 1869, published in the Washington (Pa.)Reporterfor April 21, 1869, he says:

"In the fall of 1814 I arrived in the village of 'Good Will,' and for eighteen or twenty months sold goods in the store previously occupied by Mr. Thos. Brice. It was on Main Street, a few doors west of Spaulding's Tavern, where I was a boarder. With both Mr. Solomon Spaulding and his wife I was quite intimately acquainted. I recollect quite well Mr. Spaulding spending much time in writing [on sheets of paper torn out of an old book] what purported to be a veritable history of the nations or tribes who inhabited Canaan. He called it 'Lost History Found,' 'Lost Manuscript,' or some such name, not disguising that it was wholly a work of the imagination, written to amuse himself and without any immediate view to publication. I was struck with the minuteness of his details and the apparent truthfulness and sincerity of the author. I have an indistinct recollection of the passage referred to by Mr. Miller about the Amlicites making a cross with red paint on their foreheads to distinguish them from enemies in the confusion of battle."

The eleventh witness is the Rev. Abner Jackson, who, when but a boy and confined with a lame knee, heard Solomon Spaulding read to his father much of the former's story, and also heard him give an outline of the whole. Mr. Jackson, under date of December 20, 1880, made the following statement to the Washington County (Pa.)Reporterof January 7, 1881:[154]

[Footnote 154: See also "Who Wrote the Book of Mormon?" 6-7.]

"Spaulding frequently read his manuscript to the neighbors and amused them as he progressed with the work. He wrote it in Bible style. 'And it came to pass' occurred so often that some called him 'Old Come-to-pass.' The Book of Mormon follows the romance too closely to be a stranger. In both, many persons appear having the same name, as Moroni, Mormon, Nephites, Laman, Lamanites, Nephi, and others. Here we are presented with romance second called the Book of Mormon, telling the same story of the same people, traveling from the same plain, in the same way, having the same difficulties and destination, with the same wars, same battles and same results, with thousands upon thousands slain. Then see the Mormon account of the last battle at Cumorah, where all the righteous were slain. How much this resembles the closing scene in the 'Manuscript Found.' The most singular part of the whole matter is that it follows the romance so closely, with this difference: The first claims to be a romance, the second claims to be a revelation of God, a new Bible. When it was brought to Conneaut and read there in public, old Squire Wright heard it and exclaimed, 'Old-Come-to-pass has come to life again.' Here was the place where Spaulding wrote and read his manuscript to the neighbors for their amusement, and Squire Wright had often heard him read from his romance. This was in 1832, sixteen years after Spaulding's death. This Squire Wright lived on a little farm just outside of the little village. I was acquainted with him for twenty-five years. I lived on his farm when I was a boy and attended school in his village. I am particular to notice these things to show that I had an opportunity of knowing what I am writing about."

Squire Wright, referred to in Mr. Jackson's statement, is the same Aaron Wright who was our fifth witness upon the question of identity.

Last, but not least, we, introduce John C. Bennett. He says he joined the Mormons in order to enable himself to expose their iniquity. He was quartermaster-general of Illinois, the mayor of Nauvoo, a master in chancery for Hancock County, III., appointed by then Judge Stephen A. Douglas, a trustee for the "University of the City of Nauvoo," the recipient of special mention in revelation purporting to come direct from God, as well as innumerable encomiums from church leaders and the church organ. The Mormon people have called Bennett more kinds of a liar, it seems to me, than any man was ever called before. When Mormons are asked just what statement of Bennett's warrants the charge, they usually confess they never read his book. In the light of subsequent history and later church admissions, there is not one of Bennett's innumerable charges of almost unbelievable iniquity which I cannot demonstrate to be substantially true as to the character of the iniquity, if not the special manifestation of it, and do so wholly from the evidence of Mormon church publications. I, therefore, believe what Bennett says, and here quote so much of his testimony as relates to the origin of the Book of Mormon. He says:

"I will remark here in confirmation of the above [he having quoted a small part of the statements herein last above quoted] that the Book of Mormon was originally written by the Rev. Solomon Spaulding, A. M., as a romance and entitled the 'Manuscript Found,' and placed by him in the printing office of Patterson and Lambdin, in the city of Pittsburg, from whence it was taken by aconspicuous Mormon divineand remodeled by adding the religious portion, placed by him in Smith's possession, and then published to the world as the testimony exemplifies. This I have from the confederation, and of its perfect correctness there is not the shadow of a doubt. There never were any plates of the Book of Mormon excepting what were seen by the spiritual and not the natural eyes of the witnesses. The story of the plates is all chimerical."[155]

[Footnote 155: Bennett's "Mormonism Exposed," 123-4—1842.]

It will be observed Bennett does not name Rigdon or Pratt in his statement. The reason is apparent from reading certain correspondence published in the book from which it appears that at the same time of writing he entertained a reasonable hope that Sidney Rigdon and the Pratts would leave the church and join him in his anti-Mormon crusade, and he probably did not wish to unduly embarrass his supposed confederates, who were still apparently within the fold.

With the exception of establishing the motive, our case is now complete. The natural inference, of course, is that the greed for gain furnished the dynamics of the scheme, but we must not leave even this fact without direct evidence. Mormons point to the violent death of Smith as a martyrdom, and assume this sufficient answer to the charge of selfishness. A man who, as was the case with Smith, dies with a six-shooter in his own hand, firing it at his assailants,[156]is in a novel pose for a martyr, and yet we may admit that Smith would not from selfish ends have chosen a career of imposture had he in the beginning been able to foresee his ignominious end.

[Footnote 156: "Rise and Fall of Nauvoo," 443. Bancroft's "History of Utah," 170.]

Soon after Rigdon's visit to Smith and the reception of the revelation making Kirtland the gathering place of the "Saints," Smith's family, together with their followers, moved to Ohio. Revelations now came thick and fast, and of such a character as to demonstrate that the love of gold, and not God, was the inducing cause of their existence. I quote a few pertinent samples:

"Whoso receiveth you receiveth me, and the same willfeedyou andclotheyou andgive you money-and he who doeth not these things is not my disciple,"[157]

[Footnote 157: Doctrine and Covenants, 84, 89.]

"It is wisdom in me that my servant Martin Harris should be an example unto the churchin laying his money before the bishopof the church. And also this is a law unto every man that cometh unto this land to receive an inheritance, and he shall do with this money according as the law directs."[158]

[Footnote 158: Doctrine and Covenants, 58:35, 36.]

"And let allthe monies which can be spared, it mattereth notunto me whether it be little or much, be sent up unto the land of Zion unto those I have appointed to receive it."[159]

[Footnote 159: Doctrine and Covenants, 63:40.]

"And let all those who have not families, who receivemonies,send it up unto the Bishop of Zion."[160]

[Footnote 160: Doctrine and Covenants, 84:104.]

"Behold, this is my will obtaining moneys even as I have directed."[161]

[Footnote 161: Doctrine and Covenants, 66:45. Supplement 14Millennial Star,80.]

"Impart a portion of thy property; yea, even part of thy lands, andallsave the support of thy family."[162]

[Footnote 162: Doctrine and Covenants, 10:34.]

"Verily thus saith the Lord, Irequire all their surplusproperty to be put into the hands of the bishop of my church of Zion."[163]

[Footnote 163: Doctrine and Covenants, 119:1.]

"And in temporal labor thou [Smith, the athlete,] shalt not give strength, for this is not thy calling."[164]

[Footnote 164: Doctrine and Covenants, 24:9.]

"They shall support theeand I will bless them both spiritually and temporally."[165]

[Footnote 165: Doctrine and Covenants, 24:3.]

"If ye desire the mysteries of the kingdom,provide for Him[Smith]food and raimentand whatsoever he needeth to accomplish the work."[166]

[Footnote 166: Doctrine and Covenants, 43:13.]

"He whofeedsyou, orclothesyou, or gives youmoneyshall in no wise lose his reward."[167]

[Footnote 167: Doctrine and Covenants, 84:90.]

"He thatsendeth up treasuresunto the land of Zion shall receive an inheritance in this world."[168]

[Footnote 168: Doctrine and Covenants, 64:48.]

"I command that thou shall not covet thine own property."[169]

[Footnote 169: Doctrine and Covenants, 19:26.]

"Your money or your damnation" has about as much ethical sanction as the less pretentious demand of the highwayman who says, "Your money or your life." But we have not yet reached the end. The "Prophet's" father, who, prior to the discovery of the alleged divine mission of his son, eked out only a scanty living as a dispenser of cake and root beer,[170]now became the dispenser of patriarchal blessings at ten dollars per week and expenses,[171]and later at three dollars per bless.[172]

[Footnote 170: "Origin, Rise and Progress of Mormonism," 12.]

[Footnote 171: 15Millennial Star, 308.]

[Footnote 172: "Mormon Portraits," 16.]

The Prophet's brothers and friends received a gift of real estate by revelation,[173]and another brother of the Prophet was retained in a holy office, though confessedly concealing his property to cheat his creditors.[174]

[Footnote 173: Doctrine and Covenants, Sec. 94.]

[Footnote 174: 15Millennial Star, 520.]

These are a part and by no means all of the evidence tending to establish that a desire for money was the inspiring cause of every act of the Mormon Prophet, the very divinity that moulded his thoughts and revelations, and brought into being Mormon's books. Before becoming a Prophet, Joseph Smith's earning capacity as a peep-stone money digger was $14 per month.[175]Soon after becoming a Prophet he became president of a bank.[176]In 1842 the Prophet (together with his brother Hyrum and Sidney Rigdon) took advantage of the bankruptcy law to avoid creditors, whose claims amounted to one hundred thousand dollars.[177]A few years later the Prophet was killed, he being at the time the richest man in Nauvoo.

[Footnote 175: 16Millennial Star,151.]

[Footnote 176: "Gleanings by the Way," 334. Sometimes Smith was cashier and Rigdon President. "Prophet of Palmyra," 135.]

[Footnote 177: 19Millennial Star, 343. 20Millennial Star,106-216-246. "Mormonism and Mormons," 338.]

Through the whole story of their lives, if we may believe their alleged revelations to come from on high, God manifests in the conspirators' behalf a greed for earthly prosperity which would disgrace any decent man who should attempt to gratify it at the expense of a like number of poverty-stricken, ignorant unfortunates.

It is perhaps a work of supererogation, yet I cannot readily resist calling attention to the human side of the conspirators, when they came to fall out, over the division of the spoils. Many, even Brigham Young included, suspected Joseph Smith of misappropriating church money.[178]Brigham, however, had his suspicions allayed, for the Lord actually put money into his trunk.[179]This would, of course, be very convincing evidence that a man might have much money without misappropriating anything, even months later fail with $150,000 of liabilities and practically though a bank established by revelation,[180]should a few no assets, and after only eight months of business.[181]

[Footnote 178:Deseret News,April 8, 1857, p. 36.]

[Footnote 179: 2Journal of Discourses, 128. 7Deseret News, 115.]

[Footnote 180: Statement of Warren Parrish, copied in "An Exposure of Mormonism," 10.Messenger and Advocate,January 1837, copied in "Prophet of Palmyra," 134.Deseret News,December 21, 1864, Vol. 14, p. 94, says "under the direction of the Prophet."]

[Footnote 181: Statement of Warren Parrish, copied in "An Exposure of Mormonism," 11. [The above sentence lacks clearness, but it isverbatimfrom Mr. Schroeder's article, and I do not feel at liberty to suggest the meaning.—R.]]

At one time Cowdery, a witness to the divinity of the Book of Mormon, invited suspicion that he was converting more than his share of the spoils, and the following revelation was the result:

"It is not wisdom in me that he [Cowdery] should be entrusted with the commandments, and the moneys which he shall carry unto the land of Zion,except one go with him who will be true and faithful."[182]

[Footnote 182: Doctrine and Covenants, 6:91.]

The most forceful incident of this sort, however, occurred as the result of jealousy between Rigdon and Smith, which manifests itself in scores of ways all through their lives. When Rigdon on his visit to the Prophet in New York desires to be proclaimed a translator of remaining plates given by the angel to Smith, and as having the same power as Joseph Smith, the former's ambitions are quietly squelched by a revelation from God to Rigdon, saying: "It is not expedient in me that ye should translate any more until ye shall go to Ohio,"[183]but the rest of the plates never were translated.[184]

[Footnote 183: Doctrine and Covenants, Sec. 37.]

[Footnote 184: 19Journal of Discourses, 18-216-218. "Reminiscences of Joseph the Prophet," 14.]

When Cowdery and perhaps Rigdon importune their partner in fraud to be elevated to the prophetic office, Smith resists with a revelation in which God is made to say: "No one shall be appointed to receive commandments and revelations in this church, excepting my servant Joseph Smith, Jun."[185]Similar revelations seem to have been necessary more than once.[186]

[Footnote 185: Doctrine and Covenants, 28:2.]

[Footnote 186: Doctrine and Covenants 43:8.]

Finally the pressure became too hard to bear, and a revelation was procured in which God, in contradiction of his former declarations, one of which is above quoted, appoints Sidney Rigdon "to receive the oracles for the whole church."[187]And not neglecting the equal rights of the "Prophet's" brother, God declares: "I appoint unto him (Hyrum Smith) that he may be a prophet, and a seer, and a revelator unto my church, as well as my servant Joseph."[188]Both men were accordingly "ordained" each a "prophet, seer, and revelator."[189]Thus are even the Gods made to eat their own words at the behest of the conspirators, who quarrel in their division of the glory and the gold.

[Footnote 187: Doctrine and Covenants 124:126.]

[Footnote 188: Doctrine and Covenants 124:94. 18Millennial Star, 360.]

[Footnote 189: 20Millenial Star, 550 as to Rigdon, and p. 373 as to Hyrum Smith. It is now claimed that Smith had conferred upon all the Apostles "all the Power, Priesthood, and Authority ever conferred upon, himself." 1Journal of Discourses, 206. 19Journal of Discourses,124. See alsoMelchizedek and Aaronic Herald,February, 1850. 5Millennial Star,104, 68 Semi-Annual Conference, 70.]

One more incident of this sort will suffice. In February, 1831, Smith received the first of several revelations directing the brethren to provide him a home. In part it reads as follows:

"It is mete that my servant Joseph Smith, Jun., should have a house built in which to live and translate. And again, it is mete that my servant Sidney Rigdon shall live as seemeth him good, inasmuch as he keepeth my commandments."[190]

[Footnote 190: Doctrine and Covenants, 41, 7 and 8.]

Of course, living "as seemeth him good" was to Sidney Rigdon hardly a fair equivalent for a house and lot. Had he not made Smith a "prophet, seer, and revelator," and could he not also unmake him? Why, then, should Sidney Rigdon submit to any unfair division of the spoils of the prophetic office? He didn't.

The above revelation was received while Rigdon was absent from Kirtland. Upon his return he went to the meeting house where an expectant throng awaited him in anticipation of one of his entrancing sermons, but Rigdon failed to go to the speaker's stand, and instead paced back and forth through the house. The "Prophet Joseph" being absent from Kirtland, Father Smith requested Rigdon to speak. In a tone of excitement Rigdon replied (and who will say it was not spoken as by one having authority?): "The keys of the Kingdom are rent from the church, and there shall be no prayer put up in this house this day." "Oh, no; I hope not," gasped Father Smith. "I tell you they are," rejoined "Elder Rigdon." The brethren stared and turned pale, and the sisters in anguish cried aloud for relief. "I tell you again," said Sidney, with much feeling, "the keys of the Kingdom are taken from you, and you never will have them againuntil you build me a new house."

Amid tumultuous excitement on the part of the sisters, "Brother Hyrum" left the meeting to bring "Joseph the Prophet," who was in a neighboring settlement. On their return next day the "brethren" and "sisters" were gathered in anticipation of important happenings. Joseph mounted the rostrum and informed the assembly that they were laboring under a great mistake; that the church had not transgressed. Speaking of the lost keys, he said: "I myself hold the keys of this last dispensation, and will forever hold them, both in time and in eternity; so set your hearts at rest upon that point; all is right."

I continue to quote from an account written by the "Prophet's" mother, relating just what they desire the world to believe happened immediately after:

"He (Joseph Smith) then went on and preached a comforting discourse, after which he appointed a council to sit the next day, by which Sidney Rigdon was tried forhaving lied in the name of the Lord.In this council Joseph told him he must suffer for what he had done; that he would be delivered over to the buffetings of Satan, who would handle him as one man handleth another; that the less priesthood he had the better it would be for him, and that it would be well for him to give up his license. This counsel Sidney complied with, yet he had to suffer for his folly, for, according to his own account, he was dragged out of bed by the devil three times in one night, by the heels." Mother Lucy Smith doubtingly adds: "Whether this be true or not, one thing is certain. His contrition of soul was as great as a man could well live through."[191]The last sentence shows beyond dispute that Mother Lucy had her doubts about this silly story she has just narrated, and, of course, we are entitled to similar doubts.

[Footnote 191: Mother Lucy's life of "Joseph Smith the Prophet," 195 and 196. As to Rigdon's declaration that the keys were gone, see also 14Deseret News,91, December 21, 1864. As to Rigdon's being dragged out of bed, see also History of the Mormons, 53.]

What really did happen is made very plain by subsequent occurrences. Smith and Rigdon got together, patched up their differences by an agreement that Rigdon should have a house if he would restore the "keys" to the last dispensation, and desist from executing his threats to smash the "Kingdom," and for the sake of its wholesome influence upon others he must play penitent and humble. As evidence of this conclusion we point to the story of this transaction as quoted above from Mother Lucy's life of the "Prophet," and the two following sections of a revelation announced by Smith under date of August, 1831:

"Behold, verily I say unto you, I the Lord am not pleased with my servant Sidney Rigdon. He exalted himself in his heart and received not my counsel, but grieved the Spirit." "Let my servants Joseph Smith, Jun., and Sidney Rigdon seek them a house as they are taught through prayer by the Spirit."[192]

[Footnote 192: Doctrine and Covenants, 63:55 and 65.]

It is needless to add they each received a house, and both stood for many years, and perhaps even to this day, side by side, and both built according to the same plans.[193]

[Footnote 193: "Gleanings by the Way," 332.]

The case, so far as the production of evidence is concerned, must now be considered closed. The actors in this fraud are all dead, and upon the precise question here discussed no new evidence is likely to be discovered. All the evidence directly affecting either side of the question has been introduced and reviewed.

When, as here, we are investigating a case dependent upon circumstantial evidence, we must judge the evidence as a whole. No one circumstance out of many connected ones ever established the ultimate fact. The converse of this proposition is equally true. You cannot show the insufficiency of the evidence by demonstrating that any one circumstance, if it stood alone, would be equally consistent with some other theory than the one in support of which it is cited. The evidentiary circumstances must be viewed as a whole, each in the light of its relation to all the rest. Thus viewed, the circumstantial evidence is strong just in proportion as the circumstances related to, and consistent with, the theory advocated are numerous. In the argument under consideration the circumstantial facts are so numerous, and gathered from so many disconnected sources, corroborated by so many admissions from the accused conspirators and their defenders, that it is utterly impossible to believe them all to have come into being as a mere matter of accidental concomitance.

Let us put the defenders of the divinity of Mormonism to a test on this matter by inviting them to make an equally good case of circumstantial evidence based upon established fact, all tending to show some other human origin for the Book of Mormon than that here advocated. Inability to do so means that such an array of concurring facts cannot be duplicated in support of any other theory than the one here advocated. If, as must now be admitted, the concurrence of so very many facts can best be explained by the conclusions here contended for, then that is a more believable, a more rational conviction than one which of necessity requires belief in an assumed and unprovable miracle. That explanation which takes the least for granted is always the one adopted by the sanest person. Bearing in mind these truths, let us briefly review a portion of the most salient features of the argument.

From the uncontradicted evidence of witnesses, practically all of whom are disinterested and who in most circumstances of great evidentiary weight are corroborated by authorized church publications, we have established beyond cavil, and I am sure to the satisfaction of all thinking minds untainted by mysticism, and whose vision is unobscured, that the following are thoroughly established facts:

Solomon Spaulding, between 1812 and 1816, outlined and then re-wrote a novel, attempting therein to account for the American Indian by Israelitish origin. The first outline of this story, now at Oberlin College, had no direct connection with the Book of Mormon, and was never claimed to be connected with it, and such connection was expressly disclaimed as early as 1834. The rewritten story, entitled "Manuscript Found," was by Spaulding twice left with a publisher, whence it was stolen under circumstances which then led Spaulding to suspect Sidney Rigdon, who long after was the first conspicuous convert of Mormonism; that Rigdon, through his great intimacy with the publishers' employees, had opportunity to steal it, and that after Spaulding's death, and years before the advent of Mormonism, Rigdon had in his possession such a manuscript and exhibited it, with the statement that it was Spaulding's. Through Parley P. Pratt, Rigdon and Smith were brought into relation, and the latter made the Prophet of the "Dispensation of the Fullness of Times," the discoverer, translator, and, according to his own designation, the "Author and Proprietor"[194]of the Book of Mormon. This connection is established by the most convincing circumstantial evidence, taken wholly from authorized Mormon publications; it is shown that Rigdon foreknew the coming and in a general way the contents of the Book of Mormon; that both Rigdon and Pratt were, according to some of their contradictory accounts, converted to Mormonism with such miraculous suddenness and without substantial investigation that when this, coupled with the contradictory accounts of these important events and their attempts at concealing the suddenness of their conversion, all compel a conviction of their participation in a scheme of religious fraud.

[Footnote 194: Smith designates himself as the "Author and Proprietor" of God's word, in the Title Page of the Book of Mormon, also in the testimony of the witnesses as it appears in the first edition, since which time both have been altered. See alsoEvening and Morning Star,117.]

Upon the question of plagiarism, we may profitably add a brief summary of the points of identity between the peculiar features shown to be common to Spaulding's novel and the Book of Mormon. In Spaulding's first outline of the story it pretended to be ancient American history, attempting to explain the origin of part of the aborigines of this continent, all translated from ancient writings found in a stone box. It recounts the wars of extermination of two factions, tells of the collecting of armies and of slaughters which were a physical impossibility to those uncivilized people who were without any modern methods of transporting troops or army supplies. After two revisions, one by Spaulding and a second by Smith, Rigdon & Co., the above general outline still describes equally well the Book of Mormon.

Leaving the first blocking-out of his novel unfinished, Spaulding resolved to change his plot by dating the story farther back and by attempting to imitate the Old Scripture style, so as to make it seem more ancient. Spaulding's determination to date his novel farther back probably suggested changing the roll of parchment which, according to the Oberlin manuscript, was found in a stone box, to golden plates. Some time before 1820 some one pretended to have found a Golden Bible in Canada.[195]If Spaulding, in rewriting the story, did not make the change, this incident may have suggested such a change to Smith and his fellow-frauds.

[Footnote 195: Braden-Kelly Debate, 55.]

Spaulding, in his attempt at imitating Bible phraseology, had repeated so ridiculously often the words "it came to pass," that both in Ohio and Pennsylvania the neighbors to whom he read his manuscript nicknamed him "Old Come-to-pass." In the Book of Mormon, though professedly an abridgment, the same phrase is uselessly repeated several thousand times, and a bungling effort at imitating the style of Bible writers is apparent all through it.

Spaulding's existence was contemporaneous with Anti-Masonic riots, and he harbored a sentiment against all secret societies,[196]which has also been carried through into the Book of Mormon.

[Footnote 196: "Howe's Mormonism Unveiled," 288.]

The uncontradicted and unimpeached evidence of many witnesses is explicit that the historical portions of both the "Manuscript Found" and the "Book of Mormon" are the same, and much of the religious matter interpolated is in the exact phraseology of King James's translation of the Bible. We find also many names of places, persons, and tribes to be identical in the "Manuscript Found" and the Book of Mormon. Some of the names were taken from the Bible, others would be known only to the students of American antiquities, among whom was Spaulding, and still others were unheard of until coined by Spaulding. The names proven to be common to both are Nephi, Lehi, Mormon, Nephites, Lamanites, Laban, Zarahemla and Amlicites.

Add to this the very novel circumstance that in both accounts one of two contending armies placed upon the forehead of its soldiers a red mark that they might distinguish friends from enemies, and the new and characteristic features common to both are too numerous to admit of any explanation except that herein contended for, viz: That the Book of Mormon is a plagiarism from Spaulding's novel, the "Manuscript Found," and is the product of conscious fraud on the part of Sidney Rigdon, Parley Parker Pratt, Joseph Smith, and others, which fraud was prompted wholly by a love of notoriety and money.

BY BRIGHAM H. ROBERTS

(A Reply to Mr. Theodore Schroeder)

When one undertakes at this late day a serious discussion of the Spaulding theory of the origin of the Book of Mormon, he instinctively feels inclined to begin with an apology to his readers. When Pococke inquired of Grotius, where the proof was of that story of the pigeon, trained to pick peas from Mahomet's ear, and pass for an angel dictating the Koran to him, Grotius answered that there was no proof. The statement here is Carlyle's; and the gruff old Scotch philosopher adds in his sour fashion, "It is really time to dismiss all that."[1]So indeed we think of this Spaulding myth in reference to its being the origin of the Book of Mormon.

[Footnote 1: "Heroes and Hero Worship," by Thomas Carlyle, lecture II.]

When the Church of which the Book of Mormon may be said, in a way, to have been the origin has survived the most cruel religious persecution of modern times, first in the expulsion of from twelve to fifteen thousand of its members from the state of Missouri; and, second, in the murder of its first prophet in Illinois, followed by the expatriation of between twenty and thirty thousand of its members from the territory of the United States; when that religious movement to which the Book of Mormon may be said to have given the first impulse, and is now a continuous, sustaining factor, has resulted in the founding of a number of American commonwealths in the inter-mountain country of the United States;[2]when that people who accept the Book of Mormon as a divine revelation have established, for an extent of well nigh three thousand miles through the plateau valleys of the Rocky Mountains—from the province of Alberta, Canada, to the states of Chihuahua and Sonora in the republic of Mexico—no less than between seven and nine hundred settlements, many of them prosperous towns of large manufacturing as well as of large agriculture and trade interests; when that same people have won world-wide renown as superior colonizers, and are eagerly sought for in such enterprises because of their well known sobriety, honesty, frugality and industry; when that same people are quietly building up an educational system including as it does the rounding of universities in its principal centers, and academies elsewhere as feeders to the central educational institutions;[3]when those who accept the Book of Mormon as a divine revelation continuously sustain a corps of missionaries, numbering from fifteen to eighteen hundred, to carry their message to the world, and these missionaries are at work in nearly all civilized nations, and in the islands of the Pacific, meeting their own expenses and manifesting the unselfishness of their faith by their works—their service for God and fellowman; when the Book of Mormon itself has been accepted in the first three-quarters of a century of its existence by hundreds of thousands of earnest people of average intelligence and certainly of independent character; when the Book of Mormon itself has been translated into and published in at least eleven languages, in a number of which it has run through many editions and the copies published run into the hundreds of thousands, and with no abatement of interest yet manifested; when the Book of Mormon is creating not only a people but also a literature, embracing history, poetry and philosophy; when it is inspiring music, painting and sculpture—when all this has come of the Book of Mormon, is it not really about time to dismiss all that silly talk of the Spaulding manuscript being stolen by Rigdon, revamped by him and palmed off upon the world by a backwoods boy as a revelation, and this practiced fraud and deception being the origin of all this that is here enumerated?

[Footnote 2: It must not be supposed that the migration of the Mormon people to the Salt Lake and adjacent valleys when that region was Mexican territory, resulted only in the founding of the state of Utah. Indirectly and directly, too, that movement contributed to the settlement of the entire inter-mountain region, and the founding of the States created out of that territory.]

[Footnote 3: This refers to the Brigham Young University at Provo, Utah, the Latter-day Saints' University in Salt Lake City, and fifteen Colleges and Academies in other parts of the territory occupied by the Saints in the inter-mountain west. See "Defense of the Faith and the Saints," Vol. I, p. 226.]

What faith men must have in fraud and dishonesty to think it can start and sustain all this! What a lasting victory is accorded to a thing conceived in fraud, brought forth in iniquity, and perpetuated by continuous falsehood! What credulity is required to believe all this! Let no one hereafter, standing in such ranks, dare say that "cheat" is a horse good only for a short race. They must know better than that from the stand they take in this Book of Mormon matter.

Two things, yea, three, justify a reply to Mr. Theodore Schroeder's series of articles on "The Origin of the Book of Mormon," published in the September and November numbers of theAmerican Historical Magazine,for 1906, and the January and May numbers for 1907.

The first justification is the fact of the high standing of the magazine in which his articles appeared. Published in a periodical of such rank, if unchallenged, they might lead many to believe undeniable the theory there advanced for the origin of the Book of Mormon, and the argument by which said theory is sustained, unanswerable. It has been from just such circumstances as these with reference to articles that appeared in standard works, in histories and encyclopedias, that Mormonism suffered so much defamation in the earlier year of its existence. It now stands recorded in the earlier editions of the American Cyclopedia and in the Encyclopedia Britannica that David Whitmer denied his testimony as one of the witnesses to the divinity of the Book of Mormon; and that his two associate witnesses, Oliver Cowdery and Martin Harris, had denied their testimony to that book. Being misinformed from these high sources of information, doubtless tens of thousands have been impressed with those untrue statements. David Whitmer never denied his testimony. In a brochure issued by himself, in 1887, and referring directly to these false statements, he said:

"It is recorded in the American Cyclopedia and the Encyclopedia Britannica, that I, David Whitmer, have denied my testimony as one of the three witnesses to the divinity of the Book of Mormon; and that the other two witnesses, Oliver Cowdery and Martin Harris, denied their testimony to that Book. I will say once more to all mankind, that I have never at any time denied that testimony or any part thereof. I also testify to the world, that neither Oliver Cowdery nor Martin Harris ever at any time denied their testimony. They both died reaffirming the truth of the divine authenticity of the Book of Mormon."[4]

[Footnote 4: "Address to all Believers in Christ," p. 8. The high character and reputation for truthfulness of David Whitmer is attested in this brochure by all the leading officials and citizens of Richmond, Mo., (not Mormons) where he lived for fifty years, pp. 8-10.]

People, however, can still quote the above named standard works to prove that these men denied their testimony and were false witnesses. It is to prevent as far as possible the creation of such conditions respecting Mr. Schroeder's articles in the American Historical Magazine that I think it important that they should be answered.

The second thing that justifies an answer to Mr. Schroeder, is the form in which his treatment of the subject is cast. Much in the form would lead one to believe, at first glance, that here we had a really exhaustive treatise of the origin of the Book of Mormon; that every item of obtainable information had been collected, the mass of facts sifted and net results given, instead of a specious plea made for a special theory. This is evidenced in the constant appeal to sources of information in the notes appended to the articles, of which notes there are one hundred and ninety-six. Then there is an occasional halting in the movement of the argument, as if to weigh the evidence, to balance one statement against another as if to get down to bed-rock facts, instead of a mere effort to remove some obstruction in the way of the special theory being worked out. All of which is but so much juggling with forms of treatment,—an effort to win the reader with the shows of honest argument, to betray him in deeper consequences. Shimmering under all these forms may be seen the arts of the special pleader bent on making out a case. It is the false appearance of exhaustive and fair treatment of the subject that makes it desirable to answer Mr. Schroeder.

The third justification for answering Mr. Schroeder's articles arises out of a suggestion of the gentleman himself, near the close of his article, namely, that the actors who participated in the origin of the Book of Mormon are all dead, and that "upon the precise question here discussed, no new evidence is likely to be discovered. All the evidence directly affecting either side of the question has been introduced and reviewed." One may pardon the conscious or unconscious self-complacency contained in this suggestion, and even encourage it by saying to the gentleman that we think he is right; that after him there will come no other who will so diligently search for evidence "on the precise question here discussed." For who but himself will ever dare to venture to walk by such light as that by which his foot-steps have been guided?[5]But with reference to "all the evidence directly affecting either side of the question" having been "introduced and reviewed," I must hold a different opinion. Believing, however, that Mr. Schroeder has collected, presented and, with as much art as it will be found possible to enlist in such a cause, sustained his special view of the Spaulding theory of the origin of the Book of Mormon, one can but feel that having reached the climax of evidence and argument the case should be considered by those holding an opposite belief.

[Footnote 5: Mr. Schroeder while living in Utah some years ago was proprietor, editor and publisher ofLucifer's Lantern, a ribald infidel periodical as would be inferred from the title as well as from its contents. It is this to which allusion is made in the text.]

One other preliminary word should be said before coming directly to Mr. Schroeder's theory and argument, and that in relation to the authorities on which the gentleman relies for the support of his views. Of course I am not unacquainted with the old controversy concerning the degree of credibility to be allowed to interested witnesses, and also the suspicion that attaches to witnesses for the miraculous. I have too long sustained in public debate an unpopular cause not to have heard the cry that the witnesses for the truth for which I contended were "interested witnesses;" notwithstanding those who were my opponents, at the same time accepted Christianity on the testimony of "interested witnesses," and discarded entirely the testimony of unfriendly witnesses, or "interested witnesses" on the opposite side of the case. I trust that the suggestion in this paragraph will indicate the unfairness of discrediting and discarding entirely the testimony of the witnesses for Joseph Smith's account of the origin of the Book of Mormon, on the ground that they are "interested witnesses," and taking for truth the statements of the "interested witnesses" on the other side of the controversy.

I have some acquaintance also with that school of thought which discredits witnesses of the miraculous. I am familiar with the laborious exposition of that theory by the late Professor Huxley in his article on "The Value of Witnesses to the Miraculous;"[6]and also with his controversy on the same subject with Dr. Henry Wace, prebendary of St. Paul's Cathedral, and other Church of England ministers.[7]One could scarcely live in this critical age of ours and be unaware of the existence of the school of thought which undertakes to bar from the court of public debate the testimony of those who are witnesses of things held to "transcend human experience." Such testimony, it is said, suggests "credulity on the one hand and fraud on the other."[8]

[Footnote 6:The Nineteenth Century Review, March, 1889.]

[Footnote 7:The Nineteenth Century Review, February, 1889; also March, April, May and June of the same magazine.]

[Footnote 8: "A supernatural relation cannot be accepted as such, * * it always implies credulity or imposture," Renan's "Life of Jesus," introduction, p. 45.]

And still, both in the history of the past and now, witnesses of the so-called miraculous are factors to be reckoned with in our world's controversies.

It may be true that the future will disclose the fact that very much which in the past has been regarded as miraculous, as transcending "all sane, human experience," to use a phrase of Mr. Schroeder's, is only such because of human ignorance at the time of a witnessed event, and that miracles only exist for the ignorant. Still I concede that one needs to be upon his guard respecting this class of evidence, for man's love for the marvelous leads him into strange self-deceptions, as also the practice of deception upon others. But while conceding this on the one hand, on the other I desire to call attention to a matter entirely neglected by Mr. Schroeder, namely, the general untrustworthiness of testimony in religious controversies, where those considering themselves orthodox feel called upon to resist what are supposed to be religious innovations. The truth of this is supported by all ecclesiastical history. Even pious men, where the innovations especially contravene particular doctrines or theories of established institutions in which they are interested, often become utterly unreliable as witnesses in matters where their opponents are concerned.

So universally is the fact here pointed out accepted that citations of particular instances are scarcely necessary as proof. But lest others forget the fact, as Mr. Schroeder apparently has forgotten it, let me ask: Is Roman Catholic historical testimony regarded as reliable where facts relating to Protestants and the Protestant movement are concerned? Where does Martin Luther stand if the testimony of Catholic contemporaries or the representations of Catholic historians are to determine his place in history? A treatise upon the "Protestant Reformers" and the value of the sixteenth century "Reformation," based wholly upon "Bossuet's Variations," and other writers of his kind, would not be regarded as of any special value among intelligent people. And Catholics have fared but little better at the hands of Protestants. The testimony of either party against the other is quite generally regarded with suspicion by those who stand aloof from their controversies, while the respective parties to the discussions mutually denounce each other as false witnesses, until "Catholic lie" and "Protestant misrepresentation" are cries and counter-cries that echo and re-echo through all the pages of Catholic and, Protestant controversial and historical literature.

But let us look further up the historic stream of sectarian animosity. What of Jesus, the Son of God himself? If the sectarian Jews, his contemporaries, are alone to be the accepted witnesses of his words and actions and character, what would be the effect of their testimony upon the historic Christ? It would make him base born, a wine bibber, an associate of harlots, publicans and sinners; it would make him an innovator of sacred customs, a desecrator of the temple, a seditious person, a blasphemer. And so well did the sectaries of his day succeed in making themselves believe that the populace of Jerusalem surged through the streets crying "crucify him, crucify him!" and he was condemned by the Sanhedrin to death, from which fate not even a friendly disposed Roman procurator could save him. The sectarian Jews suborned witnesses, who either swore falsely against the Christ, or wrongly interpreted his words and actions; and all this in a holy zeal for the preservation of the established order of things among the Jews. After his resurrection the same characters bribed the Roman guard set to watch the sepulchre, put a lie into their mouths, and pledged their influence as a guarantee against punishment from their superior officers for the neglect of duty involved in the falsehood they were bribed to tell.[9]What was Paul's experience with the same sectarian Jews after he became a proselyte to the Christian faith? Briefly told, the same in character as his master's.[10]So well known is the fact of sectarian bitterness; such the zeal of the orthodox for the established faith, that the Emperor Julian, usually called the "Apostate," who both understood and derided the theological disputes of the hostile Christian sects, invited to the palace the leaders of the hostile sects, that he might enjoy the agreeable spectacle of their furious encounters.

[Footnote 9: Matthew xxvi, 59-70; see also xxvi, xxvii.]

[Footnote 10: See Acts of the Apostles from Chapters viii to xxvii, inclusive.]

"The clamor of controversy sometimes provoked the emperor to exclaim, 'Hear me! The Franks have heard me, and the Alemanni;' but he soon discovered that he was now engaged with more obstinate and implacable enemies; and though he exerted the powers of oratory to persuade them to live in concord, or at least in peace, he was perfectly satisfied, before he dismissed them from his presence, that he had nothing to dread from the union of the Christians."[11]

[Footnote 11: "History of the Decline and Fall of the Roman Empire," by Edward Gibbon, chap. xxiii.]

Such the bitterness of sectarian strife, in which the orthodox party has ever been as harsh, as untruthful, as unscrupulous, as resourceful at invention of evil things, as savage and cruel as the heretics have been. Nay, in the sum of such things the preponderance is on their side.

In the application of this melancholy fact to the controversy between Christendom and the Mormon Church respecting the origin of the Book of Mormon, let no one charge me with a begging of the question because I am going to insist that the witnesses quoted by Mr. Schroeder are largely unreliable, because of their zeal against an innovation of orthodox Christianity. Not so. It is not my purpose to beg the question by use of the historic fact here brought to view. I only ask that it shall be given its proper value in weighing the evidence to be considered. And I lay stress upon it only because it is an element in the evidence adduced by Mr. Schroeder which is taken no account of at all by him.

He gives no weight at all, considers not at all, the evidence of those who have accepted Joseph Smith's account of the origin of the Book of Mormon, but he gives unbounded credence to every statement from the "interested witnesses" on the other side of the question, except, of course, where they are mutually destructive of each other, and then he seeks to explain away the inconsistencies and contradictions. A casual remark, a reported saying, or a confused recollection of some obscure person, of whose character we have no knowledge, nor any means of testing it, find their way into some one or other of the hundred anti-Mormon books published, and then are published by such controversialists as Mr. Schroeder. Citations are made of them in marginal notes, and in time they come to be regarded, by the ordinary reader, as of equal authority with any other witness; and thus the unworthy, unreliable and, in some cases, a positively vicious and false witness is given equal—and sometimes even more than equal—credence with witnesses of unimpeachable probity, and high character, and who have back of their testimony perhaps a life time of toil, suffering, sacrifice, and sometimes martyrdom.

Of this class of witnesses let me here add one further remark. I know that Arch-deacon Paley and his "View of the Evidences of Christianity" are scoffed at by a certain school of latter-day critics, as being somewhat out of date and insipid; but there is one statement he makes that I cannot help but believe has great force in it. He holds in his argument that because the early Christians in support of the Christian miracles of which they were eye witnesses, and which so called miracles could not be resolved into delusion or mistake, passed their lives in labors, dangers, and sufferings, voluntarily undertaken, in attestation of the accounts which they delivered,—therefore, they are worthy of credence. To illustrate the point forcefully, he says:

"If the reformers in the time of Wickliffe, or of Luther; or those of England, in the time of Henry the Eighth, or of Queen Mary; or the founders of our religious sects since, such as were Mr. Whitfield and Mr. Wesley in our own times; had undergone the life of toil and exertion, of danger and suffering, which we know that many of them did undergo, for a miraculous story; that is to say, if they had founded their public ministry upon the allegation of miracles wrought within their own knowledge, and upon narratives which could not be resolved into delusion or mistake; and if it had appeared, that their conduct really had its origin in these accounts,I should have believed them."[12]

[Footnote 12: Paley's "Evidences," proposition II, chap. I.]

I mention this matter here for two reasons; first because many of those witnesses who accepted the Book of Mormon as true, are of the class of witnesses here spoken of by Dr. Paley. They were men who voluntarily passed their lives in labors, dangers, and sufferings, voluntarily undertaken, in attestation of the accounts they delivered to the world of the Book of Mormon's origin; and second, because having conceded that men should cautiously receive the testimony to the so-called miraculous, I desire to say that when the events to which the testimony relates are of such character that they may not be resolved into delusion or mistake, and the testimony is backed up by a life of toil, danger and suffering, not only voluntarily undertaken but persisted in—then, I say, their testimony is such that it commands respect and acceptance; and at the very lowest valuation possible to be put upon it, should out-rank in credibility whole hecatombs of such witnesses to the contrary as are quoted by Mr. Schroeder—witnesses imbued, in many cases, with personal hatred of Joseph Smith and the Mormon system, and all influenced by sectarian zeal to uphold the orthodox view of such Christianity as existed at the time and place in which they lived.

But returning now to the point at which the foregoing digression began, let me say it is the promiscuous mingling and equalizing of witnesses; and the failure to take into account the unreliability of witnesses of the orthodox party when resisting and seeking to overthrow what they regard as an innovation upon their most cherished ideas and institutions, that I charge against Mr. Schroeder's treatment of the origin of the Book of Mormon. The witnesses must be weighed as well as counted in this controversy; and the liability recognized of the anti-Mormon witnesses, in the supposed interests of orthodoxy, resorting to the invention and promulgation of falsehood.

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 theMillennial 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.

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]

"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 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]

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