III.

After the publication of Howe's book in 1834, there were no further developments in the Spaulding Theory until May, 1839, when attention was again called to it through the publication of what purported to be either an affidavit or signed statement[12]by Mrs. Matilda Davison. This lady was formerly Solomon Spaulding's wife, and lived with him until his death in 1816. Four years later she married Mr. Davison, and at the time of the publication of the signed statement here referred to, was living with her daughter, Mrs. M'Kenstry, at Monson, Massachusetts. Her statement follows:

ALLEGED STATEMENT OF MRS. DAVISON, FORMERLY THE WIFE OF SOLOMON SPAULDING.As the Book of Mormon, or Golden Bible (as it was originally called) has excited much attention, and is deemed by a certain new sect of equal authority with the Sacred Scriptures, I think it a duty which I owe to the public to state what I know touching its origin.That its claims to a divine origin are wholly unfounded needs no proof to a mind unperverted by the grossest illusions. That any sane person should rank it higher than any other merely human composition is a matter of the greatest astonishment; yet it is received as divine by some who dwell in enlightened New England, and even by those who have sustained the character of devoted Christians. Learning recently that Mormonism had found its way into a church in Massachusetts, and has impregnated some with its gross delusions, so that excommunication has been necessary, I am determined to delay no longer in doing what I can to strip the mask from this mother of sin, and to lay open this pit of abominations.Solomon Spaulding, to whom I was united in marriage in early life, was a graduate of Dartmouth College, and was distinguished for a lively imagination, and a great fondness for history. At the time of our marriage he resided in Cherry Valley, New York. From this place we removed to New Salem, Ashtabula county, Ohio, sometimes called Conneaut, as it is situated on Conneaut Creek. Shortly after our removal to this place, his health sunk, and he was laid aside from active labors. In the town of New Salem there are numerous mounds and forts supposed by many to be the dilapidated dwellings and fortifications of a race now extinct. These ancient relics arrest the attention of the new settlers, and become objects of research for the curious. Numerous implements were found, and other articles evincing great skill in the arts. Mr. Spaulding being an educated man, and passionately fond of history, took a lively interest in these developments of antiquity; and in order to beguile the hours of retirement and furnish employment for his lively imagination, he conceived the idea of giving an historical sketch of this long lost race. Their extreme antiquity led him to write in the most ancient style, and as the Old Testament is the most ancient book in the world, he imitated its style as nearly as possible. His sole object in writing this imaginary history was to amuse himself and his neighbors. This was about the year 1812. Hull's surrender at Detroit occurred near the same time, and I recollect the date well from that circumstance. As he progressed in his narrative the neighbors would come in from time to time to hear portions read, and a great interest in the work was excited among them. It claimed to have been written by one of the lost nation, and to have been recovered from the earth, and assumed the title of "Manuscript Found." The neighbors would often inquire how Mr. Spaulding progressed in deciphering the manuscript; and when he had sufficient portion prepared, he would inform them, and they would assemble to hear it read. He was enabled, from his acquaintance with the classics and ancient history, to introduce many singular names, which were particularly noticed by the people, and could be easily recognized by them. Mr. Solomon Spaulding had a brother, Mr. John Spaulding, residing in the place at the time, who was perfectly familiar with the work, and repeatedly heard the whole of it read. From New Salem we removed to Pittsburg, in Pennsylvania. Here Mr. Spaulding found a friend and acquaintance, in the person of Mr. Patterson, an editor of a newspaper. He exhibited his manuscript to Mr. Patterson, who was very much pleased with it, and borrowed it for perusal. He retained it for a long time, and informed Mr. Spaulding that if he would make out a title page and preface, he would publish it, and it might be a source of profit. This Mr. Spaulding refused to do. Sidney Rigdon, who has figured so largely in the history of the Mormons, was at that time connected with the printing office of Mr. Patterson, as is well known in that region, and as Rigdon himself has frequently stated, became acquainted with Mr. Spaulding's manuscript, and copied it. It was a matter of notoriety and interest to all connected with the printing establishment. At length the manuscript was returned to its author, and soon after we removed to Amity, Washington county, etc., where Mr. Spaulding deceased in 1816. The manuscript then fell into my hands, and was carefully preserved. It has frequently been examined by my daughter, Mrs. M'Kenstry, of Monson, Mass., with whom I now reside, and by other friends.After the Book of Mormon came out, a copy of it was taken to New Salem, the place of Mr. Spaulding's former residence, and the very place where the "Manuscript Found" was written. A woman preacher appointed a meeting there; and in the meeting read and repeated copious extracts from the Book of Mormon. The historical part was immediately recognized by all the older inhabitants, as the identical work of Mr. Spaulding, in which they had all been so deeply interested years before. Mr. John Spaulding was present and recognized perfectly the work of his brother. He was amazed and afflicted that it should have been perverted to so wicked a purpose. His grief found vent in a flood of tears, and he arose on the spot, and expressed to the meeting his sorrow and regret that the writings of his deceased brother should be used for a purpose so vile and shocking. The excitement in New Salem became so great that the inhabitants had a meeting and deputed Dr. Philastus Hurlburt, one of their number, to repair to this place and to obtain from me the original manuscript of Mr. Spaulding, for the purpose of comparing it with the Mormon Bible, to satisfy their own minds, and to prevent their friends from embracing an error so delusive. This was in the year 1834. Dr. Hurlburt brought with him an introduction and request for the manuscript, which was signed by Messrs. Henry Lake, Aaron Wright, and others, with all of whom I was acquainted, as they were my neighbors when I resided at New Salem. I am sure that nothing would grieve my husband more, were he living, than the use which has been made of his work. The air of antiquity which was thrown about the composition, doubtless suggested the idea of converting it to the purposes of delusion. Thus an historical romance, with the addition of a few pious expressions, and extracts from the sacred Scriptures, has been construed into a new Bible, and palmed off upon a company of poor deluded fanatics as divine. I have given the previous brief narration that this work of deep deception and wickedness may be searched to the foundation and the authors exposed to the contempt and execration they so justly deserve.(Signed) MATILDA DAVISON.

As the Book of Mormon, or Golden Bible (as it was originally called) has excited much attention, and is deemed by a certain new sect of equal authority with the Sacred Scriptures, I think it a duty which I owe to the public to state what I know touching its origin.

That its claims to a divine origin are wholly unfounded needs no proof to a mind unperverted by the grossest illusions. That any sane person should rank it higher than any other merely human composition is a matter of the greatest astonishment; yet it is received as divine by some who dwell in enlightened New England, and even by those who have sustained the character of devoted Christians. Learning recently that Mormonism had found its way into a church in Massachusetts, and has impregnated some with its gross delusions, so that excommunication has been necessary, I am determined to delay no longer in doing what I can to strip the mask from this mother of sin, and to lay open this pit of abominations.

Solomon Spaulding, to whom I was united in marriage in early life, was a graduate of Dartmouth College, and was distinguished for a lively imagination, and a great fondness for history. At the time of our marriage he resided in Cherry Valley, New York. From this place we removed to New Salem, Ashtabula county, Ohio, sometimes called Conneaut, as it is situated on Conneaut Creek. Shortly after our removal to this place, his health sunk, and he was laid aside from active labors. In the town of New Salem there are numerous mounds and forts supposed by many to be the dilapidated dwellings and fortifications of a race now extinct. These ancient relics arrest the attention of the new settlers, and become objects of research for the curious. Numerous implements were found, and other articles evincing great skill in the arts. Mr. Spaulding being an educated man, and passionately fond of history, took a lively interest in these developments of antiquity; and in order to beguile the hours of retirement and furnish employment for his lively imagination, he conceived the idea of giving an historical sketch of this long lost race. Their extreme antiquity led him to write in the most ancient style, and as the Old Testament is the most ancient book in the world, he imitated its style as nearly as possible. His sole object in writing this imaginary history was to amuse himself and his neighbors. This was about the year 1812. Hull's surrender at Detroit occurred near the same time, and I recollect the date well from that circumstance. As he progressed in his narrative the neighbors would come in from time to time to hear portions read, and a great interest in the work was excited among them. It claimed to have been written by one of the lost nation, and to have been recovered from the earth, and assumed the title of "Manuscript Found." The neighbors would often inquire how Mr. Spaulding progressed in deciphering the manuscript; and when he had sufficient portion prepared, he would inform them, and they would assemble to hear it read. He was enabled, from his acquaintance with the classics and ancient history, to introduce many singular names, which were particularly noticed by the people, and could be easily recognized by them. Mr. Solomon Spaulding had a brother, Mr. John Spaulding, residing in the place at the time, who was perfectly familiar with the work, and repeatedly heard the whole of it read. From New Salem we removed to Pittsburg, in Pennsylvania. Here Mr. Spaulding found a friend and acquaintance, in the person of Mr. Patterson, an editor of a newspaper. He exhibited his manuscript to Mr. Patterson, who was very much pleased with it, and borrowed it for perusal. He retained it for a long time, and informed Mr. Spaulding that if he would make out a title page and preface, he would publish it, and it might be a source of profit. This Mr. Spaulding refused to do. Sidney Rigdon, who has figured so largely in the history of the Mormons, was at that time connected with the printing office of Mr. Patterson, as is well known in that region, and as Rigdon himself has frequently stated, became acquainted with Mr. Spaulding's manuscript, and copied it. It was a matter of notoriety and interest to all connected with the printing establishment. At length the manuscript was returned to its author, and soon after we removed to Amity, Washington county, etc., where Mr. Spaulding deceased in 1816. The manuscript then fell into my hands, and was carefully preserved. It has frequently been examined by my daughter, Mrs. M'Kenstry, of Monson, Mass., with whom I now reside, and by other friends.

After the Book of Mormon came out, a copy of it was taken to New Salem, the place of Mr. Spaulding's former residence, and the very place where the "Manuscript Found" was written. A woman preacher appointed a meeting there; and in the meeting read and repeated copious extracts from the Book of Mormon. The historical part was immediately recognized by all the older inhabitants, as the identical work of Mr. Spaulding, in which they had all been so deeply interested years before. Mr. John Spaulding was present and recognized perfectly the work of his brother. He was amazed and afflicted that it should have been perverted to so wicked a purpose. His grief found vent in a flood of tears, and he arose on the spot, and expressed to the meeting his sorrow and regret that the writings of his deceased brother should be used for a purpose so vile and shocking. The excitement in New Salem became so great that the inhabitants had a meeting and deputed Dr. Philastus Hurlburt, one of their number, to repair to this place and to obtain from me the original manuscript of Mr. Spaulding, for the purpose of comparing it with the Mormon Bible, to satisfy their own minds, and to prevent their friends from embracing an error so delusive. This was in the year 1834. Dr. Hurlburt brought with him an introduction and request for the manuscript, which was signed by Messrs. Henry Lake, Aaron Wright, and others, with all of whom I was acquainted, as they were my neighbors when I resided at New Salem. I am sure that nothing would grieve my husband more, were he living, than the use which has been made of his work. The air of antiquity which was thrown about the composition, doubtless suggested the idea of converting it to the purposes of delusion. Thus an historical romance, with the addition of a few pious expressions, and extracts from the sacred Scriptures, has been construed into a new Bible, and palmed off upon a company of poor deluded fanatics as divine. I have given the previous brief narration that this work of deep deception and wickedness may be searched to the foundation and the authors exposed to the contempt and execration they so justly deserve.

(Signed) MATILDA DAVISON.

This statement was published at the instance of Dr. John Storrs, a Congregational minister of Holliston, Massachusetts. The incentive for his action was the fact that a number of his congregation had become converts to the Mormon faith and he was angry.[13]Mrs. Davison, however, denied ever having given such a signed statement, as appears from the following communication published in the "Quincy Whig," at Quincy, Illinois. It was published in the Illinois paper shortly after the "Davison Statement" appeared in the "Boston Recorder," under the following title:

A CUNNING DEVICE DETECTED.It will be recollected that a few months since an article appeared in several of the papers, purporting to give an account of the origin of the Book of Mormon. How far the writer of that piece has effected his purposes, or what his purposes were in pursuing the course he has, I shall not attempt to say at this time, but shall call upon every candid man to judge in this matter for himself, and shall content myself by presenting before the public the other side of the question in the form of a letter, as follows:Copy of a letter written by Mr. John Haven, of Holliston, Middlesex Co., Massachusetts, to his daughter, Elizabeth Haven, of Quincy, Adams Co., Illinois.Your brother Jesse passed through Monson where he saw Mrs. Davison and her daughter Mrs. McKenstry and also Dr. Ely and spent several hours with them, during which time he asked them the following questions, viz.:"Question.—Did you, Mrs. Davison, write a letter to John Storrs, giving an account of the origin of the Book of Mormon?Answer.—I did not.Q.—Did you sign your name to it?A.—I did not, neither did I ever see the letter until I saw it in the "Boston Recorder," the letter was never brought to me to sign.Q.—What agency had you in having this letter sent to Mr. Storrs?A.—D. R. Austin came to my house and asked me some questions, took some minutes on paper, and from these minutes wrote that letter.Q.—Is what is written in the letter true?A.—In the main it is.Q. Have you read the Book of Mormon?A.—I have read some in it.Q.—Does Mr. Spaulding's manuscript and the Book of Mormon agree?A.—I think some few of the names are alike.Q.—Does the manuscript describe an idolatrous or a religious people?A.—An idolatrous people?Q.—Where is the manuscript?A.—D. P. Hurlburt came here and took it, said he would get it printed and let me have one-half the profits.Q.—Has D. P. Hurlburt got the manuscript printed?A.—I received a letter stating that it did not read as he expected, and he should not print it.Q.—How large is Mr. Spaulding's manuscript?A.—About one-third as large as the Book of Mormon.Q.—To Mrs. McKinstry: How old were you when your father wrote the manuscript?A.—About five years of age.Q.—Did you ever read the manuscript?A.—When I was about twelve years old I used to read it for diversion.Q.—Did the manuscript describe an idolatrous or a religious people?A.—An idolatrous people.Q.—Does the manuscript and the Book of Mormon agree?A.—I think some of the names agree.Q.—Are you certain that some of the names agree?A.—I am not.Q.—Have you read any in the Book of Mormon?A.—I have not.Q.—Was your name attached to that letter, which was sent to Mr. John Storrs, by your order?A.—No, I never meant that my name should be there.You see by the above questions and answers, that Mr. Austin, in his great zeal to destroy the Latter-day Saints, has asked Mrs. Davison a few questions, then wrote a letter to Mr. Storrs, in his own language. I do not say that the above questions and answers were given in the form that I have written them, but these questions were asked, and these answers given. Mrs. Davison is about seventy years of age, and somewhat broke."This may certify that I am personally acquainted with Mr. Haven, his son and daughter, and am satisfied they are persons of truth. I have also read Mr. Haven's letter to his daughter, which has induced me to copy it for publication, and I further say, the above is a correct copy of Mr. Haven's letter.(Signed) A. BADLAM.[14]

It will be recollected that a few months since an article appeared in several of the papers, purporting to give an account of the origin of the Book of Mormon. How far the writer of that piece has effected his purposes, or what his purposes were in pursuing the course he has, I shall not attempt to say at this time, but shall call upon every candid man to judge in this matter for himself, and shall content myself by presenting before the public the other side of the question in the form of a letter, as follows:

Copy of a letter written by Mr. John Haven, of Holliston, Middlesex Co., Massachusetts, to his daughter, Elizabeth Haven, of Quincy, Adams Co., Illinois.

Your brother Jesse passed through Monson where he saw Mrs. Davison and her daughter Mrs. McKenstry and also Dr. Ely and spent several hours with them, during which time he asked them the following questions, viz.:

"Question.—Did you, Mrs. Davison, write a letter to John Storrs, giving an account of the origin of the Book of Mormon?

Answer.—I did not.

Q.—Did you sign your name to it?

A.—I did not, neither did I ever see the letter until I saw it in the "Boston Recorder," the letter was never brought to me to sign.

Q.—What agency had you in having this letter sent to Mr. Storrs?

A.—D. R. Austin came to my house and asked me some questions, took some minutes on paper, and from these minutes wrote that letter.

Q.—Is what is written in the letter true?

A.—In the main it is.

Q. Have you read the Book of Mormon?

A.—I have read some in it.

Q.—Does Mr. Spaulding's manuscript and the Book of Mormon agree?

A.—I think some few of the names are alike.

Q.—Does the manuscript describe an idolatrous or a religious people?

A.—An idolatrous people?

Q.—Where is the manuscript?

A.—D. P. Hurlburt came here and took it, said he would get it printed and let me have one-half the profits.

Q.—Has D. P. Hurlburt got the manuscript printed?

A.—I received a letter stating that it did not read as he expected, and he should not print it.

Q.—How large is Mr. Spaulding's manuscript?

A.—About one-third as large as the Book of Mormon.

Q.—To Mrs. McKinstry: How old were you when your father wrote the manuscript?

A.—About five years of age.

Q.—Did you ever read the manuscript?

A.—When I was about twelve years old I used to read it for diversion.

Q.—Did the manuscript describe an idolatrous or a religious people?

A.—An idolatrous people.

Q.—Does the manuscript and the Book of Mormon agree?

A.—I think some of the names agree.

Q.—Are you certain that some of the names agree?

A.—I am not.

Q.—Have you read any in the Book of Mormon?

A.—I have not.

Q.—Was your name attached to that letter, which was sent to Mr. John Storrs, by your order?

A.—No, I never meant that my name should be there.

You see by the above questions and answers, that Mr. Austin, in his great zeal to destroy the Latter-day Saints, has asked Mrs. Davison a few questions, then wrote a letter to Mr. Storrs, in his own language. I do not say that the above questions and answers were given in the form that I have written them, but these questions were asked, and these answers given. Mrs. Davison is about seventy years of age, and somewhat broke."

This may certify that I am personally acquainted with Mr. Haven, his son and daughter, and am satisfied they are persons of truth. I have also read Mr. Haven's letter to his daughter, which has induced me to copy it for publication, and I further say, the above is a correct copy of Mr. Haven's letter.

(Signed) A. BADLAM.[14]

The foregoing statement from the "Quincy Whig" is considerably strengthened by a work published by "Funk & Wagnalls" (1885), by Mrs. Ellen E. Dickinson, a grand daughter of Willian H. Sabine, a brother of Mrs. (Spaulding) Davison. Mrs. Dickenson, whose work is called "New Light on Mormonism," devotes a number of her chapters to the elaboration of the Spaulding theory, and in an appendix publishes twenty-seven documents bearing upon the subject of the Spaulding manuscript; but nowhere, either in the body of her work or in this appendix, publishes the alleged statement of Mrs. Davison, which is pretty clear evidence that the statement was never given by Mrs. Davison nor authorized by her. Mrs. Dickinson from the amount of research she devoted to the subject could not have been ignorant of its existence, and more especially as she was a relative of Mrs. Davison—grand-niece—and wrote her book as the representative of the Spaulding relatives to set forth the Spaulding theory in its proper light.[15]Of course had Mrs. Davison done her full duty in the premises as an author, she would have made reference to this forged statement credited to her grand-aunt and repudiated it in her name; but this she failed to do. However, her silence with reference to this statement and her failure to place it in her collection of documents on the subject, amounts to the same thing—a repudiation of it.

But even if Mrs. Davison's repudiation of the article, to which her name was attached by others, did not exist, and if the repudiation of it by her grand-niece by refusing it admission into her collection of documents on the Spaulding theory did not exist, there is enough in the statement itself to establish its utter unreliability. These are:

First: The description of the manner in which John Spaulding, brother of Solomon Spaulding, learned of the identity between the Book of Mormon and his brother's "Manuscript Found." According to the "Davison statement," he was at New Salem when a public speaker read excerpts from the Book of Mormon, and immediately recognized the work of his brother. Whereupon, his amazement and grief found vent in "a flood of tears," and he rose "on the spot" and expressed his sorrow and regrets that his brother's writings should be used for a purpose so "vile and shocking." In the statement of John Spaulding, published in Howe's "Mormonism Unveiled," there is nothing of all this dramatic circumstance. In that statement[16]there is no agony of grief; no flood of tears; no denunciation on the spot; no reference to a purpose "vile and shocking;" just a plain statement that he had "recently read the Book of Mormon;" and the claim that he found nearly the same historical matter in it as in his brother's writings; some names that were alike, and that the "Manuscript Found" held to the theory that the American Indians were descendants of the "lost tribes;" and evidently supposes that the Book of Mormon held the same theory. Had any such circumstance as described in the "Davison Statement" occurred, it would undoubtedly have appeared in John Spaulding's statement published by Howe five years before this second version was put forth. Had such incidents really taken place, they would have been too rich in dramatic incident to have escaped the publishers of "Mormonism Unveiled."

Second: The "Davison Statement" represents that it was through a "woman preacher" that the Book of Mormon was represented at the public meeting at New Salem, where John Spaulding denounced it on the spot. It is well known that the Church of the Latter-day Saints at that time had no "woman preacher," hence no such circumstance could have occurred.[17]

Third: The "Davison Statement" represents Sidney Rigdon as being connected with the printing office of Mr. Patterson, of Pittsburg, but strangest of all it represents that gentleman as having frequently admitted that connection, whereas, as we shall see later, Sidney Rigdon every where and at all times expressly denied any such connection.

These inconsistencies of the "Davison Statement" with the well known facts in the case reveal its utterly fraudulent character; and here we may pause just long enough to remark the desperate straits the opponents of the Book of Mormon were driven to in those days, when they must needs resort to such methods of opposition as are apparent in this bogus statement. Does it not cast suspicion upon the whole Spaulding theory? A suspicion which not all the supposed respectability that goes with titles of "Doctor of Divinity," "Reverend," "Ministers of the Gospel," etc., can remove?

After this attempt to galvanize into life the Spaulding theory by the Reverend John Storrs,—by methods, as we have seen, that were infamous!—it slumbered until the year 1880, when Mrs. Ellen E. Dickinson, the grand-niece of Mrs. Davison, again revived it by the publication of an article in "Scribner's Magazine" for August of that year. The chief item of interest in Mrs. Dickenson's publication was an affidavit by Mrs. M. S. McKenstry, the daughter of Solomon Spaulding, who claimed to have some childhood recollections of her father's manuscript story. Her affidavit follows:

MRS. MATILDA (SPAULDING) M'KENSTRY'S STATEMENT REGARDING "THE MANUSCRIPT FOUND."Washington, D. C., April 3, 1880.So much has been published that is erroneous concerning "The Manuscript Found," written by my father, the Rev. Solomon Spaulding, and its supposed connection with the book called the Mormon Bible, I have willingly consented to make the following statement regarding it, repeating all that I remember personally of this manuscript, and all that is of importance which my mother related to me in connection with it, at the same time affirming that I am in tolerable health and vigor, and that my memory, in common with elderly people, is clearer in regard to the events of my earlier years rather than those of my maturer life.During the war of 1812 I was residing with my parents in a little town in Ohio called Conneaut. I was then in my sixth year. My father was in business there, and I remember his iron foundry and the men he had at work, but that he remained at home most of the time, and was reading and writing a great deal. He frequently wrote little stories, which he read to me. There were some round mounds of earth near our house which greatly interested him, and he said a tree on the top of one of them was a thousand years old. He set some of his men to work digging into one of these mounds, and I vividly remember how excited he became when he heard that they had exhumed some human bones, portions of gigantic skeletons, and various relics. He talked with my mother of these discoveries in the mound, and was writing every day as the work progressed. Afterwards he read the manuscript which I had seen him writing, to the neighbors, and to the clergyman, a friend of his who came to see him. Some of the names that he mentioned while reading to these people I have never forgotten. They are as fresh to me today as though I heard them yesterday. They were "Mormon," "Maroni," "Lamenite,"[18]"Nephi."We removed from Conneaut to Pittsburg while I was still very young, but every circumstance of this removal is distinct in my memory. In that city my father had an intimate friend named Patterson, and I frequently visited Mr. Patterson's library with him, and heard my father talk about books with him. In 1816 my father died at Amity, Penn., and directly after his death my mother and myself went to visit at the residence of my mother's brother, William H. Sabine, at Onondaga Valley, Onondaga Co., N. Y. Mr. Sabine was a lawyer of distinction and wealth, and greatly respected. We carried all our personal effects with us, and one of these was an old trunk, in which my mother had placed all 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 of age at this time.After we had been at my uncle's for some time my mother left me there and went to her father's house at Pomfret, Conn., but did not take her furniture nor the old trunk of manuscripts with her. In 1820 she married Mr. Davison, of Hartwicks, a village near Cooperstown, N. Y., and sent for the things she had left at Onondaga Valley, and I remember that the old trunk with its contents, reached her in safety. In 1828 I was married to Dr. A. McKinstry, of Monson, Hampden Co., Mass., and went there to reside. Very soon after my mother joined me there, and was with me most of the time until her death, in 1844. We heard, not long after she came to live with me—I do not remember just how long—something of Mormonism, and the report that it had been taken from my father's "Manuscript Found;" and then came to us direct an account of the Mormon meeting at Conneaut, Ohio, and that, on one occasion, when the Mormon Bible was read there in public, my father's brother, John Spaulding, Mr. Lake and many other persons who were present, at once recognized its similarity to "The Manuscript Found," which they had heard read years before by my father in the same town. There was a great deal of talk and a great deal published at this time about Mormonism all over the country. I believe it was in 1834 that a man named Hurlburt came to my house at Monson to see my mother, who told us that he had been sent by a committee to procure "The Manuscript Found," written by the Rev. Solomon Spaulding, so as to compare it with the Mormon Bible. He presented a letter to my mother from my uncle, William H. Sabine, of Onondaga Valley, in which he requested her to loan this manuscript to Hurlburt, as he (my uncle) was desirous "to uproot" (as he expressed it) "this Mormon fraud." Hurlburt represented that he had been a convert to Mormonism, but had given it up, and through "The Manuscript Found" wished to expose its wickedness. My mother was careful to have me with her in all the conversations she had with Hurlburt, who spent a day at my house. She did not like his appearance, and mistrusted his motives; but having great respect for her brother's wishes and opinions, she reluctantly consented to his request. The old trunk, containing the desired "Manuscript Found," she had placed in the care of Mr. Jerome Clark, of Hartwicks, when she came to Monson, intending to send for it. On the repeated promise of Hurlburt to return the manuscript to us, she gave him a letter to Mr. Clark to open the trunk and deliver it to him. We afterwards heard that he did receive it from Mr. Clark at Hartwicks, but from that time we have never had it in our possession, and I have no present knowledge of its existence, Hurlburt never returning it or answering letters requesting him to do so. Two years ago I heard he was still living in Ohio, and with my consent he was asked for "The Manuscript Found." He made no response, although we have evidence that he received the letter containing the request. So far I have stated facts within my own knowledge. My mother mentioned many other circumstances to me in connection with this subject which are interesting, of my father's literary tastes, his fine education, and peculiar temperament. She stated to me that she had heard the manuscript alluded to read by my father, was familiar with its contents, and she deeply regretted that her husband, as she believed, had innocently been the means of furnishing matter for a religious delusion. She said that my father loaned this "Manuscript Found" to Mr. Patterson, of Pittsburg, and that, when he returned it to my father, he said: "Polish it up, finish it, and you will make money out of it." My mother confirmed my remembrances of my father's fondness for history, and told me of his frequent conversations regarding a theory which he had of a prehistoric race which had inhabited this continent, etc., all showing that his mind dwelt on this subject. "The Manuscript Found," she said, was a romance written in Biblical style, and that while she heard it read she had no especial admiration for it more than for other romances he wrote and read to her. We never, either of us, ever saw, or in any way communicated with the Mormons, save Hurlburt, as above described; and while we had no personal knowledge that the Mormon Bible was taken from "The Manuscript Found," there were many evidences to us that it was, and that Hurlburt and others at the time thought so. A convincing proof to us of this belief was that my uncle, William H. Sabine, had undoubtedly read the manuscript which was in his house, and his faith that its production would show to the world that the Mormon Bible had been taken from it, or was the same with slight alterations. I have frequently answered questions which have been asked me by different persons regarding "The Manuscript Found," but until now have never made a statement at length for publication.(Signed) M. S. McKENSTRY.Sworn and subscribed to before me this 3rd day of April, A. D. 1880, at the city of Washington, D. C. CHARLES WALTER, Notary Public.

Washington, D. C., April 3, 1880.

So much has been published that is erroneous concerning "The Manuscript Found," written by my father, the Rev. Solomon Spaulding, and its supposed connection with the book called the Mormon Bible, I have willingly consented to make the following statement regarding it, repeating all that I remember personally of this manuscript, and all that is of importance which my mother related to me in connection with it, at the same time affirming that I am in tolerable health and vigor, and that my memory, in common with elderly people, is clearer in regard to the events of my earlier years rather than those of my maturer life.

During the war of 1812 I was residing with my parents in a little town in Ohio called Conneaut. I was then in my sixth year. My father was in business there, and I remember his iron foundry and the men he had at work, but that he remained at home most of the time, and was reading and writing a great deal. He frequently wrote little stories, which he read to me. There were some round mounds of earth near our house which greatly interested him, and he said a tree on the top of one of them was a thousand years old. He set some of his men to work digging into one of these mounds, and I vividly remember how excited he became when he heard that they had exhumed some human bones, portions of gigantic skeletons, and various relics. He talked with my mother of these discoveries in the mound, and was writing every day as the work progressed. Afterwards he read the manuscript which I had seen him writing, to the neighbors, and to the clergyman, a friend of his who came to see him. Some of the names that he mentioned while reading to these people I have never forgotten. They are as fresh to me today as though I heard them yesterday. They were "Mormon," "Maroni," "Lamenite,"[18]"Nephi."

We removed from Conneaut to Pittsburg while I was still very young, but every circumstance of this removal is distinct in my memory. In that city my father had an intimate friend named Patterson, and I frequently visited Mr. Patterson's library with him, and heard my father talk about books with him. In 1816 my father died at Amity, Penn., and directly after his death my mother and myself went to visit at the residence of my mother's brother, William H. Sabine, at Onondaga Valley, Onondaga Co., N. Y. Mr. Sabine was a lawyer of distinction and wealth, and greatly respected. We carried all our personal effects with us, and one of these was an old trunk, in which my mother had placed all 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 of age at this time.

After we had been at my uncle's for some time my mother left me there and went to her father's house at Pomfret, Conn., but did not take her furniture nor the old trunk of manuscripts with her. In 1820 she married Mr. Davison, of Hartwicks, a village near Cooperstown, N. Y., and sent for the things she had left at Onondaga Valley, and I remember that the old trunk with its contents, reached her in safety. In 1828 I was married to Dr. A. McKinstry, of Monson, Hampden Co., Mass., and went there to reside. Very soon after my mother joined me there, and was with me most of the time until her death, in 1844. We heard, not long after she came to live with me—I do not remember just how long—something of Mormonism, and the report that it had been taken from my father's "Manuscript Found;" and then came to us direct an account of the Mormon meeting at Conneaut, Ohio, and that, on one occasion, when the Mormon Bible was read there in public, my father's brother, John Spaulding, Mr. Lake and many other persons who were present, at once recognized its similarity to "The Manuscript Found," which they had heard read years before by my father in the same town. There was a great deal of talk and a great deal published at this time about Mormonism all over the country. I believe it was in 1834 that a man named Hurlburt came to my house at Monson to see my mother, who told us that he had been sent by a committee to procure "The Manuscript Found," written by the Rev. Solomon Spaulding, so as to compare it with the Mormon Bible. He presented a letter to my mother from my uncle, William H. Sabine, of Onondaga Valley, in which he requested her to loan this manuscript to Hurlburt, as he (my uncle) was desirous "to uproot" (as he expressed it) "this Mormon fraud." Hurlburt represented that he had been a convert to Mormonism, but had given it up, and through "The Manuscript Found" wished to expose its wickedness. My mother was careful to have me with her in all the conversations she had with Hurlburt, who spent a day at my house. She did not like his appearance, and mistrusted his motives; but having great respect for her brother's wishes and opinions, she reluctantly consented to his request. The old trunk, containing the desired "Manuscript Found," she had placed in the care of Mr. Jerome Clark, of Hartwicks, when she came to Monson, intending to send for it. On the repeated promise of Hurlburt to return the manuscript to us, she gave him a letter to Mr. Clark to open the trunk and deliver it to him. We afterwards heard that he did receive it from Mr. Clark at Hartwicks, but from that time we have never had it in our possession, and I have no present knowledge of its existence, Hurlburt never returning it or answering letters requesting him to do so. Two years ago I heard he was still living in Ohio, and with my consent he was asked for "The Manuscript Found." He made no response, although we have evidence that he received the letter containing the request. So far I have stated facts within my own knowledge. My mother mentioned many other circumstances to me in connection with this subject which are interesting, of my father's literary tastes, his fine education, and peculiar temperament. She stated to me that she had heard the manuscript alluded to read by my father, was familiar with its contents, and she deeply regretted that her husband, as she believed, had innocently been the means of furnishing matter for a religious delusion. She said that my father loaned this "Manuscript Found" to Mr. Patterson, of Pittsburg, and that, when he returned it to my father, he said: "Polish it up, finish it, and you will make money out of it." My mother confirmed my remembrances of my father's fondness for history, and told me of his frequent conversations regarding a theory which he had of a prehistoric race which had inhabited this continent, etc., all showing that his mind dwelt on this subject. "The Manuscript Found," she said, was a romance written in Biblical style, and that while she heard it read she had no especial admiration for it more than for other romances he wrote and read to her. We never, either of us, ever saw, or in any way communicated with the Mormons, save Hurlburt, as above described; and while we had no personal knowledge that the Mormon Bible was taken from "The Manuscript Found," there were many evidences to us that it was, and that Hurlburt and others at the time thought so. A convincing proof to us of this belief was that my uncle, William H. Sabine, had undoubtedly read the manuscript which was in his house, and his faith that its production would show to the world that the Mormon Bible had been taken from it, or was the same with slight alterations. I have frequently answered questions which have been asked me by different persons regarding "The Manuscript Found," but until now have never made a statement at length for publication.

(Signed) M. S. McKENSTRY.

Sworn and subscribed to before me this 3rd day of April, A. D. 1880, at the city of Washington, D. C. CHARLES WALTER, Notary Public.

The items to be noted in this affidavit are: First: That Mrs. McKenstry was in her sixth year (i. e., five years old) in 1812, the year that the Spaulding family left Conneaut, Ohio, for Pennsylvania. Four years later, in 1816, her father died, so that she was in her tenth year when that event took place, hence all her recollections concerning the matter were those of a child between the ages of five and nine years. When it is remembered how the half recollections of childhood blend in with, and are modified by—or half made up—of things that one hears about such days, no very great importance can be attached to the statements she makes from personal knowledge of what "Manuscript Found" contained.

Second: When about eleven years of age, when living at her uncle's in Onondaga Valley, New York, (to which place she had removed with her mother) she finds in an old trunk the writings of her father, and among them a manucript about an inch thick, closely written, and entitled "Manuscript Found." She did not read it, but had it in her hands many times, and saw the names she claims to have heard at Conneaut.

Third: The visit of Hurlburt many years later, 1834, to herself and mother then residing at Monson, Massachusetts, who presented a letter from her uncle, W. H. Sabine, in which he requested Mrs. Davison (formerly wife of Spaulding, it will be remembered) to loan the manuscript of Spaulding's to Hurlburt for the purpose of "uprooting Mormonism."

Fourth: That Mrs. Davison gave an order to Hurlburt on Mr. Jerome Clark of Hartwicks, New York, with whom she had left the trunk containing the manuscript.

Fifth: That Hurlburt obtained "Manuscript Found" upon this order, and that Mrs. Davison could never afterwards obtain any information from him concerning it.

The interest created by Mrs. Dickenson's article in Scribner's, lead to her making a more ambitious effort, and in 1885 she published a book of some 275 pages under the title, "New Light on Mormonism," (which by the way, is a sad misnomer, since it is but a rehash of all the stale, Anti-Mormon stories in existence) which failed of making any great stir in the world, just as all Anti-Mormon books up to date, by the way, have failed.

The last phase in the development of the Spaulding theory is a denouement; namely, the discovery and publication of Spaulding's "Manucript Found," which determines forever the fact that it was not the source whence the Book of Mormon was derived.

In 1839 or 1840, a Mr. L. L. Rice purchased the "Painesville Telegraph," a newspaper, of Mr. E. D. Howe, the publisher of "Mormonism Unveiled." The transfer of the printing department, types, press, etc., was accompanied with a large collection of books and manuscripts, and undoubtedly the Spaulding manuscript, which Hurlburt had delivered to Howe, was with the rest. Some years afterwards, Mr. Rice closed up his business affairs in Painesville and finally made his home in Honolulu, Sandwich Islands, taking with him his books, papers, etc. In 1884 Mr. James H. Fairchild, President of Oberlin College, Ohio, visited Mr. Rice, and suggested that the latter look through his numerous papers for the purpose of finding among them anti-slavery documents (slavery being a subject in which Mr. Rice had been much interested when living in Ohio) that might be of value. Mr. Rice accepted the suggestions and, in his search discovered a package marked in pencil on the outside "Manuscript Story, Conneaut Creek;" and on the last page of the manuscript the following inscription:

The Writings of Solomon Spaulding Proved by Aaron Wright, Oliver Smith, John Miller and Others, the Testimonies of the Above Gentlemen are Now in My Possession.D. P. HURLBURT.

The Writings of Solomon Spaulding Proved by Aaron Wright, Oliver Smith, John Miller and Others, the Testimonies of the Above Gentlemen are Now in My Possession.

D. P. HURLBURT.

This document proved to be the long lost romance of Solomon Spaulding. President Fairchild gave the following account of the document and its discovery in the January number, 1885, of the "Bibliotheca Sacra," published at Oberlin, Ohio:

The theory of the origin of the Book of Mormon in the traditional manuscript of Solomon Spaulding will probably have to be relinquished. That manuscript is doubtless now in the possession of Mr. L. L. Rice, of Honolulu, Hawaiian Islands, formerly an anti-slavery editor in Ohio, and for many years state printer at Columbus. During a recent visit to Honolulu, I suggested to Mr. Rice that he might have valuable anti-slavery documents in his possession which he would be willing to contribute to the rich collection already in the Oberlin College library. In pursuance of this suggestion Mr. Rice began looking over his old pamphlets and papers, and at length came upon an old, worn, and faded manuscript of about one hundred and seventy-five pages, small quarto, purporting to be a history of the migrations and conflicts of the ancient Indian tribes which occupied the territory now belonging to the states of New York, Ohio, and Kentucky. On the last page of this manuscript is a certificate and signature giving the names of several persons known to the signer, who have assured him that, to their personal knowledge, the manuscript was the writing of Solomon Spaulding. Mr. Rice has no recollection how or when this manuscript came into his possession. It was enveloped in a coarse piece of wrapping paper and endorsed in Mr. Rice's handwriting, "A Manuscript Story."There seems to be no reason to doubt that this is the long-lost story. Mr. Rice himself and others compared it with the Book of Mormon and could detect no resemblance between the two, in general or in detail. There seems to be no name or incident common to the two. The solemn style of the Book of Mormon, in imitation of the English scriptures, does not appear in the manuscript. The only resemblance is the fact that both profess to set forth the history of lost tribes. Some other explanation of the origin of the Book of Mormon must be found if any explanation is required.JAMES H. FAIRCHILD.

There seems to be no reason to doubt that this is the long-lost story. Mr. Rice himself and others compared it with the Book of Mormon and could detect no resemblance between the two, in general or in detail. There seems to be no name or incident common to the two. The solemn style of the Book of Mormon, in imitation of the English scriptures, does not appear in the manuscript. The only resemblance is the fact that both profess to set forth the history of lost tribes. Some other explanation of the origin of the Book of Mormon must be found if any explanation is required.

JAMES H. FAIRCHILD.

The means now of ascertaining whether the Book of Mormon came from Spaulding's manuscript was completed. Averbatim et literatimtranscript was obtained from Mr. L. L. Rice by President Joseph F. Smith, who in 1884 and 1885 was residing in the Sandwich Islands. This, in 1886, was published by the "Deseret News" exactly according to the transcript, with all its errors of grammar and orthography, as also with all the alterations, erasures, etc., made by its author, indicated. After a careful examination of it, I think everybody will come to the same conclusion that President Fairchild did: namely, that there is "no resemblance between the two, in general or in detail. There seems to be no name or incident common to the two—a fact that completely explodes the theory that Spaulding's manuscript was the origin of the Book of Mormon. Mr. Rice is of the same opinion as President Fairchild, though more emphatic in the expression of it. He says:

I should as soon think the Book of Revelation was written by the author of "Don Quixote," as that the writer of this manuscript was the author of the Book of Mormon.

Then in a postscript to the letter from which the above is a quotation, he says:

Upon reflection, since writing the foregoing, I am of the opinion that no one who reads this manuscript will give credit to the story that Solomon Spaulding was in any wise the author of the Book of Mormon. It is unlikely that any one who wrote so elaborate a work as the Mormon Bible would spend his time in getting up so shallow a story as this, which at best is but a feeble imitation of the other. Finally I am more than half convinced that this is his only writing of the sort, and that any pretense that Spaulding was in any sense the author of the other is a sheer fabrication. It was easy for anybody who may have seen this, or heard anything of its contents, to get up the story that they were identical.

Subsequently and in another letter he said:

My opinion is, from all I have seen and learned, that this is the only writing of Spaulding, and there is no foundation for the statement of Deming and others that Spaulding made another story, more elaborate, of which several copies were written, one of which Rigdon stole from a printing office in Pittsburg, etc.[19]

Mr. Rice finally deposited the original Spaulding manuscript with the Oberlin College, where it now lies secure for the inspection of the curious, and a standing refutation to the extravagant claims that have been made respecting the part it played in the origin of the Book of Mormon.

Let us now review the course of those who originated this Spaulding theory, and foister it upon the world. It was evidently conceived by "Doctor" Philastus Hurlburt, the enemy of the Prophet Joseph and of Mormonism. He had heard of Spaulding's writings in Pennsylvania, also at Conneaut, Ohio, and in his hatred of Mormonism determined to show some connection between the writings of Spaulding and the Book of Mormon, in the hope of destroying faith in the divine origin of the latter. He appealed to other enemies of the Prophet, and with their financial assistance started out to collect affidavits and statements that would prove his theory. Hurlburt, under Mrs. Davison's order, as already seen, obtained Spaulding's story "The Manuscript Found," undoubtedly the identical story which Spaulding had read to his neighbors on Conneaut Creek. This is proved by the fact that the document which Hurlburt turned over to Howe[20]corresponds with every description that is given concerning the size and character of the manuscript.

Mrs. Davison, in her conversation with Jesse Haven, declares that the manuscript would be "about one-third as large as the Book of Mormon"[21](that is, would produce about one-third of the printed matter in that book.)

Mrs. McKinstry, in describing "Manuscript Found" which she had in her hands many times, says that the manuscript was "about one inch thick, and closely written." This agrees closely with the statement of Mrs. Davison on the subject. Mr. Howe, in his book, declares that the "Manuscript Found" in Mrs. Spaulding Davison's trunk was "in Spaulding's hand writing, containing about one quire of paper."[22]

All witnesses who came in contact with this manuscript story declare that the title of it was "The Manuscript Found;" or "Manuscript Found." This is the statement of nearly all the witnesses on Conneaut Creek, whose testimony appears in Howe's "Mormonism," and that it contained the names of "Nephi," "Lehi," "Mormon," "Lamanites," etc., and was based on the theory that the American Indians were the "Lost tribes of Israel." But when Hurlburt returned to Conneaut with this precious "Manuscript Found," according to Howe's own statement, it was not at all what it had been represented to be. Howe says of the manuscript:

This is a romance purporting to have been translated from the Latin found on 24 rolls of parchment in a cave on the banks of Conneaut Creek, but written in modern style, and giving a fabulous account of a ship's being driven upon the American coast while proceeding from Rome to Britain a short time previous to the Christian era; this country then being inhabited by the Indians. This old manuscript has been shown to several of the foregoing witnesses,[23]who recognize it as Spaulding's.

The foregoing accurately describes the "Manuscript Found," since obtained of Mr. L. L. Rice and published; and by both its title and its size is identified to be the manuscript read by Spaulding to his neighbors.

This manuscript must have been a very great disappointment to the conspirators against the Book of Mormon. They had staked their all on the fact of Spaulding's "Manuscript Found" being the foundation matter of the Book of Mormon, but when found it proved to be so dissimilar that they could not, with any face, undertake to maintain that this manuscript was the source whence the Book of Mormon was derived. What must be done to meet this dilemma? That those who had gone this far in opposing the work of God would repent of their folly, and admit their defeat would be too much to expect. No; instead of doing that they resorted to the following subterfuge. I quote Howe:

This manuscript has been shown to several of the foregoing witnesses who recognize it as Spaulding's, he having told them that he had altered his first plan of writing, by going farther back with dates, and writing in the old scripture style, in order that it might appear more ancient. They say that it bears no resemblance to the "Manuscript Found."[24]

Two things, in this statement, are extremely unfortunate for the reputation of Mr. Howe, and those who have been beguiled into accepting the theory of his book respecting the origin of the Book of Mormon:

First: The fact that in none of the statements of the witnesses who heard Mr. Spaulding read his manuscript is there any account of his having made two drafts of his story, one which he found too modern to suit the antiquities of America, and written in modern style; and the other going farther back in time and written in the old scripture style, in order to make it appear more ancient. All this seems to have been an after thought, a subterfuge, when it was learned that "The Manuscript Found" did not warrant the theory that it was the foundation of the Book of Mormon. The things it is here claimed were said by these Conneaut witnesses concerning a second Spaulding Manuscript on American antiquities, are not saidbythem, butforthem by Mr. Howe.

Second: That Mr. Howe himself wickedly conceals the fact that this old Roman story of Spaulding's was labeled "Manuscript Found;" and in addition to concealing that fact declares that the witnesses say "that it bears no resemblance to the "Manuscript Found," when, as a matter of fact, this Roman story itself was the "Manuscript Found." Comment is unnecessary; a bare statement of the facts expose the villainy of these conspirators.[25]

Relative to the manner in which it is supposed the Spaulding manuscript came into the hands of Joseph Smith, the theories differ. Howe supposes that Lambdin, alleged partner of Patterson in the printing business at Pittsburg, placed in the hands of Sidney Rigdon the "Manuscript Found," to be "embellished, altered, and added to as he might think expedient" to transform it into what is now the Book of Mormon.[26]When Howe put forth this theory, Lambdin had been dead some eight years.[27]

Query: Did Howe select this dead man as the medium through which the Spaulding manuscript reached the hands of Sidney Rigdon, and thence to Joseph Smith, for the reason that the dead man could not arise to contradict it? We shall see that Patterson contradicted it when that gentleman was appealed to in order to confirm his connection with Sidney Rigdon.

The Rev. John Storrs, in the bogus signed statement he put forth as coming from Mrs. Davison, represents her as saying that Rigdon became acquainted with Spaulding's manuscript "and copied it," and that this was a "matter of notoriety and interest to all connected with the printing establishment." According to this "Davison Statement," the manuscript was returned to Mr. Spaulding before he left Pittsburg for Amity (where he died), and that the manuscript after this was "carefully preserved" by Mrs. Spaulding, until delivered to Hurlburt, in 1834.

Rev. Clark Braden, a Campbellite minister, in a protracted debate on the Book of Mormon in Kirtland, 1884, declares that Sidney Rigdon stole the Spaulding manuscript and that Mrs. (Spaulding) Davison—he should have said rather the Rev. John Storrs, the real author of the "Davison Statement"—was mistaken in saying that Rigdon "copied it" and returned the original to Mr. Spaulding.[28]

Mrs. McKenstry's affidavit on the subject, published in Scribner's for August, 1880, says he (Solomon Spaulding) loaned the manuscript to Mr. Patterson; that he read it and returned it to its author, with the suggestion that he "polish it up and finish it," and that he might make money out of it; but when Mr. Patterson was appealed to for information on the subject he said he had "no recollection of any such manuscript being brought there (i. e., to his establishment in Pittsburg) for publication."[29]

Mrs. Ellen E. Dickinson, grand-niece of Solomon Spaulding and the author of "New Light on Mormonism," holds that the Spaulding manuscript remained safely in the hands of the family until turned over to Hurlburt. At this point she thinks several things may have befallen the manuscript. One, that Hurlburt "sold the manuscript to the Mormons for a sum of money which he used in purchasing a farm near Gibonsburg, Ohio, where he now [1880] resides; and that the Mormons burned the manuscript at Conneaut." Another, that "Hurlburt sold it with a sworn agreement that it should not be given to the world until after his death." Then she concludes:

There are circumstances which support both theories; but the author's opinion, after a careful study of the matter, is, that Hurlburt made a copy of the original manuscript, which he sold to E. D. Howe, of Painsville, to use in writing the book "Mormonism Unveiled," and sold the original to the Mormons, who destroyed it. The life of Hurlburt since his return from his errand of duplicity to Munson shows conclusively that he wishes to hide himself from the world, and that he is burdened with a secret which he does not intend shall come to light through any act or revelation of his own.[30]* * * Beyond a shadow of doubt Hurlburt, after getting the genuine Spaulding romance at Munson, destroyed it or saw it destroyed by the Mormons at Conneaut, in 1834, after his being paid for his share of this transaction.[31]

This theory Mrs. Davison maintains throughout her book with something more than a half hysterical style meant to be very sensational.

Thus these originators and promulgators of the Spaulding theory, having started with conjecture and falsehood, go on varying, changing, and patching up their story until they are involved in innumerable inconsistencies and contradictions, which constantly makes more apparent the absurdity of this attempt to construct a counter theory for the origin of the Book of Mormon to that given by Joseph Smith. The theory, however, fails by dint of its own inconsistencies, and by the discovery and publication of the manuscript with which the theory started; and that in another way, and in addition to the fact that there is no incident, or name, or set of ideas, common to the two productions. The publication of the "Manuscript Found" not only demonstrates that this particular manuscript was not the foundation of the Book of Mormon, but it demonstrates, also, that no other writings of Solomon Spaulding's could possibly be the Book of Mormon. Spaulding's manuscript, as published, makes a pamphlet of some 112 pages, of about 350 words to the page, enough matter to give a clear idea of his literary style. I am sure that no person, having any literary judgment will think it possible for the author of "Manuscript Found" to be the author of the Book of Mormon. Composition in writers becomes individualized as distinctly as the looks, or appearance, or character, of separate individuals; and they can no more write in several styles than individuals can impersonate different characters. True, by special efforts this latter may be done to a limited extent by a change of tone, costume and the like, but underneath these impersonations is to be seen the real individual; and so with authors. One may sometimes affect a light, and sometimes a serious vein, in prose and poetry. He may imitate a solemn scriptural style or the diction of some Greek or Roman author, but underneath it all will be seen the individuality of the writer from which he cannot separate himself any more than he can separate himself from his true form, features, or character. Since we have in this "Manuscript Found" enough of Mr. Spaulding's style to determine its nature, if this manuscript of his was used either as the foundation or the complete work of the Book of Mormon, we should be able to detect Spauldingisms in it; identity of style would be apparent; but these things are entirely absent from every page of the Book of Mormon. Mr. Rice does not overstate the matter when he says: "I should as soon think the Book of Revelation was written by the author of "Don Quixote," as that the writer of this manuscript was the author of the Book of Mormon." And again, he is right when he says: "It is unlikely that any one who wrote so elaborate a work as the Mormon Bible would spend his time in getting up so shallow a story as this"—the Spaulding Story.

Another point at which the Spaulding theory goes to pieces is in the utter inability of its advocates to bring together the parties to the conspiracy in which the Book of Mormon is supposed to have had its origin. They fail even to bring Joseph Smith in contact with the Spaulding manuscript; they also fail to connect Sidney Rigdon with the manuscript; they fail to bring together Joseph Smith and Sidney Rigdon, previous to the publication of the Book of Mormon. In all these things, vital to the maintenance of their theory, they fail. Joseph Smith and Sidney Rigdon, until after the publication of the Book of Mormon, are from 200 to 300 miles apart, with no means of communication or of collaboration, which would be necessary if the Spaulding theory were correct. Of the necessary extent and greatness of this conspiracy, Elder George Reynolds justly remarks:

Whole families must have been engaged in it. Men of all ages and various conditions in life, and living in widely separate portions of the country must have been connected with it. First, we must include in the catalogue of conspirators the whole of the Smith family, then the Whitmers, Martin Harris and Oliver Cowdery; further, to carry out this absurd idea, Sidney Rigdon and Parley P. Pratt must have been their active fellow-conspirators in arranging, carrying out and consummating their iniquitous fraud. To do this they must have traveled thousands of miles and spent months, perhaps years, to accomplish—what? That is the unsolved problem. Was it for the purpose of duping the world? They, at any rate the great majority of them, were of all men most unlikely to be engaged in such a folly. Their habits, surroundings, station in life, youth and inexperience all forbid such a thought. What could they gain, in any light that could be then presented to their minds, by palming such a deception upon the world? This is another unanswerable question. Then comes the staggering fact, if the book be a falsity, that all these families, all these diverse characters, in all the trouble, perplexity, persecution and suffering through which they passed, never wavered in their testimony, never changed their statements, never "went back" on their original declarations, but continued unto death, and they have all passed away (save a very few), proclaiming that the Book of Mormon was a divine revelation, and that its record was true. Was there ever such an exhibition in the history of the world of such continued, such unabating, such undeviating falsehood if falsehood it was? We cannot find a place in the annals of their lives where they wavered, and what makes the matter more remarkable is that it can be said of most of them, as is elsewhere said of the three witnesses, they became offended with the Prophet Joseph, and a number of them openly rebelled against him; but they never retracted one word with regard to the genuineness of Mormon's inspired record. Whether they were friends or foes to Joseph, whether they regarded him as God's continued mouthpiece or as a fallen Prophet, they still persisted in their statements with regard to the book and the veracity of their earlier testimonies. How can we possibly, with our knowledge of human nature, make this undeviating, unchanging, unwavering course, continuing over fifty years consistent with a deliberate, premeditated and cunningly-devised and executed fraud![32]

It will be seen, by those who have followed us through the treatise on the Spaulding Theory, that Sidney Rigdon is considered a factor in that supposed scheme. It is generally thought that it was he who supplied the religious matter of the book, and who determined the parts of the Hebrew scripture that should be interwoven in its alleged historical parts. Such prominence, in fact, is given to Sidney Rigdon in bringing forth the Book of Mormon that I decided to consider his connection with it under this separate heading.

Mr. Sidney Rigdon always, and most emphatically, denied the story of his connection with Patterson and his printing establishment. In the January number (1836) of the "Latter-day Saints Messenger and Advocate" he denounces Howe's book and those who advocated it. Referring to Mr. Scott, Mr. Campbell and other professed ministers of the gospel, he said:

In order to avoid investigation this brotherhood will condescend to mean, low subterfuges, to which a noble-minded man would never condescend; no, he would suffer martyrdom first. Witness Mr. Campbell's recommendation of Howe's book, while he knows, as well as every person who reads it, that it is a batch of falsehoods.

Later, in a letter to Messrs. Bartlett and Sullivan, written from Commerce (afterwards Nauvoo), May 27, 1839, in a communication called forth by the publication of the bogus statement purporting to come from Mrs. Davison and published by the Rev. John Storrs, Elder Rigdon said:

Commerce, May 27, 1839. Messrs. Bartlett and Sullivan:—In your paper of the 18th instant, I see a letter signed my somebody calling herself Matilda Davison, pretending to give the origin of Mormonism, as she is pleased to call it, by relating a moonshine story about a certain Solomon Spaulding, a creature with the knowledge of whose earthly existence I am entirely indebted to this production; for, surely, until Dr. Philastus Hurlburt informed me that such a being lived, at some former period, I had not the most distant knowledge of his existence; and all I know about his character is the opinion I form from what is attributed to his wife in obtruding my name upon the public in the manner in which she is said to have done, by trying to make the public believe that I had knowledge of the ignorant, and, according to her own testimony, the lying scribblings of her deceased husband; for if her testimony is to be credited, her pious husband, in his lifetime, wrote a bundle of lies for the righteous purpose of getting money. How many lies he had told for the same purpose, while he was preaching, she has not so kindly informed us; but we are at liberty to draw our own conclusions, for he that would write lies to get money, would also preach lies for the same object. This being the only information which I have, or ever had, of the said Rev. Solomon Spaulding, I, of necessity, have but a very light opinion of him as a gentleman, a scholar, or a man of piety, for had he been either, he certainly would have taught his pious wife not to lie, nor unite herself with adulterers, liars, and the basest of mankind.It is only necessary to say, in relation to the whole story about Spaulding's writings being in the hands of Mr. Patterson, who was in Pittsburg, and who is said to have kept a printing office, and my saying that I was concerned in the said office, etc., is the most base of lies, without even a shadow of truth. There was no man by the name of Patterson, during my residence at Pittsburg, who had a printing office; what might have been before I lived there I know not. Mr. Robert Patterson, I was told, had owned a printing office before I lived in that city, but had been unfortunate in business, and failed before my residence there. This Mr. Patterson, who was a Presbyterian preacher, I had a very slight acquaintance with during my residence in Pittsburg. He was then acting under an agency, in the book and stationery business, and was the owner of no property of any kind, printing office or anything else, during the time I resided in the city.[33]

It is only necessary to say, in relation to the whole story about Spaulding's writings being in the hands of Mr. Patterson, who was in Pittsburg, and who is said to have kept a printing office, and my saying that I was concerned in the said office, etc., is the most base of lies, without even a shadow of truth. There was no man by the name of Patterson, during my residence at Pittsburg, who had a printing office; what might have been before I lived there I know not. Mr. Robert Patterson, I was told, had owned a printing office before I lived in that city, but had been unfortunate in business, and failed before my residence there. This Mr. Patterson, who was a Presbyterian preacher, I had a very slight acquaintance with during my residence in Pittsburg. He was then acting under an agency, in the book and stationery business, and was the owner of no property of any kind, printing office or anything else, during the time I resided in the city.[33]

One can but regret the tone and coarseness of this letter of Sidney Rigdon's, but it cannot be denied but that it is a very emphatic contradiction of the charge that he was connected with the Spaulding manuscript theory of the Book of Mormon's origin, and it is very natural that a man of the nervous, irritable temperament of Sidney Rigdon would be very much vexed at connecting him with such a theory.

On the matter of Sidney Rigdon not being connected with the origin of the Book of Mormon we have also the statement of Oliver Cowdery, made on his return to the Church at Kanesville (now Council Bluffs), in October, 1848, a statement that was made in the presence of 2,000 Saints. In the course of his remarks, Oliver Cowdery then said:

I wrote, with my own pen, the entire Book of Mormon (save a few pages) as it fell from the lips of the Prophet Joseph Smith, as he translated it by the gift and power of God, by means of the Urim and Thummim, or, as it is called by that book, "Holy Interpreters." I beheld with my eyes, and handled with my hands the gold plates from which it was transcribed. I also saw with my eyes and handled with my hands the "holy interpreters." That book is true. Sidney Rigdon did not write it. Mr. Spaulding did not write it. I wrote it myself as it fell from the lips of the Prophet.[34]

Parley P. Pratt, who, with Oliver Cowdery, was the first to present the Book of Mormon to Sidney Rigdon some six months after its publication, is also on record as denying the story of Sidney Rigdon's connection with the origin of the Book of Mormon. When the "Davison Statement" was copied from the "Boston Recorder" into the "New York Era," Elder Pratt promptly denied the falsehood. The "Era" published the "Davison Statement" on the 20th, and in its issue of the 27th Elder Pratt published a somewhat exhaustive treatise in which the following occurs:

The piece in your paper states that "Sidney Rigdon was connected in the printing office of Mr. Patterson" (in Pittsburg), and that this is a fact well known in that region, and as Rigdon himself has frequently stated. Here he had ample opportunity to become acquainted with Mr. Spaulding's manuscript (romance) and to copy it if he chose. This statement is utterly and entirely false. Mr. Rigdon was never connected with the said printing establishment, either directly or indirectly, and we defy the world to bring proof of any such connection. * * The statement that Sidney Rigdon is one of the founders of the said religious sect is also incorrect.The sect was founded in the state of New York, while Mr. Rigdon resided in Ohio, several hundred miles distant. Mr. Rigdon embraced the doctrine through my instrumentality. I first presented the Book of Mormon to him. I stood upon the bank of the stream while he was baptized, and assisted to officiate in his ordination, and I myself was unacquainted with the system until some months after its organization, which was on the 6th of April, 1830, and I embraced it in September following.

The sect was founded in the state of New York, while Mr. Rigdon resided in Ohio, several hundred miles distant. Mr. Rigdon embraced the doctrine through my instrumentality. I first presented the Book of Mormon to him. I stood upon the bank of the stream while he was baptized, and assisted to officiate in his ordination, and I myself was unacquainted with the system until some months after its organization, which was on the 6th of April, 1830, and I embraced it in September following.

Again, in 1840, in a work entitled "Late Persecutions of the Church of Jesus Christ of Later-day Saints," referring to the persecutions in Missouri, in the course of which he also gave an account of the rise and progress of the doctrine of the Church, Elder Pratt says, relative to this Spaulding story:

There is one story, however, which I will notice, because some religious journals have given some credit to it. It is the story of Solomon Spaulding writing a romance of the ancient inhabitants of America which is said to be converted by Mr. Sidney Rigdon into the Book of Mormon. This is another base fabrication got up by the devil and his servants to deceive the world. Mr. Sidney Rigdon never saw the Book of Mormon until it had been published more than six months; it was then presented to him by the author of this history.[35]

From another source there is also an emphatic denial of Sidney Rigdon's connection with the coming forth of the Book of Mormon. This is the statement of Mr. Rigdon's son, John W. Rigdon. This gentleman wrote a somewhat extended biography of his father, Sidney Rigdon, which he placed in its manuscript form in the Church Historian's office, at Salt Lake City, where it is now on file. Mr. John W. Rigdon's account of his father's connection with the Book of Mormon agrees with the statement of Elder Pratt; and then, near the close of his narrative, he relates his own experience in connection with Mormonism, and his attempt to learn the truth from his father respecting the latter's early connection with the Book of Mormon. John W. Rigdon tells of his own visit to Utah, in 1863, where he spent the winter among the Mormon people. He was not favorably impressed with their religious life, and came to the conclusion that the Book of Mormon itself was a fraud. He determined in his own heart that if ever he returned home and found his father, Sidney Rigdon, alive, he would try and find out what he knew of the origin of the Book of Mormon. "Although," he adds, "he had never told but one story about it, and that was that Parley P. Pratt and Oliver Cowdery presented him with a bound volume of that book in the year 1830, while he (Sidney Rigdon) was preaching Campbellism at Mentor, Ohio." What John W. Rigdon claims to have seen in Utah, however, together with the fact that Sidney Rigdon had been charged with writing the Book of Mormon, made him suspicious; and he remarks:

I concluded I would make an investigation for my own satisfaction and find out, if I could, if he had all these years been deceiving his family and the world, by telling that which was not true, and I was in earnest about it. If Sidney Rigdon, my father, had thrown his life away by telling a falsehood and bringing sorrow and disgrace upon his family, I wanted to know it and was determined to find out the facts, no matter what the consequences might be. I reached home in the fall of 1865, found my father in good health and (he) was very much pleased to see me. As he had not heard anything from me for some time, he was afraid that I had been killed by the Indians. Shortly after I had arrived home, I went to my father's room; he was there and alone, and now was the time for me to commence my inquiries in regard to the origin of the Book of Mormon, and as to the truth of the Mormon religion. I told him what I had seen at Salt Lake City, and I said to him that what I had seen at Salt Lake had not impressed me very favorably toward the Mormon Church, "and as to the origin of the Book of Mormon I had some doubts." "You have been charged with writing that book and giving it to Joseph Smith to introduce to the world. You have always told me one story; that you never saw the book until it was presented to you by Parley P. Pratt and Oliver Cowdery; and all you ever knew of the origin of that book was what they told you and what Joseph Smith and the witnesses who claimed to have seen the plates had told you. Is this true? If so, all right; if it is not, you owe it to me and to your family to tell it. You are an old man and you will soon pass away, and I wish to know if Joseph Smith, in your intimacy with him for fourteen years, has not said something to you that led you to believe he obtained that book in some other way than what he had told you. Give me all you know about it, that I may know the truth." My father, after I had finished saying what I have repeated above, looked at me a moment, raised his hand above his head and slowly said, with tears glistening in his eyes: "My son, I can swear before high heaven that what I have told you about the origin of that book is true. Your mother and sister, Mrs. Athalia Robinson, were present when that book was handed to me in Mentor, Ohio, and all I ever knew about the origin of that book was what Parley P. Pratt, Oliver Cowdery, Joseph Smith and the witnesses who claimed they saw the plates have told me, and in all of my intimacy with Joseph Smith he never told me but the one story, and that was that he found it engraved upon gold plates in a hill near Palmyra, New York, and that an angel had appeared to him and directed him where to find it; and I have never, to you or to any one else, told but the one story, and that I now repeat to you." I believed him, and now believe he told me the truth. He also said to me after that that Mormonism was true; that Joseph Smith was a Prophet, and this world would find it out some day.[36]

In addition to these solemn denials of Sidney Rigdon's connection with this Spaulding theory, we have another means of testing whether or not Sidney Rigdon was the author of the Book of Mormon. That test is the one already referred to when considering the difference of style between Spaulding's manuscript story, and the Book of Mormon. We have enough of Sidney Rigdon's writings before us to determine his literary style; namely, in the Historian's office we have in manuscript his description of the land of Zion, Jackson County, which he was commanded of the Lord to write. We have a number of his communications published in the "Evening and Morning Star," and also the "Messenger and Advocate." In these two publications also there are thirteen articles on the subject of the "Millennium" from his pen, and after careful comparison of his style with that of the Book of Mormon, I do not hesitate to say that Sidney Rigdon, not only never did, but never could have written the Book of Mormon. There are no phrases or conceptions in the Book of Mormon that are Sidney Rigdon's. There is nothing in common between his style and that of the Book of Mormon. There can be no doubt about it; Sidney Rigdon as the author of the Book of Mormon is impossible.

It was reserved for William Linn, author of the "Story of the Mormons,"[37]a pretentious work of nearly 650 pages, to go "a far way" for an additional item which, in the full pride of an author who has made a new discovery, he adds to the Spaulding-Rigdon theory of the Book of Mormon's origin. This new item I have called the "Joachim Fragment of the Spaulding-Rigdon Theory." Mr. Linn, with evident pride, makes this mention of it in the preface of his book: "The probable service of Joachim's 'Everlasting Gospel,' as suggesting the story of the revelation of the plates, has been hitherto overlooked."[38]In the body of his work he thus sets forth his idea of the part played by the "Everlasting Gospel," sometimes called by other writers, "The Eternal Gospel," and in the thirteenth century, when it was supposed to be in circulation among the Franciscan order of monks, it is spoken of as "The Book of Joachim."

That the idea of the revelation (i. e., of the existence of the Book of Mormon) as described by Smith in his autobiography was not original is shown by the fact that a similar divine message, engraved on plates, was announced to have been received from an angel nearly six hundred years before the alleged visit of an angel to Smith. These original plates were described as a copper, and the recipient was a monk named Cyril, from whom their contents passed into the possession of the Abbot Joachim, whose "Everlasting Gospel," founded thereon, was offered to the church as supplanting the New Testament, just as the New Testament had supplanted the Old, and caused so serious a schism that Pope Alexander IV took the severest measures against it.[39]

This description of the origin of Joachim's "Everlasting Gospel" rests upon the respectable authority of Draper, in his "Intellectual Development of Europe."[40]

Linn's argument is to the effect that this origin of the "Everlasting Gospel" suggested the origin of the Book of Mormon because of the resemblance between the celestial announcement of both, and also because that both, according to his idea of them, were declared to have the same purport—each was to be "a forerunner of the end of the world." He also urges the frequent use of the phrase, "Everlasting Gospel," in the discourses of the early Elders of the Church as evidence that there was some connection between these two things, the Book of Mormon and "The Book of Joachim." He further holds that Sidney Rigdon, in the course of his ecclesiastical reading would come in contact with the story of Joachim's "Everlasting Gospel;" that it would be just such a story as would be attractive to one of Sidney Rigdon's temperament. Linn throughout his work assumes a connection and collaboration between Joseph Smith and Sidney Rigdon, and claims that the latter suggested the story of the "Book of Joachim," as the ground-work of Joseph Smith's account of the origin of the Book of Mormon. Our author thinks that Rigdon may even have found sufficient matter in relation to Joachim's "Everlasting Gospel," in Mosheim's "Ecclesiastical History," to suggest the account he induced Joseph Smith to give of the origin of the Book of Mormon, and makes the following quotation from Mosheim in proof of his contention:

About the commencement of this [the thirteenth] century there were handed about in Italy several pretended prophecies of the famous Joachim, Abbot of Sora, in Calabria, whom the multitude revered as a person divinely inspired, and equal to the most illustrious prophets of ancient times. The greatest part of these predictions were contained in a certain book entitled, "The Everlasting Gospel," and which was also commonly called the Book of Joachim. This Joachim, whether a real or fictitious person we shall not pretend to determine, among many other future events, foretold the destruction of the Church of Rome, whose corruptions he censured with the greatest severity, and the promulgation of a new and more perfect gospel in the age of the Holy Ghost, by the set of poor and austere ministers, whom God was to raise up and employ for that purpose

It is to be observed of this passage, as indeed of all that is said by Mosheim upon the subject, that there is no account here of an angel revealing the existence of the Book of Joachim to Cyril, or to any one else, which is the chief item of resemblance between Joseph Smith's story of the origin of the Book of Mormon and the alleged origin of "The Everlasting Gospel," as related by Draper and Linn. Indeed, in the closing lines of the very paragraph from Mosheim which Linn quotes as being the possible source of Sidney Rigdon's knowledge of the "Book of Joachim," it is stated that the Franciscans who accepted Joachim's book maintained that Saint Francis, the founder of their Order, had "spoken to mankind the true gospel, and that he was the angel whom Saint John saw flying in the midst of heaven;" which is quite a different account of this matter than that given by Draper. Whether or not Sidney Rigdon had access to the same source of information as Draper had, is, of course, not known; but certainly Draper did not obtain the account of the angel appearing to Cyril from Mosheim. As a matter of fact, there is much confusion and uncertainty among authorities respecting the origin of this "Everlasting Gospel," and some question whether such a book was ever put forth by Joachim. The work used at the time it was current in the thirteenth century was very often confounded with an introduction to the so-called "Everlasting Gospel," written, as Draper says, by John of Parma; and as others say by Gerhard, a Franciscan friar. The celebrated Dr. Augustus Neander, in his "General History of the Christian Religion and Church," holds to this same theory. He says:

A great sensation was now created by a commentary on the "eternal gospel," which after the middle of the thirteenth century the Franciscan Gerhard, who, by his zeal for Joachim's doctrines, involved himself in many persecutions and incurred an eighteen years' imprisonment, published under the title of "Introduction to the Eternal Gospel." Many vague notions were entertained about the "eternal gospel" of the Franciscans, arising from superficial views, or a superficial understanding of Joachim's writings, and the offspring of mere rumor of the heresy-hunting spirit. Men spoke of the "eternal gospel" as of a book composed under this title, and circulated among the Franciscans. Occasionally, also, this "eternal gospel" was confounded perhaps with the above-mentioned "Introduction." In reality, there was no book existing under this title of the "Eternal Gospel;" but all that is said about it relates simply to the writings of Joachim. * * * The whole matter of this work also seems to have consisted in an explanation of the fundamental ideas of the Abbot Joachim, and in the application of them to the genuine Franciscan order.[41]

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