THE "SECOND" SPAULDING MANUSCRIPT.
Let it constantly be borne in mind that the existence of a second Spaulding manuscript, on the subject of ancient America and its inhabitants, and entirely different from the one at Oberlin, is not heard of until after the unearthing of the manuscript, (now at Oberlin) by Hurlburt, and the consequent disappointment of the conspirators on finding it so utterly lacking in the features necessary to make it appear probable that it was the basis of the Book of Mormon. Howe's book was not published until after the return of Hurlburt from Massachusetts with this disappointing manuscript.
Not one of this group of eight witnesses whose testimony Howe publishes says one word about a "second manuscript" on the subject of ancient America. The only witnesses of the group who say anything at all about any other manuscripts by Spaulding are John M. Miller, Aaron Wright, and Artemas Cunningham. The first says, in speaking of Spaulding, "He had written two or three books or pamphlets on different subjects; but that which more particularly drew my attention was one which he called the "Manuscript Found." [56a] The second says, "Spaulding had many other manuscripts, which I expect to see when Smith translates his other plate."[57] The third simply uses the word "manuscript" in the plural when referring to the writings of Spaulding, thus; "Before showing me his manuscripts, he went into a verbal relation of its outlines, saying that it was a fabulous or romantic history of the first settlement of the country, and as it purported to have been a record buried in the earth or a cave, he had adopted the ancient style of writing. He then presented his manuscript, when we sat down and spent a good share of the night in reading them."[58] It is quite clear that this witness really refers to but one manuscript, though he uses the plural form of the word; leaving only two of this group who refer to more than one manuscript of Spaulding's, and neither of these claims that the other manuscript dealt with subjects relating to ancient America, unless the sneering remark of Aaron Wright to the effect that he expected to see more of Spaulding's manuscripts "when Smith translates his other plate," can be tortured into such a reference.
[Footnote 56a: Howe's "Mormonism Unveiled," p. 283.]
[Footnote 57: Ibid. p. 284.]
[Footnote 58: Howe's "Mormonism Unveiled," p. 286-7.]
There is no word then in the signed statement of these witnesses making reference either to a second manuscript on the subject of the ancient people of America, nor any reference made to Spaulding rewriting, or recasting his story "Manuscript Found." Mr. Howe, however, says that the manuscript brought to him by Hurlburt, (and now at Oberlin) was shown to these Conneaut witnesses and that they recognized it as Spaulding's; "he having told them that he had altered his first plan of writing, by going farther back with dates, and writing in the old scripture style in order that it might appear more ancient. They say that it bears no resemblance to the "Manuscript Found."[59] This, however, is only what Mr. Howe says these witnesses said, and is not their testimony at all, as Mr. Schroeder must know since he makes some pretense to a professional knowledge of he law; it is the assertion only of Mr. Howe, it must be remembered; and from his relationship to this controversy, being the author of a book that was a vicious attack upon the Mormon Church; from his association with such men as Hurlburt, Bently et al. whose purpose it was "to uproot this Mormon fraud;" from the fact of his bitterness, because of the membership of his wife and sister in the Mormon Church—he is not a reliable witness in the case. On the contrary he is a very unreliable witness, as will be shown more completely later, and one marvels that in a case so important, Mr. Howe did not get a statement direct and over the signatures of these Conneaut witnesses, instead of contenting himself by reporting what he alleges they had said to him.
[Footnote 59: Ibid. p. 288.]
Since these Conneaut witnesses, then, do not testify as to the existence of any second manuscript of Spaulding's dealing with the ancient inhabitants of America, of what exact value is their testimony? The whole eight claim to have heard Solomon Spaulding read his manuscript story; they have all read or heard read parts or all of the Book of Mormon; four of them say that the colony of Spaulding's story came from Jerusalem; four of them say that Spaulding represented the Indians as the lost tribes of Israel; seven recognized in the Book of Mormon a number of names and phrases as identical with the names and phrases of Spaulding's manuscript story; two say that the colony of Israelites of Spaulding's story separated into two distinct peoples or nations, as the colony of Lehi, according to the Book of Mormon, did; and in a general way the whole eight may be said to claim that the historical parts of the Book of Mormon and those of the Spaulding story agree; five of them declare the absence of religious matter in the Spaulding manuscript, and two of them, say it was written in the "old style." Such is the substance of the testimony of this group of witnesses.[60]
[Footnote 60: Howe's "Mormonism Unveiled," chapter xix.]
Now let it be remembered that Spaulding resided in this Conneaut neighborhood something less than three years;[61] these witnesses, his neighbors, heard occasional reading of his manuscript story, which from twenty-one to twenty-four years later they assume to identify with another literary production, the Book of Mormon; and identify it, too, in respect of several very minute and particular things. Are we not asked here to accord to human recollection a vividness and power which, to say the least of it, is very exceptional? Who were these people—these witnesses whose testimony Mr. Schroeder relies upon to "clinch" the charge of plagiarism upon those responsible for the existence of the English translation of the Book of Mormon? Who vouches for the extraordinary intelligence with which they must have been endowed to accomplish the feat of memory ascribed to them, if their testimony is credited? Who knows them and vouches for their honesty, another consideration to be taken into account before their testimony may be wholly satisfactory? Mr. Howe vouches for them (we might say, "of course!"). He says they are all "most respectable men, and highly esteemed for their moral worth, and their characters for truth and veracity are unimpeachable. In fact the word of any one of them would have more weight in any respectable community than the whole family of Smiths and Whitmers, who have told about hearing the voice of an angel."[62]
[Footnote 61: See statement of John Spaulding, brother to Solomon Spaulding, who fixes date of arrival of the latter at Conneaut in 1809 (Howe's Mormonism, p. 279); and all witnesses agree that he left for Pittsburg in 1812.]
[Footnote 62: "Mormonism Unveiled," p. 281.]