COUNTER THEORIES OF ORIGIN.  
"No sane man dreams of maintaining that a religion is true because of the difficulties which it involves; the utmost that can reasonably be maintained is that it may be true in spite of them."[1]
 
The necessity for a counter theory of the origin of the Book of Mormon was early recognized. Sectarian Christendom felt that Joseph Smith's story of the book's origin must be overthrown, else what would come of this new revelation, this new dispensation of God's word? Joseph Smith's account of the origin of the book was a direct challenge to the teachings of modern Christendom that revelation had ceased; that the awful voice of prophecy would no more be heard; that the volume of scripture was completed and forever closed; and that the Bible was the only volume of scripture. Hence Christendom must find some other origin for this book than that given by Joseph Smith. The first objection then to be considered is the objection to the book's origin by examining the counter theories.
 
I.
 
Alexander Campbell's Theory:
 
Alexander Campbell, founder of the sect of the "Disciples," or "Campbellites," as they are more commonly called, was the first who in any formal, public manner assailed the Book of Mormon, and proposed a counter theory of its origin than that given by Joseph Smith.
 
Alexander Campbell was born in Ireland, 1788, but educated at Glasgow University, Scotland, where he graduated with the title of Doctor of Divinity. He came to the United States in 1809, settling in Bethany, Virginia, and for some time filled the position of pastor of the Presbyterian church at that place. He soon parted from this communion, however, and began religious work on independent lines; and organized a society whose doctrine was that the Bible should be the sole creed of the church. This led to the establishment of a "Reformed Baptist Church," which finally took the name of "Disciples" or "Christians." Mr. Campbell has generally been accounted—and indeed was—one of the most learned divines of the country and century in which he lived. He founded a college at Bethany, Virginia; and was also the founder of the "Christian Baptist," which finally merged (1830) into the "Millennial Harbinger," both as their titles indicate being religious periodicals. He was the author of a number of works on religious subjects, but is generally remembered through his public debates with Robert Owen, the celebrated English Deist and social reformer; Archbishop Purcell, of the Roman Catholic Church, whose diocese was Cincinnati and vicinity; Rev. N. L. Rice, of the Presbyterian Church; and the Rev. William McCalla.
 
It will be seen from the foregoing sketch of this celebrated man, that so far as scholarship and trained ability in religious controversy is concerned, he was competent to analyze and make a severe criticism of the Book of Mormon. Before going into that, however, I think there is one other fact bearing on his career that should be noted. It will perhaps be remembered that Walter Scott and Sidney Rigdon were associated with Mr. Campbell in his reform operations in the state of Pennsylvania and Ohio. Up to 1830, the last named gentleman was as energetic in the interests of the "Disciples" as Mr. Scott or Mr. Campbell.
 
Cardinal points in the reformation proposed by these gentlemen were, first: the recognition of the Bible as the only creed of the church; and after that faith in God and Christ, and the Holy Spirit; repentance of sin, and baptism in water by immersion for the remission of sins. It will be seen at once that in these doctrines the reformers were really preaching a number of the first principles and ordinances of the gospel; and when Sidney Rigdon became interested in Mormonism and visited the Prophet Joseph in New York, December, 1830, a revelation was given through the Prophet to Sidney Rigdon, in which the Lord claimed this reform work, in a way, as his:
 
Behold, verily, verily, I say unto my servant Sidney, I have looked upon thee and thy works. I have heard thy prayers and prepared thee for a greater work. Thou art blessed, for thou shalt do great things. Behold, thou wast sent forth, even as John, to prepare the way before me, and before Elijah which should come, and thou knewest it not. Thou didst baptize by water unto repentance, but they received not the Holy Ghost. But now I give unto thee a commandment, that thou shalt baptize by water, and they shall receive the Holy Ghost by the laying on of hands, even as the apostles of old.[2]
 
From this it appears that Sidney Rigdon was unconsciously inspired of God in teaching faith, repentance, and baptism for the remission of sins. In evidence that the work of these reformers was a preparatory work to the coming forth of the fullness of the gospel, I may say that perhaps more people joined the Church in an early day from this sect of "Disciples" than from any other denomination whatsoever. But if Sidney Rigdon was inspired of God in this work, and was sent forth even as John the Baptist to prepare the way for the incoming of a still greater work, may it not also be true that Alexander Campbell was inspired of God, and in like manner sent forth to prepare the way for the coming forth of the greater work? Undoubtedly; for if Sidney Rigdon could be thus sent forth, one could easily believe that Alexander Campbell, with his larger knowledge and greater capacity, would more likely be sent forth on such a mission. When, however, the new dispensation of the gospel was brought to his attention, and he came in contact with the Book of Mormon, instead of accepting it, as Sidney Rigdon did, he rejected it; pride of opinion, pride of intellectual attainments, pride as a leader of men, and the founder of a sect are doubtless the causes which induced the spiritual darkness that prevented him from seeing the truth; or, if he saw it, prevented him from accepting it; and hence he chose to reject it, and assail it, and for a number of years was its most pronounced antagonist.
 
I have already remarked upon the educational and intellectual abilities of Mr. Campbell as fitting him for the work of thorough analysis and criticism of the Book of Mormon; but when one compares his criticism of the book with his debate with Robert Owen, in which he makes a most masterful defense of historic Christianity; or with his debate with Archbishop Purcell which, at the time it took place, was called "The Battle of the Giants"—one can but feel that his performance with reference to the Book of Mormon was wholly unworthy of him. Unworthy both of his great intellect and high character. In his assault upon that book there is a bitterness, and even a vulgarity, entirely absent from his other works, and utterly unaccountable for, unless one can think that in the background of his consciousness there was a realization that the work he assailed was true, and hence his assault is tinged with a bitterness likely to result from such a circumstance.
 
I shall have occasion to refer to several, in fact to all of Mr. Campbell's objections, in the course of this division of my treatise, but at present I shall confine myself to his theory of the Book of Mormon's origin.
 
His theory respecting the origin of the book was that Joseph Smith was its author. This he repeats at various places in his criticism.
 
"Smith," he says, "its real author, as ignorant and as impudent a knave as ever wrote a book, betrays the cloven foot in basing his whole book upon a false fact, or a pretended fact, which makes God a lair," etc.
 
Again:
 
The book proposes to be written at intervals and by different persons during the long period of 1020 years, and yet for uniformity of style, there never was a book more evidently written by one set of fingers, nor more certainly conceived in one cranium since the first book appeared in human language, than this same book. If I could swear to any man's voice, face, or person, assuming different names, I could swear that this book was written by one man. And as Joseph Smith is a very ignorant man, and is called the "author" on the title page, I cannot doubt for a single moment but that he is sole author and proprietor of it.[3]
 
From this it appears that the reasons which induced Alexander Campbell to conclude that Joseph Smith was the "sole author and proprietor" of the Book of Mormon, are,
 
First: that he is called the Author and Proprietor of it on the title page,[4] and
 
Second: that there is a uniformity of style throughout the book.
 
The reason for Joseph Smith calling himself "Author and Proprietor" of the Book of Mormon is easily accounted for. The copyright law of the United States, in force at the time of the publication of the Book of Mormon, secured the rights to copies of maps, charts, and books, "to the authors and proprietors of such copies during the times therein mentioned," but the law said nothing respecting the rights of translators of books, hence Joseph Smith adopted the legal phraseology of the law, and secured the copyright to the Book of Mormon as "author and proprietor," since he could not obtain the copyright as "translator."[5]
 
That Joseph Smith from the first claimed only to be the translator of the Book of Mormon is evident from the preface to the first edition, where he says:
 
"I would inform you that I 'translated' by the gift and power of God, and caused to be written 116 pages [of manuscript] which I took from the Book of Lehi, which was an account abridged from the plates of Lehi by the hand of Mormon," etc.
 
Throughout the preface he speaks of his work as a "translation." So that it cannot be said that Joseph Smith claimed at any time to be other than a translator of the work, hence any argument based upon Joseph Smith announcing himself as "author and proprietor" of the Book of Mormon merely to comply with the phraseology of the copyright law, is technical and without force.[6]
 
As to the argument based upon the uniformity of literary style throughout the book, I have already called attention to the requirements both of unity and diversity of style, resulting in the conclusion that the construction of the book does not require a wide diversity of literary style, because of the fact that it is composed chiefly of four writers, two living in the sixth century B. C., and the other two living 400 A. D.[7]
 
Moreover, it is conceded in these pages that the translation by Joseph Smith was made in such language and literary style as he was competent to execute, and hence uniformity in literary style is to be looked for in the translation since the English is his.[8]
 
Campbell's theory of the origin of the Book of Mormon, nothwithstanding his learning and acknowledged literary ability, failed to be convincing; the evidence of the fact is seen in this that his theory was soon abandoned for another, hence it can be concluded that it was entirely unsatisfactory—that is, failed. Indeed Mr. Campbell himself, as soon as the "Spaulding Theory" of the book's origin was launched, abandoned his own and gave to that his support.[9]
 
II.
 
The Spaulding Theory of the Origin of the Book of Mormon.
 
Taking its source in Erie county, Pennsylvania, and flowing generally in a north-westerly course into Ohio, thence northward through Ashtabula county, Ohio, until it empties into Lake Erie, is Conneaut Creek. It meanders through a country somewhat rich in mounds and other evidences of the existence of civilized races that anciently inhabited America. Very naturally the people inhabiting that section of the country were interested in these subjects. Here resided in the early years of the nineteenth century one Solomon Spaulding, a graduate, it is said, of Dartmouth College, Hanover, New Hampshire. According to those who have recorded his history, he was born in Ashford, Connecticut, 1761, and graduated at Dartmouth in 1785 with the degree of A. B. He subsequently studied theology, and began preaching in 1800, but on account of failing health he went into the merchandise business at Cherry Valley, New York. He failed in merchandising, and moved to New Salem, Ashtabula county, Ohio, 1807 or 1808.
 
New Salem is on the banks of the Conneaut Creek, and sometimes is called "Conneaut." Here Spaulding went into the iron foundry business, but failed in that also. In 1809 he began writing a religious romance, incited to the undertaking by reason of the numerous evidences of the civilized races by which he was surrounded at Conneaut. This work, from the concensus of the recollections of those who claimed to have heard portions of it read, he called the "Manuscript Found," from the circumstance of his romance being based upon the pretended finding of the manuscript of it in a cave in the vicinity of New Salem. It feigned also to give an account of the migration of a colony to America in ancient times.
 
Mr. Spaulding continued to live in New Salem until 1812, when he removed from that place to Pittsburg, Penn., where it is supposed that he resided some two years. It is claimed that while living here Mr. Spaulding placed his manuscript story in the hands of a Mr. Patterson, a printer and publisher of Pittsburg, who retained it for some time; read it and urged Mr. Spaulding to write a title page and preface for it, saying that he would publish it, and that it might be "a source of profit." This, for some unaccountable reason, Mr. Spaulding refused to do. At length the manuscript was returned to its author, "and soon after," said Mrs. Spaulding in a narrative attributed to her, "we moved to Amity, Washington county, Penn., where Mr. Spaulding in 1816 died."
 
It is claimed, by the advocates of this Spaulding theory of the origin of the Book of Mormon, that Sidney Rigdon, through a Mr. Lambdin, an employe of Patterson's publishing establishment, became acquainted with this manuscript story; "borrowed" it and copied it, as some say; "stole" it according to the theory of others. Afterwards by some means unexplained, and as I think unexplainable, Sidney Rigdon, it is claimed, became associated with Joseph Smith living in Manchester Township, New York, or in Susquehanna county, Pennsylvania—from 250 to 300 miles distant from any point where Sidney Rigdon resided during those years when the Book of Mormon was coming forth,—collaborated with him, and published Spaulding's romance, with religious doctrinal matter added by Rigdon, as the Book of Mormon. This is the theory most generally accepted by those who recognize the importance of overthrowing the account of the book's origin given by Joseph Smith.
 
I wish now to call attention to the circumstance under which this theory came to be substituted for the much more tenable, though inadequate one, advanced some years earlier by Alexander Campbell.
 
This settlement on Conneaut Creek, called New Salem, was on the route usually traveled by the Saints and Elders in their journey from New York to Kirtland, Ohio, and from Kirtland, Ohio, to the branches of the Church, established in Canada, New York, and Pennsylvania, hence the people of that neighborhood were frequently brought in contact with Mormonism, and the story of its origin was often before them.
 
In the fall of 1833, a number of affidavits were taken from the former neighbors and friends of Solomon Spaulding, and one was given by his brother, John Spaulding, and one by the latter's wife, Martha Spaulding. They at the time were residing at Crawford, Pennsylvania, and both testified they had "recently read the Book of Mormon," and recognized in it the general outlines of Solomon Spaulding's story, claiming especially to remember the names "Nephi and Lehi;" the words "Nephites and Lamanites;" and also the ancient scriptural style and the frequent use of the phrase "and it came to pass;" and that the American Indians are descendants of the Jews, or "lost tribes of Israel."
 
Mr. Henry Lake, an associate in business with Mr. Spaulding, living at Conneaut in the fall of 1833, in connection with others that will be named, living in the same neighborhood, testified that Solomon Spaulding read to him the "Manuscript Found;" that it represented the American Indians as the descendants of the "lost tribes" of Israel, and that he suggested to Mr. Spaulding that the frequent use of the phrase "and it came to pass" rendered the book ridiculous.
 
John N. Miller testified substantially to the same things saying in addition that Spaulding's story landed his colony near the "Straits of Darien," which he was confident he called "Zarahemla."
 
Aaron Wright testified to substantially the same things as the foregoing. That the American Indians, according to Spaulding's story, were descendants of the "lost tribes" of Israel, and claims especially that the historical part of the Book of Mormon is substantially what he heard read from the "Manuscript Found," though he excepts out of the work, as not being Spaulding's, the religious matter.
 
Oliver Smith testified substantially to the same things, saying in effect that on reading the Book of Mormon he at once recognized it as the writings of Solomon Spaulding.
 
Nahum Howard, testified that he had recently read the Book of Mormon, and believed that all but the religious part of it was the same as that written by Spaulding.
 
Artemas Cunningham, living in Perry, Geauga county, Ohio, testified that in 1811 he waited upon Solomon Spaulding at his home in New Salem, to collect debts, and that the latter read to him on that occasion some parts of his manuscript story, partially examining the Book of Mormon he became convinced that Spaulding had written its outlines before he left Conneaut.[10]
 
It is upon the testimony of these parties that the Spaulding theory rests. Subsequently many others claimed to have information upon the subject, and gave statements to newspapers almost ad infinitum, constantly varying the claims and adding items that so burdened the theory with inconsistencies and contradictions that it breaks down, as we shall see, under the accumulation. But now as to the manner in which this theory came to be exploited.
 
As in former dispensations of the gospel, so in this last dispensation, the gospel net gathers of all kinds. Some are fit for the Master's use, and some fit only to be cast back into the world, as worthless fish are cast back into the sea. Of such was one "Doctor" Philastus Hurlburt. He made his first appearance in Kirtland in the early spring of 1833, where, after investigating Mormonism, he accepted it, and on the 18th of March of that year was ordained an Elder. Soon afterwards he went on a brief mission to the east, where he was guilty of unchristianlike conduct in his deportment with women. On his return to Kirtland he was confronted with this charge, and at a conference of High Priests was deprived of his license as an Elder, and excommunicated from the Church. From this decision he appealed to the Council of the First Presidency, and because of his confession and apparent repentance he was restored. Shortly afterwards, however, he boasted of having deceived both the Prophet and the council, and he was again excommunicated from the Church, after which he avowed himself the enemy of the Prophet Joseph and of Mormonism, and sought by all means within his power to destroy both. His threats against the Prophet's life became so violent that he was arraigned before the court in Chardon, the county seat of Geauga county, and bound over in the sum of two hundred dollar bonds, to keep the peace, and to pay the cost of the proceedings.[11]
 
The title of "Doctor" given to this man, and which when rightfully held gives evidence of respectability as well as of professional standing, did not grow out of the fact that he was a physician, nor was it a little of honor at all with him, but was given to him because he was the "seventh son" in his family, who, according to the old folklore, should be made a physician, hence he was called "Doc" or "Doctor." According to the statement of Joseph E. Johnson, who was acquainted with him at Kirtland, Hurlburt was a man of fine physique, very good looking but pompous and ambitious, which lead him to seek position in the Church and solicit marriage with the "first families;" but his evil character thwarted all such efforts.
 
It is this man who is chiefly responsible for the Spaulding theory of the origin of the Book of Mormon. Having heard of Spaulding's "Manuscript Found" on Conneaut Creek, he immediately entered into negotiations with the Prophet's enemies in and about Kirtland, and by them was employed to gather up the statements to which reference has been made, as also, if possible, to secure the Spaulding manuscript for the purpose of comparing it with the Book of Mormon. He also went to the former home of the Prophet, for the purpose of collecting all the scandal and rumors that could be gathered up or manufactured against the Smith family; as also all the stories and neighborhood gossip which became current about the coming forth of the Book of Mormon. Meantime, however, the true character of Hurlburt became so generally known and was so unsavory, that those who had employed him to gather this material for the contemplated anti-Mormon book found it necessary to drop Hurlburt, and leave the publication in the hands of others.
 
Among those who had interested themselves in these plans for the destruction of the Book of Mormon and the Church, was E. D. Howe, of Painsville, Ohio. Painsville is but a few miles distant northwest of Kirtland. One of Mr. Howe's reasons for anger against the Church was the fact that both his wife and sister had become converts to the new faith. He purchased the materials that had been gathered for Hurlburt's Anti-Mormon book, and published them under the title of "Mormonism Unveiled," (1834). It is the first Anti-Mormon book of any pretentions, and has been the chief source of "information" for all the Anti-Mormon publications which have followed it, that pretend to relate at all the early events connected with the coming forth of the great latter-day work. It took some six years to dispose of the first edition, as the second edition was not issued until 1840. So little influence, however, did "Mormonism Unveiled" have that many people in the very region of its origin continued to accept the Book of Mormon, and became members of the Church of the Latter-day Saints.
 
After the publication of Howe's book in 1834, there were no further developments in the Spaulding Theory until May, 1839, when attention was again called to it through the publication of what purported to be either an affidavit or signed statement[12] by Mrs. Matilda Davison. This lady was formerly Solomon Spaulding's wife, and lived with him until his death in 1816. Four years later she married Mr. Davison, and at the time of the publication of the signed statement here referred to, was living with her daughter, Mrs. M'Kenstry, at Monson, Massachusetts. Her statement follows:
 
ALLEGED STATEMENT OF MRS. DAVISON, FORMERLY THE WIFE OF SOLOMON SPAULDING.
 
As the Book of Mormon, or Golden Bible (as it was originally called) has excited much attention, and is deemed by a certain new sect of equal authority with the Sacred Scriptures, I think it a duty which I owe to the public to state what I know touching its origin.
 
That its claims to a divine origin are wholly unfounded needs no proof to a mind unperverted by the grossest illusions. That any sane person should rank it higher than any other merely human composition is a matter of the greatest astonishment; yet it is received as divine by some who dwell in enlightened New England, and even by those who have sustained the character of devoted Christians. Learning recently that Mormonism had found its way into a church in Massachusetts, and has impregnated some with its gross delusions, so that excommunication has been necessary, I am determined to delay no longer in doing what I can to strip the mask from this mother of sin, and to lay open this pit of abominations.
 
Solomon Spaulding, to whom I was united in marriage in early life, was a graduate of Dartmouth College, and was distinguished for a lively imagination, and a great fondness for history. At the time of our marriage he resided in Cherry Valley, New York. From this place we removed to New Salem, Ashtabula county, Ohio, sometimes called Conneaut, as it is situated on Conneaut Creek. Shortly after our removal to this place, his health sunk, and he was laid aside from active labors. In the town of New Salem there are numerous mounds and forts supposed by many to be the dilapidated dwellings and fortifications of a race now extinct. These ancient relics arrest the attention of the new settlers, and become objects of research for the curious. Numerous implements were found, and other articles evincing great skill in the arts. Mr. Spaulding being an educated man, and passionately fond of history, took a lively interest in these developments of antiquity; and in order to beguile the hours of retirement and furnish employment for his lively imagination, he conceived the idea of giving an historical sketch of this long lost race. Their extreme antiquity led him to write in the most ancient style, and as the Old Testament is the most ancient book in the world, he imitated its style as nearly as possible. His sole object in writing this imaginary history was to amuse himself and his neighbors. This was about the year 1812. Hull's surrender at Detroit occurred near the same time, and I recollect the date well from that circumstance. As he progressed in his narrative the neighbors would come in from time to time to hear portions read, and a great interest in the work was excited among them. It claimed to have been written by one of the lost nation, and to have been recovered from the earth, and assumed the title of "Manuscript Found." The neighbors would often inquire how Mr. Spaulding progressed in deciphering the manuscript; and when he had sufficient portion prepared, he would inform them, and they would assemble to hear it read. He was enabled, from his acquaintance with the classics and ancient history, to introduce many singular names, which were particularly noticed by the people, and could be easily recognized by them. Mr. Solomon Spaulding had a brother, Mr. John Spaulding, residing in the place at the time, who was perfectly familiar with the work, and repeatedly heard the whole of it read. From New Salem we removed to Pittsburg, in Pennsylvania. Here Mr. Spaulding found a friend and acquaintance, in the person of Mr. Patterson, an editor of a newspaper. He exhibited his manuscript to Mr. Patterson, who was very much pleased with it, and borrowed it for perusal. He retained it for a long time, and informed Mr. Spaulding that if he would make out a title page and preface, he would publish it, and it might be a source of profit. This Mr. Spaulding refused to do. Sidney Rigdon, who has figured so largely in the history of the Mormons, was at that time connected with the printing office of Mr. Patterson, as is well known in that region, and as Rigdon himself has frequently stated, became acquainted with Mr. Spaulding's manuscript, and copied it. It was a matter of notoriety and interest to all connected with the printing establishment. At length the manuscript was returned to its author, and soon after we removed to Amity, Washington county, etc., where Mr. Spaulding deceased in 1816. The manuscript then fell into my hands, and was carefully preserved. It has frequently been examined by my daughter, Mrs. M'Kenstry, of Monson, Mass., with whom I now reside, and by other friends.
 
After the Book of Mormon came out, a copy of it was taken to New Salem, the place of Mr. Spaulding's former residence, and the very place where the "Manuscript Found" was written. A woman preacher appointed a meeting there; and in the meeting read and repeated copious extracts from the Book of Mormon. The historical part was immediately recognized by all the older inhabitants, as the identical work of Mr. Spaulding, in which they had all been so deeply interested years before. Mr. John Spaulding was present and recognized perfectly the work of his brother. He was amazed and afflicted that it should have been perverted to so wicked a purpose. His grief found vent in a flood of tears, and he arose on the spot, and expressed to the meeting his sorrow and regret that the writings of his deceased brother should be used for a purpose so vile and shocking. The excitement in New Salem became so great that the inhabitants had a meeting and deputed Dr. Philastus Hurlburt, one of their number, to repair to this place and to obtain from me the original manuscript of Mr. Spaulding, for the purpose of comparing it with the Mormon Bible, to satisfy their own minds, and to prevent their friends from embracing an error so delusive. This was in the year 1834. Dr. Hurlburt brought with him an introduction and request for the manuscript, which was signed by Messrs. Henry Lake, Aaron Wright, and others, with all of whom I was acquainted, as they were my neighbors when I resided at New Salem. I am sure that nothing would grieve my husband more, were he living, than the use which has been made of his work. The air of antiquity which was thrown about the composition, doubtless suggested the idea of converting it to the purposes of delusion. Thus an historical romance, with the addition of a few pious expressions, and extracts from the sacred Scriptures, has been construed into a new Bible, and palmed off upon a company of poor deluded fanatics as divine. I have given the previous brief narration that this work of deep deception and wickedness may be searched to the foundation and the authors exposed to the contempt and execration they so justly deserve.
 
(Signed) MATILDA DAVISON.
 
This statement was published at the instance of Dr. John Storrs, a Congregational minister of Holliston, Massachusetts. The incentive for his action was the fact that a number of his congregation had become converts to the Mormon faith and he was angry.[13] Mrs. Davison, however, denied ever having given such a signed statement, as appears from the following communication published in the "Quincy Whig," at Quincy, Illinois. It was published in the Illinois paper shortly after the "Davison Statement" appeared in the "Boston Recorder," under the following title:
 
A CUNNING DEVICE DETECTED.
 
It will be recollected that a few months since an article appeared in several of the papers, purporting to give an account of the origin of the Book of Mormon. How far the writer of that piece has effected his purposes, or what his purposes were in pursuing the course he has, I shall not attempt to say at this time, but shall call upon every candid man to judge in this matter for himself, and shall content myself by presenting before the public the other side of the question in the form of a letter, as follows:
 
Copy of a letter written by Mr. John Haven, of Holliston, Middlesex Co., Massachusetts, to his daughter, Elizabeth Haven, of Quincy, Adams Co., Illinois.
 
Your brother Jesse passed through Monson where he saw Mrs. Davison and her daughter Mrs. McKenstry and also Dr. Ely and spent several hours with them, during which time he asked them the following questions, viz.:
 
"Question.—Did you, Mrs. Davison, write a letter to John Storrs, giving an account of the origin of the Book of Mormon?
 
Answer.—I did not.
 
Q.—Did you sign your name to it?
 
A.—I did not, neither did I ever see the letter until I saw it in the "Boston Recorder," the letter was never brought to me to sign.
 
Q.—What agency had you in having this letter sent to Mr. Storrs?
 
A.—D. R. Austin came to my house and asked me some questions, took some minutes on paper, and from these minutes wrote that letter.
 
Q.—Is what is written in the letter true?
 
A.—In the main it is.
 
Q. Have you read the Book of Mormon?
 
A.—I have read some in it.
 
Q.—Does Mr. Spaulding's manuscript and the Book of Mormon agree?
 
A.—I think some few of the names are alike.
 
Q.—Does the manuscript describe an idolatrous or a religious people?
 
A.—An idolatrous people?
 
Q.—Where is the manuscript?
 
A.—D. P. Hurlburt came here and took it, said he would get it printed and let me have one-half the profits.
 
Q.—Has D. P. Hurlburt got the manuscript printed?
 
A.—I received a letter stating that it did not read as he expected, and he should not print it.
 
Q.—How large is Mr. Spaulding's manuscript?
 
A.—About one-third as large as the Book of Mormon.
 
Q.—To Mrs. McKinstry: How old were you when your father wrote the manuscript?
 
A.—About five years of age.
 
Q.—Did you ever read the manuscript?
 
A.—When I was about twelve years old I used to read it for diversion.
 
Q.—Did the manuscript describe an idolatrous or a religious people?
 
A.—An idolatrous people.
 
Q.—Does the manuscript and the Book of Mormon agree?
 
A.—I think some of the names agree.
 
Q.—Are you certain that some of the names agree?
 
A.—I am not.
 
Q.—Have you read any in the Book of Mormon?
 
A.—I have not.
 
Q.—Was your name attached to that letter, which was sent to Mr. John Storrs, by your order?
 
A.—No, I never meant that my name should be there.
 
You see by the above questions and answers, that Mr. Austin, in his great zeal to destroy the Latter-day Saints, has asked Mrs. Davison a few questions, then wrote a letter to Mr. Storrs, in his own language. I do not say that the above questions and answers were given in the form that I have written them, but these questions were asked, and these answers given. Mrs. Davison is about seventy years of age, and somewhat broke."
 
This may certify that I am personally acquainted with Mr. Haven, his son and daughter, and am satisfied they are persons of truth. I have also read Mr. Haven's letter to his daughter, which has induced me to copy it for publication, and I further say, the above is a correct copy of Mr. Haven's letter.
 
(Signed) A. BADLAM.[14]
 
The foregoing statement from the "Quincy Whig" is considerably strengthened by a work published by "Funk & Wagnalls" (1885), by Mrs. Ellen E. Dickinson, a grand daughter of Willian H. Sabine, a brother of Mrs. (Spaulding) Davison. Mrs. Dickenson, whose work is called "New Light on Mormonism," devotes a number of her chapters to the elaboration of the Spaulding theory, and in an appendix publishes twenty-seven documents bearing upon the subject of the Spaulding manuscript; but nowhere, either in the body of her work or in this appendix, publishes the alleged statement of Mrs. Davison, which is pretty clear evidence that the statement was never given by Mrs. Davison nor authorized by her. Mrs. Dickinson from the amount of research she devoted to the subject could not have been ignorant of its existence, and more especially as she was a relative of Mrs. Davison—grand-niece—and wrote her book as the representative of the Spaulding relatives to set forth the Spaulding theory in its proper light.[15] Of course had Mrs. Davison done her full duty in the premises as an author, she would have made reference to this forged statement credited to her grand-aunt and repudiated it in her name; but this she failed to do. However, her silence with reference to this statement and her failure to place it in her collection of documents on the subject, amounts to the same thing—a repudiation of it.
 
But even if Mrs. Davison's repudiation of the article, to which her name was attached by others, did not exist, and if the repudiation of it by her grand-niece by refusing it admission into her collection of documents on the Spaulding theory did not exist, there is enough in the statement itself to establish its utter unreliability. These are:
 
First: The description of the manner in which John Spaulding, brother of Solomon Spaulding, learned of the identity between the Book of Mormon and his brother's "Manuscript Found." According to the "Davison statement," he was at New Salem when a public speaker read excerpts from the Book of Mormon, and immediately recognized the work of his brother. Whereupon, his amazement and grief found vent in "a flood of tears," and he rose "on the spot" and expressed his sorrow and regrets that his brother's writings should be used for a purpose so "vile and shocking." In the statement of John Spaulding, published in Howe's "Mormonism Unveiled," there is nothing of all this dramatic circumstance. In that statement[16] there is no agony of grief; no flood of tears; no denunciation on the spot; no reference to a purpose "vile and shocking;" just a plain statement that he had "recently read the Book of Mormon;" and the claim that he found nearly the same historical matter in it as in his brother's writings; some names that were alike, and that the "Manuscript Found" held to the theory that the American Indians were descendants of the "lost tribes;" and evidently supposes that the Book of Mormon held the same theory. Had any such circumstance as described in the "Davison Statement" occurred, it would undoubtedly have appeared in John Spaulding's statement published by Howe five years before this second version was put forth. Had such incidents really taken place, they would have been too rich in dramatic incident to have escaped the publishers of "Mormonism Unveiled."
 
Second: The "Davison Statement" represents that it was through a "woman preacher" that the Book of Mormon was represented at the public meeting at New Salem, where John Spaulding denounced it on the spot. It is well known that the Church of the Latter-day Saints at that time had no "woman preacher," hence no such circumstance could have occurred.[17]
 
Third: The "Davison Statement" represents Sidney Rigdon as being connected with the printing office of Mr. Patterson, of Pittsburg, but strangest of all it represents that gentleman as having frequently admitted that connection, whereas, as we shall see later, Sidney Rigdon every where and at all times expressly denied any such connection.
 
These inconsistencies of the "Davison Statement" with the well known facts in the case reveal its utterly fraudulent character; and here we may pause just long enough to remark the desperate straits the opponents of the Book of Mormon were driven to in those days, when they must needs resort to such methods of opposition as are apparent in this bogus statement. Does it not cast suspicion upon the whole Spaulding theory? A suspicion which not all the supposed respectability that goes with titles of "Doctor of Divinity," "Reverend," "Ministers of the Gospel," etc., can remove?
 
After this attempt to galvanize into life the Spaulding theory by the Reverend John Storrs,—by methods, as we have seen, that were infamous!—it slumbered until the year 1880, when Mrs. Ellen E. Dickinson, the grand-niece of Mrs. Davison, again revived it by the publication of an article in "Scribner's Magazine" for August of that year. The chief item of interest in Mrs. Dickenson's publication was an affidavit by Mrs. M. S. McKenstry, the daughter of Solomon Spaulding, who claimed to have some childhood recollections of her father's manuscript story. Her affidavit follows:
 
MRS. MATILDA (SPAULDING) M'KENSTRY'S STATEMENT REGARDING "THE MANUSCRIPT FOUND."
 
Washington, D. C., April 3, 1880.
 
So much has been published that is erroneous concerning "The Manuscript Found," written by my father, the Rev. Solomon Spaulding, and its supposed connection with the book called the Mormon Bible, I have willingly consented to make the following statement regarding it, repeating all that I remember personally of this manuscript, and all that is of importance which my mother related to me in connection with it, at the same time affirming that I am in tolerable health and vigor, and that my memory, in common with elderly people, is clearer in regard to the events of my earlier years rather than those of my maturer life.
 
During the war of 1812 I was residing with my parents in a little town in Ohio called Conneaut. I was then in my sixth year. My father was in business there, and I remember his iron foundry and the men he had at work, but that he remained at home most of the time, and was reading and writing a great deal. He frequently wrote little stories, which he read to me. There were some round mounds of earth near our house which greatly interested him, and he said a tree on the top of one of them was a thousand years old. He set some of his men to work digging into one of these mounds, and I vividly remember how excited he became when he heard that they had exhumed some human bones, portions of gigantic skeletons, and various relics. He talked with my mother of these discoveries in the mound, and was writing every day as the work progressed. Afterwards he read the manuscript which I had seen him writing, to the neighbors, and to the clergyman, a friend of his who came to see him. Some of the names that he mentioned while reading to these people I have never forgotten. They are as fresh to me today as though I heard them yesterday. They were "Mormon," "Maroni," "Lamenite,"[18] "Nephi."
 
We removed from Conneaut to Pittsburg while I was still very young, but every circumstance of this removal is distinct in my memory. In that city my father had an intimate friend named Patterson, and I frequently visited Mr. Patterson's library with him, and heard my father talk about books with him. In 1816 my father died at Amity, Penn., and directly after his death my mother and myself went to visit at the residence of my mother's brother, William H. Sabine, at Onondaga Valley, Onondaga Co., N. Y. Mr. Sabine was a lawyer of distinction and wealth, and greatly respected. We carried all our personal effects with us, and one of these was an old trunk, in which my mother had placed all my father's writings which had been preserved. I perfectly remember the appearance of this trunk, and of looking at its contents. There were sermons and other papers, and I saw a manuscript about an inch thick, closely written, tied with some of the stories my father had written for me, one of which he called "The Frogs of Wyndham." On the outside of this manuscript were written the words, "Manuscript Found." I did not read it, but looked through it, and had it in my hands many times, and saw the names I had heard at Conneaut, when my father read it to his friends. I was about eleven years of age at this time.
 
After we had been at my uncle's for some time my mother left me there and went to her father's house at Pomfret, Conn., but did not take her furniture nor the old trunk of manuscripts with her. In 1820 she married Mr. Davison, of Hartwicks, a village near Cooperstown, N. Y., and sent for the things she had left at Onondaga Valley, and I remember that the old trunk with its contents, reached her in safety. In 1828 I was married to Dr. A. McKinstry, of Monson, Hampden Co., Mass., and went there to reside. Very soon after my mother joined me there, and was with me most of the time until her death, in 1844. We heard, not long after she came to live with me—I do not remember just how long—something of Mormonism, and the report that it had been taken from my father's "Manuscript Found;" and then came to us direct an account of the Mormon meeting at Conneaut, Ohio, and that, on one occasion, when the Mormon Bible was read there in public, my father's brother, John Spaulding, Mr. Lake and many other persons who were present, at once recognized its similarity to "The Manuscript Found," which they had heard read years before by my father in the same town. There was a great deal of talk and a great deal published at this time about Mormonism all over the country. I believe it was in 1834 that a man named Hurlburt came to my house at Monson to see my mother, who told us that he had been sent by a committee to procure "The Manuscript Found," written by the Rev. Solomon Spaulding, so as to compare it with the Mormon Bible. He presented a letter to my mother from my uncle, William H. Sabine, of Onondaga Valley, in which he requested her to loan this manuscript to Hurlburt, as he (my uncle) was desirous "to uproot" (as he expressed it) "this Mormon fraud." Hurlburt represented that he had been a convert to Mormonism, but had given it up, and through "The Manuscript Found" wished to expose its wickedness. My mother was careful to have me with her in all the conversations she had with Hurlburt, who spent a day at my house. She did not like his appearance, and mistrusted his motives; but having great respect for her brother's wishes and opinions, she reluctantly consented to his request. The old trunk, containing the desired "Manuscript Found," she had placed in the care of Mr. Jerome Clark, of Hartwicks, when she came to Monson, intending to send for it. On the repeated promise of Hurlburt to return the manuscript to us, she gave him a letter to Mr. Clark to open the trunk and deliver it to him. We afterwards heard that he did receive it from Mr. Clark at Hartwicks, but from that time we have never had it in our possession, and I have no present knowledge of its existence, Hurlburt never returning it or answering letters requesting him to do so. Two years ago I heard he was still living in Ohio, and with my consent he was asked for "The Manuscript Found." He made no response, although we have evidence that he received the letter containing the request. So far I have stated facts within my own knowledge. My mother mentioned many other circumstances to me in connection with this subject which are interesting, of my father's literary tastes, his fine education, and peculiar temperament. She stated to me that she had heard the manuscript alluded to read by my father, was familiar with its contents, and she deeply regretted that her husband, as she believed, had innocently been the means of furnishing matter for a religious delusion. She said that my father loaned this "Manuscript Found" to Mr. Patterson, of Pittsburg, and that, when he returned it to my father, he said: "Polish it up, finish it, and you will make money out of it." My mother confirmed my remembrances of my father's fondness for history, and told me of his frequent conversations regarding a theory which he had of a prehistoric race which had inhabited this continent, etc., all showing that his mind dwelt on this subject. "The Manuscript Found," she said, was a romance written in Biblical style, and that while she heard it read she had no especial admiration for it more than for other romances he wrote and read to her. We never, either of us, ever saw, or in any way communicated with the Mormons, save Hurlburt, as above described; and while we had no personal knowledge that the Mormon Bible was taken from "The Manuscript Found," there were many evidences to us that it was, and that Hurlburt and others at the time thought so. A convincing proof to us of this belief was that my uncle, William H. Sabine, had undoubtedly read the manuscript which was in his house, and his faith that its production would show to the world that the Mormon Bible had been taken from it, or was the same with slight alterations. I have frequently answered questions which have been asked me by different persons regarding "The Manuscript Found," but until now have never made a statement at length for publication.
 
(Signed) M. S. McKENSTRY.
 
Sworn and subscribed to before me this 3rd day of April, A. D. 1880, at the city of Washington, D. C. CHARLES WALTER, Notary Public.
 
The items to be noted in this affidavit are: First: That Mrs. McKenstry was in her sixth year (i. e., five years old) in 1812, the year that the Spaulding family left Conneaut, Ohio, for Pennsylvania. Four years later, in 1816, her father died, so that she was in her tenth year when that event took place, hence all her recollections concerning the matter were those of a child between the ages of five and nine years. When it is remembered how the half recollections of childhood blend in with, and are modified by—or half made up—of things that one hears about such days, no very great importance can be attached to the statements she makes from personal knowledge of what "Manuscript Found" contained.
 
Second: When about eleven years of age, when living at her uncle's in Onondaga Valley, New York, (to which place she had removed with her mother) she finds in an old trunk the writings of her father, and among them a manucript about an inch thick, closely written, and entitled "Manuscript Found." She did not read it, but had it in her hands many times, and saw the names she claims to have heard at Conneaut.
 
Third: The visit of Hurlburt many years later, 1834, to herself and mother then residing at Monson, Massachusetts, who presented a letter from her uncle, W. H. Sabine, in which he requested Mrs. Davison (formerly wife of Spaulding, it will be remembered) to loan the manuscript of Spaulding's to Hurlburt for the purpose of "uprooting Mormonism."
 
Fourth: That Mrs. Davison gave an order to Hurlburt on Mr. Jerome Clark of Hartwicks, New York, with whom she had left the trunk containing the manuscript.
 
Fifth: That Hurlburt obtained "Manuscript Found" upon this order, and that Mrs. Davison could never afterwards obtain any information from him concerning it.
 
The interest created by Mrs. Dickenson's article in Scribner's, lead to her making a more ambitious effort, and in 1885 she published a book of some 275 pages under the title, "New Light on Mormonism," (which by the way, is a sad misnomer, since it is but a rehash of all the stale, Anti-Mormon stories in existence) which failed of making any great stir in the world, just as all Anti-Mormon books up to date, by the way, have failed.
 
The last phase in the development of the Spaulding theory is a denouement; namely, the discovery and publication of Spaulding's "Manucript Found," which determines forever the fact that it was not the source whence the Book of Mormon was derived.
 
In 1839 or 1840, a Mr. L. L. Rice purchased the "Painesville Telegraph," a newspaper, of Mr. E. D. Howe, the publisher of "Mormonism Unveiled." The transfer of the printing department, types, press, etc., was accompanied with a large collection of books and manuscripts, and undoubtedly the Spaulding manuscript, which Hurlburt had delivered to Howe, was with the rest. Some years afterwards, Mr. Rice closed up his business affairs in Painesville and finally made his home in Honolulu, Sandwich Islands, taking with him his books, papers, etc. In 1884 Mr. James H. Fairchild, President of Oberlin College, Ohio, visited Mr. Rice, and suggested that the latter look through his numerous papers for the purpose of finding among them anti-slavery documents (slavery being a subject in which Mr. Rice had been much interested when living in Ohio) that might be of value. Mr. Rice accepted the suggestions and, in his search discovered a package marked in pencil on the outside "Manuscript Story, Conneaut Creek;" and on the last page of the manuscript the following inscription:
 
The Writings of Solomon Spaulding Proved by Aaron Wright, Oliver Smith, John Miller and Others, the Testimonies of the Above Gentlemen are Now in My Possession.
 
D. P. HURLBURT.
 
This document proved to be the long lost romance of Solomon Spaulding. President Fairchild gave the following account of the document and its discovery in the January number, 1885, of the "Bibliotheca Sacra," published at Oberlin, Ohio:
 
The theory of the origin of the Book of Mormon in the traditional manuscript of Solomon Spaulding will probably have to be relinquished. That manuscript is doubtless now in the possession of Mr. L. L. Rice, of Honolulu, Hawaiian Islands, formerly an anti-slavery editor in Ohio, and for many years state printer at Columbus. During a recent visit to Honolulu, I suggested to Mr. Rice that he might have valuable anti-slavery documents in his possession which he would be willing to contribute to the rich collection already in the Oberlin College library. In pursuance of this suggestion Mr. Rice began looking over his old pamphlets and papers, and at length came upon an old, worn, and faded manuscript of about one hundred and seventy-five pages, small quarto, purporting to be a history of the migrations and conflicts of the ancient Indian tribes which occupied the territory now belonging to the states of New York, Ohio, and Kentucky. On the last page of this manuscript is a certificate and signature giving th............