THE REAL ORIGIN OF THE SPAULDING THEORY.
A word upon the real origin of the Spaulding theory. It did not originate by a "woman preacher,"[158] reading extracts from the Book of Mormon whereupon there was a "spontaneous" recognition of Solomon Spaulding's story "Manuscript Found," and an outburst of popular indignation against this deception, as is usually represented to be the case by those who advocate the Spaulding theory, and by Mr. Schroeder in particular.[159] Especially is Mr. Schroeder insistent upon the "spontaneity" with which the Spaulding work was recognized when the Book of Mormon was publicly read at Conneaut; though to get this "spontaneity" Mr. Schroeder must needs rely upon the Davidson statement which he acknowledges. Mrs. Davidson never wrote, and which he says can have no "evidentiary weight except in those matters where it is plain from the nature of things that she must have been speaking from her own personal knowledge"[160] and in the matter here to be mentioned Mrs. Davidson could have had no personal knowledge at all. So that Mr. Schroeder throws aside his own limitations within which Mrs. Davidson's statement is to be given evidentiary weight, in the interest of his desire for the force of "spontaneity" in the recognition of the Book of Mormon as Spaulding's work. According to the Davidson statement, then, when the "woman preacher" in a public meeting read extracts from the Book of Mormon, John Spaulding, residing at Conneaut at the time, and present at the meeting—
[Footnote 158: It is claimed that the words "woman preacher" found in the Davidson statement was a typographical error, (see Clark's "Gleanings by the Way,") and should read "Mormon preacher;" bu the typographical error being claimed after it was learned that the mormon Church at that time had no women preachers, gives it the color of one of those "afterthoughts" which are so frequently seen in this Spaulding theory, that one in spite of himself remains doubtful.]
[Footnote 159: American Historical Magazine, Jan., 1907, p. 71. Ante p. 67.]
[Footnote 160: American Historical Magazine, Sept., 1906, p. 394. Ante p. 29.]
"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 rose 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 (Conneaut) became so great that the inhabitants had a meeting and deputed Dr. Philastus Hurlburt one of their number to repair to this place (Monson) and to obtain from me (Mrs. [Spaulding] Davidson) the original manuscript of Mr. Spaulding."
One marvels that all this was missed by the authors of "Mormonism Unveiled." Dr. Hurlburt was present, too, in that meeting, and was the chief agent and factor in compiling Howe's book. Yet in the statement published in that book, and credited to John Spaulding, there is not a word of this dramatic circumstance—this splendid "spontaneity," so much the joy of Mr. Schroeder. 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;" evidently supposing that the Book of Mormon held the same theory. Had any such circumstance as described in the Davidson statement occurred, it would undoubtedly have appeared in John Spaulding's statement published by Howe five years before this second version was put forth.
But notwithstanding the bad odor of the whole Davidson statement, and the violation of his own principle, under which only it is to be considered possessed of evidentiary weight, Mr. Schroeder uses this highly dramatic fiction to introduce his "clinching" evidence of the plagiarism charged against those responsible for the publication of the Book of Mormon.
The true story of the origin of this Spaulding theory is as follows: When Dr. Hurlburt was finally excommunicated from the Church he took to lecturing against the Mormons, holding forth first at Springfield, Erie County, Penn., some distance east of Conneaut. Finally visiting the Jackson settlement (presumably in the same county) he learned, from one of the Jacksons, of Solomon Spaulding, and that he had written a story called "Manuscript Found." "Not that any of these persons," says my authority, who was well acquainted in the Jackson Settlement, also with Dr. Hurlburt, and attended his anti-Mormon meetings in the neighborhood—"not that any of these persons had the most distant idea that his [Spaulding's] novel had ever been converted into the Book of Mormon; or that there was any connection between them."[161]
[Footnote 161: "Origin of the Spaulding Story" (1840), B. Winchester, p. 8.]
It was the conception of Dr. Hurlburt that this Spaulding manuscript could be used in concocting a counter theory for the origin of the Book of Mormon—"a long felt want," by the way, among those who opposed the book and the work growing out of it. With the information he had obtained in the Jackson Settlement, Hurlburt repairs to Kirtland, holds a public meeting, at which there is great joy, and enthusiasm among the anti-Mormons in that vicinity, because of Hurlburt's theory of the origin of the Book of Mormon. One Mr. Newel, a bitter anti-Mormon, promised to advance $300 for prosecuting the work of identification, and others contributed liberally for the same purpose. Out of this meeting grew the public meeting held later at Conneaut;[162] and which sent Hurlburt upon his journey to Monson, Mass., for Spaulding's manuscript which ultimately he obtained of Mr. Jerome Clark at Hartwicks, New York, on the order of Mrs. (Spaulding) Davidson. This manuscript Hurlburt brought to E. D. Howe of Plainsville, Ohio, for the forth-coming book, "Mormonism Unveiled." It was a disappointment to these conspirators, as already detailed; and as explained by Hurlburt in a letter to Mrs. Davidson, "It did not read as expected, and he should not print it."[163]
[Footnote 162: Ibid. pp. 6-14.]
[Footnote 163: See Haven-Davidson Interview. Ante p. 147.]
In passing, it should be said that Hurlburt never received but the one manuscript. The theory put forth that he obtained two, one the true "Manuscript Found," which it is alleged, he sold to the Mormons,—as is the suspicion of the Spauldings—and a worthless one, the Roman manuscript, now at Oberlin, which he gave to Howe, is one of the many fictions that have grown out of the innumerable surmisings and conjectures associated with the Spaulding theory. Hurlburt himself says on this point, in a signed statement under date of August 19, 1879:
"I do not know whether or not the document I received from Mrs. Davidson was Spaulding's Manuscript Found, as I never read it entire, and it convinced me that it was not the Spaulding Manuscript; but whatever it was, Mr. Howe received it under the condition on which I took it from Mrs. Davidson—to compare it with the Book of Mormon, and then return it to her. I never received any other manuscript of Spaulding's from Mrs. Davidson, or any one else. Of that manuscript I made no other use than to give it, with all my other documents connected with Mormonism, to Mr. Howe. I did not destroy the manuscript nor dispose or it to Joe Smith, or to any other person."[164]
[Footnote 164: "New Light on Mormonism," appendix, p. 260, No. 17. Letter from Hurlburt; also no. 8, another letter from Hurlburt, and No. 16 a letter from Howe.]
This manuscript received by Hurlburt and given to Howe is the only Spaulding manuscript written by Spaulding, making any reference to the antiquities of America. It is the simon-pure and only "Manuscript Found." Against this it is urged by Mr. Schroeder that "no such title is discoverable anywhere upon or in the body of the manuscript in the Oberlin library."[165] And yet with strange inconsistency he himself a few pages further on admits—"It is even possible that this first manuscript (meaning the one now at Oberlin), may at sometime have been labeled "Manuscript Found."[166] But what is better than any "label" on the manuscript inside or outside; better than any admission of Mr. Schroeder's, is the fact that this manuscript is the one Mr. Spaulding feigned to have found, and that he pretended to translate into English. It is the "found" manuscript, and the only one that Spaulding pretended or feigned to have found. It is the one that Mrs. McKinstry says she had in her hands "many times" at Sabine's after 1816; and that "on the outside of this manuscript were written the words, 'Manuscript Found.'"
[Footnote 165: American Historical Magazine, Sept., 1906, p. 386. Ante p. 20.]
[Footnote 166: Ibid. p. 390.]
Perhaps it was this positive statement that drove Mr. Schroeder to the admission that it is possible that this manuscript at Oberlin may have been so labeled. The descriptions of the Spaulding manuscript called "Manuscript Found," by others, who had knowledge of it, agree very nearly as to its size, and their descriptions fit the manuscript at Oberlin and not at all such manuscript as would be required to make the Book of Mormon. Thus, Mrs. McKinstry says that the manuscript she had in her hands many times at Sabine's, and that was tied up with some other stories, and had written on the outside of it, "Manuscript Found," made the manuscript about "one inch thick." Mrs. (Spaulding) Davidson in the Haven interview says her husband's manuscript was "about one third as large as the Book of Mormon." (i.e., about one third as much, Ms. as would be required to make the Book of Mormon). The Davidson statement represents that John Spaulding was perfectly familiar with the work of his brother, "Manuscript Found," "and repeatedly heard the whole of it read," which might be possible with the Spaulding manuscript, which, now that it is printed, makes 112 pages, but scarcely possible respecting a manuscript making a book of about 600 such pages.
This manuscript of Spaulding's has finally been really "found" and published as already detailed; and its publication has resulted in the overthrow of the Spaulding theory of the origin of the Book of Mormon; and that quite in another way than from disclosing the fact that there is no incident, or name, or set of ideas common to the two productions. The publication of the "Manuscript Found" not only demonstrates that this particular manuscript was not the foundation of the Book of Mormon, but it demonstrates, also, that no other writings of Solomon Spaulding's could possibly be the Book of Mormon. Spaulding's manuscript, as published, makes a pamphlet of some 112 pages, of about 350 words to the page, enough matter to give a clear idea of his literary style. I am sure that no person, having any literary judgment will think it possible for the author of "Manuscript Found" to be the author of the Book of Mormon.
Composition in writers becomes individualized as distinctly as the looks, or appearance, or character, of separate individuals; and they no more write in several styles than individuals impersonate different characters. True, by special efforts this latter may be done to a limited extent by a change of tone, costume and the like, but underneath these impersonations is to be seen the real individual; and so with authors. One may sometimes affect a light, and sometimes a serious vein, in prose and poetry. He may imitate a solemn scriptural style even, or the diction of some Greek or Roman author, but underneath it all will be seen the individuality of the writer from which he cannot separate himself any more than he can separate himself from his true form, features, or character. Since we have in this "Manuscript Found" enough of Mr. Spaulding's style to determine its nature, if this manuscript of his was used either as the foundation or the complete work of the Book of Mormon, we would be able to detect Spauldingisms in it; identity of style would be apparent; but these things are entirely absent from every page of the Book of Mormon. Mr. Rice, in whose possession the Spaulding manuscript was found in 1884, does not over-state the matter when he says: "I should as soon think that the Book of Revelation was written by the author of Don Quixote, as that the writer of this manuscript was the author of the Book of Mormon." And again, he is right when he says: "It is unlikely that any one who wrote so elaborate a work as the Mormon Bible, would spend his time in getting up so shallow a story as this"—i. e., the Spaulding Story.