SPALDING STUDIES LIBRARY -- SPECIAL COLLECTIONS
Sp. Col. Index | Mormon Classics | Bookshelf | Newspaper Articles | History Vault
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Brigham H. Roberts (1857-1933) Defense of the Faith... II (SLC: Deseret News, 1907) |
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1909 New Witnesses | 1888 Contributor | 1905 YMMIA Manual | 1908 Am. Hist. Mag.
Note: Footnotes and pagination for this text will be corrected in a forthcoming update)
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DEFENSE OF THE FAITH AND THE SAINTS. BY B. H. R O B E R T S AUTHOR OF "The Gospel" "Outlines of Ecclesiastical History" New Witnesses for God Mormon Doctrine of Deity "The Seventies Course in Theology Etc. Etc. VOLUME II. THE DESERET NEWS Salt Lake City. 1912. |
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001 Origin of the Book of Mormon. 011 The Origin of the Book of Mormon. (Schroeder) 093 The Origin of the Book of Mormon. (Roberts) 233 Recent Discussion of Mormon Affairs. 256 Review of Address to the World. 289 Answer to Ministerial Association's Review. 367 Joseph Smith's Doctrines Vindicated. 370 The First Message of Mormonism Vindicated. 393 Other Doctrines of Joseph Smith Vindicated by Colleges. 421 The Spirit of Mormonism; a Slander Refuted. 447 Erroneous Impressions About the LDS -- What They Do Not Believe. 463 The Things of God Greater Than Man's Conception of Them. 489 Mormonism as a Body of Doctrine. 517 Peace. 529 The Mysterious Harmonies. |
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A word of explanation will be found as an introduction to each subdivision of the book, which excludes the necessity of making any reference to such subdivisions in this General Forward. THE AUTHOR. Salt Lake City, January, 1912. |
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The following debate on the "Origin of the Book of Mormon," came about in the following manner: The writer saw in the Salt Lake Tribune two numbers of Mr. Schroeder's article and observing the general trend of the argument felt that a prompt reply should appear in the same publication, that it might be read by the same people who would read Mr. Schroeder's article. A letter was accordingly addressed to the Tribune, to ascertain if that paper would publish a reply to Mr. Schroeder. The Editor answered that the Tribune was reproducing the article from the American Historical Magazine, published in New York, and that perhaps its publishers would be pleased to receive a reply to Mr. Schroeder. If the publishers of the Historical Magazine accepted such an article, the Tribune would then be willing to reproduce it, if the Deseret News, the Mormon Church organ, would agree to publish Mr. Schroeder's article. This suggested a too complicated arrangement to suit the writer, hence he dropped the matter with the Tribune, and took it up with the publishers of the American Historical Magazine, who gave place to his answer to Mr. Schroeder in current numbers of that publication, 1908-9. And the writer has heard nothing from the Tribune or Mr. Schroeder since. At the conclusion of the article on the "Origin of the Book of Mormon," the Historical Magazine Company, Mr. David I. Nelke, President, announced their willingness to publish in Americana, -- which in the meantime had succeeded the American Historical Magazine a detailed history of the "Mormon Church," if the writer would prepare it. 4 DEFENSE OF THE FAITH. The History has been running in Americana now for more than two and a half years, and will continue until the History of the Church is completed up to date. * * * * * * And now a word as to the origin of the Book of Mormon before presenting the discussion. It will be an advantage to the reader if he has before him Joseph Smith's account of the origin of the Book of Mormon. For our present purpose the account the Prophet gives in his statement to Mr. John Wentworth, of Chicago, of the origin of the Book of Mormon is, on account of its brevity and comprehensiveness, most suitable. After detailing the events of his first vision, received in the Spring of 1820, and the intervening three years, the Prophet comes to the Book of Mormon part of his narrative:THE APPEARING OF MORONI. "On the evening of the 21st of September, A. D. 1823, while I was praying unto God and endeavoring to exercise faith in the precious promises of scripture, on a sudden a light like that of day, only of a far purer and more glorious appearance and brightness, burst into the room,--indeed the first sight was as though the house was filled with consuming fire; the appearance producing a shock that affected the whole body; in a moment a personage stood before me surrounded with a glory yet greater than that with which I was already surrounded. This messenger proclaimed himself to be an angel of God, sent to bring the joyful tidings that the covenant which God made with ancient Israel was at hand to be fulfilled; that the preparatory work for the second coming of the Messiah was speedily to commence; that the time was at hand for the gospel in all its fulness to be preached in power unto all nations, that a people might be prepared for the Millennial reign. I was informed that I was chosen to be an instrument in the hands of God to bring about some of His purposes in this glorious dispensation.[ 5 ] "I was also informed concerning the aboriginal inhabitants of this country and shown who they were, and whence they came; a brief sketch of their origin, progress, civilization, laws, governments; of their righteousness and iniquity, and the blessings of God being finally withdrawn from them as a people, was made known to me; I was also told where were deposited some plates on which were engraven an abridgment of the records of the ancient prophets that had existed on this continent. The angel appeared to me three times the same night and unfolded the same things. After having received many visits from the angels of God unfolding the majesty and glory of the events that should transpire in the last days, on the morning of the 22d of September, A. D. 1827, the angel of the Lord delivered the records into my hands. Description of the Nephite Record. "These records were engraven on plates which had the appearance of gold; each plate was six inches wide and eight inches long, and not quite so thick as common tin. They were filled with engravings, in Egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small, and beautifully engraved. The whole book exhibited many marks of antiquity in its construction and much skill in the art of engraving With the records was found a curious instrument, which the ancients called 'Urim and Thummim,' which consisted of two transparent stones set in the rim of a bow fastened to a breastplate. Through the medium of the Urim and Thummim I translated the record by the gift and power of God."In this important and interesting book the history of ancient America is unfolded, from its first settlement by a colony that came from the Tower of Babel, at the confusion of 'languages, to the beginning of the fifth century of the 6 DEFENSE OF THE FAITH. Christian era. We are informed by these records that America in ancient times had been inhabited by two distinct races of people. The first was called Jaredites and came directly from the Tower of Babel. The second race came directly from the City of Jerusalem, about six hundred years before Christ. They were principally Israelites, of the descendants of Joseph. The Jaredites were destroyed about the time that the Israelites came from Jerusalem, who succeeded them in the inheritance of the country. The principal nation of the second race fell in battle towards the close of the fourth century [A. D.]. The remnant are the Indians .that now inhabit this country. This book also tells us that our Savior made His appearance upon this continent after His resurrection; that He planted the gospel here in all its fulness, and richness, and power, and blessing; that they had apostles, prophets, pastors, teachers, and evangelists; the same order, the same priesthood, the same ordinances, gifts, powers, and blessings, as were enjoyed on the Eastern continent; that the people were cut off in consequence of their transgressions; that the last of their prophets who existed among them was commanded to write an abridgment of their prophecies, history, etc., and to hide it up in the earth, and that it should come forth and be united with the Bible for the accomplishment of the purposes of God in the last days." The book issued from the press sometime in the month of March, 1830. * From the first appearance of Joseph Smith's account of the origin of the Book of Mormon, there was felt the need of a counter theory of origin. The first to respond to this "felt" need was Alexander Campbell, founder of the "Disciples" or "Christian" Church. He assigned the book's origin straight to Joseph Smith, whom he accused of conscious fraud in "foisting it upon the public as a revelation." This in __________ * For a more detailed account of the origin of the Book of Mormon, see the writer's work, "New Witnesses for God," Vol. II. cha. iv and viii. [ 7 ] 1831. Then came the Spaulding theory of origin by Hurlburt, Howe, et al., 1834; for which Mr. Campbell repudiated his first theory of the Joseph Smith authorship. In 1899 Lily Dougall in "The Mormon Prophet," advanced her theory of the Prophet's "self delusion," "by the automatic freaks of a vigorous but undisciplined brain." This was supplemented in 1902 by Mr. I. Woodbridge Riley's theory of "pure hallucination, honestly mistaken for inspired vision; with partly conscious and partly unconscious hypnotic powers over others." * Mr. Schroeder, however, will have none of these later theories; and although the finding of the Rev. Mr. Spauldings' "Manuscript Found," by Professor Fairchild of Oberlin College, in 1884 -- details of which are given in the debate -- gave a serious set back to that theory, Mr. Schroeder deems the Spaulding theory of the origin of the Book of Mormon the only tenable counter theory advanced, and assuming the existence of another Spaulding manuscript not found, and not likely to be found, he proceeds with his argument; to which I make answer, with what success the reader must judge. B. H. ROBERTS. Salt Lake City, October, 1911. __________ * Both the Dougall and Riley theories are considered in Vol. I. of Defense of the Faith and the Saints, pp. 42-62; and the older theories of the origin in New Witnesses for God, Vol. III, chas. xliv, xlv. |
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When we digressed from the main lines of our argument, Spaulding's rewritten story had been traced into the hands of Robert Patterson, a Pittsburg publisher, and this prior to Spaulding's death in October, 1816. If the manuscript was never returned to Spaulding after its second submission to Patterson, then what became of it? John Miller, who knew Spaulding at Amity, bailed him out of jail when confined for debt, made his coffin for him, and helped lay him in his grave, says Spaulding told him "there was a man named Sidney Rigdon about the office [of Patterson], and they thought he had stolen it" (the manuscript). [45] The Revelation Cephus Dodd, a Presbyterian minister of Amity, Pa., as well as a practicing physician, attended Spaulding at his last sickness. As early as 1832, when Mormonism was first attracting general public attention, and two years prior to the publication of Howe's book, in which Spaulding's story was first ventilated, this Mr. Dodd took Mr. George M. French of Amity to Spaulding's grave, and there expressed a positive belief that Sidney Rigdon was the agent who had transformed Spaulding's manuscript into the Book of Mormon. The date is fixed by Mr. French through its proximity to his removal to Amity; hence the date given is probably correct. [46] The conclusion thus expressed by Mr. Dodd in advance of all public discussion or evidence is important, because of __________ 45. Gregg's "Prophet of Palmyra," 442; (date, January 20, 1882.) See also Times and Seasons. 46. "History of Washington County, Pa.," by Patterson. "Who Wrote the Book of Mormon?" p. 10. ORIGIN OF THE BOOK OF MORMON. 31 what is necessarily implied in it. First, it involved a comparison between Spaulding's literary production and the Book of Mormon, with a discovered similarity inducing conviction that the latter was a plagiarism from the former. This comparison presupposes a knowledge of the contents of Spaulding's rewritten manuscript. The second and most important deduction is to be made from the assertion that Sidney Rigdon was the connecting link in the plagiarism. Such a conclusion must have had a foundation in Mr. Dodd's mind, and could have arisen only if he was possessed of personal knowledge of what he considered reliable information creating a conviction in his mind of the probability of Sidney Rigdon's connection with the matter. This conclusion, if not made on independent evidence, in all human probability had no less significant foundation than a confidence in the accuracy of Spaulding's expressed suspicion to the effect that Rigdon had stolen the manuscript from the printing office. Thus accounted for, Dr. Dodd's statement has less force than if presumed to have been made on independent evidence, yet it confirms Joseph Miller's statement that Spaulding suspected Rigdon, and that suspicion must be accounted for by those who deny Rigdon's presence in Pittsburg prior to 1821. How About Sidney Rigdon? Was Spaulding's expressed suspicion that Rigdon had stolen his manuscript from the printing office well founded? We can never know upon what evidence the accusation was made, but we may inquire into the probative force of such new corroborative evidence as has been adduced since Spaulding's death.Sidney Rigdon was born February 19, 1793, in Piny Fork of Peter's Creek, Saint Clair Township, Allegheny 32 DEFENSE OF THE FAITH. County, Pa., [47] which place is variously estimated at from six to twelve miles distant from Pittsburg. At least until 1810, that being the date of the death of, his father, and his own eighteenth year, Rigdon remained on the farm with his parents. [48] According to the Mormon account, Rigdon was licensed as a Baptist preacher fourteen years before becoming a Mormon. [49] This would make the date 1816, the same year in October of which Spaulding died, it being Rigdon's twenty-fourth year, and the same year in which he stole from the publishing office of Patterson the manuscript of Spaulding, if the latter's suspicions shall prove well founded. A very opportune time, be it observed, for the giving of attention to religious subjects. According to another account, and perhaps the more accurate one, Rigdon joined the Baptist Church May 31, 1817, [50] a Welsh clergyman, Revelation David Phillips, being his pastor. [51] This church was located near where the neighboring hamlet of Library is now situated. Rigdon "began to talk in public on religion soon after his admission to the church, probably at his own instance, as there is no record of his license." [52] The following year (1818) Rigdon left the farm and took up his residence and the study of divinity with the Revelation Andrew Clark at Sharon, Beaver County, Pa., [53] where, in __________ 47. "The Spaulding Story Examined and Exposed," by John E. Page, 7. Supplement 14, Millennial Star, 42. "Myth of the Manuscript Found," 24. 48. Supplement 14, Millennial Star, 42. 49. Saints' Herald, 35:130. 50. "Who Wrote the Book of Mormon?" 8."Myth of the Manuscript Found," 24. 51. Supplement 14, Millennial Star, 42 and 43. 52. "Who Wrote the Book of Mormon?" 9. 53. "Who Wrote the Book of Mormon?" 8, 9. ORIGIN OF THE BOOK OF MORMON. 33 March, 1819, he was licensed as a Baptist. [54] I am informed by Sidney Rigdon's son that in 1818 his father made a lengthy visit to Pittsburg. In May, 1819, Rigdon moved to Warren, Trumbull County, O., where, in July, he took up his residence with the Revelation Adamson Bentley, later of "Disciple" fame, [55] and was here ordained a regular Baptist preacher. [56] While thus situated Rigdon met, and on June 12, 1820, married Phoebe Brooks, [57] who was a sister to Mrs. Bently. [58] Rigdon continued his preaching hereabouts, not appearing to have any regular charge until February, 1822. In November, 1821, he received a call from the First Baptist Church of Pittsburg, which was accepted, active duties commencing February, 1822, [59] and according to Joseph Smith ended August, 1824, at which time Rigdon was expelled for doctrinal error. [60] Another account fixes the date of his being deposed as October 11, 1823. [61] Thereupon Rigdon, Alexander Campbell, and Walter Scott organized the "Christian Church," otherwise known as "Disciples" -- and, with his following, Rigdon secured the courthouse in Pittsburg in which to do his preaching, at the same time working as a journeyman tanner [62] with his brother-in-law, Mr. Brooks. [63] Mr. Lambdin, through whom Rigdon is supposed to have secured access to the Spaulding manuscript, and of whom more shall be __________ 54. Supplement 14, Millennial Star, 42 and 53. 55. Supplement 14, Millennial Star, 43. 56. "Who Wrote the Book of Mormon?" 9. Supplement 14, Millennial Star, 43. 57. Supplement 14, Millennial Star, 43. 58. "Who Wrote the Book of Mormon?" 12. 59. "The Spaulding Story Examined and Exposed," 4, by J. E. Page. "Mormonism Exposed," 2, exact date, January 28, 1822. 60. Supplement 14, Millennial Star, 43. 61. "Who Wrote the Book of Mormon?" 8. 62. Supplement 14, Millennial Star, 45. 63. The Spaulding Story Examined and Exposed," p. 8. 34 DEFENSE OF THE FAITH. written later on, died August 1, 1825, [64] and in 1826 Rigdon returned to Bainbridge, Geauga County, O. [65] Here he soon met Orson Hyde, who became a student of divinity at Mr. Rigdon's, with a view, as Hyde says, of entering the ministry. Except for a little "Campbellite" preaching which he did under Rigdon's guidance, Hyde never appears to have entered any ministry except the Mormon. In 1829 Hyde became a boarder of Rigdon's family, and in 1830 [66] he was almost miraculously converted to Mormonism, and still later became one of the first "Quorum" of apostles in the Mormon Church. Rigdon died July 14, 1876. [67] RIGDON'S PRIOR RELIGIOUS DISHONESTY. There are two circumstances of the above narrative which need a little further elucidation, since the impressions which Rigdon made upon his discerning intimates during his earlier life may have some bearing upon the force to be given to the circumstantial evidence concerning his after life.As to Rigdon's conversion to the Baptist Church so very soon after the time when Spaulding expressed the suspicion that Rigdon had stolen his manuscript, the Roy. Samuel Williams, in his "Mormonism Exposed," says: "He [Rigdon] professed to experience a change of heart when a young man, and proposed to join the church under the care of Elder David Phillips. But there was so much miracle about his conversion, and so much 'parade about his profession, that the pious and discerning pastor entertained serious doubts at __________ 64. "Who Wrote the Book of Mormon?" 7. "Myth of the Manuscript Found," 26. 65. Supplement 14, Millennial Star, 44. 5 Times and Seasons 418. 66. "The Spaulding Story Examined and Exposed," 10. 67. Historical Record, 992. Bancroft's "History of Utah," 202 ORIGIN OF THE BOOK OF MORMON. 35 the time in regard to the genuineness of the work. He was received, however, by the church and baptized by the pastor with some fears and doubts upon his mind. Very soon, Diotrephes-like, he began to put himself forward and seek pre-eminence, and was well-nigh supplanting the tried and faithful minister who had reared and nursed and led the church for a long series of years. So thoroughly convinced was Father Phillips by this time that he was not possessed of the spirit of Christ, notwithstanding his miraculous conversion and flippant speech, that he declared his belief 'that as long as he (Sidney Rigdon) should live, he would be a curse to the church of Christ.'" [68] Concerning Rigdon's expulsion or resignation from the Baptist Church, the Mormons declare that it was caused by Rigdon's refusal to either accept or teach the doctrine of infant damnation. Dr. Winter, in the course of a historical notice of the First Baptist Church of Pittsburg, says: "When Holland Sumner dealt with Rigdon for his bad teachings, and said to him: 'Brother Rigdon, you never got into a Baptist church without relating your Christian experiences,' Rigdon replied: 'When I joined the church at Peter's Creek I knew I could not be admitted without an experience, so I made up one to suit the purpose; but it was all made up and was of no use, nor true.' This I have just copied from an old memorandum as taken from Sumner himself." [69] The first of these accounts was published in 1842, the last in January, 1875, and Rigdon lived until July 14, 1876. While one H. A. Dunlavy of Lebanon, O., did, in the March number of the Same paper, publish an apology for Rigdon by __________ 68. "Mormonism Exposed," by Williams, copied in "Who Wrote the Book of Mormon?" page 13. 69. "Who Wrote the Book of Mormon?" 13. Baptist Witness (Pittsburg), January 1, 1875. 36 DEFENSE OF THE FAITH. way of answer to the article of Dr. Winter, yet neither Dunlavy nor Rigdon ever denied the facts alleged therein. We must, therefore, accept the facts stated as true, and they fasten upon Rigdon such religious dishonesty as establishes his willingness to be a party to a religious fraud in kind like the one here charged against him. This, then, brings us to the question of what, if any, opportunity Rigdon had for stealing Spaulding's manuscript from Patterson's publishing office. Rigdon Had Prior Opportunity to Steal the Manuscript. It has been frequently charged that Sidney Rigdon lived in Pittsburg and was connected with the Patterson printing office during 1815 and 1816. To this charge Rigdon, under date Commerce (Ill.), May 27, 1839, makes the following denial:"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 then in Pittsburg, and who is said to have kept a private printing office, and my saying that I was connected with the same office, etc., etc., is the most base of lies, without even the shadow of truth. There was no man by the name of Patterson during my residence in Pittsburg who had a printing office; what might have been before I lived here, 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 in Pittsburg. This Mr. Patterson, who was a Presbyterian preacher, I had a very slight acquaintance with during my residence there. 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 that city. If I were to say that I ever heard of the Revelation Solomon Spaulding and his hopeful wife until Dr. P. ORIGIN OF THE BOOK OF MORMON. 37 Hurlburt wrote his lie about me, I should be a liar like unto themselves." [70] The evidence upon which is based the charge of Rigdon having a permanent residence in Pittsburg during the years in question, or his connection with Patterson's printing office, is so unsatisfactory that these issues must be found in favor of Rigdon's denial, even in spite of the fact that his evidence is discredited by reason of the conclusion as to his guilt, which is to be hereafter set forth, and his personal interest. Rigdon, it will be remembered, lived within from six to ten miles of Pittsburg during the years in question. Pittsburg was the only town of consequence, and the family's place of buying and selling. Rigdon would of necessity make many friends in the city, and it would not be strange if almost everybody knew him and he knew all of the prominent citizens. In 1810 Pittsburg had only about 4,000 inhabitants, and in 1820 had but 7,248. The very prevalent notion as to Rigdon's connection with the Patterson publishing establishment must have had some origin, which, in all probability, would be Rigdon's close friendship for some who were, in fact, connected with it. Upon this theory only can we account for such a general impression. [71] It might be well, before entering upon that subject, to fix in our minds Patterson's business mutations. In 1812 Patterson was in the book business in the firm of Patterson and Hopkins. They had then in their employ one J. Harrison Lambdin, he being a lad of fourteen. January 1, 1818, Lambdin was taken into the partnership of Patterson and __________ 70. "Spaulding Story Examined and Exposed," 11 and 12. "History of the Mormons," 45 and 46. "The Mormons," 34. "Braden-Kelly Debate," 94. "Plain Facts Showing the Falsehood and Folly of the Revelation C. S. Bush," p. 14 to 16. 71. "Who Wrote the Book of Mormon?" 11. 38 DEFENSE OF THE FAITH. Lambdin, which firm succeeded R. and J. Patterson. R. Patterson had in his employ one Silas Engles as foreman printer and superintendent of the printing business. As such, the latter decided upon the propriety, or otherwise, of publishing manuscripts when offered. The partnership of Patterson and Lambdin "had under its control the book store on Fourth Street, a book bindery, a printing office (not newspaper, but job office, under the name of Buttler and Lambdin), entrance on Diamond Alley, and a steam paper mill on the Allegheny (under the name of R. and J. Patterson)." [72] Patterson and Lambdin continued in business until 1823. Lambdin died August 1, 1825, in his twenty-seventh year. Silas Engles died July 17, 1827, in his forty-sixth year. R. Patterson died September 5, 1854, in his eighty-second year. [73] Rigdon's Only Denial Analyzed. Let us now analyze Mr. Rigdon's denial of 1839 as quoted above. Rigdon was an educated man, a controversialist in religion, and at the date of the denial he was also a lawyer. Therefore we are justified in holding him in a strict accountability for all that is necessarily implied from what he says or omits to say, as we could not, in justice, do with a layman.Rigdon's first denial is of the "Story about Spaulding's writing being in the hands of Patterson." This story is established by the evidence already adduced and some besides, even to the satisfaction of most Mormons. The negative of this proposition Mr. Rigdon, if he was __________ 72. "Myth of the Manuscript Found," 26. "Who Wrote the Book of Mormon ?" 9. 73. "Who Wrote the Book of Mormon?" 7 and 9. This covers all Patterson's migrations. ORIGIN OF THE BOOK OF MORMON. 39 a stranger to the office, as is claimed, could not possibly assert as a matter within his own knowledge. If Rigdon had in his mind any fact upon which he justified this assertion, it could only have been a knowledge that the manuscript was at the printing office of Buttler and Lambdin, not knowing that that office was controlled by Patterson. The second denial in Rigdon's statement is: "There was no man by the name of Patterson during my residence in Pittsburg who had a printing office." The foregoing account of Patterson's business affairs is made up from the information possessed by Patterson's family and an employee. It must, therefore, be accepted as correct. Here again Rigdon's denial can be accounted for by assuming his ignorance of Patterson's interest in the printing office known as Buttler and Lambdin. Rigdon's son says Rigdon lived in Pittsburg in 1818. Church biographers allege that he preached there regularly after January 28, 1822. During 1818 and 1822 Patterson was in the printing business, and Rigdon's statement must be deemed untrue. Howe, in his "Mormonism Unveiled," [74] did, as early as 1834, charge that Rigdon had been "on intimate terms" with Lambdin. This statement in many forms has been very often republished since, and between 1834 and 1876, the year of Rigdon's death. During these forty-two years Rigdon never recorded a denial. That fact may, therefore, be taken as true. If Rigdon was on terms of intimacy with Lambdin, and Lambdin, at the time of that intimacy, as is clearly established and undenied, was connected with Patterson in the publishing business, Rigdon, being intimate with him, must have known something of Patterson's business, and assuming his mental faculties unimpaired, he, in the statement under consideration, must have told what he knew was untrue, justifying __________ 74. p. 289. 40 DEFENSE OF THE FAITH. himself by the apparent evidence in his favor that Patterson's printing office was not run in his own name. Rigdon's third matter of denial relates to his own admission of a connection with Patterson's printing establishment. This denial we must accept as true, since no one to whom he is alleged to have made the admission has ever recorded his evidence, and the hearsay statements without certainty of origin are too indefinite to be entitled to weight. This paragraph above quoted and thus analyzed absolutely denies nothing in the remotest degree essential to the real issues involved in the charge of plagiarism under investigation, and is absolutely the only recorded public denial ever made by Rigdon, though from 1834 to 1876 he was almost continually under the fire of this charge, reiterated in various forms and with varying proofs. Rigdon and Lambdin in 1815. Heretofore we have argued that by his silence Rigdon admitted his intimacy with Lambdin, successively Patterson's employee and partner from 1812 to 1823. The early writers all treated the intimacy between Rigdon and Lambdin as a matter apparently too well known to need proof. Yet we need not rely upon that, nor even Rigdon's failure to deny, since more definite evidence has been preserved.Mrs. R. J. Eichbaum, under date of Pittsburg, September 18, 1879, leaves us this very convincing statement: "My father, John Johnston, was postmaster at Pittsburg for about eighteen years, from 1804 to 1822. My husband, William Eichbaumn, succeeded him, and was postmaster for about eleven years, from 1822 to 1833. I was born August 25, 1792, and when I became old enough I assisted my father in attending to the post office, and became familiar with his duties. From 1811 to 1816 I was the regular clerk in the ORIGIN OF THE BOOK OF MORMON. 41 office, assorting, making up, dispatching, opening, and distributing the mails. Pittsburg was then a small town, and I was well acquainted with all the stated visitors at the office who called regularly for their mails. So meager at that time were the mails that I could generally tell without looking whether or not there was anything for such persons, though I would usually look in order to satisfy them. I was married in 1815, and the next year my connection with the office ceased, except during the absences of my husband. I knew and distinctly remember Robert and Joseph Patterson, J. Harrison Lambdin, Silas Engles, and Sidney Rigdon. I remember Revelation Mr. Spaulding, but simply as one who occasionally called to inquire for letters. I remember there was an evident intimacy between Lambdin and Rigdon. They very often came to the office together. I particularly remember that they would thus come during the hour on Sabbath afternoon when the office was required to be open, and I remember feeling sure that Revelation Mr. Patterson knew nothing of this, or he would have put a stop to it. I do not know what position, if any, Rigdon filled in Patterson's store or printing office, but am well assured he was frequently, if not constantly, there for a large part of the time when I was clerk in the post office. I recall Mr. Engles saying that 'Rigdon was always hanging around the printing office.' He was connected with the tannery before he became a preacher, though he may have continued the business whilst preaching." [75] While this does not establish that Sidney Rigdon had a permanent abode in Pittsburg, nor that he was connected with Patterson's printing establishment, it yet explains why seemingly everybody who knew him reached that conclusion. It also establishes beyond doubt his undeniable intimacy with Lambdin and Engles, and by reason thereof, his possible access to Spaulding's manuscript, and doubtless is one of the circumstances leading Spaulding to suspect Rigdon of the theft. __________ 75. "Who Wrote the Book of Mormon?" 10-11.
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DEFENSE OF THE FAITH.
The authorities of Dr. Winter's statement are Revelation A. G. Kirk, to whom Dr. Winter communicated it in a conversation had at New Brighton, Pa., in 1870-1. The second authority is the Revelation A. J. Bonsall, a stepson of Dr. Winter, and for twenty-three years pastor of the Baptist Church at Rochester, Pa. To him the same story was often repeated by Dr. Winter. The third authority is Mrs. W. Irvine, a daughter of Dr. Winter, in 1881 resident at Sharon, Pa. Her statement has one or two details not already given, so I quote: "I have frequently heard my father speak of Rigdon having Spaulding's manuscript, and that he had gotten it from the printers to read it as a curiosity; as such he showed it to father; and that at the time Rigdon had no intention of making the use of it that he afterwards did." __________ 76. "Who Wrote the Book of Mormon?" 11-12. "Braden-Kelly Debate," 42. ORIGIN OF THE BOOK OF MORMON. 43 Thus authenticated, Dr. Winter's statement may be given as much weight as though reduced to writing by himself.
RIGDON FOREKNOWS THE COMING AND CONTENTS
"I know that Sidney Rigdon told me that there was a book coming out, the manuscript of which had been found engraved on gold plates, as much as two years before the Mormon book made its appearance or had been heard of by me." This statement was published in the Millennial Harbinger for 1844, with the following editorial note from Revelation Alexander Campbell: "The conversation alluded to in Brother Bentley's letter of 1841 was in my presence as well as his, and my recollection of it led me, some two or three years ago, to interrogate Brother Bentley touching his recollection of it, which accorded with mine in every particular, except the year in which it occurred, he placing it in the summer of 1827, I in the summer of 1826, Rigdon at the same time observing that in the plates dug up in New York there was an account, not only of the aborigines of this country, but also it was stated that the Christian religion had been preached in this country during the first century, just as we were preaching it in the Western Reserve." [77] It will be remembered that Rigdon lived for a time at his __________ 77. Besides Millennial Harbinger 1844, p. 39, see "Who Wrote the Book of Mormon ?" 12 and 13. "Braden-Kelly Debate," 45. 44 DEFENSE OF THE FAITH. brother-in-law Bentley's house, and that it was Scott, Campbell, and Rigdon who, in Pittsburg, organized the Disciple Church in 1824 or 1825. The above statements were published in the MillenniaI Harbinger in 1844 (p. 39), twenty-two years before Rigdon's death, yet he never published a denial to either. It seems that before that publication Adamson Bentley was orally making statements, probably to the same effect, which remained undenied by Rigdon, though he published a card denouncing his brother-in-law. [78] Mrs. Amos Dunlap, a niece of Mrs. Rigdon, under date of Warren, O., December 7, 1879, writes this: "When I was quite a child I visited Mr. Rigdon's family. He married my aunt. They at that time lived at Bainbridge, O. [1826-7]. During my visit Mr. Rigdon went to his bedroom and took from a trunk which he kept locked, a certain manuscript. He came out into the other room and seated himself by the fireplace and commenced reading it. His wife at that moment came into the room and exclaimed: 'What, are you studying that thing again?' or something to that effect. She then added: 'I mean to burn that paper.' He said, 'No indeed, you will not; this will be a great thing some day.' Whenever he was reading this he was so completely occupied that he seemed entirely unconscious of anything passing around him." [79] Since Rigdon never, in person or by anyone else, has claimed to have written any such manuscript of his own, in the light of other evidence here adduced, we are warranted in believing that to 'have been Spaulding's "Manuscript Found." The Revelation D. Atwater, under date Mantua Station, O., April 26, 1873, three years before Rigdon's death, writes this: __________ 78. Evening and Morning Star, 301. 79. "Who Wrote the Book of Mormon?" 12. "Braden-Kelly Debate," 45. ORIGIN OF THE BOOK OF MORMON. 45 "Soon after this the great Mormon defection came on us (Disciples). Sidney Rigdon preached for us, and notwithstanding his extravagantly wild freaks, he was held in high repute by many. For a few months before his professed conversion to Mormonism, it was noticed that his wild, extravagant propensities had been more marked. That he knew before of the coming of the Book of Mormon is to me certain from what he said (during) the first of his visits at my father's some years before. He gave a wonderful description of the mounds and other antiquities found in some parts of America, and said that they must have been made by the aborigines. He said that there was a book to be published containing an account of those things. He spoke of these in his eloquent, enthusiastic style, as being a thing most extraordinary. Though a youth then, I took him to task for expending so much enthusiasm on such a subject, instead of things of the gospel." [80] Of this statement Rigdon never made a denial. Dr. S. Rosa, under date of Painsville, O., June 3, 1841, writes, among other things, this: "In the early part of the year 1830, when the Book of Mormon appeared, [and in November of which year Rigdon was converted], either in May or June, I was in company with Sidney Rigdon, and rode with him on horseback a few miles. Our conversation was principally upon the subject of religion, as he was at that time a very popular preacher of the denomination calling themselves 'Disciples' or Campbellites. He remarked to me that it was time for a new religion to spring up; that mankind were all rife and ready for it. I thought he alluded to the Campbellite doctrine. He said it would not be long before something would make its appearance; he also said that he thought of leaving Pennsylvania and should be absent for some months. I asked him how long. He said it would depend upon circumstances. __________ 80. "Early History of the Disciples in the Western Reserve," 239-240. copied in Who Wrote the Book Of Mormon?" 13. "Braden-Kelly Debate," 45. 46 DEFENSE OF THE FAITH. I began to think a little strange of his remarks, as he was a minister of the gospel. I left Ohio that fall and went to the State of New York to visit my friends who lived in Waterloo, not far from the mine of golden Bibles. In November I was informed that my old neighbor, E. Partridge, and the Rev. Sidney Rigdon, were in Waterloo, and that they both had be come the dupes of Joe Smith's necromancies. It then occurred to me that Rigdon's new religion had made its appearance, and when I became informed of the Spaulding manuscript, I was confirmed in the opinion that Rigdon was at least accessory, if not the principal, in getting up this farce." [81] This last article was first published in book form in 1842, thirty-four years before Rigdon's death, but never publicly denied or explained by 'him. Whether this particular letter was published in the Christian Observer and Episcopal Recorder I cannot say, but other portions of the same book evidently were, and received comment in a Mormon church organ. [82] This but emphasizes Rigdon's silence upon Dr. Rosa's letter. In Howe's "Mormonism Unveiled," it is said that Rigdon, during the incubation period of Mormonism between 1827 and 1830, preached new matters of doctrine which were afterwards found to be inculcated in the Mormon Bible [Howe, pg. 278]. The evident purpose of all this was to prepare his congregation for the acceptance of Mormonism, and the end was most successfully achieved. [83] Evidently this and the other circumstances showing Rigdon's foreknowledge of the forthcoming Book of Mormon, all combined with a guilty conscience, irresistibly impelled the making of an explanation tending to allay the suspicion that there was a conscious purpose in all __________ 81. "Gleanings by the Way," 317. "Prophet of the Nineteenth Century," 58. "Early Days of Mormonism," 172-3. 82. Gospel Reflector, 19. 83. Page 289. "Braden-Kelly Debate," 45. ORIGIN OF THE BOOK OF MORMON. 47 such conduct. This defense is found in a revelation to Sidney Rigdon, dated December 7, 1830, at the alleged first meeting between Rigdon and Smith, and within one month after the former's conversion. The revelation, in part, says: "Behold thou was sent forth, even as John, To prepare the way before me, and before Elijah which should come, and thou knewest it not." [84] That Rigdon did prepare the way we knew before the revelation informed us of it. That it was done unconsciously we cannot even now believe. Especially in the light of the foregoing evidence, this revelation must be construed as much more convincing proof of Rigdon's advance knowledge of the forthcoming Book of Mormon and its contents than even a tacit admission. It is practically an admission of guilty knowledge, coupled with a transparent effort at warding off the inference of complicity in fraud by veiling the acts constituting the evidence in an assumed mysticism, which really deceives few aside from the mystic degenerate and the willing victim who enters the fold for opportunities to "fleece the flock of Christ." __________ 84. Section 35, "D&C." Supplement 14, Millennial Star, 50. The exact date of this revelation is December 7th. 1830, according to Howe's "Mormonism Unveiled," 107. |
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Our fourth witness is John N. Miller, who was employed by Spaulding and Lake at Conneaut and boarded at the former's home. Miller says: "He [Spaulding] had written two or three books or pamphlets on different subjects, but that which more particularly drew my attention was the one which he called the 'Manuscript Found.' From this he would frequently read some humorous passages to the company present. It purported to be the history of the first settlement of America before discovered by Columbus. He brought them off from Jerusalem under their leaders, detailing their travels by land and water, their manners, customs, laws, wars, etc. He said that he designed it as a historical novel, and that in after years it would be believed by many people as much as the history of England. He soon after failed in business, and told me he should retire from the din of his creditors, finish his book, and have it published, which would enable him to pay his debts and support his family. He soon after removed to Pittsburg, as I understood. I have recently examined the Book of Mormon, and find in it the writings of Solomon Spaulding from beginning to end, but mixed up with Scripture and other religious matters which I did not meet with in the 'Manuscript Found.' Many of the passages in the Mormon book are verbatim from Spaulding, and others in part. The names of Nephi, Lehi, Moroni, and, in fact; all the principal names are brought fresh to my recollection by the Golden Bible. When Spaulding divested his history of its fabulous names by a verbal explanation, he landed his people near the Straits of Darien, which I am very confident he called Zarahemla; they were marched about that country for a length of time in which wars and great bloodshed ensued. 72 DEFENSE OF THE FAITH. He brought them across North America in a northeast direction. Our fifth witness is Aaron Wright, who says: "I first became acquainted with Solomon Spaulding in 1808 or 1809, when he commenced building a forge on Conneaut Creek. When at his house one day, he showed and read to me a history he was writing of the lost tribes of Israel, purporting that they were the first settlers of America, and that the Indians were their descendants. Upon this subject we had frequent conversations. He traced their journey from Jerusalem to America as it is given in the Book of Mormon, excepting the religious matter. The historical part of the Book of Mormon I know to be the same as I read and heard read from the writings of Spaulding more than twenty years ago; the names are especially the same without any alteration. He told me his object was to account for all the fortifications, etc., to be found in this country, and said that in time it would be fully believed by all except learned men and historians. I once anticipated reading his writings in print, but little expected to see them in a new Bible. Spaulding had many other manuscripts which I expect to see when Smith translates his other plates. In conclusion I will observe that the names of, and most of the historical part of the Book of Mormon, were as familiar to me before I read it as most modern history. If it is not Spaulding's writing, it is the same as he wrote; and if Smith was inspired, I think it was by the same spirit that Spaulding was, which he confessed to be the love of money. Our sixth witness is Oliver Smith, who testifies: "When Solomon Spaulding first came to this place (Conneaut), he purchased a tract of land, surveyed it out, and commenced selling it. While engaged in this business he 'boarded at my house, in all nearly six months. All his leisure ORIGIN OF THE BOOK OF MORMON. 73 hours were occupied in writing a historical novel founded upon the first settlers of this country. He said he intended to trace their journey from Jerusalem, by land and sea, till their arrival in America, and give an account of their arts, sciences, civilization, wars and contentions. In this way he would give a satisfactory account of all the old mounds so Common to this country. During the time he was at my house I read and heard read one hundred pages or more. Nephi and Lehi were by him represented as leading characters when they first started for America. Their main object was to escape the judgments which they supposed were coming upon the old world. But no religious matter was introduced, as I now recollect. * * * When I heard the historical part of it related, I at once said it was the writings of Solomon Spaulding. Soon after I obtained the book, and on reading it, found much of it the same as Spaulding had written more than twenty years before. Our seventh witness, Nahum Howard, avers this: "I first became acquainted with Solomon Spaulding in December, 1810. After that time I frequently saw him at his house, and also at my house. I once, in conversation with him, expressed a surprise at not having any account of the inhabitants once in this country, who erected the old forts, mounds, etc. He then told me that he was writing a history of that race of people and afterwards frequently showed me his writings which I read. I have lately read the Book of Mormon and believe it to be the same as Spaulding wrote, except the religious part. He told me that he intended to get his writings published in Pittsburg, and he thought that in one century from that time it would be believed as much as any other history. Our eighth witness is Artemas Cunningham, whose evidence reads thus: 74 DEFENSE OF THE FAITH. "In the month of October, 1811, I went from the township of Madison to Conneaut, for the purpose of securing a debt due me from Solomon Spaulding. I tarried with him nearly two days for the purpose of accomplishing my object, which I was finally unable to do. I found him destitute of the means of paying his debts. His only hope of ever paying his debts appeared to be upon the sale of a book which he had been writing. He endeavored to convince me from the nature and character of the work that it would meet with a ready sale. Before showing me his manuscripts, he went into a verbal relation of its outlines, saying that it was a fabulous or romantic history of the first settlement of this country, and as it purported to have been a record found buried in the earth, or in a cave, he had adopted the ancient or scripture style of writing. He then presented his manuscripts, when we sat down and spent a good share of the night in reading them and conversing upon them. I well remember the name of Nephi, which appeared to be the principal hero of the story. The frequent repetition of the phrase 'I, Nephi.' I recollect as distinctly as though it was but yesterday, although the general features of the story have passed from my memory through the lapse of twenty-two years. He attempted to account for the numerous antiquities which are found upon this continent, and remarked that after this generation had passed away, his account of the first inhabitants of America would be considered as authentic as any other history. The Mormon Bible I have partially examined and am fully of the opinion that Solomon Spaulding had written its outlines before he left Conneaut." [151] After the publication of the foregoing evidence (1834) "Apostle" Orson Hyde went to Conneaut, evidently to secure impeaching or contradicting testimony. He received so little comfort that not even a public mention of the trip was made by him until 1841, while he was in London. [152] __________ 151. This ends the evidence taken from Howe's "Mormonism Unveiled," Chapter 19. 152. "The Spaulding Story Examined and Exposed," by Page, 10. ORIGIN OF THE BOOK OF MORMON. 75 Our ninth witness upon the facts showing the plagiarism of the Book of Mormon from the Spaulding manuscript is Mr. Joseph Miller. He was intimately acquainted with Solomon Spaulding during all of the time while the latter resided at Amity, Pa. (1814-16). [153] Mr. Miller's testimony is preserved in the Pittsburg Telegraph of February 6, 1879, from which the following is pertinent: "On hearing read the account from the book (of Mormon) of the battle between the Amlicites and the Nephites (Book of Alma, Chapter 1 -- Chapter 3, Edition of '88--), in which the soldiers of one army had placed a red mark on their foreheads to distinguish them from their enemies, it seems to reproduce in my mind, not only the narration, but the very words, as they had been impressed upon my mind by the reading of Spaulding's manuscript." Our tenth witness is Redick McKee, Whose evidence upon another point we have already used. Under date of Washington, D.C., April 14, 1869, published in the Washington (Pa.) Reporter for April 21, 1869, he says: "In the fall of 1814 I arrived in the village of 'Good Will,' and for eighteen or twenty months sold goods in the store previously occupied by Mr. Thos. Brice. It was on Main Street, a few doors west of Spaulding's Tavern, where I was a boarder. With both Mr. Solomon Spaulding and his wife I was quite intimately acquainted. I recollect quite well Mr. Spaulding spending much time in writing [on sheets of paper torn out of an old book] what purported to be a veritable history of the nations or tribes who inhabited Canaan. He called it 'Lost History Found,' 'Lost Manuscript,' or some such name, not disguising that it was wholly a work of the imagination, written to amuse himself and without any immediate view to publication. I was struck with the minuteness of his details and the apparent truthfulness __________ 153. "Who Wrote the Book of Mormon," 6 76 DEFENSE OF THE FAITH. and sincerity of the author. I have an indistinct recollection of the passage referred to by Mr. Miller about the Amlicites making a cross with red paint on their foreheads to distinguish them from enemies in the confusion of battle." The eleventh witness is the Rev. Abner Jackson, who, when but a boy and confined with a lame knee, heard Solomon Spaulding read to his father much of the former's story, and also heard him give an outline of the whole. Mr. Jackson, under date of December 20, 1880, made the following statement to the Washington County (Pa.) Reporter of January 7, 1881: [154] "Spaulding frequently read his manuscript to the neighbors and amused them as he progressed with the work. He wrote it in Bible style. 'And it came to pass' occurred so often that some called him 'Old Come-to-pass.' The Book of Mormon follows the romance too closely to be a stranger. In both, many persons appear having the same name, as Moroni, Mormon, Nephites, Laman, Lamanites, Nephi, and others. Here we are presented with romance second called the Book of Mormon, telling the same story of the same people, traveling from the same plain, in the same way, having the same difficulties and destination, with the same wars, same battles and same results, with thousands upon thousands slain. Then see the Mormon account of the last battle at Cumorah, where all the righteous were slain. How much this resembles the closing scene in the 'Manuscript Found.' The most singular part of the whole matter is that it follows the romance so closely, with this difference: The first claims to be a romance, the second claims to be a revelation of God, a new Bible. When it was brought to Conneaut and read there in public, old Squire Wright heard it and exclaimed, 'Old-Come-to-pass has come to life again.' Here was the place where Spaulding wrote and read his manuscript to the neighbors for their amusement, and Squire Wright had often __________ 154. See also Who Wrote the Book of Mormon, 6-7. ORIGIN OF THE BOOK OF MORMON. 77 heard him read from his romance. This was in 1832, sixteen years after Spaulding's death. This Squire Wright lived on a little farm just outside of the little village. I was acquainted with him for twenty-five years. I lived on his farm when I was a boy and attended school in his village. I am particular to notice these things to show that I had an opportunity of knowing what I am writing about." Squire Wright, referred to in Mr. Jackson's statement, is the same Aaron Wright who was our fifth witness upon the question of identity. Last, but not least, we, introduce John C. Bennett. He says he joined the Mormons in order to enable himself to expose their iniquity. He was quartermaster-general of Illinois, the mayor of Nauvoo, a master in chancery for Hancock County, Ill., appointed by then Judge Stephen A. Douglas, a trustee for the "University of the City of Nauvoo," the recipient of special mention in revelation purporting to come direct from God, as well as innumerable encomiums from church leaders and the church organ. The Mormon people have called Bennett more kinds of a liar, it seems to me, than any man was ever called before. When Mormons are asked just what statement of Bennett's warrants the charge, they usually confess they never read his book. In the light of subsequent history and later church admissions, there is not one of Bennett's innumerable charges of almost unbelievable iniquity which I cannot demonstrate to be substantially true as to the character of the iniquity, if not the special manifestation of it, and do so wholly from the evidence of Mormon church publications. I, therefore, believe what Bennett says, and here quote so much of his testimony as relates to the origin of the Book of Mormon. He says: "I will remark here in confirmation of the above (he having quoted a small part of the statements herein last above quoted) that the Book of Mormon was originally written 78 DEFENSE OF THE FAITH. by the Revelation Solomon Spaulding, A. M., as a romance and entitled the 'Manuscript Found,' and placed by him in the printing office of Patterson and Lambdin, in the city of Pittsburg, from whence it was taken by a conspicuous Mormon divine and remodeled by adding the religious portion, placed by him in Smith's possession, and then published to the world as the testimony exemplifies. This I have from the confederation, and of its perfect correctness there is not the shadow of a doubt. There never were any plates of the Book of Mormon excepting what were seen by the spiritual and not the natural eyes of the witnesses. The story of the plates is all chimerical." [155] It will be observed Bennett does not name Rigdon or Pratt in his statement. The reason is apparent from reading certain correspondence published in the book from which it appears that at the same time of writing he entertained a reasonable hope that Sidney Rigdon and the Pratts would leave the church and join him in his anti-Mormon crusade, and he probably did not wish to unduly embarrass his supposed confederates, who were still apparently within the fold. For the Love of Gold, Not God. With the exception of establishing the motive, our case is now complete. The natural inference, of course, is that the greed for gain furnished the dynamics of the scheme, but we must not leave even this fact without direct evidence. Mormons point to the violent death of Smith as a martyrdom, and assume this sufficient answer to the charge of selfishness. A man who, as was the case with Smith, dies with a six-shooter in his own hand, firing it at his assailants, [156] is in a novel pose for a martyr, and yet we may admit that Smith would not from selfish ends have chosen a career of__________ 155. Bennett's "Mormonism Exposed," 123-124, 1842. 156. "Rise and Fall of Nauvoo," 443. Bancroft's "History of Utah," 170. ORIGIN OF THE BOOK OF MORMON. 79 imposture had he in the beginning been able to foresee his ignominious end. Soon after Rigdon's visit to Smith and the reception of the revelation making Kirtland the gathering place of the "Saints," Smith's family, together with their followers, moved to Ohio. Revelations now came thick and fast, and of such a character as to demonstrate that the love of gold, and not God, was the inducing cause of their existence. I quote a few pertinent samples: "Whoso receiveth you receiveth me, and the same will feed you and clothe you and give you money -- and he who doeth not these things is not my disciple," [157] "It is wisdom in me that my servant Martin Harris should be an example unto the church in laying his money before the bishop of the church. And also this is a law unto every man that cometh unto this land to receive an inheritance, and he shall do with this money according as the law directs." [158] "And let all the monies which can be spared, it mattereth not unto me whether it be little or much, be sent up unto the land of Zion unto those I have appointed to receive it." [159] "And let all those who have not families, who receive monies, send it up unto the Bishop of Zion." [160] "Behold, this is my will obtaining moneys even as I have directed." [161] "Impart a portion of thy property; yea, even part of thy lands, and all save the support of thy family." [162] "Verily thus saith the Lord, I require all their surplus property to be put into the hands of the bishop of my church of Zion." [163] __________ 157. Doctrine and Covenants, 84:89. 158. Doctrine and Covenants, 58:35, 36. 159. Doctrine and Covenants, 63:40. 160. Doctrine and Covenants, 84:104. 161. Doctrine and Covenants, 66:45. Supplement 14 Millennial Star, 80. 162. Doctrine and Covenants, 10:34. 163. Doctrine and Covenants, 119:1. 80 DEFENSE OF THE FAITH. "And in temporal labor thou [Smith, the athlete,] shalt not give strength, for this is not thy calling." [] "They shall support thee and I will bless them both spiritually and temporally." [165] "If ye desire the mysteries of the kingdom, provide for Him [Smith] food and raiment and whatsoever he needeth to accomplish the work." [166] "He who feeds you, or clothes you, or gives you money shall in no wise lose his reward." [167] "He that sendeth up treasures unto the land of Zion shall receive an inheritance in this world." [168] "I command that thou shall not covet thine own property." [169] "Your money or your damnation" has about as much ethical Sanction as the less pretentious demand of the highwayman who says, "Your money or your life." But we have not yet reached the end. The "Prophet's" father, who, prior to the discovery of the alleged divine mission of his son, eked out only a scanty living as a dispenser of cake and root beer, [170] now became the dispenser of patriarchal blessings at ten dollars per week and expenses, [171] and later at three dollars per bless. [172] The Prophet's brothers and friends received a gift of real estate by revelation, [173] and another brother of the Prophet was retained in a holy office, though confessedly concealing his property to cheat his creditors. [174] __________ 164. Doctrine and Covenants, 24:9. 165. Doctrine and Covenants, 24:3. 166. Doctrine and Covenants, 43:13. 167. Doctrine and Covenants, 84:90. 168. Doctrine and Covenants, 63:48. 169. Doctrine and Covenants, 19:26. 170. "Origin, Rise and Progress of Mormonism," 12. 171. 15 Millennial Star, 308. 172. "Mormon Portraits," 16. 173. Doctrine and Covenants, Sec. 94. 174. 15 Millennial Star, 520. ORIGIN OF THE BOOK OF MORMON. 81 These are a part and by no means all of the evidence tending to establish that a desire for money was the inspiring cause of every act of the Mormon Prophet, the very divinity that moulded his thoughts and revelations, and brought into being Mormon's books. Before becoming a Prophet, Joseph Smith's earning capacity as a peep-stone money digger was $14 per month. [175] Soon after becoming a Prophet he became president of a bank. [176] In 1842 the Prophet (together with his brother Hyrum and Sidney Rigdon) took advantage of the bankruptcy law to avoid creditors, whose claims amounted to one hundred thousand dollars. [177] A few years later the Prophet was killed, he being at the time the richest man in Nauvoo. Through the whole story of their lives, if we may believe their alleged revelations to come from on high, God manifests in the conspirators' behalf a greed for earthly prosperity which would disgrace any decent man who should attempt to gratify it at the expense of a like number of poverty-stricken, ignorant unfortunates. It is perhaps a work of supererogation, yet I cannot readily resist calling attention to the human side of the conspirators, when they came to fall out, over the division of the spoils. Many, even Brigham Young included, suspected Joseph Smith of misappropriating church money. [178] Brigham, however, had his suspicions allayed, for the Lord actually put money into his trunk. [179] This would, of course, be very convincing evidence that a man might have much __________ 175. 16 Millennial Star, 151. 176. "Gleanings by the Way," 334. Sometimes Smith was cashier and Rigdon President. "Prophet of Palmyra," 135. 177. 19 Millennial Star, 343. 20 Millennial Star, 106-216-246. "Mormonism and Mormons," 338. 178. Deseret News, April 8, 1857, p. 36. 179. 2 Journal of Discourses, 128. 7 Deseret News, 115. 82 DEFENSE OF THE FAITH. money without misappropriating anything, even though a bank established by revelation, [180] should a few months later fail with $150,000 of liabilities and practically no assets, and after only eight months of business. [181] At one time Cowdery, a witness to the divinity of the Book of Mormon, invited suspicion that he was converting more than his share of the spoils, and the following revelation was the result: "It is not wisdom in me that he [Cowdery] should be entrusted with the commandments, and the moneys which he shall carry unto the land of Zion, except one go with him who will be true and faithful." [182] The most forceful incident of this sort, however, occurred as the result of jealousy between Rigdon and Smith, which manifests itself in scores of ways all through their lives. When Rigdon on his visit to the Prophet in New York desires to be proclaimed a translator of remaining plates given by the angel to Smith, and as having the same power as Joseph Smith, the former's ambitions are quietly squelched by a revelation from God to Rigdon, saying: "It is not expedient in me that ye should translate any more until ye shall go to Ohio," [183] but the rest of the plates never were translated. [184] __________ 180. Statement of Warren Parrish, copied in "An Exposure of Mormonism," 10. Messenger and Advocate, January 1837, copied in "Prophet of Palmyra," 134. Deseret News, December 21, 1864, Vol. 14, p. 94, says "under the direction of the Prophet." 181. Statement of Warren Parrish, copied in "An Exposure of Mormonism," 11. (The above sentence lacks clearness, but it is verbatim from Mr. Schroeder's article, and I do not feel at liberty to suggest the meaning. -- R.)] 182. Doctrine and Covenants, 6:91. 183. Doctrine and Covenants, Sec. 37. 184. 19 Journal of Discourses, 38-216-218. "Reminiscences of Joseph the Prophet," 14. ORIGIN OF THE BOOK OF MORMON. 83 When Cowdery and perhaps Rigdon importune their partner in fraud to be elevated to the prophetic office, Smith resists with a revelation in which God is made to say: "No one shall be appointed to receive commandments and revelations in this church, excepting my servant Joseph Smith, Jun." [185] Similar revelations seem to have been necessary more than once. [186] Finally the pressure became too hard to bear, and a revelation was procured in which God, in contradiction of his former declarations, one of which is above quoted, appoints Sidney Rigdon "to receive the oracles for the whole church." [187] And not neglecting the equal rights of the "Prophet's" brother, God declares: "I appoint unto him (Hyrum Smith) that he may be a prophet, and a seer, and a revelator unto my church, as well as my servant Joseph." [188] Both men were accordingly "ordained" each a "prophet, seer, and revelator." [189] Thus are even the Gods made to eat their own words at the behest of the conspirators, who quarrel in their division of the glory and the gold. One more incident of this sort will suffice. In February, 1831, Smith received the first of several revelations directing the brethren to provide him a home. In part it reads as follows: "It is mete that my servant Joseph Smith, Jun., should __________ 185. Doctrine and Covenants, 28:2. 186. Doctrine and Covenants, 43:8. 187. Doctrine and Covenants, 124:126. 188. Doctrine and Covenants, 124:94. 18 Millennial Star, 360. 189 20 Millennial Star, 550 as to Rigdon, and p. 373 as to Hyrum Smith. It is now claimed that Smith had conferred upon all the Apostles "all the Power, Priesthood, and Authority ever conferred upon, himself." 1 Journal of Discourses, 206. 19 Journal of Discourses, 124. See also Melchizedek and Aaronic Herald, February, 1850. 5 Millennial Star, 104, 68 Semi-Annual Conference, 70. 84 DEFENSE OF THE FAITH. have a house built in which to live and translate. And again, it is mete that my servant Sidney Rigdon shall live as seemeth him good, inasmuch as he keepeth my commandments." [190] Of course, living "as seemeth him good" was to Sidney Rigdon hardly a fair equivalent for a house and lot. Had he not made Smith a "prophet, seer, and revelator," and could he not also unmake him? Why, then, should Sidney Rigdon submit to any unfair division of the spoils of the prophetic office? He didn't. The above revelation was received while Rigdon was absent from Kirtland. Upon his return he went to the meeting house where an expectant throng awaited him in anticipation of one of his entrancing sermons, but Rigdon failed to go to the speaker's stand, and instead paced back and forth through the house. The "Prophet Joseph" being absent from Kirtland, Father Smith requested Rigdon to speak. In a tone of excitement Rigdon replied (and who will say it was not spoken as by one having authority?): "The keys of the Kingdom are rent from the church, and there shall be no prayer put up in this house this day." "Oh, no; I hope not," gasped Father Smith. "I tell you they are," rejoined "Elder Rigdon." The brethren stared and turned pale, and the sisters in anguish cried aloud for relief. "I tell you again," said Sidney, with much feeling, "the keys of the Kingdom are taken from you, and you never will have them again until you build me a new house." Amid tumultuous excitement on the part of the sisters, "Brother Hyrum" left the meeting to bring "Joseph the Prophet," who was in a neighboring settlement. On their return next day the "brethren" and "sisters" were gathered in anticipation of important happenings. Joseph mounted __________ 190. Doctrine and Covenants, 41, 7 and 8. ORIGIN OF THE BOOK OF MORMON. 85 the rostrum and informed the assembly that they were laboring under a great mistake; that the church had not transgressed. Speaking of the lost keys, he said: "I myself hold the keys of this last dispensation, and will forever hold them, both in time and in eternity; so set your hearts at rest upon that point; all is right." I continue to quote from an account written by the "Prophet's" mother, relating just what they desire the world to believe happened immediately after: "He (Joseph Smith) then went on and preached a comforting discourse, after which he appointed a council to sit the next day, by which Sidney Rigdon was tried for having lied in the name of the Lord. In this council Joseph told him he must suffer for what he had done; that he would be delivered over to the buffetings of Satan, who would handle him as one man handleth another; that the less priesthood he had the better it would be for him, and that it would be well for him to give up his license. This counsel Sidney complied with, yet he had to suffer for his folly, for, according to his own account, he was dragged out of bed by the devil three times in one night, by the heels." Mother Lucy Smith doubtingly adds: "Whether this be true or not, one thing is certain. His contrition of soul was as great as a man could well live through." [191] The last sentence shows beyond dispute that Mother Lucy had her doubts about this silly story she has just narrated, and, of course, we are entitled to similar doubts. What really did happen is made very plain by subsequent occurrences. Smith and Rigdon got together, patched up their differences by an agreement that Rigdon should __________ 191. Mother Lucy's life of "Joseph Smith the Prophet," 195 and 196. As to Rigdon's declaration that the keys were gone, see also 14 Deseret News, 91, December 21, 1864. As to Rigdon's being dragged out of bed, see also History of the Mormons, 53. 86 DEFENSE OF THE FAITH. have a house if he would restore the "keys" to the last dispensation, and desist from executing his threats to smash the "Kingdom," and for the sake of its wholesome influence upon others he must play penitent and humble. As evidence of this conclusion we point to the story of this transaction as quoted above from Mother Lucy's life of the "Prophet," and the two following sections of a revelation announced by Smith under date of August, 1831: "Behold, verily I say unto you, I the Lord am not pleased with my servant Sidney Rigdon. He exalted himself in his heart and received not my counsel, but grieved the Spirit." "Let my servants Joseph Smith, Jun., and Sidney Rigdon seek them a house as they are taught through prayer by the Spirit." [192] It is needless to add they each received a house, and both stood for many years, and perhaps even to this day, side by side, and both built according to the same plans. [193] CONCLUDING COMMENT. The case, so far as the production of evidence is concerned, must now be considered closed. The actors in this fraud are all dead, and upon the precise question here discussed no new evidence is likely to be discovered. All the evidence directly affecting either side of the question has been introduced and reviewed.When, as here, we are investigating a case dependent upon circumstantial evidence, we must judge the evidence as a whole. No one circumstance out of many connected ones ever established the ultimate fact. The converse of this proposition is equally true. You cannot show the insufficiency __________ 192, Doctrine and Covenants, 63:55 and 65. 193. "Gleanings by the Way," 332. ORIGIN OF THE BOOK OF MORMON. 87 of the evidence by demonstrating that any one circumstance, if it stood alone, would be equally consistent with some other theory than the one in support of which it is cited. The evidentiary circumstances must be viewed as a whole, each in the light of its relation to all the rest. Thus viewed, the circumstantial evidence is strong just in proportion as the circumstances related to, and consistent with, the theory advocated are numerous. In the argument under consideration the circumstantial facts are so numerous, and gathered from so many disconnected sources, corroborated by so many admissions from the accused conspirators and their defenders, that it is utterly impossible to believe them all to have come into being as a mere matter of accidental concomitance. Let us put the defenders of the divinity of Mormonism to a test on this matter by inviting them to make an equally good case of circumstantial evidence based upon established fact, all tending to show some other human origin for the Book of Mormon than that here advocated. Inability to do so means that such an array of concurring facts cannot be duplicated in support of any other theory than the one here advocated. If, as must now be admitted, the concurrence of so very many facts can best be explained by the conclusions here contended for, then that is a more believable, a more rational conviction than one which of necessity requires belief in an assumed and unprovable miracle. That explanation which takes the least for granted is always the one adopted by the sanest person. Bearing in mind these truths, let us briefly review a portion of the most salient features of the argument. From the uncontradicted evidence of witnesses, practically all of whom are disinterested and who in most circumstances of great evidentiary weight are corroborated by authorized 88 DEFENSE OF THE FAITH. church publications, we have established beyond cavil, and I am sure to the satisfaction of all thinking minds untainted by mysticism, and whose vision is unobscured, that the following are thoroughly established facts: Solomon Spaulding, between 1812 and 1816, outlined and then re-wrote a novel, attempting therein to account for the American Indian by Israelitish origin. The first outline of this story, now at Oberlin College, had no direct connection with the Book of Mormon, and was never claimed to be connected with it, and such connection was expressly disclaimed as early as 1834. The rewritten story, entitled "Manuscript Found," was by Spaulding twice left with a publisher, whence it was stolen under circumstances which then led Spaulding to suspect Sidney Rigdon, who long after was the first conspicuous convert of Mormonism; that Rigdon, through his great intimacy with the publishers' employees, had opportunity to steal it, and that after Spaulding's death, and years before the advent of Mormonism, Rigdon had in his possession such a manuscript and exhibited it, with the statement that it was Spaulding's. Through Parley P. Pratt, Rigdon and Smith were brought into relation, and the latter made the Prophet of the "Dispensation of the Fullness of Times," the discoverer, translator, and, according to his own designation, the "Author and Proprietor" [194] of the Book of Mormon. This connection is established by the most convincing circumstantial evidence, taken wholly from authorized Mormon publications; it is shown that Rigdon foreknew the coming and in a general way the contents of __________ 194. Smith designates himself as the "Author and Proprietor" of God's word, in the Title Page of the Book of Mormon, also in the testimony of the witnesses as it appears in the first edition, since which time both have been altered. See also Evening and Morning Star, 117. ORIGIN OF THE BOOK OF MORMON. 89 the Book of Mormon; that both Rigdon and Pratt were, according to some of their contradictory accounts, converted to Mormonism with such miraculous suddenness and without substantial investigation that when this, coupled with the contradictory accounts of these important events and their attempts at concealing the suddenness of their conversion, all compel a conviction of their participation in a scheme of religious fraud. Upon the question of plagiarism, we may profitably add a brief summary of the points of identity between the peculiar features shown to be common to Spaulding's novel and the Book of Mormon. In Spaulding's first outline of the story it pretended to be ancient American history, attempting to explain the origin of part of the aborigines of this continent, all translated from ancient writings found in a stone box. It recounts the wars of extermination of two factions, tells of the collecting of armies and of slaughters which were a physical impossibility to those uncivilized people who were without any modern methods of transporting troops or army supplies. After two revisions, one by Spaulding and a second by Smith, Rigdon & Co., the above general outline still describes equally well the Book of Mormon. Leaving the first blocking-out of his novel unfinished, Spaulding resolved to change his plot by dating the story farther back and by attempting to imitate the Old Scripture style, so as to make it seem more ancient. Spaulding's determination to date his novel farther back probably suggested changing the roll of parchment which, according to the Oberlin manuscript, was found in a stone box, to golden plates. Some time before 1820 some one pretended to have found a Golden Bible in Canada. [195] If Spaulding, in rewriting __________ 195. Braden-Kelly Debate, 55. 90 DEFENSE OF THE FAITH. the story, did not make the change, this incident may have suggested such a change to Smith and his fellow-frauds. Spaulding, in his attempt at imitating Bible phraseology, had repeated so ridiculously often the words "it came to pass," that both in Ohio and Pennsylvania the neighbors to whom he read his manuscript nicknamed him "Old Come-to-pass." In the Book of Mormon, though professedly an abridgment, the same phrase is uselessly repeated several thousand times, and a bungling effort at imitating the style of Bible writers is apparent all through it. Spaulding's existence was contemporaneous with Anti-Masonic riots, and he harbored a sentiment against all secret societies, [196] which has also been carried through into the Book of Mormon. The uncontradicted and unimpeached evidence of many witnesses is explicit that the historical portions of both the "Manuscript Found" and the "Book of Mormon" are the same, and much of the religious matter interpolated is in the exact phraseology of King James's translation of the Bible. We find also many names of places, persons, and tribes to be identical in the "Manuscript Found" and the. Book of Mormon. Some of the names were taken from the Bible, others would be known only to the students of American antiquities, among whom was Spaulding, and still others were unheard of until coined by Spaulding. The names proven to be common to both are Nephi, Lehi, Mormon, Nephites, Lamanites, Laban, Zarahemla and Amlicites. Add to this the very novel circumstance that in both accounts one of two contending armies placed upon the forehead of its soldiers a red mark that they might distinguish friends from enemies, and the new and characteristic features __________ 196. "Howe's Mormonism Unveiled." 288. ORIGIN OF THE BOOK OF MORMON. 91 common to both are too numerous to admit of any explanation except that herein contended for, viz: That the Book of Mormon is a plagiarism from Spaulding's novel, the "Manuscript Found," and is the product of conscious fraud on the part of Sidney Rigdon, Parley Parker Pratt, Joseph Smith, and others, which fraud was prompted wholly by a love of notoriety and money. {Deleted from reprint: I agree with what Mormons insinuate that a profession of belief or disbelief in the divinity of the Book of Mormon is wholly a question of mental capacity or incapacity, and of intellectual honesty or dishonesty. I now invite a re-reading of the extracts from the Mormon church organ quoted upon the cover of this pamphlet, in the utmost confidence that I have demonstrated that not all the "densely ignorant," nor "unscrupulously dishonest," nor totally depraved" are outside the "Church of Jesus Christ of Latter-day Saints."} |
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