B. H. Roberts addresses the Spaulding theory.
B. H. Roberts, "The Spaulding Theory of the Origin of the Book of Mormon," New Witnesses for God part III (Salt Lake City: Deseret News, 1909), 354-388
Taking its source in Erie county Pennsylvania and flowing generally in a north-westerly course into Ohio, thence northward through Ashtabula county Ohio until it empties into Lake Erie is Conneaut Creek. It meanders through a country somewhat rich in mounds and other evidences of the existence of civilized races that anciently inhabited America. Very naturally the people inhabiting that section of the country were interested in these subjects. Here resided in the early years of the nineteenth century one Solomon Spaulding, a graduate it is said of Dartmouth College, Hanover, New Hampshire. According to those who have recorded his history he was born in Ashford, Connecticut, 1761, and graduated at Dartmouth in 1785 with the degree of A.B. He subsequently studied theology and began preaching in 1800, but on account of failing health he went into the merchandise business at Cherry Valley, New York. He failed in merchandising and moved to New Salem, Ashtabula county, Ohio, 1807 or 1808. New Salem is on the banks of the Conneaut Creek and sometimes is called "Conneaut." Here Spaulding went into the iron foundry business but failed in that also. In 1809 he began writing a religious romance, incited to the undertaking by reason of the numerous evidences of the civilized races by which he was surrounded at Conneaut. This work, from the consensus of the recollections of those who claimed to have heard portions of it read, he called the "Manuscript Found," from the circumstance of his romance being based upon the pretended finding of the manuscript of it in a cave in the vicinity of New Salem. It feigned also to give an account of the migration of a colony to America in ancient times.
Mr. Spaulding continued to live in New Salem until 1812, when he removed from that place to Pittsburgh, Penn., where it is supposed that he resided some two years. It is claimed that while living here Mr. Spaulding placed his manuscript story in the hands of a Mr. Patterson, a printer and publisher of Pittsburgh, who retained it for some time, read it, and urged Mr. Spaulding to write a title page and preface for it, saying that he would publish it, and that it might be "a source of profit." This, for some unaccountable reason, Mr. Spaulding refused to do. At length, the manuscript was returned to its author, "and soon after," said Mrs. Spaulding in a narrative attributed to her, "we moved to Amity, Washington county, Penn., where Mr. Spaulding in 1816 died."
It is claimed by the advocates of this Spaulding theory of the origin of the Book of Mormon that Sidney Rigdon, through a Mr. Lambdin, an employee of Patterson's publishing establishment, became acquainted with this manuscript story; "borrowed" it, as some say; "stole" it, according to the theory of others. Afterward, by some means unexplained and as I think unexplainable, Sidney Rigdon, it is claimed, became associated with Joseph Smith, living in Manchester Township, New York, or in Susquehanna county, Pennsylvania - from 250 to 300 miles distant from any point where Sidney Rigdon resided during those years when the Book of Mormon was coming forth - collaborated with him and published Spaulding's romance with religious doctrinal matter added by Rigdon as the Book of Mormon. This is the theory most generally accepted by those who recognize the importance of overthrowing the account of the book's origin given by Joseph Smith.
I wish now to call attention to the circumstance under which this theory came to be substituted for the much more tenable though inadequate one advanced some years earlier by Alexander Campbell.
This settlement on Conneaut Creek called New Salem was on the route usually traveled by the Saints and Elders in their journey from New York to Kirtland, Ohio, and from Kirtland, Ohio, to the branches of the Church established in Canada, New York, and Pennsylvania; hence the people of that neighborhood were frequently brought in contact with Mormonism, and the story of its origin was often before them.
In the fall of 1833, a number of affidavits were taken from the former neighbors and friends of Solomon Spaulding, and one was given by his brother, John Spaulding, and one by the latter's wife, Martha Spaulding. They at the time were residing at Crawford, Pennsylvania, and both testified they had "recently read the Book of Mormon" and recognized in it the general outlines of Solomon Spaulding's story, claiming especially to remember the names 'Nephi' and 'Lehi;' the words 'Nephites and Lamanites;' and also the ancient scriptural style and the frequent use of the phrase 'and it came to pass;' and that the American Indians are descendants of the Jews or 'lost tribes of Israel.'
Mr. Henry Lake, an associate in business with Mr. Spaulding living at Conneaut in the fall of 1833, in connection with others that will be named living in the same neighborhood, testified that Solomon Spaulding read to him the 'Manuscript Found;' that it represented the American Indians as the descendants of the 'lost tribes' of Israel, and that he suggested to Mr. Spaulding that the frequent use of the phrase 'and it came to pass' rendered the book ridiculous.
John N. Miller testified substantially to the same things, saying in addition that Spaulding's story landed his colony near the 'Straits of Darien,' which he was confident he called 'Zarahemla.'
Aaron Wright testified to substantially the same things as the foregoing. That the American Indians, according to Spaulding's story, were descendants of the 'lost tribes' of Israel and claims especially that the historical part of the Book of Mormon is substantially what he heard read from the 'Manuscript Found,' though he excepts out of the work as not being Spaulding's, the religious matter.
Oliver Smith testified substantially to the same things, saying in effect that on reading the Book of Mormon, he at once recognized it as the writings of Solomon Spaulding.
Nahum Howard testified that he had recently read the Book of Mormon and believed that all but the religious part of it was the same as that written by Spaulding.
Artemas Cunningham, living in Perry, Geauga county, Ohio, testified that in 1811 he waited upon Solomon Spaulding at his home in New Salem to collect debts and that the latter read to him on that occasion some parts of his manuscript; story partially examining the Book of Mormon he became convinced that Spaulding had written its outlines before he left Conneaut.
It is upon the testimony of these parties that the Spaulding theory rests. Subsequently, many others claimed to have information upon the subject and gave statements to newspapers almost ad infinitum, constantly varying the claims and adding items that so burdened the theory with inconsistencies and contradictions that it breaks down as we shall see under the accumulation. But now as to the manner in which this theory came to be exploited.
As in former dispensations of the gospel, so in this last dispensation, the gospel net gathers of all kinds. Some are fit for the Master's use and some fit only to be cast back into the world as worthless fish are cast back into the sea. Of such was one 'Doctor' Philastus Hurlburt. He made his first appearance in Kirtland in the early spring of 1833, where after investigating Mormonism, he accepted it and on the 18th of March of that year was ordained an Elder. Soon afterward he went on a brief mission to the east, where he was guilty of unchristianlike conduct in his deportment with women. On his return to Kirtland, he was confronted with this charge and at a conference of High Priests was deprived of his license as an Elder and excommunicated from the Church. From this decision he appealed to the Council of the First Presidency and because of his confession and apparent repentance he was restored. Shortly afterward, however, he boasted of having deceived both the Prophet and the council and he was again excommunicated from the Church, after which he avowed himself the enemy of the Prophet Joseph and of Mormonism and sought by all means within his power to destroy both. His threats against the Prophet's life became so violent that he was arraigned before the court in Chardon, the county seat of Geauga county, and bound over in the sum of two hundred dollar bonds to keep the peace and to pay the cost of the proceedings.
The title of 'Doctor' given to this man, and which, when rightfully held, gives evidence of respectability as well as of professional standing, did not grow out of the fact that he was a physician, nor was it a title of honor at all with him, but was given to him because he was the 'seventh son' in his family, who according to the old folklore should be made a physician, hence he was called 'Doc' or 'Doctor.' According to the statement of Joseph E. Johnson, who was acquainted with him at Kirtland, Hurlburt was a man of fine physique, very good looking but pompous and ambitious, which led him to seek a position in the Church and solicit marriage with the 'first families;' but his evil character thwarted all such efforts.
It is this man who is chiefly responsible for the Spaulding theory of the origin of the Book of Mormon. Having heard of Spaulding's 'Manuscript Found' on Conneaut Creek, he immediately entered into negotiations with the Prophet's enemies in and about Kirtland, and by them was employed to gather up the statements to which reference has been made, as also, if possible, to secure the Spaulding manuscript for the purpose of comparing it with the Book of Mormon. He also went to the former home of the Prophet for the purpose of collecting all the scandal and rumors that could be gathered up or manufactured against the Smith family; as also all the stories and neighborhood gossip which became current about the coming forth of the Book of Mormon. Meantime, however, the true character of Hurlburt became so generally known and was so unsavory that those who had employed him to gather this material for the contemplated anti-Mormon book found it necessary to drop Hurlburt and leave the publication in the hands of others.
Among those who had interested themselves in these plans for the destruction of the Book of Mormon and the Church was E. D. Howe of Painesville, Ohio. Painesville is but a few miles distant northwest of Kirtland. One of Mr. Howe's reasons for anger against the Church was the fact that both his wife and sister had become converts to the new faith. He purchased the materials that had been gathered for Hurlburt's Anti-Mormon book and published them under the title of 'Mormonism Unveiled' (1834). It is the first Anti-Mormon book of any pretentions and has been the chief source of 'information' for all the Anti-Mormon publications which have followed it that pretend to relate at all to the early events connected with the coming forth of the great latter-day work. It took some six years to dispose of the first edition as the second edition was not issued until 1840. So little influence, however, did 'Mormonism Unveiled' have that many people in the very region of its origin continued to accept the Book of Mormon and became members of the Church of the Latter-day Saints.
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 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 a 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 Pittsburgh, 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 that 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. 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. McKinstry, 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
The foregoing statement from the 'Quincy Whig' is considerably strengthened by a work published by 'Funk & Wagnalls' (1885) by Mrs. Ellen E. Dickinson, a granddaughter of William H. Sabine, a brother of Mrs. (Spaulding) Davison. Mrs. Dickinson, 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. 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, 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.
Third: The 'Davison Statement' represents Sidney Rigdon as being connected with the printing office of Mr. Patterson of Pittsburgh, but strangest of all, it represents that gentleman as having frequently admitted that connection, whereas, as we shall see later, Sidney Rigdon everywhere 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. Afterward, 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," "Nephi." We removed from Conneaut to Pittsburgh 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 afterward 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 returned it or answered 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 Pittsburgh, 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 manuscript 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 afterward obtain any information from him concerning it.
The interest created by Mrs. Dickenson's article in Scribner's led 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 "Manuscript 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 by a large collection of books and manuscripts, and undoubtedly the Spaulding manuscript which Hurlburt had delivered to Howe was with the rest. Some years afterward, 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 suggestion 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."
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 of 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.
The means now of ascertaining whether the Book of Mormon came from Spaulding's manuscript was completed. A verbatim et literatim transcript 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" - 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."
See Clark's "Gleanings By the Way."
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 Pittsburgh, etc."
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 foisted 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 and 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 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" (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 handwriting containing about one quire of paper."
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, 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. "
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 said by them, but for them 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."
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. When Howe put forth this theory, Lambdin had been dead some eight years.
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.^
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."^
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. * * * 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.'S'
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 Alromon, 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 lights 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 ]\Iormon, 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: 'T 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!