SPALDING STUDIES LIBRARY -- SPECIAL COLLECTIONS
Sp. Coll. Index | Mormon Classics | Oliver's Bookshelf | Newspapers | History Vault
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Howard A. Davis, et al. Who Really Wrote Book of Mormon (Santa Ana, CA: Vision House, 1977) |
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1977 Tanners reply | 2006 Roper review | 2006 video clips | 2008 fictionalization
Contents copyright © 1977 by Wayne L. Cowdery, Donald R. Scales & Howard A. Davis.
Because of copyright law restrictions, only limited "fair use" excerpts are presented here.
Authorized, more extensive excerpts from this book are also available on-line.
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Who Really Wrote the Book of Mormon? Howard A. Davis, Donald R. Scales & Wayne L. Cowdrey with Gretchen Passantino VISION HOUSE PUBLISHERS Santa Ana, California 92705 |
Because of copyright law restrictions,
only limited "fair use" excerpts are presented here.
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Howard A. Davis Who Really Wrote -- Book 2 (unpublished manuscript, 1978) |
 Page from the 1978 Davis MS. |
Contents copyright © 1978 by Howard A. Davis.
Excerpts persented below are authorized by the writer.
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excerpts:
"Who Really Wrote The Book of Mormon Book #2" by Howard A Davis [Appendix p. 001] Questions and Answers Q.) Are the 20 pages comprising the "Kimball Collection" of the original Book of Mormon MS. all on the same kind of paper and written with the same ink? If they are, then how could the 12 pages, as Mr. Kaye says, be in Spalding's handwriting? A.) The pages mentioned are "apparently" the same paper and ink according to Leonard J. Arrington. This means that it is only a supposition -- it cannot be stated with absolute finality. The pages of the MS. are laminated (a plastic-like substance used to preserve old documents) so how could one say it's the same paper and inl? There were no tests made on the paper and ink as to dating, chemical compositon, etc. before laminating by Barrows Restoration Shop of Richmond Virginia. (1) In order for Mr. Kaye's analysis to be correct, the ink cannot be the same as the pages before the 12 pages and after -- could not be the same --but the paper still could. As can be proven -- historically -- Smith and Cowdery at the time (1829) of "translating" were poverty stricken and did not have enough paper. The theory would now have to be (if the paper is the same -- which cannot be proven) that Rigdon, having the Spalding papers (2) -- including some blank pages and some of them possibly with page headings (3) and siome partly written, gave the package to Cowdery -- as Cowdery told Judge Lang, his friend, in later years -- to be "worked over" or "revised." Cowdery being "editor" of the papers would rearrange and rewrite certain sections. To save paper, a major necessity for them at the time, blank paper would [Appendix p. 057] Q.) In John Spalding's statement on page 443 in Mrs. Brodie's book "No Man Knows My History" the year 1813 is in brackets. Doesn't this date show John Spalding was inaccurate and off on his dates -- at Solomon left Conneaut in 1812? A.) On page 33 in our book: "Who Really Wrote the Book of Mormon?" we present an accurate reproduction of John's statement as it was given in Howe's "Mormonism Unveiled" of 1834. John Spalding says that his brother Solomon in 1809 "...removed to Conneaut, in Ohio. The year following (1810) John moved to Ohio and found him (Solomon) "... building a forge." Then he says: "I made him a visit in about three years after." (1) It will be noticed that John Spalding relates that it was about three years after he visited his brother. Mrs. Brodie deleted the word "about." So John was just estimating when the visit had transpired. The implication is that John says he visited his brother in 1812 -- a whole year after Solomon Splading had left! This would play down his credibility. But, once again, he did not say 1813! He said it was about three years later when the visit took place. If John's move to Ohio was early in 1810, and then he moved to Crawford County, PA -- which he did -- only to return to maje a visit in 1812, this, then, could be computed as "about" three years or some time in 1812. John does not say it was a full three years -- the word "about" makes this very plain. Hence, the accuracy of his original statement remains intact. [Appendix p. 058] (1) John Spalding relates that he found his brother "... had failed, and was considerably in debt." According to all accounts it was the War of 1812 that caused his failure in business so this establishes the second visit of John as being in the year 1812. [Appendix p. 103] Q.) The late Mrs. Brodie questioned the James Jefferies statement as printed on page 104 of "Who Really Wrote...?" She says that Rigdon never lived in St. Louis and Joseph Smith never visited Ohio. Is this true? A.) Mrs. Brodie questions Mr. Jefferies' remark saying that it was "40 years ago" that Rigdon told him about the Spalding MS., etc., and since his statement is dated January 20, 1884, this puts the conversation in 1844, the year of Smith's assassination." It would hardly be likely that Rigdon would be living in St. Louis at the time she indicates, but Joseph Smith gave Rigdon "orders" to go to Pittsburgh and take charge of a church of which Brigham Young had said: "His (Rigdon) orders were to go to Pittsburgh and build up a kingdom..." (Times and Seasons, Vol. 5, No. 18, p. 667). In the same publication and number, Elder John Taylor said, "Elder Rigdon was appointed by President Smith to go to Pittsburgh and build up a church" (p. 661). 1 Now, we go to Rigdon's son, John, who stated that: "In the spring of 1844, Joe S. [Smith], sent father to city of Pittsburgh, Pa. to take charge of a little Mormon church and in June 1844 he and his family started... we took steamboat as far as St. Louis. Joe Smith and all dignitaries came to boat to bid us goodbye..." (Early History of the Mormon Church -- typescript at B.Y.U. Provo, Utah, p. 25). First we can see that Rigdon did go to St. Louis by steamboat in 1844 -- the very year of the assassination. [Appendix p. 104] During this period (1844) he was disgruntled with the church or certain leaders in it. Rigdon was reported as saying he "was going to publish the History of all the secrets of this church." (Ibid., pg. 661). On page 650 it says that Rigdon "then threatened to turn traitor. His own language was "...I shall feel it my duty to publish all your secret meetings, and all the history of the secret works of this church, in the public journals." (Ibid., pg. 650). In another place in the "Times and Seasons" Brigham is saying "Brother Sidney says, 'If we go to opposing him he will tell all of our secrets!" But I would say, oh dont't Brother Sidney! Don't tell our secrets, oh don't! But if he tells our secrets, we will tell of his -- tit for tat." This was the very time that Jefferies said Rigdon told him "several times" that he took the Spaulding MS. and that he and Joseph "looked it over" and "read" it and that eventually Joseph had it printed. His testimony fits the mood of the period perfectly! Reports from the "Times & Seasons" indicate that Rigdon was drinking during this time -- this may have caused some loose talk [on his part]. What Mrs. Brodie deletes in her quote of Jefferies' statement is the part that says "The Mormons then [1844] had their Temple in Nauvoo. I had business transactions with them." 2 Then he says, "I knew Sidney Rigdon." It was through these connections that he knew Rigdon as he may have traveled to Nauvoo periodically, and, of course, Rigdon could have visited the City of St. Louis before 1844. We do know that Rigdon was in St. Louis in 1844. So Brodie's assertion that Rigdon never "lived" in St. Louis is misleading -- he did go to that city and -- once again -- possibly Jefferies went to Nauvoo, so both men could have known each other. [Appendix p. 105] Mrs. Brodie says that Joseph Smith never "visited Ohio" before 1831 -- so this she thinks discredits Jefferies' word -- but nowhere does Mr. Jefferies say Smith was in Ohio! Also, why couldn't Joseph have visited Ohio before 1831? As more evidence comes in, we are seeing that Joseph actually traveled quite extensively. Perhaps Jefferies refers to Joseph's stay in Pennsylvania in 1825 and 1826 which is admitted by Mormon histories. 3 This is where they could have "looked over" the MS. and "read" it. Jefferies mislocates the printshop (Patterson's) and the general locality by saying that it was in Ohio. But since Spalding wrote the MS. in Ohio and also, since Rigdon lived there, he may have made that understandable oversight. Possibly, his original statement could have indicated that Spalding had written the MS. in Ohio and left there for the printshop at Pittsburgh. Clark Braden, who read the statement publicly, could have missed that part as he did in other statements, but this is understandable, he being under pressure in a public debate at the time. We must also remark that a scribe took his words down and may have made the mistake. Either way, the main points of the statement (as are all the others) are accurate and Braden read it to the public assembly as Mr. Jefferies had made the statement in the same year as his debate (1884). Mr. Jefferies dictated the testimony in the presence of his wife and two prominent men -- Rev. Calvin D. Wilson and J. M. Finney, M. D. Mrs. Brodie's rebuttal just does not hold up -- but since 1884 James Jefferies' statement has! [Appendix p. 106] Notes: __________ 1 We think this was the plan of Smith to rid himself of Rigdon. Rigdon opposed polygamy at that time and afterward. Smith also felt that Rigdon wanted his position, which was a correct assessment. 2 The business directories of St. Louis of 1840-41; 45 show a "James Jeffrey, Merchant," 52 N. First; residence 46 S. Fifth, In 1845, "James Jeffrey, Merchant" is mentioned as living at 12 S, Sixth. This is, no doubt, the same James Jeffries (spelling in doubt) that as a "merchant" had "transactions" with the Mormons and possibly with Rigdon himself. 3 A Comprehensive History of the Church Vol. ___, Roberts, pgs. 81-82. Additional notes by transcriber: A. As early as 1842 Sidney Rigdon was putting out feelers on the idea of moving his family and some other Mormons back east. No doubt he and Smith were tempted to part ways about that time, but Rigdon remained in Nauvoo until the spring of 1844, when he was chosen by the Mormon leadership to be Joseph Smith's running mate in the U. S. Presidential election. In order to fulfill obligations associated with this decision, Rigdon had to document his citizenship in the State of Pennsylvania. It was ostensibly for this reason that he relocated to Pittsburgh that year. B. For more on James Jeffery, see the news article published about him in the Feb. 13, 1884 issue of the Pittsburgh Presbyterian Banner. C. For more on Rigdon's stop over at St. Louis, after his excommunication at Nauvoo, see Orson Hyde's letters of Sept. 12, Sept. 17, Sept. 19, and Oct. 21 1844. [Appendix p. 124] Q.) Nephi, in the Book of Mormon, had five brothers. Joseph Smith also had 5 brothers -- so could this indicate, as Mrs. Brodie hints, that Joseph was the author of the Book of Mormon and not Solomon Spalding? A.) In the Spalding genealogy book 1 on page 143, Solomon Spalding's brothers and sisters are thusly enumerated: Priscilla; Reuben; Solomon; Elisha; Josiah; Cynthia; Ephraim; Silenda; John; and Abigail. It can be seen from this list that Solomon had five brothers also! Subconsciously, Solomon could have been depicting his family (five brothers) in the Book of Mormon account with Nephi -- the hero -- representing himself. It can be argued that Joseph had two older brothers: Alvin and Hyrum and three younger brothers: Williaml Samuel Harrison, and Don Carlos 2 corresponding to Nephi's two older brothers, Laman and Lemuel with the three younger ones [corresponding to] Sam, 3 Jacob and Joseph, therefore, he being the true author, pictured the exact number of his own brothers in the story. It must be kept in mind that Joseph, Sidney and Oliver all made changes in Spalding's novel and [that its characters'] exact ages and number status could have been changed to make a symbolic allusion to Joseph and his brothers. As an example of Joseph and Sidney's work in this particular (only here it is literal), we quote from Smith's "Inspired Version" of the Bible in which he and Rigdon had a part: "A seer shall the Lord my God raise up ... and his name shall be called Joseph..." (Gen. 50:26a; 33a). These verses are not in the English Bible (or in any Hebrew manuscript of the Scriptures). They were added. [Appendix p. 125] by Smith and Rigdon to enhance the young "Prophet's" stature. During the supposed writing and/or formulation of the Book of Mormon by Joseph Smith, Alvin, Joseph's oldest brother, had already died November 19, 1823. Ephraim, (6 Mar. - 18 Mar., 1810) also passed away being a few days old. So technically, Joseph had 6 brothers, but Alvin and Ephraim had passed away by the time Joseph was supposed to be formulating the Book of Mormon. So he would have had an older brother, Hyrum, and 4 younger ones -- the same as Spalding! The important thing is that Solomon Spalding had five brothers, the same number of brothers as Nephi in the Book of Mormon. Which once again has not been brought out before by Smith authorship advocates. Notes: __________ 1 Spalding, The Spalding Memorial: A Genealogical History of Edward Spalding and His descendants, Chicago: 1897. 2 Ephraim, who died in infancy is not mentioned by Mrs. Brodie. This would make 4 younger brothers, not 3. 3 "Sam" is a "Yankee" name, state non-Mormon scholars -- certainly not the name for a Jewish boy. [Appendix p. 129] Q.) Mrs. Fawn M. Brodie says that Solomon Spalding "occasionally" read extracts of his "Manuscript Found" to his friends and neighbors. Doesn't this indicate that Spalding didn't read his nobel very often and therefore the witnesses would not have been likely to recollect as much as they did about the mabuscript? A.) The use of the word "occasionally" does not apply in this case. John N. Miller, who worked for Spalding, said in his statement that Spalding would read from his "Manuscript Found" "frequently." This included himself (Miller) and the "company" present. Miller's daughter said that her father "frequently" read them 9the manuscripts) himself. She stated that when Hurlbut was reading the "Book of Mormon" to her father (in 1833) her father "frequently" would have Hurlbut stop reading and would then "state what followed..." 1 She said that Hurlbut "expressed great surprise that father remembered so much of it (MS.)" From these expressions, we find that Spalding read his MS. so often that Mr. Miller and others still remembered many sections of it! Henry Lake, as co-partner of Spalding, said in his statement that Spalding "very frequently" read his Manuscript Found to him. He says that he "spent many hours in hearing him read said writings and became well acquainted with its contents." The statement of the town Dictor, Nahum Howard, relates that Spalding "frequently" showed him his writings which he "read." Thus displaying the constant exposure the novel had [Appendix p. 130] from repeated reading. Another close friend of Solomon's was Rev. [sic] Joseph Miller. He says in his letter that he and others would assemble at Spalding's tavern and that Spalding would "frequently read from his manuscript" ("Ms. Found"). He says in another letter that he "often heard him (Spalding) read from what he called is MS." The aforementioned statements should adequately demonstrate the fact that Spalding did not just "Occasionaly" read extracts 2 from his writings to the people, as Mrs. Brodie says -- but in reality he read them "very frequently" and the people were "well acquainted" with the narratives and, hence, could identify it with the printed form -- "The Book of Mormon!" 3 See "Who Really Wrote the Book of Mormon?" for the complete testimonies that have been quoted in this answer. Notes: __________ 1 Aaron Wright, another attendant of Spalding's writings did the same thing on accasion to show that he was well acquainted with the work, this according to Hurlbut's widow, whose signed statement is in the Chicago Hist. Soc. Archives. 2 Mrs. Davison (Spalding's widow) states that John Spalding, Solomon's brother "was perfectly familiar with this work (Manuscript Found) and repeatedly heard the whole of it read." These witnesses did not just hear "extracts" of the manuscript read but many of them read and heard the whole production. [Appendix p. 131] 3 Rev. Abner Jackson spebt a night in hearing Spalding read his novel. He knew Aaron Wright for many years -- including other friends of Spalding. He says in his letter about Spalding that "Spalding frequently read his manuscript to the neighbors..." [Appendix p. 134] Q.) Did any other relatives of Spalding leave any important information behind? A.) Yes, Josiah Spalding, the brother Solomon purchased property with while they were living in New York State. We will render the most important extracts of his remarks from 1855. Joseph Smith claims to have been guided to the Hill Cumorah by the Angel Moroni, but he "saw" the place where the plates were deposited by a vision. This part of his story could have been taken from Spalding's missing preface to his novel. The idea could have been taken as Josiah Spalding says, from a young man at Conneaut. Josiah says that "my brother (Solomon) told me that a young man told him that he had a wonderful dream. He dreamed that he, himself, (if I recollect right) opened a great mound where there were human bones.ĘThere he found a written history that would answer the inquiry respecting the civilized people that once inhabited that country until they were destroyed by the savages. This story suggested the idea of writing a novel merely for amusement." We believe that Spalding incorporated the "dream" account, etc., in the introduction of his second novel, Manuscript Found, and that S,ith used this concept in his history. 1 Also, the next important remark is that the young man told Spalding that in the written history the "savages" destroyed the "civilized" people. The Manuscript Story of Spalding's ends abruptly -- but we believe that his Manuscript Found, which became the Book of Mormon, brought the story of this "young man" into Spalding's novel, as this is how the Book of [Appendix p. 135] Mormon ends! Josiah relates that after Solomon's death in 1816, "His widow then returned to the state of New York (Onondaga Hollow), and lived there awhile and then came to Connecticut. She informed me, if I recollect right, that my brother continued his history of the civilized nation (Nephites?) and the progress of the war until the triumph of the savages (Lamanites?) to the destruction of the civilized (Nephites?) government. 2 This is an important remark as he says that Spalding's widow says her husband Solomon "continued his history... until the triumph of the savages" -- the precise climax of the Book of Mormon! Spalding's daughter stated that her mother went to her father's home, Pomfret, Connecticut, this would be sometime during 1817-20. In later years she says her mother was with her "most of the time" until her death in 1844 [sic]. This "most of the time" allows for a visit with Josiah in Connecticut before 1844 [sic]. Josiah writes that: "Likewise she informed me that soon after they arrived at Pittsburgh (1812) a man followed them, I do not recollect his name, but he was afterwards known to be a leading Mormon. He got into the employment of a printer, abd he told the printer about my brother's composition." This "man" we believe is Sidney Rigdon, who later became a "leading Mormon." In the widow's statement of 1839. she names Sidney Rigdon as the man who probably "copied" (as she surmised) her husband's novel. She named Rigdon again as the culprit in the presence of Mrs. Treadwell, later a leading citizon of New York State. Spalding's daughter told Mrs. Dickinson that her mother maintained that Sidney Rigdon copied her husband's novel while it was at Patterson's print-shop. 3 All of this corroborates and validates the 1839 accusation of Mrs. Davison [Appendix p. 136] concerning Sidney Rigdon. Josiah concludes with saying that "I never saw the Mormon Bible but once, and then only for a minute, no time to examine it. I have but little knowledge of Mormonism; that his statements are even more valuable in corroborating Mrs. Davison's 1839 statements about the "Manuscript Found" and Sidney Rigdon which have been disputed by the Mormons -- as he was "out of the way" of the controversy and knew little of the Book of Mormon or Mormonism (see Charles W. Spalding, The Spalding Memorial, Chicago, 1897, pp. 237-239.) Notes: __________ 1 Mrs. Dickinson, after interviewing Spalding's only daughter remarks: "He (Joseph Smith) followed the story (MS. Found) of Mr. Spalding with almost servile closeness. Mr. Spalding's book (M. F.) purported to be translation from some metal plates found in the earth-mound to which he had been guided by a vision" (Scribner's Monthly, Aug, 1880, N. Y., pg. 614). Spalding's daughter, no doubt, told Mrs. Dickinson that her father's MS. came from "metal plates" and that in the preface to his MS. he claims he was guided there by a "vision" or "dream" -- just as Josiah relates! "MS. Story" has Spalding wandering upon a deposit of "28 scrolls" which he professes to "translate." Apparently, in his second MS., he changed to "plates." It is interesting that Spalding has "28 scrolls" discovered and in the Book of Mormon, 24 plates are deposited. Both accounts speak of a "cavern" or cave. Mrs. Dickinson, with Spalding's daughter as [Appendix p. 137] her source of information, states that: "Mr. Spalding conceived the idea that among the prehistoric momentos discovered by his workmen some golden plates covered with hieroglyphical writing had been found, and that he merely translated the story" (New Light on Mormonism, pg. 15). 2 The brief summary Josiah gives in his letter is the basic outline of "MS. Story" (and of the Book of Mormon). He claims that he ledt Spalding and that later his wife said that Spalding "continued" his story. Josiah did not know that Solomon had written two novels and that it was the second composition the widow spoke of as "MS. Story" as an unfinished worj that ends abruptly because he had abandoned this first novel. It is remarkable that he could remember as much as he did being two days short of ninety years old but all of his historical data on Spalding, etc., are very accurate. He wrote in 1855, making it some 43 years since he last saw his brother and his writings -- and some 21 years, at least, since he spoke to the widow (since she told him about Hurlbut, etc.). Even if he had only seem "MS. Story." it shows that even someone 43 years removed from the event and almost 90 -- could still recall the basic outline! This gives weight to the Conneaut (and others) people's testimony as it had been some 22 years since they saw "MS. Found" and the "first start" of Spalding's novel which bore a "striking resemblance" to the Book of Mormon (or, as it's believed, the Manuscript Found). At any rate, the widow gave him the conclusion -- but this certainly speaks of "Manuscript Found," or the Book of Mormon, (cf. "Who Really Wrote the Book of Mormon," pp. 43-44; 62-64). 3 E. E. Dickinson, New Light on Mormonism, New York, 1885, p. 23. [Appendix p. 138] Q.) Mrs. Fawn M. Brodie casts serious doubt on Mrs. McKinstry as a witnessm claiming that she asserted her father knew Robert Patterson while at Pittsburgh (1812-14), yet Mrs. Brodie says that Patterson "denied knowing Spalding at all." Can this be reconciled? A.) Mrs. McKinstry says these words under oath: "In that city (Pittsburgh) my father had an intimate friend named Patterson 1 and I frequently visited Mr. Patterson's library with him, and heard my father talk about nooks with him." Mrs. McKinstry clearly affirms her father knew a Mr. Patterson during their residence at Pittsburgh (1812-14). It will be noticed that she dies not give his first name. This is very important, as all accounts -- including newspapers -- report that Robert and Joseph Patterson owned the print shop that Spalding took his MS. to in 1812. In our book "Who Really Wrote the Book of Mormon?" we state on page 206: "although the only testimony we have from Patterson (Robert) does not indicate that he was 'a friend' of Spalding, we must remember that there were two Patterson brothers 2 in the publishing firm., and it certainly could have been the other Patterson brother with whom Spalding was more closely acquainted." We now have evidence that confirms that it was Joseph Patterson who Mrs. Davison and Mrs. McKinstry were speaking of and this is to be found in a newspaper (Washington Telegraph) article which is in the Washington-Jefferson College at Washington Pa. 3 [Appendix p. 139] Mrs. McKinstry, in an interview with Rev, Redick McKee remembers"...to have heard her mother say that before they left Pittsburgh, she accompanied her husband to the store of Mr. Patterson and heard a conversation in relation to the publication of the 'Manuscript.'" "There were two Mr. Pattersons present, one an elderly gentleman (Joseph was about 60), with a remarkably mild, pleasant countenance, and much more robust than the other. The more slender Mr. Patterson (Joseph?) told Mr. Spalding that he had read several chapters of the "Manuscript" and was struck favorably with its curious descriptions and its likeness to the ancient style of the Old Testament Scriptures. He thought, it would be well to publish it, as it would attract attention and meet with a ready sale." The writer concludes: "The description given above of the one who read several chapters and advised its publication shows that it was Joseph Patterson, Esq., who did this, and the seeming inconsistency in the statements of Mr. Spalding's widow and Mr. R. Patterson is accounted for." Robert Patterson, in his certificate stated he "...read only a few pages..." 4 Not "several chapters" as Joseph did. Mrs. McKinstry's recollection of her father's "intimate friend named Patterson" at Pittsburgh is clearly Joseph, not his [brother] Robert. 5 Mrs. Brodie's assertion that "one is led to doubt the reliability of this memory..." (Mrs. McKinstry's) is now proven to be groundless. She brings out that Patterson (Robert) ",,,denied knowing Spalding at all." And yet, Mrs. McKinstry has her father and supposedly Robert Patterson as "intimate friends." The Patterson "denial" is taken from a purported contact 6 with [Appendix p. 140] Robert Patterson in 1834. Editor E. D. Howe, in his book "Mormonism Unvailed" writes that Mr. R. Patterson of Pittsburgh has "...no recollection of any such manuscript being brought there (his printshop) for publication, neither would he have been likely to have seen it, as the business of printing was conducted wholly by Lambdin at that time. He says, however, that many MS. books and pamphlets were brought to the office about that time (1812-14?) which remained upon their shelves for years, without being printed or even examined." Robert Patterson's son, attorney [sic] R. Patterson Jr., interviewed E. D. Howe in 1879 and makes these comments on the above 1834 statement: "This statement seems irreconcilable with the testimony of the widow and daughter of Spalding, and also in conflict with the fact that the partnership of Mr. R. Patterson and Lambdin was not formed until January 1, 1818. In 1812, Lambdin was a lad of fourteen in the book store of Patterson and Hopkins, and afterwards was continued in the employ of R. &. J. Patterson. Mr. Howe on being applied to for his authority for the statement, answered, "I think Hurlbut was the person who talked with Patterson about the manuscript." But Hurlbut himself informed the present writer (Aug. 19, 1879) that he "had never seen or had any communication with him. There is therefore no known authority for the statement in Howe's book." We will relate the possible reasons for Robert Patterson's seeming ignorance concerning Spalding and his MS. It is to be kept in mind that when R. Patterson was approached about Spalding and the MS. in 1834, it had been some 22 years since he had read "a few pages" of Spalding's "MS. Found." Also, Mr. Patterson was an extremely busy man pastoring two churches; running a paper mill including [Appendix p. 141] publishing and book selling (this plus family obligations, etc.). In retrospect, Spalding would be to Patterson just another "hopeful author" with a MS. that he wished published. Howe's statement says that many manuscripts and pamphlets were brought to Patterson's office during Spalding's residence in Pittsburgh. Six years after this brief encounter with an agent of Howe's, Mr. Patterson had retired to the countryside and now had ample opportunity (since he was freed of his many duties) to more carefully reflect upon his past associations, etc. This, of course, is a common ovvurence for a retired person. When he was interviewed 7 by Rev. Samuel Williams in 1842, Patterson remembered that Silas Engles had given him a manuscript of a "singular work written chiefly in the style of the English version of the Bible." He remembered Spalding only as a "gentleman from the East originally" (Spalding was born in Connecticut and had lived in New York State). Rev. Williams also says that "Mr. Patterson firmly believes, from what he had heard of the Mormon Bible that it is the same thing he examined at that time." It is this signed statement that Mr. Brodie fails to give the reader. It does not matter even if Robert Patterson "denied knowing Spalding at all" as Mrs. Brodie says, however, he did remember that the manuscript was written in Biblical style, and correctly remembered Spalding was "from the East, originally," even though Spalding was a resident of Pittsburgh at the time. Mrs. McKinstry's remembrances remain correct -- she was there, only a modern historian could never claim this. It must be noted, in conclusion, Patterson was, according to all the histories, an honorable man and thoroughly respectable. [Appendix p. 142] Notes: __________ 1 Her mother, Mrs. Davison, in 1839, made this comment on the Patterson episode: "Here (in Pittsburgh) we found a friend in the person of Mr. Patterson, an editor of a newspaper. He (Spalding) exhibited his manuscript to Mr. Patterson, who was very much pleased with it and borrowed it for perusal" ("Who Really Wrote the Book of Mormon?" pp. 44-45). 2 This is a printing error. Robert was the son of Joseph Patterson [sic, Joseph Patterson, Sr.] 3 At our suggestion, Mr. Kurt Van Gorden (under the direction and assistance of Dr. Walter Martin) visited the Washington-Jefferson College archives and discovered this vitally important article. 4 Patterson does say that this manuscript was "...of a singular work, chiefly in the style of our English translation of the Bible..." -- that same style is found in the Book of Mormon. 5 On the Voting List for Jan. 4. 1825, are the following names: Sidney Rigdon, 38; Joseph Patterson, Rev., 288; Robert Paterson, 291; and Silas Engles, 347. 6 Whether by letter or by an agent is unknown for certain. Howe does say that Hurbut could have been "The person who talked with Patterson..." -- this indicates an agent, and apersonal interview that was later reported to Howe verbally or by a letter sent to Howe. 7 The result of this interview was a certificate "written and signed" by Robert Patterson himself. The information in Howe's book is unsigned, and was probably obtained from Patterson who was busy and had no time to recall such a brief event -- with [Appendix p. 143] time for reflection, he remembers the examination -- one of many -- of Spalding's MS. --- The MS. (novel) was written entirely in the style of the King James Version and Patterson -- being a theologian [sic] -- noticed this unique feature. Howe's agent probably just asked Patterson if he knew Spalding (by name) and his novel -- which of course [he did not] -- Patterson could only say that many manuscripts were brought to his office and that Mr. Engles was in charge, etc. [Appendix p. 146] Q.) The late historian [sic, biographer], Mrs. Fawn M. Brodie, says that the name Lemuel is in the Book of Mormon and that Joseph Smith Jr. had a neighbor named Lemuel Durfee. 1 Doesn't this lend credence (as she thinks) to the theory that Joseph Smith wrote the Book of Mormon? A.) In the History of Ashtabula County (Wm. Bros., Phil. Pa." 1878. p. 161) a Mr. Lemuel Jones is listed as a town clerk, a lister and Justice of the Peace. Ashtabula and Geauga Co. tax records of 1811 show a Lemuel Clark who lived in Soloman Spalding's area at that period. Also, a Lemuel Fobes 2 is listed in the Geauga Co. records. A close friend of Spalding's was Aaron Wright. "Aaron" is found a number of times in the Book of Mormon. So it can be seen that Spalding could just as easily have employed the first names of these men in his MS. Found. The name Lemuel means "devoted yo God" in Hebrew. It is found in Proverbs 31:1, 4. In the Book of Mormon, the name is used 37 times in one form or another. Some scholars maintain that "King Lemuel" refers symbolically to King Solomon. We think that since Spalding was a well trained theologian (Joseph Smith was not), he utilized his knowledge of Biblical names and placed them in his MS. which later became the Book of Mormon. We believe he used these Bible names to lend "authenticity" to his MS. as he was attempting to style his novel after the Bible, as witnesses testify. As one examines Spalding's Notes: __________ 1 Lemuel Durfee sold cider at his store. His store account book shows the Smiths buying this intoxicating drink by the barrel. This record book is in the Palmyra Public Library. 2 Spalding's sister, Priscilla, married a Lemuel Warren. [Appendix p. 147] "Manuscript Story," it can be readily seen that he had a habit of incorporating unusual names into his story, which, -- as we assert -- he did also in his second novel, "Manuscript Found," i. e., the Book of Mormon. One example of a Biblical name that Spalding made reference to in his Manuscript Story is the name Jersurun (see MS. Story, pg. 27; cf. Deut. 32:15). Therefore, this idea of a name lending credence to a choice of authors leads us back to Spalding. [Appendix p. 153] Q.) Didn't James H. Fairchild say that the MS. written by Spalding in Oberlin College is the only MS. penned by Solomon Spalding and that Spalding did not write the Book of Mormon? A.) President Fairchild's part in the Spalding issue has been exaggerated by Mormons and some non-Mormon writers. 1 Mr. L. L. Rice found the Spalding MS. at his home in Hawaii in August of 1844 and then later placed it in the Oberlin College, Ohio, which Mr. Fairchild was President of. Fairchild never met Spalding and never heard or read Spalding's MS. Found at Conneaut, Pittsburgh or Amity! His opinions on the entire subject are very indefinite. In his speech of 1866 (Tract No. 77, Western Reserve Historical Society, Cleveland, Ohio -- Manuscript of Solomon Spalding and the Book of Mormon). This attitude can clearly be seen. For example, on page 187, he says "It is perhaps, impossible at this day to prove or disprove the Spalding theory." After indicating that the Conneaut witnesses could have been affected with "memory substitution," that is, they heard the Book of Mormon, read the names of "Lehi and Nephi" and the expression "and it came to pass," [and then these] were pushed into their remembrance of the MS. Story 2 which [came from] 1812. Mrs. Brodie makes much of this idea of Fairchild's, even the same wording, but at certain points she conveniently fails to relate Mr. Fairchild's closing remark in the paragraph: "This view (memory substitution) must, of course, be purely hypothetical and could have little force against the positive testimony" (!) (Ibid., pg. 198). Then he says that further testimony tracing the MS. to [Appendix p. 154] Patterson, then to Rigdon, has "little positive evidence" (!) On page 200, he says that it "...does not appear Smith and Rigdon had any acquaintance before their supposed first meeting December 1830 in New York." Then he concludes with "so far as I am aware" that there is no evidence to support the pre-1830 meeting of Smith and Rigdon. 3 Again, he states that he is not sure, that there is definite evidence that they did meet for the first time Dece,ber 1830. To counteract one indefinite theory with another indefinite theory as does Mrs. Brosie, is not acceptable. To answer the very basic question about Fairchild's statement, on the idea of the "MS. Story" actually being the "MS. Found" from which the Book of Mormon originated as is stated by several eye witnesses, we go to a later statement. We see that Rev. Nutting, a former student of President Fairchild's, told Mr. Fairchild that the Mornons were saying 4 that he stated that MS. Story was the only MS. Spalding wrote -- therefore, since it is not like the Book of Mormon, then the Spalding thesis would have to be abandoned. Here is President Fairchild's statement in regard to these false claims: "With regard to the Manuscript of Mr. Spaulding now in the library of Oberlin College, I have never stated 5 (and know of no one who can state) that is the only manuscript which Spaulding wrote, or that it is certainly the one which has been supposed to be the original of the Book of Mormon. The discovery of this MS. does not prove that there may not have been another, which became the basis of the Book of Mormon. The use which has been made of statements emanating from me as implying the contrary of the above is entirely unwarranted." (Signed) "James H. Fairchild." (American Hist. Magazine, Nov. 1906, pg. 395). He says in a letter dated October 17, 1895 to a [Appendix p. 155] Jr. Hindley Esq. that "This Manuscript (MS. Story) is not the original of the Book of Mormon." (Ibid., pg. 394). Notes: __________ 1 He ignores the facts that "Ms. Story" was shown to the witnesses in 1834 before Howe's book "Mormonism Unvailed" was published, Nov. 28, 1834! 2 Just why is a mystery, as he makes such claims for he says Rigdon's "style" is different from that found in the Book of Mormon. This is not true. We have examined the writings of Rigdon and find many similarities between them and the Book of Mormon. He says Rigdon would not accept the servile task of rewriting the Spalding MS., which was foreign to Rigdon's personality! He says Rigdon had no "motive" to do such a thing which again displays his ignorance of Rigdon. 3 Fairchild, in a letter to A. B. Deming, dated Aug. 2, 1887, says: "If you can obtain evidence that Rigdon was at Smith's conversion to Mormonism (Oct. or Nov. 1830) ... you will prove that a distinct effort was made in those early days to cover up the previous acquaintance of Smith and Rigdon. You will prove that the conversion of Rigdon at Mentor was a device for deception, planned in advance." This certainly does not sound like a person who is so sure of his earlier remarks about Rigdon and Smith's meeting as printed in 1885! [Appendix p. 156] 4 According to Nutting -- in another article introducing the Fairchild statement -- Mr. Fairchild was deeply distressed that certain Mormons were implying he believed that there was not another Spalding MS. from which the Book of Mormon could have been derived. 5 The New York Observer for February 5, 1885, said: "The theory of the origin of the Book of Mormon in the traditional manuscript of Solomon Spaulding will probably have to be relinquished." He made this premature statement just after the discovery of the MS. Story -- but he does not state there is no possible way another MS. could not be in existence as he says the theory will "probably" have to be abandoned. He makes the mistake of assuming the Rice MS. of Spalding's was his only work -- which abundant testimony refutes. Rice, the discoverer of the MS., later stated Spalding could have written the book of Mormon. [Appendix p. 161] Q.) Did not Hurlbut do "a little jusicious prompting" with the eight Conneaut witnesses? A.) After an intense scrutiny of the background concerning the collection of these testimonies, one could come to the opposite conclusion -- it was the witnesses that "prompted" Hurlbut! Spalding's widow relates in 1839 that "A Mormon preacher appointed a meeting there (Conneaut), and in the meeting (in 1832) read and repeated copious extracts from the 'Book of Mormon.' The historical part was immediately recognized by the older inhabitants, Mr. John Spalding was present, who is an eminently pious man, 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 in the meeting his deep sorrow and regret that the writings of his sainted brother should be used for a purpose so vile and shocking. The excitement in New Salem (Conneaut) became so great that the inhabitants had a meeting and deputed Dr. Philaster [sic] Hurlbut, one of their number, to repair to this place [Monson, Mass.] and obtain from me [in 1833] the original manuscript of Mr. Spalding 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." ...Dr. Gurlbut brought with him an introduction and request for the manuscript, signed by Messrs. Henry Lake, Aaron Wright and others, with all of whom I was [Appendix p. 162] acquainted, as they were my neighbors when I resided in New Salem." Rev. Abner Jackson knew Aaron Wright and other Conneaut Spalding witnesses. He states that when the Book of Mormon was being read publicly at Conneaut "Old Esq. Wright heard it and exclaimed, 'Old Come to Pass has come to life again.'" So it was the witnesses who were convinced that Spalding wrote the Book of Mormon and it was they who had freely testified to Hurlbut and signed their statements. They were the ones who "dispatched" him. Hirlbut, evidence shows, was not an instigator, but an investigator. Hurlbut would simply read from the Book of Mormon, and in John N. Miller's case, would "...request Hurlbut to stop reading and he [Miller] wou;d state what followed and Hurlbut would say that it was so in the 'Book of Mormon.' He (Hurlbut) expressed great surprise that father (Miller) remembered so much of it." This is according to one of the witnesses' daughter, Mrs. Rachael Derby, who was an eye witness to Hurlbut's form of interrogation. It was Hurlbut who was "surprised" that Miller had remembered so much of the Manuscript Found (Book of Mormon). If anyone was "prompted," it was D. P. Hurlbut! Hurlbut's wife said in later years that Esq. Wright would give descriptions of portions of Manuscript Found and they would coincide with the Book of Mormon. He would do this in the presence of several men. Hurlbut was convinced that they were right, so much so that he traveled all the way from Ohio to the remote town of Monson, Massachusetts, just to obtain the Spalding manuscript. If he "found" these people (whose honesty cannot be questioned in light of historical evidence) to make and sign "false" or "misleading" statements, [Appendix p. 163] why go clear to Monson? He believed what they told him and he went to obtain supporting evidence! Also, as has been brought out in this book, the witnesses told their own children that they firmly believed Spalding was the author of the Book of Mormon. These statements were made before and after they signed their statements; so they certainly did not think they were "prompted" to sign a document which they did not approve of from their own personal knowledge. Mrs. McKinstry, Spalding's daughter, rightly asserts there were "many evidences" that "Hurlburt and others at the time (1833)" thought the Manuscript Found was turned into the Book of Mormon. After Hurlbut found the "Manuscript Story" at Hartwick, New York, he took it back to Conneaut to show the witnesses but they told him it was not the Manuscript Found which they had "frequently" read and/or heard read but that Spalding ":had altered his first plan of writing (MS. Story), by going farther back with dates and writing in the Old Scripture style, in order that it might appear more ancient," 1 This statement appeared in Howe's "Mormonism Unvailed" of 1834, p. 288., which was read by the public and Howe had no fear of these people contradicting that statement -- and they didn't! That Hurlbut showed this Manuscript Story is to be found in the back of this MS. of Spaulding's: "The Writing's of Sollomon Spalding Proved by Aron Wright, Oliver Smith, John N. Miller and others. The testimonies of the above Gentlemen are now in my possession" signed "D. P. Hurlbut." If he had "prompted" the witnesses into making certain statements about Spalding's MS. and then later showed them "MS. Story" -- which [Appendix p. 164] was not MS. Found -- then this would certainly destroy his previous work of "prompting." Hirlbut knew that these affidavits were to be published, therefore they must be the accurate beliefs of the witnesses. The other statements that he collected about the Smith family, etc., have all proven to be reasonably accurate and we think the same is true for the Conneaut statements. Notes: __________ 1 According to Mrs. Dickinson, who obtained her information from Spalding's daughter "A few weeks" after Hurlbut obtained "Manuscript Story" at Hartwick, New York, Mrs. Davison and her daughter, as well as other members of the family, learned that "a manuscript (MS. Story), said to be the one Hurlburts had [been] received, was shown and read at Conneaut; but this report was never completely verified" (Dickinson, "New Light on Mormonism," pg. 27 -- 1885). This tends to indicate that Hurlbut showed the MS. to the witnesses, and may have read it to them! E. D. Howe, who had stated he spoke to the witnesses at Conneaut after they made their statements (1833) said in his book "Mormonism Unvailed" of 1834, p. 288, that MS. Story was "shown to several of the foregoing witnesses who recognized it as Spalding's..." Howe also says that "they say it bears no resemblance to the 'Manuscript Found.'" [Appendix p. 172] Q.) Some Mormon writers say that "one hand" wrote the Conneaut statements concerning Spalding's "Manuscript Found" and its identity with the "Book of Mormon" as some of the phrases, etc., are similar. Is this correct? Have any of the Conneaut or Book of Mormon witnesses been impeached? A.) It is not known for certain if Hurlbut wrote each statement. The important issue is that the individuals agreed with each statement and then signed them with their own hand. Spalding's brother, John, was a well educated man and a school teacher. He certainly did not need somebody to write a statement for him -- but even if Hurlbut did write the statements, John Spalding agreed with every detail as he signed it. John N. Miller's daughter, Rachael Derby, said in her statement that "I saw father sign a statement and give Hurlbut." He had statements from Henry Lake, Aaron Wright and Dr. Howard, of Conneaut. Henry Lake's son, Hiram said, "I believe my father, about this time (1833) made an affidavit to the same effect (that the Book of Mormon was of Spalding authorship) which was published. I have conversed with Aaron Wright, John N. Miller, and Nathan [sic] Howard, old residents here (Conneaut), now deceased, all of whom lived here in 1811 and 1812, and who had heard Spaulding's manuscript read, and they told me they believed the "Book of Mormon" was derived from Spaulding's "Manuscript Found." Some or all (all of them did) these persons made affidavits to this effect, which [Appendix p. 173] were published in a book called "Mormonism Unvailed" edited by E. D. Howe of Painesville, Ohio." 1 The late John A. Widtsoe, a Mormon apostle, said that all of the affidavits are "remarkably alike in composition" ("Joseph Smith -- Seeker After Truth," Salt Lake City: 1951, pg. 80). F. L. Stewart, another Mormon writer, claimed that "all" of these statements in Howe's book were "heavily edited by Hurlburt or dictated by him, as they bear a remarkable similarity in language and style" ("Exploding the Myth About Joseph, The Mormon Prophet," NYC: 1967, pg. 25). Another Mormon scholar has now discovered that the affidavits of Joseph Smith's in-laws and Pennsylvania acquaintances found in Howe's book were procured "Independent of Hurlburt" (Richard Lloyd Anderson, "The Reliability of the Early History of Lucy and Joseph Smith" in Dialogue: A Journal of Mormon Thought, IV:2, Summer, 1969, pg. 25). These statements may have a certain "similarity" in "language and style," but Mr. Anderson shows that Hurlbut had nothing to do with the composition of a portion of the Howe affidavits. Now, therefore, we cannot place aby value upon Mormon charges that the Conneaut statements were "dictated" or "edited" by Hurlbut. Again, the men who signed them told their own children and their neighbors even years after Howe's book containing their statements had been published in 1834, that the Book of Mormon came from Solomon Spalding;s "Manuscript Found!" Now, let us examine two separate statements Mormons place explicit confidence in. They are the statements of the 11 witnesses to the divine authenticity of the Book of Mormon. 1. [One Point of Identity] The Testimony of the Three Witnesses: "Be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come, that..." [Appendix p. 174] The Testimony of the Eight Witnesses: "Be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come, that..." 2. [Three Points of Similarity] A. The Testimony of the Three Witnesses "of which hath been spoken" The Testimony of the Eight Witnesses "of which hath been spoken" B. The Testimony of the Three Witnesses "and we declare with words of soberness, that..." The Testimony of the Eight Witnesses "and this we bear record with words of soberness, that..." C. The Testimony of the Three Witnesses "and we saw the engravings thereon" The Testimony of the Eight Witnesses "and we also saw the engravings thereon" These comparisons are ample to display that the Mormon statements are similar in "composition" and "style" even to the Elizabethian English! We say "one hand" must have written them (probably Oliver Cowdery). Also it should be noted that of these 11 witnesses, 3 were members of Joseph Smith's family. Oliver Cowdery was a cousin of Joseph's and married a Whitmer. Five of the eleven witnesses were Whitmers and Hiram Page married a Whitmer! Mrs. Brodie appropriately quotes Mark Twain's reaction to this "family affair" by saying: "I could not feel more satisfied at the rest if the entire Whitmer family had testified." It can also be pointed out that the three and eight witnesses all signed a joint statement -- not like the Conneaut witnesses who each signed a single respective document. Going back to Smith's witnesses, we consider the financial gain expected from the sale of the Book of Mormon.It can be seen in a certificate from Manchester, N. Y., dated [Appendix p. 175] January 16, 1830, signed by Joseph Smith, Jr., saying "I hereby agree that Martin Harris (one of the three witnesses) shall have an equal priveledge with me and my friends (the eight witnesses?) of selling the Book of Mormon of the edition noq printing by Egbert B. Grandin until enough of them shall be sold to pay for the printing of the same..." 2 Martin Harris' wife stated in her affidavit of November 29, 1833 that Martin's "...whole object was to make money by it (The Book of Mormon). I will give one circumstance in proof of it. One day, while at Peter Harris' house, I told him he had better leave the Company of the Smiths, as their religion was false; to which he replied, if you would let me alone, I could make money by it. It is in vain for the Mormons to deny these facts; for they are well known to most of his former neighbors" (Howe, pg. 255-256). Abigail Harris testified in her statement of November 28, 1833, that "...Martin Harris and his wife were at my house. In conversation about Mormonites she observed that she wished her husband would quit them, as she believed it was all false and a delusion. To which I heard Mr. Harris reply: 'What if it is a lie" if you will let me alone I will make money out of it!' I was both an eye and ear witness of what has been stated above, which is now fresh in my memory and I give it to the world for the good of mankind. I speak the truth and lie not, God bearing me witness." David Whitmer, another of the three witnesses, said in his book "An Address to All Believers in Christ," pgs. 30-31, that "Brother Hyrum (one of the eight witnesses) was vexed with brother Martin (for not selling his property to pay the printer) and thought they should get the money by some means outside him and [Appendix p. 176] not let him have any to do with the profits thereof if any profits should accrue." Hyrum Smith said it had been suggested that the copyright to the Book of Mormon be obtained in Toronto, Canada and sell the copyright for "considerable money." Hyram Page (another of the eight witnesses) and Oliver Cowdery (one of the three) went to Canada to sell the copyright showing no doubt they all were going to benefit from their "testimony" in the Book of Mormon. Joseph's Revelation to go to Toronto and sell the copyright "failed" according to David Whitmer. It is a point of interest to note that two of the eight witnesses, Jacob and John, were waiting when Oliver and Hiram returned empty-handed. Perhaps they hoped financial recompense would be theirs for participating as witnesses. 3 A Mr. Burnett, a former member of the Mormon Church, wrote on April 15, 1838 that when he "...came to hear Martin Harris state in public that he never saw the plates with his natural eyes, only in vision or imagination, neither Oliver (Cowdery) nor David (Whitmer) [nor] also the eight witnesses ever saw them (the plates of the Book of Mormon) and hesitated to sign that instrument (the "witness" statement in the Book of Mormon) for that reason, but were persuaded to do it." 4 Perhaps the witnesses were "persuaded" to sign with promises of financial remuneration. 5 This seems to be the case from all that is known from historical records. Also, these onscure men no doubt would feel proud to have their names on a book that would circulate around the world. Many of these men were also promised and later given prominent positions in the new church. In one of Smith's revelations as recorded in the Doctrine and Covenants, Section 82, these words [Appendix p. 177] are recorded: "Thertefore, verily I say unto you, that it is expedient for my servants Alam and Ahashdah (Newel K. Whitney), Mahalakel and Pelagoram (Sidney Rigdon) and my servant Gazelam (Joseph Smith), and Horah and Olihah (Oliver Cowdery), and Shalemenasseh and Mahemson (Martin Harris)... to managee the affairs of the poor... and you are to be equal, or in other words, you are to have equal claims on the properties, for the benefit of managing the concerns of your stewardships, every man according to his wants and his needs, inasmuch as his wants are just..." It can be seen that two of the three witnesses were selected to share in money and goods. Of course, Joseph Smith and Sidney Rigdon are included! Also, in Joseph Smith's "History of the Church" (pg. 236), we find that the following men were to receive a "recompense" for the sale of the Book of Commandments (bow Doctrine and Covenants): Joseph Smith, Jr., Oliver Cowdery, John Whitmer, and Sidney Rigdon! Also those to be "remembered to the Bishop in Zion as being worthy of inheritances" are as follows: Joseph Smith, Hyrum Smith, Peter Whitmer, Christian Whitmer, Jacob Whitmer, Hiram Page and David Whitmer; Samuel H. Smith, Peter Whitmer, William Smith and Don Carlos Smith. Most of the men that were to receive a recompense from the profits of the Book of Commandments were witnesses to the Book of Mormon except: Sidney Rigdon, Peter Whitmer, William Smith and Don Carlos Smith (both of whom were brothers of the Prophet). This kind of situation certainly does not detract from our speculation that there was a financial interest in the Book of Mormon, by the witnesses. This manifested as an agreement on the proceeds of the Book of Commandments. 6 In summation, there is [Appendix p. 178] ample reason to suspect the motives of the participating parties in the signing of the "two witnesses statements" vut no supportive evidence anywhere exists dosplaying the same conclusion regarding the signing of statements by the eight witnesses at Conneaut, Ohio (Spaldin witnesses). The charge of a "similarity" in phrases, etc., in their statements have been shown to be valueless in regard to their truthfulness and authenticity. The Conneaut witnesses have never been impeached and have stood firm since their publication in 1834. As a matter of fact, [none of the] Spalding witnesses and their statements have ever been soundly impeached by Mormon or non-Mormon researchers. They are worthy of our utmost attention and belief. Notes: __________ 1 The Mormons, of course, castigated E. D. Howe. Rigdon, who was supposed to be a Mormon minister, used extremely vile descriptions to portray Howe's character. A. B. Deming, who had seen and spoken with Howe and his family some 50 or 60 times (from 5 minutes to 6 hours each visit) and interviewed a great many people who either knew Howe or knew of gim, remarked that "Mr. Howe was a man of superior mind and intelligence and universally respected by those who knew him." Deming did surmise that Howe had sold the "MS. Found" to the Mormons and that he was very "guarded" in his speech when it came to the subject of Mormonism. Other subjects wouls be discussed with the "utmost freedom." The Mormons called Howe the "Mormon eater." In the obituary column of Howe's death of the Conneaut Gazette of 1886, it says that Howe "Has [Appendix p. 179] always been a good citizen and was highly respected and honored by a large circle of acquaintenances." From all of the research that we have done on Howe's background and reputation, we must conclude the article in the Gazzette is accurate, 2 A copy of this note is in the possession of Mr. James Wardle of Salt Lake City, Utah. 3 Joseph Smith's mother, Lucy, said in her book "Biographical Sketches of Joseph Smith, the Prophet, (Liverpool: 1853, pg. 141) "In a few days the whole company (this includes the witnesses) from Waterloo went to Palmyra to make arrangements for getting the book (The Book of Mormon) printed and they succeeded in making a contract with one E. G. Grandin..." These witnesses seemed very interested in the printing contract which, of course, would contain the financial agreements, etc. 4 Joseph Smith papers, MSf312 Reel 2 Box 2 fd2, Letter Book April 20, 1837-Feb. 9, 1843 p. 64. 5 Joseph Capron, a neighbor of the Smith family in the 1820s, testified in Nov. 1833, that Joseph Smith, Sen., one of the eight witnesses, told him that when the Book [of Mormon] was published, they would be enabled, from the profits of the work, to carry into successful operation the money digging business. Joseph Smith, Sem. declared it to be a speculation and said "when it is completed my family will be placed on a level above the generality of mankind." Mr. Capron also states that Joseph Smith, Jr. "prestended" to find the Gold Plates. This scheme, he believed, would relieve the family from all pecuniary embarrassment" (Howe, pg. 260). [Appendix p. 180] 6 In his book "An Address to All Believers in Christ," pg. 5-6, David Whitmer, one of the eight witnesses, stated that "some of the revelations as they are now in the Book of Doctrine and Covenants have been changed and added to. Some of the changes being of the greatest inportance as the meaning is entirely changed on some very important matters..." Comparing the earlier Book of Commandments with the present day Doctrine and Covenants shows this to be true -- there being hundreds of changes. |
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